| Barnes' Notes on the Bible Out of the mouth - This passage is quoted by the Saviour in Matthew 21:16, to vindicate the conduct of the children in the temple crying, "Hosanna to the Son of David," against the objections of the Pharisees and Scribes, and is perhaps alluded to by him in Matthew 11:25. It is not affirmed, however, in either place, that it had an original reference to the times of the Messiah, or that it was meant, as used by the psalmist, to denote that children would be employed in the praise of God. The language sufficiently expressed the idea which the Saviour meant to convey; and the princip e or great truth involved in the psalm was applicable to the use which he made of it. The language would, perhaps, most naturally denote that infant children would give utterance to the praises of God, as the word "mouth" is used; but still it is not quite certain that the psalmist meant to convey that idea. It is probable, as we shall see, that he meant to say, God had conferred great honor on men - men so humble and weak that they might be compared to infants - by making them the means of overthrowing his enemies, thus showing the greatness of the divine condescension. Babes - The word used here - עולל ‛ôlêl - means properly a boy or child, and is usually connected with the word rendered sucklings, Jeremiah 44:7; Lamentations 2:11. It is applied to a boy playing in the streets, Jeremiah 6:11; Jeremiah 9:21; asking for bread, Lamentations 4:4,; carried away captive, Lamentations 1:5; borne in the arms, Lamentations 2:20; and once to an unborn infant, Job 3:16. It refers here to a child, or to one who is like a child; and the idea is that those to whom it is applied were naturally unable to accomplish what was done by them, and that God had honored them, and had shown his own condescension, by making them the instruments of doing what they had done. And sucklings - The word used here - יונק yôneq - means a suckling, or a suckling child, a babe, Deuteronomy 32:25. It may be used literally, or employed to denote one who, in respect to strength, may be compared with a babe. The latter is probably the use made of it here. Hast thou ordained strength - The word rendered ordained - יסד yâsad - means to found, to lay the foundation of, as of a building, Ezra 3:12; Isaiah 54:11. Then it means to establish, appoint, ordain, constitute, etc. The meaning here is, that in what is referred to, there was, as it were, some basis or foundation for what is called "strength;" that is, that what is here meant by "strength" rested on that as a foundation - to wit, on what was done by babes and sucklings. The word "strength" is rendered by the Septuagint as "praise" - αἷνον ainon - and this is followed in the quotation in Matthew 21:16. The same rendering is adopted in the Latin Vulgate and in the Syriac. The Hebrew word - עז ‛ôz - properly means strength, might; and the idea here would seem to be, that even from babes and sucklings - from those who were in themselves so feeble - God had taken occasion to accomplish a work requiring great power - to wit, in "stilling the enemy and the avenger;" that is, he had made those who were so feeble the instruments of accomplishing so great a work. Because of thine enemies - In respect to thine enemies, or in order to accomplish something in regard to them, namely, in stilling them, as is immediately specified. The idea is, that there were those who rose up against God, and opposed his government and plans, and that God, in overcoming them, instead of putting forth his own power directly, had condescended to employ those who were weak and feeble like little children. Who these enemies were is not specified, but it is most natural to suppose that the reference is to some of the foes of the author of the psalm, who had been subdued by the prowess of his arm - by strength imparted to him, though in himself feeble as an infant. That thou mightest still - Mightest cause to rest, or to cease. The original word - שׁבת shâbath - from which our word Sabbath is derived, means to rest; to lie by; to sit down; to sit still; and in the Hiphil, to cause to rest, or to cause to desist; to put an end to, Ezekiel 34:10; Joshua 22:25; Psalm 46:9; Proverbs 18:18. Here it means to bring to an end the purposes of the enemy and the avenger; or, to cause him to desist from his designs. The enemy - The enemy of the writer, regarded also as the enemy of God. And the avenger - One who was endeavoring to take revenge, or who was acting as if determined to avenge some imaginary or real wrong. This, too, may refer either to some one who was seeking to revenge himself on the author of the psalm, or who, with the spirit of revenge, stood up against God, and had set himself against him. In regard to the meaning of this verse, which I apprehend is the key to the whole psalm, and which contains the original germ of the psalm, or the thought which suggested the train of reflection in it, the following remarks may be made: (a) There is no evidence that it was designed to refer originally to infants, or to children of any age, as stating anything which they would do in contributing to the praise of God, or as defeating sceptics and cavillers by "their instinctive recognition of God's being and glory," as is supposed by Calvin, DeWette, Prof. Alexander, and others. What is said here to be done by "babes and sucklings" has reference to some mighty enemy that had been overcome, not to anything which had been effected by the influence of the recognition of God by little children. It may be doubted, also, whether there is any such "instinctive admiration of his works, even by the youngest children," as would be "a strong defense against those who would question the being and glory" of God, as is supposed by Prof. Alexander and others; and, at all events, that is not the manifest thought in the passage. (b) Nor does it refer merely to praise as proceeding from children, as being that by which the effect referred to is accomplished. It is true that this idea is in the translation by the Septuagint, and true that it is so quoted in Matthew 21:16, and true, also, that, as quoted by the Saviour, and as originally applied, it was adapted to the end which the Saviour had in view - to silence the chief priests and Scribes, who objected to the praises and hosannas of the children in the temple, for the psalm, on any interpretation, originally meant that God would accomplish good effects by those who were feeble and weak as children, and this principle was applicable to the praises of the children in the temple. But it does not appear that it originally referred to praise, either of children or others. It was to some manifested strength or prowess, by which some enemy, or some one who was seeking revenge, was overcome by the instrumentality of those who might be compared with children on account of their feebleness. From this the psalmist takes occasion to make his reflections on the exalted honor conferred in general on a creature so weak and feeble as man, especially in the wide dominion granted him over the inferior creation. (c) This was, not improbably, some enemy of the author of the psalm; but who it was is not mentioned. David was often, however, in the course of his life, in such circumstances as are here supposed. Might it not refer to Goliath of Gath - a mighty giant, and a formidable enemy of the people of God, overcome by David, quite a stripling - a child? Would not the language of the psalm agree with that? Was it not true that he was an "enemy" and an "avenger," or one socking revenge? and was it not true that God had, from one who was a mere child, "ordained strength" to subdue him? (d) God had, then, condescended to honor one who was in himself weak and feeble as a child - who had no power of himself to accomplish what had been done. (e) This was great condescension on the part of God; and especially was it to be so regarded when the eye looked out - as the author of the psalm appears to have done at the time of its composition - on the starry heavens, and contemplated their greatness and grandeur. What astonishing condescension was it that he who marshalled all those hosts should bestow such honor on man! continued...
Clarke's Commentary on the BibleOut of the mouth of babes and sucklings - We have seen how our Lord applied this passage to the Jewish children, who, seeing his miracles, cried out in the temple, "Hosanna to the Son of David!" Matthew 21:16. And we have seen how the enemy and the avenger - the chief priests and the scribes - were offended because of these things; and as the Psalm wholly concerns Jesus Christ, it is most probable that in this act of the Jewish children the prophecy had its primary fulfillment; and was left to the Jews as a witness and a sign of the Messiah, which they should have acknowledged when our Lord directed their attention to it. There is also a very obvious sense in which the mouths of babes and sucklings show forth the praises of God; viz., the means by which they derive their first nourishment. In order to extract the milk from the breasts of their mothers, they are obliged to empty their own mouths entirely of air, that the eternal air, pressing on the breast, may force the milk through its proper canals into the mouth of the child, where there is no resistance, the child having extracted all air from its own mouth which in this case resembles a perfectly exhausted receiver on the plate of an airpump; and the action of sucking is performed on the same principle that the receiver is exhausted by the working of the airpump. Of this curious pneumatic action the child is capable the moment it breathes; and, its strength considered, performs it as perfectly the first hour as it does in any other period of its childhood or infancy. What does all this argue? Why instinct. And pray what is instinct? You cannot tell. But here is an operation by which the pure Boylean vacuum is made; and this by an infant without any previous teaching! Do you suppose that this is an easy operation, and that it requires little skill? You are mistaken. You have done this yourself while an infant under the sole guidance of God. Can you do it now? You are startled! Shall I tell you what appears to you a secret? There is not one in ten thousand adults, who have had their first nourishment from the breasts of their mothers who can perform the same operation again! And those who have had occasion to practice it have found great difficulty to learn that art which, in the first moment of their birth, they performed to perfection! Here is the finger of God; and here, out of the mouths of babes and sucklings, he has ordained such a strength of evidence and argument in favor of his being his providence, and his goodness, as is sufficient to still and confound every infidel and atheist in the universe, all the enemies of righteousness, and all the vindicators of desperate and hopeless causes and systems. The words may also be applied to the apostles and primitive preachers of the Gospel; to the simple and comparatively unlearned followers of Christ, who, through his teaching, were able to confound the wise among the Jews, and the mighty among the heathens: and in this sense our Lord uses the term babes, Matthew 11:25 : "I thank thee, O Father - because thou hast hid these things from the wise and prudent, and hast revealed them to babes." We may also witness, in the experience of multitudes of simple people who have been, by the preaching of the Gospel, converted from the error of their ways, such a strength of testimony in favor of the work of God in the heart and his effectual teaching in the mind, as is calculated to still, or reduce to silence, every thing but bigotry and prejudice, neither of which has either eyes or ears. This teaching, and these changing or converting influences, come from God. They are not acquired by human learning; and those who put this in the place of the Divine teaching never grow wise to salvation. To enter into the kingdom of heaven, a Man must become as a little child. Psalm 8:2Ex ore infancium et lactencium perfecisti laudem, propter inimicos tuos, ut destruas inimicum et ultorem. Trans. Of the mouth of nought spekand, and sowkand, thou has made louying, for thin enmys, that tbou destroye the enmy and the venger. Par. Nought anely thow ert loued of perfite men, bot of the mouthe of barnes that spekes nought: Zit there er tha that kan nought speke the wisdom of this werld: and of soukand, the qwilk gladdely resayves the lare of haly Kyrk theare moder. Thow has made thi luf thug perfyte for thin enmys: fals cristen men, to schame and to schende for thai er wer than er haythen men. That thu destruy the enmy; that es, he that es wyse in his awen eghen; and wil nought be underloute til thi wil: "and the venger": that es he that defends his Syn; and sais that he synnes nought; or that his syn es les than other mennes.
Gill's Exposition of the Entire BibleOut of the mouths of babes and sucklings,.... Not literally such, though the Jewish writers (e) generally so understand it; as do some Christian interpreters, who explain it of the wonderful formation, nourishment, and growth of infants; and of the marvellous care of God in providing the breast for them; in filling it with milk, and teaching them to suck; which, being observed by men, occasion praise to God, to the confusion of atheists and infidels. But this is no other than what is common to brute creatures: rather the words are to be understood in a figurative sense. So Jarchi applies them to the priests and Levites in the temple: but it is best to interpret them of the apostles and first preachers of the Gospel; and of such who received it and professed it; who were in their own eyes, and in the eyes of the world, as babes and sucklings, Matthew 11:25; hast thou ordained strength: by which is meant the Gospel, the rod of Christ's strength, and the power of God unto salvation; and which being made useful for the conversion of souls, is the cause of much praise and thanksgiving to God: this, by the mouths and means of the apostles and first ministers of the word, God ordained, or "founded" (f), settled and established in the world, notwithstanding all the opposition made unto it; so that the gates of hell cannot prevail against it, to root it out of the world; but it will continue the everlasting Gospel; because of thine enemies: either for the sake of subduing them, and bringing them to the obedience of Christ, that is, the elect of God, who are before conversion enemies to God and Christ; or rather for the sake of confounding the implacable enemies of God and Christ, and of the cause and interest of religion. In order to which God has made choice of instruments the most mean and despicable, 1 Corinthians 1:26; and God's end in this more particularly is expressed in the following clause; that thou mightest still the enemy and the avenger; Satan, the enemy of mankind, the adversary of Christ personal and mystical, who is filled with envy, wrath, and malice, against Christ and his people; him, by the, means of the Gospel and the ministry of it, God has "caused to cease" (g), as the word may be rendered; not as to his being, but as to his power and authority, in the Gentile world; out of which, to his great mortification, he was cast, by the mouth and ministry of babes and sucklings. These words are applied by Christ to the children in the temple, crying Hosanna to the son of David, out of whose mouths God perfected the praise of the Messiah; and by which, and Christ's defence of them, the Scribes and Pharisees, the mortal enemies of Christ, and who wanted to revenge themselves on him, were silenced and stilled, Matthew 21:15. (e) Aben Ezra & R. Moses in ibid. Kimchi, Obadiah Gaon, & Ben Melech in loc. (f) "fundasti", Pagninus, Montanus, Piscator, Cocceius, so the Targum; "fundatam disposuisti", Junius & Tremellius, Rivetus. (g) "ad eessare faciendum", Montanus, Vatablus, Piscator; "ut facias cessare", Gejerus; so Ainsworth.
The Treasury of David2 Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. Not only in the heavens above is the Lord seen, but the earth beneath is telling forth his majesty. In the sky, the massive orbs, rolling in their stupendous grandeur, are witnesses of his power in great things, while here below, the lisping utterances of babes are the manifestations of his strength in little ones. How often will children tell us of a God whom we have forgotten! How doth their simple prattle refute those learned fools who deny the being of God! Many men have been made to hold their tongues, while sucklings have borne witness to the glory of the God of heaven. It is singular how clearly the history of the church expounds this verse. Did not the children cry "Hosannah!" in the temple, when proud Pharisees were silent and contemptuous? and did not the Saviour quote these very words as a justification of their infantile cries? Early church history records many amazing instances of the testimony of children for the truth of God, but perhaps more modern instances will be most interesting. Foxe tells us, in the Book of Martyrs, that when Mr. Lawrence was burnt in Colchester, he was carried to the fire in a chair, because, through the cruelty of the Papists, he could not stand upright, several young children came about the fire and cried, as well as they could speak, "Lord, strengthen thy servant, and keep thy promise." God answered their prayer; for Mr. Lawrence died as firmly and calmly as any one could wish to breathe his last. When one of the Popish chaplains told Mr. Wishart, the great Scotch martyr, that he had a devil in him, a child that stood by cried out, "A devil cannot speak such words as yonder man speaketh." One more instance is still nearer to our time. In a postcript to one of his letters, in which he details his persecution when first preaching in Moor-fields, Whitfield says, "I cannot help adding that several little boys and girls, who were fond of sitting round me on the pulpit while I preached, and handed to me people's notes - though they were often pelted with eggs, dirt, & c., thrown at me - never once gave way; but, on the contrary, every time I was struck, turned up their little weeping eyes, and seemed to wish they could receive the blows for me. God make them, in their growing years, great and living martyrs for him who, out of the mouth of babes and sucklings, perfects praise!" He who delights in the songs of angels is pleased to honour himself in the eyes of his enemies by the praises of little children. What a contrast between the glory above the heavens, and the mouths of babes and sucklings I yet by both the name of God is made excellent.
Geneva Study BibleOut of the mouth {a} of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. (a) Though the wicked would hide God's praises, yet the very babes are sufficient witnesses of the same.
Wesley's Notes 8:2 Babes - Weak and foolish, and contemptible persons, who are frequently called babes or children. Such are very unfit to grapple with an enemy: and therefore when such persons conquer the most powerful and malicious enemies, it must needs confound them, and advance the glory of God: as indeed it did, when such mean persons as the apostles, and disciples of Christ, maintained and propagated the gospel, in spite of all the wit, power, and rage of their enemies. Ordained - Perfectly or firmly settled strength; that is, the praise of his strength or power, Mat 21:16, it is rendered praise. Still - Silence and confound them. Avenger - The devil, and all who are his vassals and espouse his quarrel.
King James Translators' Notesordained: Heb. founded
Jamieson-Fausset-Brown Bible Commentary2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame- still-or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Ps 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words. sucklings-among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27). ordained-founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning. strength-In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Ps 118:14). avenger-as in Ps 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.
Matthew Henry's Concise Commentary8:1,2 The psalmist seeks to give unto God the glory due to his name. How bright this glory shines even in this lower world! He is ours, for he made us, protects us, and takes special care of us. The birth, life, preaching, miracles, suffering, death, resurrection, and ascension of Jesus are known through the world. No name is so universal, no power and influence so generally felt, as those of the Saviour of mankind. But how much brighter it shines in the upper world! We, on this earth, only hear God's excellent name, and praise that; the angels and blessed spirits above, see his glory, and praise that; yet he is exalted far above even their blessing and praise. Sometimes the grace of God appears wonderfully in young children. Sometimes the power of God brings to pass great things in his church, by very weak and unlikely instruments, that the excellency of the power might the more evidently appear to be of God, and not of man. This he does, because of his enemies, that he may put them to silence.
Matthew Henry's Whole Bible CommentaryPSALM 8 This psalm is a solemn meditation on, and admiration of, the glory and greatness of God, of which we are all concerned to think highly and honourably. It begins and ends with the same acknowledgment of the transcendent excellency of God's name. It is proposed for proof (v. 1) that God's name is excellent in all the earth, and then it is repeated as proved (with a "quod erat demonstrandum"-which was to be demonstrated) in the last verse. For the proof of God's glory the psalmist gives instances of his goodness to man; for God's goodness is his glory. God is to be glorified, I. For making known himself and his great name to us (v. 1). II. For making use of the weakest of the children of men, by them to serve his own purposes (v. 2). III. For making even the heavenly bodies useful to man (v. 3, 4). IV. For making him to have dominion over the creatures in this lower world, and thereby placing him but little lower then the angels (v. 5-8). This psalm is, in the New Testament, applied to Christ and the work of our redemption which he wrought out; the honour given by the children of men to him (v. 2, compared with Mt. 21:16) and the honour put upon the children of men by him, both in his humiliation, when he was made a little lower then the angels, and in his exaltation, when he was crowned with glory and honour. Compare v. 5, 6, with Heb. 2:6-8; 1 Co. 15:27. When we are observing the glory of God in the kingdom of nature and providence we should be led by that, and through that, to the contemplation of his glory in the kingdom of grace. To the chief musician upon Gittith. A psalm of David. Verses 1-2 The psalmist here sets himself to give to God the glory due to his name. Dr. Hammond grounds a conjecture upon the title of this psalm concerning the occasion of penning it. It is said to be upon Gittith, which is generally taken for the tune, or musical instrument, with which this psalm was to be sung; but he renders it upon the Gittite, that is, Goliath the Gittite, whom he vanquished and slew (1 Sa. 17); that enemy was stilled by him who was, in comparison, but a babe and a suckling. The conjecture would be probable enough but that we find two other psalms with the same title, Ps. 81 and 84. Two things David here admires:- I. How plainly God displays his glory himself, v. 1. He addresses himself to God with all humility and reverence, as the Lord and his people's Lord: O Lord our Lord! If we believe that God is the Lord, we must avouch and acknowledge him to be ours. He is ours, for he made us, protects us, and takes special care of us. He must be ours, for we are bound to obey him and submit to him; we must own the relation, not only when we come to pray to God, as a plea with him to show us mercy, but when we come to praise him, as an argument with ourselves to give him glory: and we shall never think we can do that with affection enough if we consider, 1. How brightly God's glory shines even in this lower world: How excellent is his name in all the earth! The works of creation and Providence evince and proclaim to all the world that there is an infinite Being, the fountain of all being, power, and perfection, the sovereign ruler, powerful protector, and bountiful benefactor of all the creatures. How great, how illustrious, how magnificent, is his name in all the earth! The light of it shines in men's faces every where (Rom. 1:20); if they shut their eyes against it, that is their fault. There is no speech or language but the voice of God's name either is heard in it or may be. But this looks further, to the gospel of Christ, by which the name of God, as it is notified by divine revelation, which before was great in Israel only, came to be so in all the earth, the utmost ends of which have thus been made to see God's great salvation, Mk. 16:15, 16. 2. How much more brightly it shines in the upper world: Thou hast set thy glory above the heavens. (1.) God is infinitely more glorious and excellent than the noblest of creatures and those that shine most brightly. (2.) Whereas we, on this earth, only hear God's excellent name, and praise that, the angels and blessed spirits above see his glory, and praise that, and yet he is exalted far above even their blessing and praise. (3.) In the exaltation of the Lord Jesus to the right hand of God, who is the brightness of his Father's glory and the express image of his person, God set his glory above the heavens, far above all principalities and powers. II. How powerfully he proclaims it by the weakest of his creatures (v. 2): Out of the mouth of babes and sucklings hast thou ordained strength, or perfected praise, the praise of thy strength, Mt. 21:16. This intimates the glory of God, 1. In the kingdom of nature. The care God takes of little children (when they first come into the world the most helpless of all animals), the special protection they are under, and the provision nature has made for them, ought to be acknowledged by every one of us, to the glory of God, as a great instance of his power and goodness, and the more sensibly because we have all had the benefit of it, for to this we owe it that we died not from the womb, that the knees then prevented us, and the breasts, that we should suck. "This is such an instance of thy goodness, as may for ever put to silence the enemies of thy glory, who say, There is no God." 2. In the kingdom of Providence. In the government of this lower world he makes use of the children of men, some that know him and others that do not (Isa. 45:4), and these such as have been babes and sucklings; nay, sometimes he is pleased to serve his own purposes by the ministry of such as are still, in wisdom and strength, little better than babes and sucklings. 3. In the kingdom of grace, the kingdom of the Messiah. It is here foretold that by the apostles, who were looked upon but as babes, unlearned and ignorant men (Acts 4:13), mean and despicable, and by the foolishness of their preaching, the devil's kingdom should be thrown down as Jericho's walls were by the sound of rams' horns. The gospel is called the arm of the Lord and the rod of his strength; this was ordained to work wonders, not out of the mouth of philosophers or orators, politicians or statesmen, but of a company of poor fishermen, who lay under the greatest external disadvantages; yea, we hear children crying, Hosanna to the Son of David, when the chief priests and Pharisees owned him not, but despised and rejected him; to that therefore our Saviour applied this (Mt. 21:16) and by it stilled the enemy. Sometimes the grace of God appears wonderfully in young children, and he teaches those knowledge, and makes those to understand doctrine, who are but newly weaned from the milk and drawn from the breasts, Isa. 28:9. Sometimes the power of God brings to pass great things in his church by very weak and unlikely instruments, and confounds the noble, wise, and mighty, by the base, and weak, and foolish things of the world, that no flesh may glory in his presence, but the excellency of the power may the more evidently appear to be of God, and not of man, 1 Co. 1:27, 28. This he does because of his enemies, because they are insolent and haughty, that he may still them, may put them to silence, and put them to shame, and so be justly avenged on the avengers; see Acts 4:14; 6:10. The devil is the great enemy and avenger, and by the preaching of the gospel he was in a great measure stilled, his oracles were silenced, the advocates of his cause were confounded, and unclean spirits themselves were not suffered to speak. In singing this let us give God the glory of his great name, and of the great things he has done by the power of his gospel, in the chariot of which the exalted Redeemer rides forth conquering and to conquer, and ought to be attended, not only with our praises, but with our best wishes. Praise is perfected (that is, God is in the highest degree glorified) when strength is ordained out of the mouth of babes and sucklings. |
