Psalm 8:6Meaning & Commentary from the Church Fathers

A different translator (Aquila, Symmachus, and Theodotion) interprets it as "by little chim from God." A third translator, whose name is unknown (refer to Orig. Ex.), offers the phrase "a little from God." In the Hebrew text, it states, "thou hast humbled him a little before God" (ufasiu mat mi eloim). Here, the prophet references judgment and ancient transgression, pointing towards death. However, the Only Begotten came and overcame it as well; "He crowned it with glory and honour." Another version (Aquila and an unknown translator, see Orig. Ex.) presents it as "with glory and honour crowned him." This can be perceived both in a historical and allegorical manner.

Thus, the Son of Man was initially encountered in the embodiment of the Lord Himself, coming forth from the Virgin Mary. Due to the frailty of the flesh, which the Divine Wisdom was capable of enduring, and in light of the profound humility displayed during His suffering, it is rightly stated: "Thou hast humbled Him a little lower than the angels."

Given that Paul has distinctly provided insight regarding our Savior, we should accept this elucidation.

You have made yourself lower than the angels for a brief time. The Prophet recalls the judgment declared upon the transgression, highlighting humanity's diminished state in comparison to the angels due to mortality. You have bestowed upon him glory and honor, placing him in authority over the works of Your hands. This dignity was granted to our nature following the Incarnation of our God and Savior. As the Apostle teaches, we are saved by grace, and together with Him, we are raised and seated in heavenly realms in Christ Jesus.

You have made him a little lower than the angels. The prophet reflects on the ancient blessings from God given to the first human at creation. Having emerged from the hands of the Creator, the first man was endowed with such qualities that he was only slightly reduced in stature compared to the angels due to his physical form and all that it entails. This arrangement was, of course, under God's attentive guidance, intended to ensure that when he became arrogant in his intellect, he would simultaneously experience humility through his earthly existence. If we are proud in our minds while burdened by our physical bodies, what would be our condition if we were not encumbered by flesh? You have adorned him with glory and honor. The prophet declares that you have graced humanity with glory, having fashioned him in your own image; further, you have bestowed upon him honor by granting him authority over all living creatures.

The Lord’s Humiliation Here, we begin with the humility and majesty of our Savior. He chose to lower Himself, not out of obligation, but out of love, as the Apostle states: but He humbled Himself, taking the form of a servant (Philippians 2:7). Moreover, it is noted that He did this before the angels, as He embraced the cross for the redemption of all. In this context, the Creator of the angels appeared to be lower than they. Nevertheless, it is explicitly mentioned that He was made a little lower, for even in taking on a mortal body, He remained sinless.

The only-begotten Son of the Father, having taken on human form, was made lower than the angels, as it is written: “Thou hast diminished Him by a small number from the angels.” Despite His divine nature being exalted above the angels even prior to His glorification through the resurrection, in His humanity He was indeed made lower, and as a result, He faced death. We affirm that He was made lower than the angels, for apostolic teaching informs us that He was placed under the law (Galatians 4:4). Thus, we understand the humanity He embraced as being lower than the angels, signifying the humiliation He willingly accepted. Once the Word became flesh, He, as the God-Man, immediately held authority above the angels.

The Sovereignty of Christ The psalmist articulates this through the voice of the Lord who has triumphed over death, addressing the Father who has placed everything beneath His authority. The resurrected Lord declares to His disciples, "All authority in heaven and on earth is given unto Me" (Matt. 28:18). Even prior to His resurrection, the celestial beings recognized their rightful submission to the Man who was uniquely cherished by His Creator. Yet, on earth, those lacking spiritual sight viewed Him as merely human and were unwilling to honor Him, disregarding His divine might manifested through miracles, focusing instead on His susceptibility to human frailties.

In this passage, the prophet articulates three remarkable gifts from God granted to humanity. First, he declares that man was fashioned by God with such dignity that he stands just slightly below the angels. Second, he is bestowed with glory and honor surpassing all other creations, for he is made in the image and likeness of God, imbued with reason and free will. Finally, he emphasizes that humanity has been given the authority and dominion over all of God’s creation, particularly over animals like sheep and oxen. Furthermore, observe how the Lord has brought under your control the fish that dwell in the depths of the sea and the birds that soar in the sky. Consider this and express your gratitude.

Christ the Savior is made lower than the incorporeal angels in His humanity, enduring suffering in the flesh to the point of death; yet God the Father has glorified Him. He is seated at the right hand of the throne of glory on high, with angels, authorities, and powers in obedience to Him (Heb. 1:3; 1 Pet. 3:22). The Virgin Theotokos is praised as more honorable than the Cherubim and more glorious than the Seraphim beyond comparison. Gregory Palamas teaches that humanity, made in God's image, holds a higher status than even the angels. Therefore, Christ has also exalted John the Baptist and the saints. The Cross is a source of glory, as Jesus refers to it when He states: “The hour has come that the Son of Man may be glorified” (John 12:23). If He regards the suffering endured for the sake of His servants as glory, then it is even more fitting to consider it suffering for the sake of the Master (Chrysostom).