Psa 8:4-8, Mat 16:13, 20:18 | JFB | STEP | 4. man —literally, "frail man," an allusion to his essential infirmity. son of man —only varies the form of speech. visitest —in favor ( ). This favor is now more fully illustrated.

Psalms 8:4-8

4. man—literally, "frail man," an allusion to his essential infirmity.

son of man—only varies the form of speech.

visitest—in favor (Ps 65:10). This favor is now more fully illustrated.

5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.

glory and honour—are the attributes of royal dignity (Ps 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (Heb 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [Heb 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.

Matthew 16:13

13. When Jesus came into the coasts—"the parts," that is, the territory or region. In Mark (Mr 8:27) it is "the towns" or "villages."

of Cæsarea Philippi—It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea (Ac 10:1) on the northeast coast of the Mediterranean Sea. [JOSEPHUS, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.

he asked his disciples—"by the way," says Mark (Mr 8:27), and "as He was alone praying," says Luke (Lu 9:18).

saying, Whom—or more grammatically, "Who"

do men say that I the Son of man am?—(or, "that the Son of man is"—the recent editors omitting here the me of Mark and Luke [Mr 8:27; Lu 9:18]; though the evidence seems pretty nearly balanced)—that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (Heb 5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.

Psalms 8:4-8

Matthew 16:13

Matthew 20:18