O Lord our Lord, how excellent - Repeating the sentiment with which the psalm opens, as now fully illustrated, or as its propriety is now seen. The intermediate thoughts are simply an illustration of this; and now we see what occupied the attention of the psalmist when, in Psalm 8:1, he gave utterance to what seems there to be a somewhat abrupt sentiment. We now, at the close of the psalm, see clearly its beauty and truthfulness.

O Lord our Lord - The psalmist concludes as he began. Jehovah, our prop and support! his name is excellent in all the earth. The name of Jesus is celebrated in almost every part of the habitable globe; for his Gospel has been preached, or is in the progress of being preached, through the whole world. Bibles and missionaries are now carrying his name, and proclaiming his fame, to the utmost nations of the earth.
The whole of this Psalm, and the seventh and eighth verses in particular, have been the subject of much spiritualization in ancient and modern times. I shall give two examples: one from the pious Bishop Horne; the other from the ancient Latino - Scotico - English Psalter, mentioned before.
That of Bisnop Horne, on the Psalm 8:7 and Psalm 8:8, is as follows: "Adam, upon his creation, was invested with sovereign dominion over the creatures, in words of the same import with these, Genesis 1:28, which are therefore here used, and the creatures particularized, to inform us that what the first Adam lost by transgression, the second Adam gained by obedience. That glory which was set above the heavens could not but be over all things on the earth; and accordingly we hear our Lord saying, after his resurrection, 'All power is given unto me in heaven and earth,'Matthew 28:18. Nor is it a speculation unpleasing or unprofitable to consider that he who rules over the material world is Lord also of the intellectual or spiritual creation represented thereby.
"The souls of the faithful, lowly, and harmless, are the sheep of his pasture; those who like oxen, are strong to labor in the Church, and who by expounding the word of life tread out the corn for the nourishment of the people, own him for their kind and beneficent Master. Nay, tempers fierce and untractable as the wild beasts of the desert, are yet subject to his will. Spirits of the angelic kind, that, like the birds of the air, traverse freely the superior region, move at his command; and these evil ones, whose habitation is in the deep abyss, even to the great leviathan himself, all, all are put under the feet of the King Messiah; who, because he humbled himself, and became obedient to death, was therefore highly exalted, and had a name given him above every name; that at the name of Jesus every knee should bow, whether of things in heaven, or things on earth, or things under the earth; and that every tongue should confess that Jesus is Lord, to the glory of God the Father; Philippians 2:8, etc." Thus far the pious bishop.
I shall now give, as a singular curiosity, the whole Psalm, with its translation and paraphrase, from the ancient MS. already mentioned; inserting first the Latin text; next, the translation; and, thirdly, the paraphrase. The Latin text seems to be the old Itala, or Antehieronymian; at least it has readings which have been thought peculiar to that version.

Domine Deus noster, quam admirabile est nomen tuum in universa terra.
Trans. Lard our Lard qwat thi name is wonderful in al the erth.
Par. Als he bigan swa he endes, schewand that bygyning and endyng of al gode, is of Gode; and til his louing agh i for to be done.
The reader will no doubt be struck with the remarkable agreement between the pious bishop of Norwich and this ancient translator and paraphrast, particularly on the Psalm 8:7 and Psalm 8:8. The language also is in several respects singular. The participle of the present tense, which we terminate with "ing", is here almost always terminated with "and." So "Spekand, sowkand, gyfand, sufferand, traveland", for speaking, sucking, giving, suffering, travelling, etc.
As the participle signifies the continuance of the action, the termination and seems much more proper than ing; speak - and, i.e., continuing to speak; give - and, continuing to give; suffer - and, suffer more; travel - and, travel on, etc. There are some words in this ancient MS. which I have met nowhere else.

O Lord our Lord, how excellent is thy name in all the earth! The psalm ends with the same words with which it begins; which shows that the sense of this, with which the psalmist was affected, continued with him, and doubtless increased, after such a confirmation of it, by the instances he was led to take notice of. See Gill on Psalm 8:1.

Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened.

(Hebrews.: 8:10) 8:10. He has now demonstrated what he expressed in Psalm 8:2, that the name of Jahve whose glory is reflected by the heavens, is also glorious on earth. Thus, then, he can as a conclusion repeat the thought with which he began, in a wider and more comprehensive meaning, and weave his Psalm together, as it were, into a wreath.
It is just this Psalm, of which one would have least expected it, that is frequently quoted in the New Testament and applied to the Messiah. Indeed Jesus' designation of Himself by ὁ υἱὸς τοῦ ἀνθρώπου, however far it may refer back to the Old Testament Scriptures, leans no less upon this Psalm than upon Daniel 7:13. The use the writer of the Epistle to the Hebrews (Hebrews 2:6-8) makes of Psalm 8:5 of this Psalm shows us how the New Testament application to the Messiah is effected. The psalmist regards man as one who glorifies God and as a prince created of God. The deformation of this position by sin he leaves unheeded. But both sides of the mode of regarding it are warranted. On the one hand, we see that which man has become by creation still in operation even in his present state; on the other hand, we see it distorted and stunted. If we compare what the Psalm says with this shady side of the reality, from which side it is incongruous with the end of man's creation, then the song which treats of the man of the present becomes a prophecy of the man of the future. The Psalm undergoes this metamorphosis in the New Testament consciousness, which looks more to the loss than to that which remains of the original. In fact, the centre of the New Testament consciousness is Jesus the Restorer of that which is lost. The dominion of the world lost to fallen man, and only retained by him in a ruined condition, is allotted to mankind, when redeemed by Him, in fuller and more perfect reality. This dominion is not yet in the actual possession of mankind, but in the person of Jesus it now sits enthroned at the right hand of God. In Him the idea of humanity is transcendently realised, i.e., according to a very much higher standard than that laid down when the world was founded. He has entered into the state-only a little (βραχύ τι) beneath the angels - of created humanity for a little while (βραχύ τι), in order to raise redeemed humanity above the angels. Everything (כּל) is really put under Him with just as little limitation as is expressed in this Psalm: not merely the animal kingdom, not merely the world itself, but the universe with all the ruling powers in it, whether they be in subjection or in hostility to God, yea even the power of death (1-Corinthians 15:27, cf. Ephesians 1:22). Moreover, by redemption, more than heretofore, the confession which comes from the mouth of little children is become a bulwark founded of God, in order that against it the resistance of the opponents of revelation may be broken. We have an example of this in Matthew 21:16, where our Lord points the pharisees and scribes, who are enraged at the Hosanna of the children, to Psalm 8:3. Redemption demands of man, before everything else, that he should become as a little child, and reveals its mysteries to infants, which are hidden from the wise and intelligent. Thus, therefore, it is μικροὶ καὶ νήπιοι, whose tongue is loosed by the Spirit of God, who are to put to shame the unbelieving; and all that this Psalm says of the man of the present becomes in the light of the New Testament in its relation to the history of redemption, a prophecy of the Son of man κατ ̓ ἐξοχήν, and of the new humanity.