This is one of a small group of psalms that celebrate God’s greatness by observing nature (cf. also Ps. 19:1-6; and Ps. 29). It begins and ends with praise of the universal majesty of God (vss. 1, 9). These verses set the tone for the entire psalm, calling us to understand the intervening verses as elaborating this theme. Nature does not give us a revelation of God’s will, but it does create in the observer the sense of awe and wonder that opens one to receive God’s revelation.
Both awe and joy attend human self-examination.
The central verses (vs. 3-8) set men in the context of God’s majesty. They note both the smallness of humans in view of the cosmos which God has created, and the greatness of man as God has delegated him a place of dominion on earth. The psalm tells man how he is to regard himself. Though one perspective sees him as hardly worthy of notice, another sees him atop the hierarchy of creatures on earth. This paradoxical position leads to both great humility and grave responsibility. Both awe and joy attend human self-examination.
Israel’s neighbors were polytheists, so Israel was constantly tempted to wander astray to the worship of Baal and other gods. This psalm provides an antidote to that temptation to stray through its picture of the one God above all the earth. This true God has created all that exists, and is alone responsible for man’s position relative to the works of God’s hands.
The universal praise of Yahweh is here anchored in the heavens. God’s name means God himself. God himself is invisible, but he makes himself visible through what he has made.
Scholars have been perplexed by the meaning of the last line of verse 1 and all of verse 2. One problem is whether the last line of one qualifies the previous part of the verse, or whether it should be read in conjunction with verse 2. Translations take both of these options. A further problem is how babes and infants chant God’s glory above the heavens (as in RSV). One writer suggests the psalmist’s praise is so far from what God deserves that it may seem as childish prattle compared to the reality. Another imagines the author, on his way outside to view the night sky, gazing at his infant and marvelling at the wonder of birth as he would soon marvel at the wonder of the heavens. Another sees the glory of God being recognized even by the small and insignificant.
Then how do the mouths of babes and infants announce a bulwark to still the enemy and the avenger? The bulwark, it must be remembered, is God himself, as revealed in his creation. Is the contrast between the childish trust and the enemies’ refusal to recognize God; i. e. humility verses arrogance? If the idea is humility, then the concept may feed into the humility demanded by recognition of the truths expressed in verses 3 and 4.
Finally, just how do the ideas of verses 1c and 2 relate to the theme of the rest of the psalm? Is it even possible that babes and infants are not to be understood literally, but symbolize people of faith who recognize the greatness of their Creator?
The ancient author had no idea of the vastness of the heavens as they are probed by modern astronomers. We speak today of billions of galaxies, each with billions of stars. We measure distances in terms of light years — the distance light travels in a year at a speed of 186,000 miles per second. Even that measurement seems tiny compared to the cosmos as we understand it. If this author wondered at what he saw, with all the associations that were connected with the heavens in his days, what might he say if he knew what we know? Perhaps no more than he did say, for the words of these verses describe an ultimate truth regardless of the magnitude of the comparison.
The author now changes from the first person plural to the first person singular. The heavens at which he marvels, awesome and great as they are, are yet the work of God’s “fingers.” Perhaps this image is used to indicate that the greatness of creation is only a small part of the might of the Almighty.
Verse 4 brings man low, and thus sets a powerful contrast with the exaltation given him by God. When man recognizes his insignificance he can be given greatness. If he received it without this recognition he could easily fall prey to pride.
“Son of man” in verse 4 is used in parallel with “man” and thus means something like, “What is a human being, everday people like us, that...?” The Septuagint form of this verse is quoted in Hebrews 2:6-8 to refer to the humiliation and exaltation of Christ. Hebrews, in this passage as often found in the book, appropriates the psalm and gives it a Christian interpretation. One should not see the psalm as being predictive, nor is it likely “son of man” here is the source of Jesus’ self-designation, “Son of Man.” That probably rests on Daniel 7:13f.
The question of verse 4, about God’s “mindfulness” is answered in these verses. Though so comparatively tiny, man is not beyond God’s concern. Indeed, he is given a place at the pinnacle of earth’s creatures (designated in verses 7, 8). Man is “nothing”, but by God’s grace he becomes nearly “everything.” “Little less than God” does not mean man is put a notch below the divine in the hierarchy of being. Verse 4 has scotched that idea. It does mean that as far as earth is concerned, he has been given a dominion that parallels God’s dominion over the entire universe. “Angels” in some translations of verse 5 is a reading based on the Septuagint.
These verses are based on the description of creation in Genesis 1, and the description of man traces back specifically to 1:26. Man’s dominion does not imply exploitation, but likely indicates power over the creation for the benefit of the creation. In our days of ecological concern we are aware that past exploitation of the creation may well be an abuse of the God given sovereignty over the world, since it ultimately diminishes the value to man of the world over which he is sovereign, and creates serious problems for future generations.
The psalm closes as it opens. The effect of this repetition, coming after the words of the intervening verses, is to enhance their meaning. If verse 1 was powerful in its affirmation, then verse 9 is the more powerful, resting as it does on what the author has said in the interim.
The New Testament cites this text, as we have indicated, in Hebrews 2:6-8. It also lies behind 1 Corinthians 15:27. Jesus quoted it in Matthew 21:16 to rebuke his critics when he justified the praise he was receiving from children. In so doing, Jesus was implying that those criticizing him were the “foes” and the “enemies.”
Devotional Applications
God is worthy of our praise. A trip through nature or the nursery should stir us to praise of a mighty God whose fingers created the vastness of the universe and the infant at our finger tips.
Recognizing God and his order of creation puts us in our place. We have dignity, value, and responsibility as we live in God’s universe. We also are quite small and must live with humility recognizing that God is so vast, mighty, and benificent.
God has a special love for us, his human creatures, and praise is our natural response to our Creator. Let’s open our eyes to see God’s wonders, let’s open our hearts to sing God’s praise.
Title: "How Great Is Your Name"
Author: Dr. Tony Ash
Publication Date: December 23, 2001
How Great Is Your Name
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