So the end of all is thanksgiving. A stern but not selfish nor unworthy thankfulness follows judgment, with praise which is not inconsistent with tears of pity, even as the act of judgment which calls it forth is not inconsistent with Divine love. The vindication of God's righteousness is worthily hymned by the choral thanksgivings of all who love righteousness. By judgment Jehovah makes Himself known as "most high," supreme over all creatures; and hence the music of thanksgiving celebrates Him under that name. The title "Elyon" here employed is regarded by Cheyne and others as a sign of late date, but the use of it seems rather a matter of poetic style than of chronology. Melchizedek, Balaam, and the king of Babylon (Isa. xiv. 14) use it; it occurs in Daniel, but, with these exceptions, is confined to poetical passages, and cannot be made out to be a mark of late date, except by assuming the point in question--namely, the late date of the poetry, principally nineteen psalms, in which it occurs.
1 Jehovah, our Lord, How glorious is Thy name in all the earth! Who hast set Thy glory upon the heavens. 2 Out of the mouth of children and sucklings hast Thou founded a strength, Because of Thine adversaries, To still the enemy and the revengeful.
3 When I gaze on Thy heavens, the work of Thy fingers, Moon and stars, which Thou hast established, 4 What is frail man, that Thou rememberest him, And the son of man, that Thou visitest him? 5 For Thou didst let him fall but little short of God, And crownedst him with glory and honour. 6 Thou madest him ruler over the works of Thy hands; Thou hast put all things under his feet, 7 Sheep and oxen, all of them, And likewise beasts of the field, 8 Fowl of the heavens and fishes of the sea, Whatever traverses the paths of the seas.
9 Jehovah, our Lord, how glorious is Thy name in all the earth!
The exclamation which begins and ends this psalm, enclosing it as a jewel in a setting, determines its theme as being neither the nightly heaven, with all its stars, nor the dignity of man, but the name of the Lord as proclaimed by both. The Biblical contemplation of nature and man starts from and ends in God. The main thought of the psalm is the superiority of the revelation in man's nature and place to that in the vault of heaven. The very smallness of man makes the revelation of God in His dealings with him great. In his insignificance is lodged a Divine spark, and, lowly as is his head as he stands beneath the midnight sky blazing with inaccessible lights, it is crowned with a halo which reflects God's glory more brightly than does their lustre. That one idea is the theme of both parts of the psalm. In the former (vv. 1, 2) it is briefly stated; in the latter (vv. 3-8) it is wrought out in detail. The movement of thought is by expansion rather than progress.
The name of the Lord is His character as made known. The psalmist looks beyond Israel, the recipient of a fuller manifestation, and, with adoring wonder, sees far-flashing through all the earth, as if written in light, the splendour of that name. The universal revelation in the depths of the sparkling heavens and the special one by which Israel can say, "our Lord," are both recognised. The very abruptness of the exclamation in ver. 1 tells that it is the end of long, silent contemplation, which overflows at last in speech. The remainder of ver. 1 and ver. 2 present the two forms of Divine manifestation which it is the main purpose of the psalm to contrast, and which effect the world-wide diffusion of the glory of the Name. These are the apocalypse in the nightly heavens and the witness from the mouth of babes and sucklings. As to the former, there is some difficulty in the text as it stands; and there may be a question also as to the connection with the preceding burst of praise. The word rendered "hast set" is an imperative, which introduces an incongruous thought, since the psalm proceeds on the conviction that God has already done what such a reading would be asking Him to do. The simplest solution is to suppose a textual corruption, and to make the slight change required for the rendering of the A.V. and R.V. God's name is glorious in all the earth, first, because He has set His glory upon the heavens, which stretch their solemn magnificence above every land. It is His glory of which theirs is the shimmering reflection, visible to every eye upturned from "this dim spot which men call earth." May we attach significance to the difference between "Thy name" and "Thy glory"? Possibly there is a hint of the relative inferiority even of the heavenly proclamation, inasmuch as, while it rays out "glory," the lustre of power and infinitude, it is only on earth that that revelation becomes the utterance of the Name, since here are hearts and minds to interpret.