GORDON-CONWELL THEOLOGICAL SEMINARYEXEGESIS OF PSALM 8SUBMITTED TO DR. J.J. NIEHAUSIN PARTIAL FULFILLMENT OF OT770 - OLD TESTAMENT POETICAL BOOKSBY LARRY HACKMANBOX 182-B27 APRIL 20121. Translation18:12 To the director of music according to the Gittith, a Psalm of David.8:2 YHWH our Lord, how splendid is your name in all the earth, who have set3 your glory over the heavens.8.3 From the mouths of babes and nursing infants4 you have laid a foundation of might for the sake of your foes, to still the enemy and the avenger. 8:4 When I look at your heavens, the work of your fingers, the moon and the stars which you have established, 8:5 what is mankind5 that you remember6 him, and the son of man that you visit him?8:6 You have made him a little lower than the angels,7 and with glory and majesty you have crowned him.8:7 You will make him8 to rule the work of your hands, you have set all under his feet; 8:8 sheep and cattle, all of them, and also the beasts of the field, 8:9 birds of the heavens, and fish of the sea, whatever is passing through9 the ways of the seas. 8:10 YHWH our Lord, how splendid is your name in all the earth! ! L Hackman 11 The translation will lean towards a literal one in order to retain some of the word ordering and structure of the Hebrew.2 Numbered according to the BHS verse numbering. 3 Unfortunate awkward translation here (see Textual Criticism below). NASB translations has displayed but that misses the over, under conceptual contrast (see Outline of the Passage below).4 Literally suckling, hence a nursing infant. 5 The collective sense of the original word is retained by using mankind instead of simply man.6 ESV and NIV say mindful of but this translation takes the more literal remember in order to elicit the covenant theme behind the word (see Significant Words below). 7 See Significant Words below for discussion around this much debated translation. 8 The hiphil imperfect is a little strange (see text critical note below) but is translated as is. 9 It is tempting to see this particle as predicative, modifying :, but their number does not match and thus it is more accurate to translate as a substantive particle. 2. Textual Criticism: :: Iu:::: ::: 8:1:c::: j II:: : :: j:: : :`: 8:2:c;::: :` ::: Izj: :: I-: :c c;: c: c: 8:3::::: : c::: j:::: I+::: Ij:: It: 8:4::;c: : c: :::: ::: 8:5:c:: I::: c: c:: c: 8:6:::: :: : j Is:::: Iv::: 8:7:: ::: c`: c: cc zu:: 8:8:c: : :: c : c:: c: 8:9::: j:: : :: 8:10! L Hackman 210 Note that this word also appears in Psalm 81 and 84. In the LXX and other Greek translations this word is translated as winepress.11 :: : is apparently corrupted in the original text, which is not surprising considering it includes a seemingly out of place imperative. LXX translates this as o:i rrqp0q which seems to flow with the rest of the original text. The wealth of Greek and Latin alternatives shows the confusion this text must have caused. The BHS proposals both seem to make more sense than an imperative and my translation approximates the legendum of ::: :. It is not altogether unfeasible to imagine that the first : was dropped at some point. 12 Hieronymus changes the suffix to 1 singular, which seems strange. 13 The Syriac uses glory instead of might here. I see no reason to adapt this alternate translation. 14 Targum and Syriac leave off the construct ending, which would make for awkward language. 15 LXX omits this suffix. This does not dramatically effect the text one way or another, but the original is preferred.16 Again, the Syriac changes this to a 3 plural, but there does not seem to be a good reason to accept this. 17 The LXX, Syriac, and Hieronymus omit the copula, but the original seems best here. 18 As earlier, the Targum and Syriac omit the construct ending. The original stands. Perhaps this was intended to de-anthropomorphize YHWH, because the constructs were omitted from both fingers and hands. 19 The BHS points out that the LXX and Syriac add a waw consecutive here, probably to make the tense agree with the later verb ::. Here the more difficult reading is preferred. 20 Some manuscripts add a consonantal vowel here, perhaps hinting at older Hebrew text. 3. Literary ContextAs the Psalms have been received today (into five books), Psalm 8 is placed within Book I. Besides the suggestion that the number five is perhaps echoing the Torah, this does not provide any particular meaning to this psalms content.21 Its placement in the order of Psalms is somewhat speculative in terms of providing meaning, but it should be noted that the psalms immediate preceding it are laments so that Psalm 8 introduces a dramatic shift in thematic material, from lament to praise, if one were to read through the psalms linearly. The psalm itself is classified as a hymn, showing the typical pattern expected of a hymn with an introduction, a main section, and a conclusion that usually mirrors the introduction.22 It is the first such hymn that appears in the Psalms. The vocative direct address to God that begins the psalm (YHWH, our Lord) has more in common with lament psalms, perhaps providing a stylistic bridge to the psalms that have come before it.23 As a hymn, the psalm was likely a confessional psalm. Unlike most hymns in the psalter, which begin with a call to praise,24 Psalm 8 begins with an invocation of the name of YHWH.25 The psalm may have been sung antiphonally, perhaps with a choir singing the first strophe26 (indicated by the first-person, plural, pronoun), then to an individual beginning with the second strophe (When I).27 The meaning of being according to the Gittith is by no means certain, ! L Hackman 321 Bernhard W. Anderson, Out of the Depths: The Psalms Speak for Us Today (Philadelphia: Westminster Press, 2000), 204.22 Arnold Albert Anderson, The Book of Psalms Vol. 1, Psalms 1-72 and Introduction, (London: Oliphants, 1972), 33.23 Erhard Gerstenberger, Psalms: With an Introduction to Cultic Poetry Part 1 (Grand Rapids, Mich: Eerdmans, 1988), 68.24 Cf. Ps. 33:1-3, 96:1-3, 105:1-5.25 Gerstenberger, Psalms, 66. 26 Strophe are delineated below in the section Outline of the Passage. 27 A.A. Anderson, The Book of Psalms, 100.though the LXX translates this winepress which might indicate a celebratory element to the life-setting of the psalm.28 4. Outline of the PassageBecause the meter is varied in the psalm, the formation of an outline tends to be difficult, which explains the wide variety of outlines suggested by commentaries.29 What is objectively apparent about the psalm is that the beginning and end are exactly the same, which creates an inclusio. In broad terms, the body of the psalm (apart from the inclusio which acts as a prelude and postlude) leads from a statement of Gods might, to a reflection on mankinds insignificance, then to a reflection on mankinds significance, and finally to mankinds dominion over the animals. Some commentators will collapse one or more of those elements together (by joining mans significance to his dominion over the animals, for instance)30 but this paper will work from the outline proposed by Terrien.31 One of the reasons why Terriens outline is appealing is because of the symmetry and order it reveals in the psalm. The progression of the strophe center around the climax of mankinds significance, bounded and founded in terms of the invocation of Gods name (the inclusio). In the midst of the four strophe is a chiasm (v. 6) that serves as the axis of the poem. On either side of the chiasm are two bicolons which are symmetric in their own right, and further serve to emphasize the central reflection of the psalm (see appendix A).32 ! L Hackman 428 Samuel L. Terrien, The Psalms: Strophic Structure and Theological Commentary (Grand Rapids, Mich: William B. Eerdmans Pub, 2003), 127.29 A. A. Anderson, The Book of Psalms, ibid. 30 Peter C. Craigie, Psalms 1-50 (Waco, Tex: Word Books, 1983), 107.31 Terrien, The Psalms, 126.32 Further discussion of the chiasm and of the possibility of the entirety of the psalm as a chiasm is under the heading Unique Features below. This outline of the psalm parallels the dominion of man to the might of God, but not in a sense that equates the two. Rather, they parallel in the sense that a child imitates its father. The axis of the psalm, along with the latent background of the gracious character of YHWH established in the inclusio, emphasize that mans place in the created order is only by the grace of God, and only for the glory of God. 5. Significant WordsGiven that the psalm has an inclusio, the words included therein carry some weight in grounding the psalm. Here, the concern is primarily based around the name, ::, of YHWH. In the ANE culture ones name was synonymous with their character, their reputation, and even their presence.33 Thus Gods name dwells in Solomons temple (1 Kings 8:29) and the psalmist in Psalm 148 has no trouble switching back and forth in praise to YHWH himself and to his name. Of particular concern for understanding Gods name is his divine revelation to the Israelite people based on his covenant grace as it is proclaimed in Exodus 34:5-7. YHWHs name, his reputation and character, is that of a merciful and loving God who is at the same time completely just. The invocation of YHWHs name at the beginning and end of the psalm is a call to praise his character, and this character, as expressed by the revelation of the divine name in Exodus, provides the background for how the rest of the psalm unfolds. The invocation of YHWHs name is not the only place where Gods covenant grace is hinted at. In verse 5 the question is asked, what is mankind that you remember him (:::), and the son of man that you visit him (:;c:)? The two verbs, : and ;c, are also reminiscent of Gods merciful visitation of the people of Israel through the Exodus. In Exodus ! L Hackman 533 Robert G. Bratcher and William David Rayburn, A Handbook on Psalms (New York: United Bible Societies, 1993), 56.2:24, God hears the groaning of the Israelites and remembers (:) his covenant with Abraham, Isaac, and Jacob.34 Not only does he remember the Israelites, but he also observes (Ex. 3:16, :;c ;c) them and has visited (Ex. 4:31, ;c) them in order to fulfill his covenant and rescue his people. These action verbs are closely associated with the character of God as revealed in his name, so that YHWH who is gracious and just is the same one who remembers his covenant and visits his people. So, while the question of verse 5 seems to be rhetorical, seemingly eliciting the obvious answer nothing, imbedded in the sly use of : and ;c within the passage (combined with the inclusio) is the real answer to mans significance: the grace of God. Mankind is only significant because the character of God causes it to be so. The history of the Israelite people prepares them for this thought; they are only a people because YHWH has made them so. Gods action in their national history echoes in their understanding of his interaction with the whole race of humanity. One of the more obscure verses in Psalm 8 is verse 3 with its juxtaposition of babes and infants (: and :;) against Gods enemies. Who are the enemies, and why use babes and infants? Most of the other times when babes and infants are referred to together in the Old Testament is within some of the most horrifying passages of judgement and warfare the Bible has to offer. Infants are dashed in pieces (2 Kings 8:12, Isaiah 13:16), put to the sword (1 Samuel 22:19), and faint in the streets (Lamentation 2:11). The two words function as a merism that represents the most vulnerable and weak aspect of humanity.35 Gods use of these weak ones highlights his own power and the ineffectiveness of his enemies. Babes and infants, ! L Hackman 634 Cf. Ex. 6:5 and Lev. 26:45.35 John Goldingay, Psalms Vol. 1, Psalms 1-41. Psalms (Grand Rapids, MI: Baker Academic, 2006), 156. in fact, may represent the whole of humanity in terms of its relative vulnerability. Who is man, indeed, in the face of death, God, or the vastness of the universe? Mere babes and nursing infants, the psalmist seems to be saying. But who are the enemies? The phrase enemy and the avenger (c;::: :`) occurs once elsewhere, in Psalm 44:17, and there refers to the enemies of Israel. The poetic parallel, hostile ones or foes (:) is a more generic term used throughout the OT to refer to personal enemies, but can also refer to Israels enemies.36 But the context of the poem seems to be more primordial, more epic, than confining Gods enemies to Israels enemies allows, especially in light of broad reflections on humanity and references to the creation order in the latter half of the poem. The use of the verb ::: to refer to the stilling of the enemy and the avenger harkens back to the Sabbath of God on the seventh day, further heightening the primordial context of the psalm.37 So to, the verb for establishment or foundation (c) of might is elsewhere used in the OT as a reference to the creation event, the foundation of the earth (Job 38:4).38 Thus, with Terrien and Anderson, it does not seem strange to suggest that the enemies of God here may refer to the oft-mentioned foe of God in the creation event, primordial chaos.39 Throughout the OT, the primordial chaos is variously referred to as the raging sea, Rahab, and Leviathan, representing the first enemy of YHWH in his creation act.40 The crowning act of Gods creation, the event marked the ceasing (:::) of the clamor of chaos ! L Hackman 736 Cf. Esth. 3:10, Psalm 74:4. 37 Goldingay, Psalms Vol. 1, 157.38 See also Amos 9:6. 39 Terrien, The Psalms, 129. A. A. Anderson, The Book of Psalms, 102.40 Cf. Isa. 51:9, Job 26:12, Ps. 74:13, 77:17-21, 89:9-10, 93:3, 104:7-9.and led to the seventh day, was the creation of babes and infants, humanity itself.41 The juxtaposition of infants verses adversaries foreshadows the upside-down climax of the psalm with the insignificant man being crowned with glory and majesty over the created order. The debate over what the true meaning of c: in verse 6, whether it be God or angels, is one that has been well worn on the pages of commentaries and not certainly decided. The LXX has translated it as orio and it is understood as such when the psalm is quoted in Hebrews 2:7. This meaning is well attested elsewhere in the OT, so it is not out of the ordinary to assert this translation here.42 However, the point may be moot given that the meaning of the psalm could be to simply point out the place mankind has in the created order above the animals, as well as the nearness in the created order to God. Whether man is a little lower than angels or God does not necessarily matter, as either is still higher than the animals which man has dominion over, and either is still nearer in the created order to God. 6. Unique FeaturesOne of the more interesting features, as has already been mentioned, is the chiasm in verse 6. The pattern of the chiasm is a typical ABBA pattern, with the glory and majesty of the angels (or even God, as it were) as the central thrust of who God has made humanity to be (see Appendix A). The chiasm serves as the climax of the psalm, answering the rhetorical question of verse 5 with a eloquent description of the coronation of humanity over the animal kingdom. Is man significant? Yes, because God has made him to be so. It is worth pointing out that the entire psalm can be structured as a chiasm. It begins with a treatment of Gods dominion and ends with a treatment of mans dominion. The middle two ! L Hackman 841 Cf. Genesis 1:27-2:3.42 Cf. Gen. 6:2, 1 King 22:19, Job 1:6, Ps. 97:7, 82:1, 86:8, 89:6.strophe concern the insignificance and significance of humanity. Verse 6 serves as a chiasm within the chiasm. The inclusio bookends the body of the poem (see Appendix A). Of course, the chiastic structure depends on how one classifies the strophe, which is certainly not a given, but a whole psalm structured as a chiasm is not unusual and can be found throughout the Psalms.43 The chiasmus helps to determine the thematic focus of the psalm,44 in this case, that mankind has been raised out of obscurity into majesty by Gods grace. There are also a couple of conceptual contrasts that serve to point out how God has crowned [mankind] with majesty from above to below. In verse 2 the psalmist speaks about how God has set [his] glory over the heavens but goes on to say in verse 3, from the mouths of babes and nursing infants you have laid a foundation of might. Gods glory is over the mountains but from the babes his might has been founded (as in the foundation of a house), a conceptually under word.45 This over, under concept is mirrored latter in the psalm in verse 7, when the work of Gods hands is put under mankinds feet. Gods hands are conceptually over as the source of provision or judgement in the world.46 The contrast serves to illustrate Gods deigning to bestow on humanity honor, despite mankinds low status as a creature. As a suzerain to a vassal, God has stooped from high to establish might below, under the feet of mankind. Because these conceptual contrasts sandwich the chiastic climax they heighten the overall theme of God bringing high the low. 7. Function of the Passage! L Hackman 943 Robert L. Alden, "Chiastic Psalms (II) : a study in the mechanics of Semitic poetry in Psalms 51-100." Journal Of The Evangelical Theological Society 19, no. 3 (June 1, 1976), ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 26, 2012), 200.44 John Breck, The Shape of Biblical Language: Chiasmus in the Scriptures and Beyond (Crestwood, N.Y.: St. Vladimir's Seminary Press, 1994), 235-239.45 William L. Holladay, A Concise Hebrew and Aramaic Lexicon of the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing, Co., 1988), 136.46 Cf. Job 19:21, Psalm 123:2. Also Ezra 7:6. The content and structure of the psalm leads to a reflective, confessional praise. The invocation of the name of God serves to keep the character of God as the foundation and boundary of the psalm, though the thematic focus is humanitys place in the ordained, created order. Because of the reflective nature, mainly owing to the rhetorical question, it seems unlikely that the purpose of the psalm was to function didactically, or even kerygmatically. One does not step away from having heard this psalm and think, Now I have learned something or I will change my behavior in this way now. Rather, there is a sense of awe and wonder which elicits a question of its own, How can this be? Thus the psalm functions emotively, raising in the hearer any possible range of responses. The hearer may be grateful for the dignity God has bestowed on them as a human being and respond with thanksgiving. Alternatively, the hearer may be abashed by their own elevated esteem and come to realize that if he or she are of any esteem at all, they are only that because God has made them so. In other words, the psalm elicits humility. Overall, being a hymn, a general sense of praise and wonder seems to be the appropriate response to this hymn. That the only verb ascribed to a human being is that of seeing () in verse 4 only serves to reinforce the emotive function of the psalm.47 The poetry encourages the worshiper to lift their eyes to the heavens48 and be awed and humbled, just as the psalmist was. The upward to downward progression from the psalmists reflection on the heavenly bodies to the under currents of the sea works on the hearers emotions to heighten the grand scale of the psalm as does Davids invocation of Gods name, splendid in all the earth.49 One could imagine ! L Hackman 1047 Bratcher and Rayburn, A Handbook on Psalms, 77.48 Cf. Isaiah 40:26, 51:6. 49 Bratcher and Rayburn, A Handbook on Psalms, ibid.watching a sunrise, or standing on the edge of the Grand Canyon as similar triggers for such praiseful reflection on Creation and mankinds place within it. 8. New Testament Usage Where Psalm 8 is quoted or alluded to in the New Testament it is generally used in one of two ways: as a messianic passage or as an example of God upsetting human expectations, though the two are not mutually exclusive. In fact, this is the general understanding of Psalm 8 in the NT, as a messianic psalm pointing to the up-ending of human expectations by God placing the one of humble estate, namely Jesus, in a position of power with all things under his feet. Matthew records Jesus himself quoting verse 3 of the psalm in response to the indignation of the chief priests and the scribes at the messianic praise that little children were giving Jesus during his triumphal entry into Jerusalem (Matthew 21:16). Jesus quotes the LXX, which differs from Hebrew, saying, Out of the mouth of infants and nursing babies you have prepared praise (ESV). Instead of laying a foundation of might the children have prepared praise. The differences, while seemingly stark, are actually not that grand when considering the essential meaning of the psalm which still stands: God uses the weak and vulnerable to accomplish his glory. Jesus shows his masterful grasp of the text to show how this applies to his messianic mission. This essential tenant of the text (God using the weak for the purpose of his glory) was grasped by Paul as well, who alludes to Psalm 8 twice in 1 Corinthians. In 1:27-28, Paul states that: God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things ! L Hackman 11that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. (ESV).The allusion to Psalm 8:2 is strong, including the sense of awe in the face of God and the lifting high of the low. The innovation that Paul, and Jesus before him, bring to the text is the application of this principle to the miracle of the incarnation. This is most explicit in the quotation of Psalm 8:5-6 in Hebrews 2:6-8. The author of Hebrews, probably seeing the son of man from Psalm 8:5 as a messianic title, applies the psalm directly to Jesus incarnation.50 Jesus, for a little while was placed lower than the angels and now has everything in subjection under his feet (ESV). His interpretation brings new meaning to the text, broadening its implications. The thematic elements of humility and exaltation are very similar to the Christ hymn in Phillippians 2:5-11, one of the most sublime expressions of the incarnation. In both, the underlying principle of Psalm 8 informs their understanding of the incarnation, but also interpret the meaning of the psalm eschatologically. Jesus was not simply brought low, but crowned with glory and majesty. Paul certainly has this eschatological bearing in mind when he quotes Psalm 8:7 in 1 Corinthians 15:25-27, For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For God has put all things in subjection under his feet (ESV). Paul is envisioning the crowning of Jesus leading to the end of the ages, and ultimately to the end of the last of Gods foes, death itself. It is hard not to hear also in this quotation an echo of Psalm 8:2,3 as God uses the babes and nursing infants to still his enemies. Ultimately, the humiliation and low estate of Jesus in the incarnation are meant by God to accomplish his own glory, leaving, as Paul says, no one to boast. ! L Hackman 1250 A. A. Anderson, The Book of Psalms,103. The implications of the eschatological nature of the NT interpretation can also be applied to other elements of the Psalm not directly touched by the NT authors. Gods vindication over the primordial forces, established by the crowning of humanity and then shabbat, is to be mirrored in the end times by God triumphing over death by his firstborn Son of Man who is crowned and will usher in the eternal rest. The humble estate of the first Adam is to be celebrated in Psalm 8, as well as the redemptive mission of the last Adam.51 The deft handling of the text by the NT authors, and Jesus himself, allows Psalm 8 to reflect the whole of redemptive history in its awed reflection of God and man. 9. Summary of the Texts Meaning in its Original SettingPsalm 8 is, simply, a celebration of Gods gracious character in placing mankind at the head of the created order. Man is vulnerable and weak, mere babes and infants, but God has crowned him with glory, for his own glory. Though mankind is nothing on its own, God will use them for the defeat of his enemies. The upside-down nature of Gods grace, born out in the history of a race of stubborn slaves made a nation, is reflected even in the created order as insignificant man is made significant by the c of YHWH. 10. The Texts Meaning for TodayOne of the marks of this age has been the rising use of anti-depressants.52 For many people, these drugs have been a gift, reducing the debilitating symptoms of depression manageable so people can live normal lives. But for many others, anti-depressants have been a cure-all for unhappiness, ! L Hackman 1351 Cf. 1 Cor. 15:45. Considering that the Hebrew c: could allow son of man to be translated, literally son ofAdam the reference to the first Adam and the last Adam is not far fetched, hermeneutically. Given that, the connection would probably not be in the minds of the NT authors as they seem to be working from the LXX, which has no reference to Adam but instead, q io ov0pcro.52 Elizabeth Cohen, CDC: Antidepressants most prescribed drugs in U.S., CNN Health, http://articles.cnn.com/2007-07-09/health/antidepressants_1_antidepressants-high-blood-pressure-drugs-psychotropic-drugs?_s=PM:HEALTH (accessed April 27, 2012). and an increasing amount of doctors are prescribing the drugs without any kind of psychiatric diagnosis.53 The point is not to decry anti-depressants, but to point to a country of people who are apparently trying to medicate their unhappiness away. The Western world is now in a place where they look up at the stars, reflect on their insignificance, and, having nothing to tell them otherwise, simply try to live life or, worse, do not try.54 Let us eat and drink, for tomorrow we die (1 Corinthians 15:32, ESV). Psalm 8 provides a different perspective that gives true meaning and purpose to this generation. Christians are able to look at the stars and recognize how small they are, but also how big God is. Then they are able to recognize God as a personal God, who acts in their lives individually and corporately and who has ordained a place and a purpose for them.55 Human beings are not monkeys with developed language systems, but made in the image of God to live out his purposes and, ultimately, to be like him.56 It was the grace of God that has made this possible, he who for a little while was lower than the angels himself, has purchased a people for himself by his blood.57 Mankinds dignity is not within himself, for apart from God we really are nothing. But the grace of God shows that we are beloved, worth far more than the sparrows, and Christs death on the cross is the ultimate proof that this is true.58! L Hackman 1453 Ramin Mojtabai and Mark Olson, Proportion of Antidepressants Prescribed Without a Psychiatric Diagnosis is Growing, Health Affairs, http://content.healthaffairs.org/content/30/8/1434.abstract (accessed April 27, 2012).54 For example, this article from CNN reports people committing suicide after watching the recent film Avatar. Jo Piazza, Audience Experiences Avatar Blues, CNN Entertainment, http://articles.cnn.com/2010-01-11/entertainment/avatar.movie.blues_1_pandora-depressed-posts?_s=PM:SHOWBIZ (accessed April 27, 2012). 55 Cf. Eph. 1:11. 56 Cf. 2 Cor. 3:18. 57 Cf. Rev. 5:9. 58 Cf. Eph. 5:1, Matt. 10:31. 11. Sermon OutlineTitle: We are small, but God is greater. Introduction Carl Sagan was famous for the phrase billions and billions. If youve ever watched one of his shows, youll be familiar with his sense of wonder and awe as he explored the vastness of the cosmos. He often remarked how insignificant mankind was in the face of such vastness and, interestingly, his antidote for this insignificance was simply, wonder. In Psalm 8, David is like an ancient Carl Sagan, but his search for significance takes a far different turn than Sagans did. Scripture Reading (ESV)(Context)I. Establishing the grace of God. (vs. 1-2)A. The name of God is his character and reputation.1. Use my name to illustrate the concept (Lawrence means victorious, or laurel wreath, Hackman means). B. Why does God pit babes and infants against foes and avengers?1. Gods grace is upside-down. He uses the weak to humble the strong.Transition: But does this really mean that we are weak?II. Pondering the insignificance of mankind. (vs. 3-4)A. Our godless society leaves us without a sense of purpose.1. Use the CNN article about Avatar to illustrate peoples yearning for significance.B. In truth, we really are insignificant in the face of things. 1. Without God we are without hope, without significance (Ephesians 2:12).Transition: Is this where we have to end on? There is a yet III. God has made us significant. (vs. 5-9)A. God crowns us with glory and majesty, we are no mere beasts. 1. Use the story of the prodigal son, who was with the pigs in the slough, but was given the ring and robe by his father, to illustrate this elevation.B. Jesus himself was made a little lower than the angels to accomplish our redemption.1. The ultimate evidence of our significance is Jesuss price paid for us on the cross.2. Our significance is not just so that we can feel good, but so that we can be transformed into the image of God and be crowned as a royal priesthood that serves the world.Conclusion If youve been struggling to know what your significance in the world is, whether a Christian or not, I invite you to receive the grace of God and know your significance in him. Like the prodigal son, you can leave the pig trough and find your inheritance in Jesus. ! L Hackman 15BibliographyAlden, Robert L. "Chiastic Psalms (II) : a study in the mechanics of Semitic poetry in Psalms 51-100." Journal Of The Evangelical Theological Society 19, no. 3 (June 1, 1976): 191-200. ATLA Religion Database with ATLASerials, EBSCOhost (accessed April 26, 2012).Anderson, Arnold Albert. The Book of Psalms Vol. 1, Psalms 1-72 and Introduction. London: Oliphants, 1972.Anderson, Bernhard W. Out of the Depths: The Psalms Speak for Us Today. Philadelphia: Westminster Press, 2000.Boice, James Montgomery. Psalms 1 - 41. Grand Rapids, Mich: Baker Books, 1999.Bratcher, Robert G., and William David Reyburn. A Handbook on Psalms. New York: United Bible Societies, 1993.Breck, John. The Shape of Biblical Language: Chiasmus in the Scriptures and Beyond. Crestwood, N.Y.: St. Vladimir's Seminary Press, 1994.Clifford, Richard J. Psalms 1-72. Nashville: Abingdon Press, 2002.Cohen, Elizabeth. 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L Hackman 17Appendix AOutline and chiasm (modified from Terrien)A Prelude: Praise of Gods name (v. 2a)B Strophe 1: Statement of Gods dominion (vs. 2b-3)C Strophe 2: Reflection on mankinds insignificance (vs. 4-5) Chiasm (v. 6)C Strophe 3: Reflection on mankinds significance (vs. 6-7)B Strophe 4: Mans dominion over animals (vs. 8-9)A Postlude: Praise of Gods name (v. 10)Chiasm in Psalm 8:6c: c:: c: than the angels you have made him a little lower:c:: ::you have crowned him Glory and majesty A You have made him a little lower B than the angels,B and with glory and majesty A you have crowned him.Symmetric bicolons surrounding chiasm b a:::: ::: 8:5 b1 a1::;c: : c: b aj :::: ::: 8:7 b1 a1:::: :: : ! L Hackman 18