The third strophe builds on this supremacy of Jehovah, whose dwelling-place is the seat of all things worthy to be admired, the summons to all nations to render praise to Him. It is mainly a variation of Psalm xxix. 1, 2, where the summons is addressed to angels. Here "the families of the peoples" are called on to ascribe to Jehovah "glory and strength," or "the glory of His name" (_i.e._, of His character as revealed). The call presupposes a new manifestation of His Kingship, as conspicuous and earth-shaking as the thunder-storm of the original psalm. As in it the "sons of God" were called to worship in priestly garb, so here, still more emphatically, Gentile nations are invited to assume the priestly office, to "take an offering and come into His courts." The issue of Jehovah's manifestation of kingly sway will be that Israel's prerogative of priestly access to Him will be extended to all men, and that the lowly worship of earth will have characteristics which assimilate it to that of the elder brethren who ever stand before Him, and also characteristics which distinguish it from that, and are necessary while the worshippers are housed in flesh. Material offerings and places consecrated to worship belong to earth. The "sons of God" above have them not, for they need them not. The last strophe has four verses, instead of the normal three. The psalmist's chief purpose in it is to extend his summons for praise to the whole creation; but he cannot refrain from once more ringing out the glad tidings for which praise is to be rendered. He falls back in ver. 10 on Psalm xciii. 1, and Psalm ix. 8. In his quotation from the former psalm, he brings more closely together the thoughts of Jehovah's reign and the fixity of the world, whether that is taken with a material reference, or as predicting the calm perpetuity of the moral order established by His merciful rule and equitable judgment. The thought that inanimate nature will share in the joy of renovated humanity inspires many glowing prophetic utterances, eminently those of Isaiah--as, _e.g._, Isa. xxxv. The converse thought, that it shared in the consequences of man's sin, is deeply stamped on the Genesis narrative. The same note is struck with unhesitating force in Rom. viii., and elsewhere in the New Testament. A poet invests Nature with the hues of his own emotions, but this summons of the psalmist is more than poetry. How the transformation is to be effected is not revealed, but the consuming fires will refine, and at last man will have a dwelling-place where environment will correspond to character, where the external will image the inward state, where a new form of the material will be the perpetual ally of the spiritual, and perfected manhood will walk in a "new heaven and new earth, where dwelleth righteousness."