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In a beautiful sermon on these verses by the late Revelation T.C. Finlayson, M.A., to which this homily is greatly indebted, he remarks, that when piety and poetry are married to each other, such a song as this is the offspring of their marriage; he notes also the unhappy rarity of this union. Where piety is, there, all too often, imagination is conspicuous by its absence, and such absence is regarded with much complacency, and as a thing desirable rather than otherwise. On the other hand, where the gift of a rich imagination has been bestowed, how sadly often it is divorced from all piety! But in this psalm, as in so many others, the two have been united, and the outcome is such an inspired burst of poetry as we have in these verses. In this exalted spiritual condition the soul sees its true relation to the natural world. The soul regards the world of nature -

I. AS ITS SERVANT. There is a tone of lordship and mastery in these verses. The sea, the earth, the floods, and the hills are bidden to take their parts in the great anthem of praise. The psalmist seems to be issuing his orders to them, and they are as servants ready to obey. It is here as in Psalm 8. All things are put beneath him, he is lord of all. Man has been placed on the earth, not merely to occupy, but to subdue and to rule over it. As generation after generation passes away, this rulership becomes ever more complete. By patient study of the laws of the great Overlord of all, man, the underlord, has learnt to bind the forces of nature, and to make them execute his will. They are his servants under him, and he says to this one, "Come," and it cometh, and to another, "Go," and it goeth. And so here he utters his command, "Let the sea roar," etc.

II. AS FELLOW WORSHIPPER. The scenes, the sounds, the movements of nature are to the soul of the psalmist not merely scenes and sounds and movements, but show that, like himself, nature is a worshipper "before the Lord" Not that nature, the dead material world, can of itself render worship; only the soul can do that. And only a soul itself filled with the spirit of worship, can see and hear in the natural world what appears to be worship, joy, and praise. We speak of sacred music, but no sound of choir, or organ, or instrument of any kind can utter sacred music unless it express sacred thought in some soul. But let the soul be filled with such high, holy thought and emotion, and, lo! all nature becomes one vast choir, and its varied sounds one glorious anthem of praise.

III. AS SHARER TOGETHER WITH HIMSELF IN THE VICTORIES OF GOD'S GRACE. The soul sees along with its own redemption, the redemption of nature (Romans 8:19-21; Psalm 67:6). The soul of the psalmist is looking on to the full victory of the Lord over all his foes, and the consequent redemption of man, and the earth likewise, under the Lord's righteous rule; and so he calls on all the powers of nature to join with him in praise.

IV. AS, LIKE HIMSELF, GLAD IN GOD. The undevout soul fails to see this, but the eye purged with the love of God in Christ beholds continually in all that is fair, beautiful, and good in the natural world - and how much there is of this! - the heart of nature praising God (see Keble's hymn, "There is a book, who runs may read"). - S.C.

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KJV: Let the sea roar, and the fulness thereof; the world, and they that dwell therein.

WEB: Let the sea roar with its fullness; the world, and those who dwell therein.