House of Prayer

1. In order to the realization of the glorious scene in which the world shall finally be seen prostrate before God in prayer, the first and earliest step necessary was the revelation of the Divine existence; "for he that cometh to God must believe that He is." "How shall they call upon Him of whom they have not heard?"

2. But does He take an interest in the affairs of the world? If not, prayer to Him is useless. In answer to this inquiry Sinai rises to view. God is there, legislating for sinful man. Listen to His law as He proclaims it, and mark how much of it relates directly to your welfare. Apart from the Gospel, nothing in the universe displays the Divine benevolence so much as the giving of the law.

3. But is the great God accessible? That He takes a benevolent interest in human affairs is evident. If, however, the terrors of Sinai are not laid aside — if that is a specimen of His usual state — who can venture to approach Him? The temple on Sion is an answer to the inquiry. "Let the people build Me a sanctuary," saith God, "that I may dwell among them." This was another stage, a vast advance in the Divine condescension. To show His own sense of its importance, He supplied the model, and selected the spot, and superintended the erection of the building. When completed, the Majesty of Heaven came down and visibly possession. When it was rumoured abroad that the Lord of Heaven had a house upon earth, did not the guilty race come to cast themselves at His feet and sue for mercy?

4. But, it might have been asked in the next place, "Will He pardon? Accessible He may be, but is He propitious?" Approach and read the inscription over its gates, "The house of prayer." Then there is hope for the penitent. Let us enter and ascertain. On crossing the threshold and looking around, we find that it is distributed into three parts. We find ourselves at first in the court of the temple; here the principal objects are a great altar of sacrifice, and a laver in which the sacrifices are washed. "What mean that cleansing water, and that bleeding lamb?" They say, as plainly as they can, that if without the shedding of blood there is no remission of sins." and that the victim whose blood is shed must be spotless. We advance, find ourselves in the second part, the holy place. Here the principal objects are a golden candlestick, a table of shewbread, and an altar of incense; and what mean these objects? They denote that the sacrifice is accepted, that God propitiated, that He is waiting to illuminate and anoint His worshippers with His Spirit, to feast their souls on living bread, and to accept their praises as grateful incense. "But what means that mysterious veil which conceals the third part of the temple, the holiest of all?" It denotes that sinful man can fully approach a holy God only through a Divine Mediator, and that that Mediator is not yet come. But we know what is within. There stands the ark of the covenant, and the mercy-seat resting upon it, denoting mercy resting on faithfulness; and there are the cherubim overshadowing the mercy-seat, intimating the reverence with which even mercy itself should be sought, and the profound mystery which it involves. "But what means that mass of dazzling light above?" It is the symbol of the Divine presence. And why dwells He there?" that men may come and fall down before Him, and that He may commune with them from off the mercy-seat. He makes it His rest, that men may come to Him, and make it their rest. Numbers through successive ages availed themselves of His grace.

5. But everything there — gracious as it was, calculated as it was to bring all people in humble prostration before God — existed only in type and promise. It may be asked, therefore, in the next place, "Have those types been accomplished?" The fulness of time arrives, and, behold, God sending forth His Son! Calvary appears; there, as our Substitute; He is making an infinite compensation for our demerit. The day of Pentecost arrives — behold in its scenes a proof that our Advocate has entered on His office of intercession above, and that His sacrificial plea prevails. Is it then still asked if the ancient promises have been fulfilled? Let the tears of the sinner, the joy of the saint, the success of the Gospel in every subsequent age, bear witness.

6. But, again, admitting that God is thus accessible and gracious, is He thus accessible and gracious to all? Is the Gospel Church less open and free than the Jewish temple? Its gates are never to be shut, night nor day! Its blessings are to be offered without money and without price. "My house shall be called a house of prayer for all people." "O Thou that hearest prayer, to Thee shall all flesh come."

7. And is there ground to conclude that this sublime result shall be realized? "I have sworn by Myself, the word hath gone out of My mouth in righteousness, and shall not return, That unto Me every knee shall bow, and every tongue shall swear." Conclusion —(1) To this point everything in the mediatorial government of Christ is tending with the directness and force of a law. To this end, therefore, every event in His Church, every movement of His people, should be intentionally subordinated.(2) The question will be entertained, then, by every Christian mind, How may this sacred place be made most effectually to subserve this great end? By making it literally a house of prayer. The very presence of a church or chapel is to be viewed as a perpetual protest against all prayerlessness and irreligion.(3) Here everything is to be done with the view of leading to prayer.(4) Here, too, the salvation of the world, and whatever may be instrumentally necessary to that salvation, should be made the subject of prayer.

(J. Harris, D. D.)