1. That we, as human beings, have in us the capacity for joy.

2. That the religion we profess, when rightly understood, is a joy-producing religion.

II. WORSHIP IS THE EXPRESSION OF OUR NOBLEST RELIGIOUS FEELINGS IN THE PRESENCE OF GOD. It is not a mere ceremonial act, an observance of prescribed ritual on certain days and in appointed places. It is the going forth of the man towards God. Therefore, our joy must utter itself, ought to utter itself, when we enter into the courts of His house. I believe that the Divine Father has no sympathy with those who would turn His house of prayer into a place for gloomy, and unhappy thoughts, and who would exclude from His service everything pleasant and beautiful. They misunderstand and libel Him by their desire for dreariness If God has taught us anything with distinctness in the outer world of nature it is that He loves all that is pleasant and sweet and joyous. Is there n t something joy-exciting in the very thought and act of worship? This has been the thought of most peoples.

1. The Greeks who worshipped gods of uncertain passions and dispositions, nevertheless seem to have made the worship a season of joy — "they wreathed themselves with flowers, they anointed themselves with sweet perfumes, they surrounded their temples with every attraction, they invoked every pleasure they could think of, they sought to make the hour of their worship a charming and beautiful hour. Their joy in this respect was of a sensuous character, more animal than spiritual, and we do not need to imitate them; but even the heathen had the idea of indulging in gladness in the presence of their gods.

2. The same emotion was constantly expressed by the Hebrews. We often regard the religion of the Jews as harsh, stern, dreary, a constant pressure upon the minds and souls of the people. Never was there a greater mistake, as a careful study of their numerous festivals and rites would prove. Remember the worship-literature of the Jews, that magnificent collection of psalms which is one of the most precious treasures handed down to us from the past. It is full of jubilance. Expressions of personal sorrow there are in abundance; but even they are turned into subjects of song.

3. If it was possible for Jews to enjoy worship, if it was natural for them to give expression to gladness of heart when coming into the Divine presence, is there not more abundant reason why we, as Christians, possessing a fuller and purer and more intimate revelation of God, should rejoice before Him?

III. FOR THOSE WHO SEEK TO WORSHIP GOD IN SPIRIT AND IN TRUTH THIS JOY IS ASSURED BY THE PROMISE, "I will make them joyful in My house of prayer." Our anticipation of the worship of God's house, and the manner in which we present ourselves to Him, should be gladsome. Why? Because we go expecting to meet God, and receive the gracious fulfilment of the promise. Our hope of blessing to come already fills us with delight. When we have entered into the engagements of Divine worship, if we have been in the right spirit of desire, God has drawn near us and fulfilled our largest hopes. He has apparently devised the means by which this shall be brought about through the three exercises of our worship — our praise, our prayer, and our study of His truth. These seem in themselves calculated, ordained, consecrated for the very object of exciting our joy.

1. Think of the very act of praise. What does it mean? That we are recalling to mind the Divine mercy, and tenderness, and compassion, and love which have come into our life. We praise God for what He is; for what His works reveal Him to be; for what He has done for us; and you cannot do that without some inspiration of gladness filling your soul. Praise itself springs from and excites to joy.

2. The same glorious result is wrought by means of prayer. That man who has never yet held conscious communion with his God in prayer, has never yet experienced one of the noblest and purest joys of which his nature is capable.

3. And shall I add the same of the other exercise — the study of His truth? As the man who, digging for gold, is flushed with delight when his toil is rewarded by some rich nugget; as the student of Nature, when investigating her secrets, is gladdened as he perceives the traces of some new law, or a possible combination of well-known causes that will produce a new result, so Christians know the thrill of satisfaction that springs from a fresh realization of the meaning of Divine truth. God stands revealed in clearer light, and all the wonders of His work for man through the history of the world, and especially in the person of Christ, are understood and loved as they were never understood or loved before. These awakenings to joy are always taking place in God's house. One comes there perplexed concerning his path of duty, and to him there is uttered some wise precept, which makes the way clear once more. Another is troubled concerning the terrible mystery of life, its inequalities and sorrows; but to him is revealed the Fatherhood of God, and that means perfect love and assurance of blessedness for man as the ultimate issue of all things. Does not that oppressed soul rejoice? And how many, conscious of unforgiven sin, venture into the holy place. And they see a vision of Calvary with its sacred Victim; the heavens seem to open for them, and they behold the ascended Christ, the Mediator. Who shall measure the joy of these?

(W. Braden.)

I. BY ITS APPROPRIATION UNTO HIM. "My house."

II. BY ITS EXTENT OF RECEIPT IN RESPECT OF OTHERS. "For all people."

III. BY THE EMPLOYMENT OF ITS INHABITANTS. "It shall be called a house of prayer."

( J. Owen, D. D.)

II. THE CHURCH OF CHRIST UNDER THE GOSPEL IS TO BE GATHERED OUT OF ALL NATIONS.

III. THERE ARE ESTABLISHED ORDINANCES, AND APPOINTED WORSHIP FOR, THE CHURCH OF CHRIST UNDER THE GOSPEL.

( J. Owen, D. D.)

I. THIS IS THE WAY OF GIVING THE GREATEST HONOUR TO GOD. When a multitude of people meet together to worship the Almighty, and to set forth His praises, it makes some little figure of heaven; it raises our minds to more magnificent conceptions of God, and more fully represents Him to us as the Governor of the world: whereas, if we look upon Him as only intending our private interest, as busied only to serve our present wants, we may be thought to conceive of Him rather as an idol than as that infinite Being whose care and providence are extended to the concerns of the whole creation. To worship God truly is to make Him known to be the Lord of the universe, the common Parent, Preserver, and Benefactor of all mankind; and therefore public assemblies are the best signification of His glorious perfections and vast dominion. They who cannot use their minds to any abstracted ways of thinking, may be wonderfully confirmed and heightened in their acknowledgments and thoughts of a Deity, when they see how the learned and the rich and the honourable, and the greatest persons upon the earth, do bow and kneel before their Maker, and humble themselves in the dust of the sanctuary to witness their profound veneration of an infinite wisdom, power and goodness.

II. THE NATURE OF RELIGION IS SUCH THAT IT ESPECIALLY REQUIRES A PUBLIC EXERCISE. Christians are not to look upon themselves as single persons, of distinct and separate interests; but as members of the same mystical Body, as parts of the same spiritual Society; that they are redeemed as a Church, and are to glorify God as a Church; that their chief blessings are those they enjoy in common.

III. THERE IS NOTHING THAT SO MUCH PROMOTES A SPIRIT OF UNIVERSAL CHARITY AS A DUE ESTEEM AND PRACTICE OF PUBLIC WORSHIP. What can bring us to a greater concern for one another, and more unite our affections, than a frequent meeting at the same place of worship, and joining together in the same duties of religion?

IV. FREQUENTING PUBLIC WORSHIP, WITH THAT PREPARATION AND WITH THOSE DISPOSITIONS WHICH IT REQUIRES, IS THE BEST WAY WHEREBY WE MAY ATTAIN TO SOLID PIETY, We have many times a Divine truth more strongly imprinted on our minds, or more fully confirmed unto us, when our hearts are tender and devout, than when our heads are exercised in the deepest thinking. It is further observable, that men are generally much more subject to impressions and affections when they are assembled than when they are alone.

(T. Mannigham, D. D.)

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.)

     1611   Scripture, inspiration and authority
     5478   property, houses
     7382   house of God
     8630   worship, results

Isaiah 56:3-7

     7271   Zion, as symbol

Isaiah 56:4-7

     7470   temple, significance

Isaiah 56:6-7

     6603   acceptance, divine
     7436   sacrifice, NT fulfilment
     8208   commitment, to God

Isaiah 56:6-8

     7031   unity, God's goal
     7511   Gentiles, in OT

Concerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into …
Martin Luther—First Principles of the Reformation

Nor Indeed Hath the Holy Spirit Failed to Speak what Should be of Open...
25. Nor indeed hath the Holy Spirit failed to speak what should be of open and unshaken avail against these men, most shamelessly and madly obstinate, and should repel their assault, as of wild beasts, from His sheep-fold, by defences that may not be stormed. For, after He had said concerning eunuchs, "I will give unto them in My house and in My wall a named place, much better than of sons and daughters;" [2069] lest any too carnal should think that there was any thing temporal to be hoped for in …
St. Augustine—Of Holy Virginity.

The House of Prayer. --Isaiah Lvi. 7
The House of Prayer.--Isaiah lvi. 7. "My House shall be an House of Prayer For all that live, to worship there:" Thus saith the Lord:--how answer we? "Thine House, our House of Prayer shall be." "Wherever I my Name record, There will I meet Thee," saith the Lord; Thee in Thine House of Prayer we meet; Now bless us from the Mercy-seat. Thus spake the Lord--"My Son, to Thee Swear every tongue, bow every knee:" Father, by us Thy will be done, We bow the knee and "Kiss the Son." His throne and kingdom …
James Montgomery—Sacred Poems and Hymns

Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity.

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means …
Leo the Great—Writings of Leo the Great

That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great

The History of the Prophetic Sermons, Epistles, and Apocalypses
[Sidenote: Real character and aims of the prophets] To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never …
Leo the Great—Writings of Leo the Great

"And if Christ be in You, the Body is Dead Because of Sin; but the Spirit is Life Because of Righteousness. "
Rom. viii. 10.--"And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." God's presence is his working. His presence in a soul by his Spirit is his working in such a soul in some special manner, not common to all men, but peculiar to them whom he hath chosen. Now his dwelling is nothing else but a continued, familiar and endless working in a soul, till he hath conformed all within to the image of his Son. The soul is the office house, or workhouse, …
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting

Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity.

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety