All the flocks of Kedar shall be gathered together unto thee
Sacrificial service
None of the prophets of the Old Testament is able to think of the worship of God by the Israel of the latter days without the offering of sacrifices; but it would be a return to the limited conceptions of the Old Testament if one were to conclude that animal sacrifice will ever be restored.
The dividing-wall of national particularism and ceremonial observances forming shadows of things to come will never be re-established; and with the cessation of sacrificial worship since the fiery judgment fell upon the second temple, there has for ever passed away the restriction of worship to any one central spot on earth (Joh_4:21), butthe stream of salvation which proceeded from Jerusalem will, nevertheless, ultimately empty its waters there, and make the city once more a fountain of blessing. As the prophet has said (Isa_56:7), the house of God in Jerusalem will become “a house of prayer “ for all nations: Jehovah here calls it “My house of glory,” as that which was built for His honour and filled with His gracious presence. He will make its internal glory like the external, by adorning it with the gifts brought in homage by the world of converted Gentiles. (F. Delitzsch,D. D.)
I will glorify the house of My glory
A prosperous church
I. WHAT IS NOW THE HOUSE OF GOD? A house is a place of residence; the house of God, in the proper sense of the phrase, is the place of His residence. In this sense, the universe is His house, for He inhabits all space, and neither is, nor can be, confined to any one spot. Solomon felt this when he built the magnificent temple at Jerusalem. “Behold,” said he, addressing himself to God, “the heaven and heaven of heavens cannot contain Thee; how much less this house that I have builded?” Stephen felt it when, in allusion to the same house, he said, “Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, heaven is My throne and earth is My footstool: what house will ye build Me? saith the Lord: or what is the place of My rest?” Whilst, however., the universe is thus the only proper house of God, there are places which, in condescension to our weakness, are specially denominated HIS house, to denote that He specially manifests His presence there, is specially worshipped there, and bestows there special spiritual blessings, rich spiritual banquets. The dispensation of the law was intended to foreshadow good things to come, and accordingly under that dispensation there was a typical sanctuary, a house intended to typify the spiritual house of this dispensation--the Church. In that typical sanctuary there was a visible emblem of the Divine presence, a cloud overshadowing the mercy-seat, the same cloud which had gone before the children of Israel when journeying through the wilderness, as a pillar of a cloud by day, and as a pillar of fire by night. This visible emblem was a type of the spiritual presence of God in His Church. In the same typical sanctuary where this visible emblem was vouchsafed, typical sacrifices were offered and typical blessings bestowed. The new dispensation being the antitype is spiritual. Hence we have not now a typical temple, but every believer individually, and especially every Christian Church, is a spiritual temple. The house of God, then, under this dispensation, is not the building where the saints meet, but the assembly of the saints be it where it may; it is a spiritual house built of living stones, a house where spiritual sacrifices are offered, the sacrifices of praise and thanksgiving, which arc acceptable to God through Jesus Christ. At the same time, whilst the building is not the house of God, there is a subordinate sense in which it may be so denominated.
II. UNDER WHAT CIRCUMSTANCES MAY THE HOUSE CALLED “THE HOUSE OF GOD” BE DESCRIBED AS “THE HOUSE OF HIS GLORY”? It is the house of His glory, when His glory is the grand object in view. This house of His glory must not only be built, but also used for His glory: We have applied the phrase “house of God in its subordinate sense to the building; let us proceed to apply it in a higher sense to the assembly of the saints, to the Church meeting in the building; and we ask, When is such a Church properly denominated the house of God’s glory?
1. It is so, when the object of its original formation, and that of its assembling from time to time, is the glory of God. Let professing Christians meet together as a mere matter of form, meet without any definite end in view, or meet with any other end than the glory of their Lord, the Church is no longer the house of His glory; nay, if even they meet for praise, for their own spiritual improvement and for the conversion of sinners, yet if the glory of God be not the ultimate end of all this, their assembly cannot be looked upon as the house of His glory.
2. The Church is the House of God’s glory when His glory is kept in view in all Church acts; for example, in receiving members, exercising discipline, choosing officers.
3. The Church is the house of God’s glory, when a spirit in accordance with HIS glory is cherished and manifested by every individual member. It is for the glory of God that love should prevail in His house. It is for the glory of God that there should be peace in His Church. And that the members of Churches should be characterized by humility.
III. THE PROMISE THAT GOD WILL GLORIFY THE HOUSE OF HIS GLORY. There is no promise that He will glorify the house which may be called by HIS name, if it be not the house of His glory. The glory is--
1. When He makes the house the place of numerous conversions.
2. When He makes it the place of edification to His people. (R. Arnot, LL. D.)
I will glorify the house of My glory
I. THE PLACE. For what reasons, or with what propriety, may the Christian Church be called the house of the glory of God? Chiefly on these accounts--
1. Because it is planned and built by the purpose and power of the Most High.
2. Because it contains the special manifestations of the Divine presence and glory.
(1) Christ Himself is the exact image of God. He is the true
Shechinah, the glory of the Lord.
(2) In the gifts and influences of the Holy Ghost.
(3) By the development of the Divine glory in the preaching of the Word.
II. THE PROMISE. “I will glorify, ‘ etc. God did so in the first temple, by making it an object of beauty and glory to all His people, and by causing it to excite the admiration of surrounding nations also; and still further, by sending Christ finally to minister in that temple. God will glorify the house of His glory--
1. By accepting the services and offerings which, in connection with it, are performed.
2. By making it the place of special communion and fellowship with Himself.
3. By protecting it permanently against all the efforts of hostile powers.
4. By extending its influence, and increasing its celebrity in the earth.
5. By consummating it, finally, in the splendour and happiness of heaven. (J. Parsons.)
God glorifying the house of His glory
The vision is inspiring, and can only be fulfilled in the moral grandeur of the Church.
I. It begins to be accomplished WHEN SHE IS MADE A LIGHT TO DISPEL SPIRITUAL DARKNESS. At times she has not laid sufficient emphasis on her mission as a teaching Church. Unquestionably philanthropy is a function of the Church. But she ought not to permit the teaching side of her work to be thrust into the background. Her special business is to fight darkness with light.
II. God also glorifies her WHEN HE MAKES HER THE ARENA OF HEAVENLY VICTORIES.
III. God glorifies the Church IN MAKING HER THE SCHOOL OF SAINTLY VIRTUES. All educational institutions are to be admired, but the Church is foremost among them. To know the world, to know self, to know God, cover the entire domain of knowledge and mark its distinctive steps and progress. In the Church we are trained in the knowledge of self and God.
IV. But beyond all this the Almighty glorifies her WHEN HE MAKES IT A GARDEN FOR THE GROWTH OF HUMAN FELLOWSHIPS. We must not forget that what society knows of brotherhood has come from the Church. In the Roman Empire there were provident societies, especially burial guilds, before Christianity, but the real idea of fellowship began with the household of faith. The people were taught by Christ to love one another. And when the Church realizes her calling in this respect, and rich and poor meet together in her communion on equal footing, then is she resplendent with heavenly glory. (G. C. Lorimer, D. D.)
