Our Lord's words refer in the first instance to -

I. THE LOSS AND RECOVERY BY ZACCHAEUS of his place in the commonwealth of Israel.

1. He had forfeited this. It was by no means inalienable. Only they were the true children of Abraham who did the deeds, who lived the life, who were possessed with the spirit, of Abraham. So our Lord taught himself (see John 8:39). This was Paul's doctrine also (Romans 2:28, 29; Romans 9:7; Galatians 3:7). The true child of Abraham was he who walked by faith, who was the servant and the friend of God (Isaiah 41:8). But Zacchaeus had lost this true, this real and effectual sonship, For he had been living the life of sense, and not of faith; he had departed from the service of God, and engaged in the practice of extortion and corruption. He had ceased to be the friend of God, and made friendship with an evil world.

2. But now he was in the path of restoration. He was penitent; he was a seeker after heavenly wisdom in Jesus Christ; and this meant renewal of heart and life; it meant rising into a new and elevated region, breathing the pure air of devotion, of service, of righteousness; it meant the recovery of the forfeited birthright. Salvation had come to himself and his household; once more he was "a son of Abraham." We are thus led to look at -

II. THE SAD POSSIBILITIES OF FORFEITURE open to all the children of men. God made us to be heirs of all that is good and blessed - of liberty, of truth, of honour and of love, of himself and of his kingdom. But sin comes in and spoils our heritage; under its evil ban we lose our good estate; our inheritance is forfeited; instead of being the "sons of God" and the "children of wisdom," we become rather the "children of wrath." We may forfeit:

1. Our liberty. We may become, how many do become, enslaved by some evil habit which holds them fast in its strong coils - some bodily or mental habit!

2. Our hold upon the truth. We may lose our faith in, and our appreciation of, the leading and vital doctrines which bring us into close and conscious fellowship with God.

3. Our very manhood. For there are many who suffer themselves to sink so low in the moral scale that they forfeit all claim to be accounted men; their lives are simply brutal.

4. Our rightful place in the estimate of our fellow-men. We may lose all the esteem, the confidence, and (consequently) the affection of our neighbours.

5. The friendship of Jesus Christ. Too often those who once walked with him and worked for him stand aside, and "walk no more" by his side; they leave his service, they lose his loving favour, they cannot be any longer counted among his friends. And with all this there must be the sad and grievous forfeiture of:

6. The hope of eternal life. For when fidelity is lost, hope is lost also.

III. THE BLESSED OPENING FOR RESTORATION provided by the Saviour of souls. There is no "house," however fallen, to which "salvation ' may not come; no human being, however sunk in sin and wrong, who may not be restored in the mercy of God by the power of Jesus Christ the Saviour. It is when he is admitted to the home and to the heart that recovery is attained. In him, for all earnest seekers, is escape from bondage and from error and unbelief; in his service is found the gradual but effectual return of the trust and the love of man; he offers the renewal of his friendship, and opens again the closed door of hope to the penitent and the believing spirit. The slave of sin becomes the son of God; the companion of the evil-doer becomes the friend and co-worker of Christ; the candidate for condemnation becomes the heir of heaven. - C.

Regarding the Church as an institution, with its possessions, its laws, its days of worship, its rulers, its teachers, its outward services, we may find for ourselves a lesson in this incident. And that lesson is, that the spiritual character of the Church is everything, and that its first object is to deepen in men's hearts the sense of the Divine and the spiritual. When that great end is lost sight of, the Church has parted with her strongest claims upon the world, and it has forfeited also its privilege as a witness for God on the earth. The spiritual influence is the first and chief purpose of the Church of Christ. The lesson of this narrative comes home to us in these days, when so much time and thought are given to the outer framework of Church forms and usages; and that lesson may be needed to correct our spirit of bustling and restless energy in what is at the best only the machinery of spiritual life, and not spiritual life itself. There is no class of men who are more in danger of losing the true meaning of religion than those who are employed in its service. If I were to seek for cases in which spiritual truth had been travestied and turned to not only secular but profane purposes, I do not know that I could find them more readily than in men to whom all sacred words and acts have grown so familiar that they have ceased to express spiritual facts at all. Those who are always engaged in religious works are apt to lose the sense of their sacredness. No man more needs to be on his guard against an unspiritual life than the man who is perpetually employed in spiritual offices. He brings within the courts of God's house what ought to be left without; he forgets his high spiritual functions in the bustle and care which attend them; and it is really no absolute guarantee of a religious and spiritual life that a man's profession is the teaching of religion. Christ's words and acts read us all a lesson, then; they tell us that in the most sacred occupations of life there may be found cares and anxieties which are less religious, and which are apt to swallow up too much of a man's time and thoughts. There is another temple of a different kind, of which a word may be said. The whole Christian body is, in the words of the New Testament, a temple of God. There is a sacredness in that temple, the spiritual community of Christians, if we would only think of it, much greater than in the Temple of Jerusalem, or in any building devoted to holy uses. And just as the whole Christian community is a temple sacred to God, so each individual heart is in itself a temple where God Most High is honoured and worshipped.

(A. Watson, D. D.)

1. Abuses are apt to creep into the Church. Let us be on our guard against their first introduction.

2. The Church is much indebted, under God, to those who have had the courage to stand forward as real reformers. Hezekiah; Josiah; the English reformers. They are indeed the benefactors of the Church who successfully exert themselves to correct doctrinal and practical errors, and to promote the scriptural administration of ordinances, discipline, and government. Thus, the progress of corruption is arrested, the beauty of Christianity is restored, and the glory of God, and the religious, and even civil, interests of men are promoted.

3. It is the duty of us all, according to our several places and stations, to do what we can to reform whatever abuses may exist in the Church in our own times.

4. Let this purification of the temple lead us to seek the purification of our own hearts.

5. In all we attempt for the benefit of others, or of ourselves, let us imitate the zeal which our Master displayed on this occasion. To be useful to man, or acceptable to God, we must be deeply in earnest — we must have the Spirit of Christ in this respect. Neither fear, nor shame, nor sinful inclination should restrain us in such cases.

(James Foote, M. A.)

In contemplating this action we are at first sight startled by its peremptoriness. "Is this," we say to ourselves — "is this He who is called the Lamb of God? He of whom prophecy said that He should neither strive nor cry; He who said of Himself, "Come to Me; I am meek and lowly of heart"? Is there not some incongruity between that meek and gentle character and those vehement acts and words. No, my brethren, there is no incongruity. As the anger which is divorced from meekness is but unsanctified passion, so the false meekness which can never kindle at the sight of wrong into indignation, is closely allied, depend upon it, to moral collapse. One of the worst things that the inspired Psalmist can find it in his heart to say of a man is, "Neither doth he abhor anything that is evil." Bishop Butler has shown that anger, being a part of our natural constitution is intended by our Maker to be excited, to be exercised upon certain legitimate objects; and the reason why anger is as a matter of fact generally sinful is, because it is generally wielded, not by our sense of absolute right and truth, but by our self-love, and, therefore, on wrong and needless occasions. Our Lord's swift indignation was just as much a part of His perfect sanctity as was His silent meekness in the hour of His passion. We may dare to say it, that He could not, being Himself, have been silent m that temple court, for that which met His eye was an offence first against the eighth commandment of the Decalogue. The money brokers were habitually fraudulent. But then this does not explain His treatment of the sellers of the doves, which shows that He saw in the whole transaction an offence against the first and second commandments. All irreverence is really, when we get to the bottom of it, unbelief. The first great truth that we know is the solitary supremacy of the Eternal God; the second, which is its consequence, the exacting character of His love. God is said, in the second commandment, to be a "jealous God."

(Canon Liddon.)

What He might have done! He might have said, "Well, this temple will one day, and that day not far distant, be thrown down. I shall not interfere with this abuse now, because in the natural order of things it will be overturned along with this structure." Jesus Christ did not know what it was to trifle so. I don't know that Jesus Christ knew the meaning of the word expediency, as we sometimes prostitute it. He saw wrong. If that wrong would in five minutes work itself out, that was no consideration to Him. Meanwhile, to Him five minutes was eternity!

(J. Parker, D. D.)

I shall endeavour to call your attention to one or two of the most marked features. And in the first place, I would bid you notice our blessed Lord's zeal, that zeal of which the Psalmist said, speaking prophetically, "the zeal of Thine house hath even eaten me" (Psalm 69:9).

2. But again, the conduct of our Lord shows us the reverence that is due to God's house. The Jewish temple was emphatically a "house of prayer," it was a place where God had promised His special presence to those who came to worship. And there are some things which, like oxen and sheep, are things not clean enough to be brought into the temple of God; all evil feelings, and pride, and unkindness, and envy, and self-conceit, and other wicked emotions may not be brought into God's temple; they must be driven out with scourges, they must not be tolerated. Then also there are some things which, like the doves, though pure in themselves, have no business in the temple of God; the cares of this world, things necessarily engaging our attention at other times, may not enter these doors: God's church is intended to be as it were a little enclosed spot where worldly things may not enter. But again, the tables of moneychangers must not be here; this is no place for thoughts of gain, it is a profanation of God's temple to bring them here. And, lastly, Christian brethren, we cannot but be reminded, by our Lord's cleansing of the temple in the days of His flesh, of that awful cleansing of His temple which will one day take place, when all that is vile and offensive shall be cast out of His temple, and everything that maketh a lie cast into the lake of brimstone.

(H. Goodwin, M. A.)

I. Our first inquiry is — WHAT IS OUR LORD'S VIEW AS TO THE PURPOSE AND END WHICH HE DESIGNS HIS EARTHLY TEMPLES TO SERVE? And this is the answer — "My house is the house of prayer." He calls us here to pray. The work to which He sets us in the sanctuary is mainly devotional.

1. As first, that common or united prayer is needful for man. Prayer itself is almost an instinct of nature. Man must worship. And he must worship in company; he must pray with others.

2. Another observation which the Divine idea in regard to the earthly sanctuary suggests is, that common or united prayer is acceptable to God.

3. Common or united prayer is efficacious to obtain Divine gifts. Otherwise, God would not assign to it so foremost a position in the worship of the sanctuary.

II. MAN'S DEPARTURE FROM THIS DIVINE IDEA ABOUT THE HOUSE OF GOD ON EARTH. "Ye have made it a den of thieves." There is man's perversion of God's design. You know, of course, what the particular sin was which these words of our Lord were intended to reprove. It was the appropriation on the part of these Jews of a portion of the temple enclosure to purposes of worldly barter. This was the way in which the Jewish people lost sight of the Divine idea in regard to their temple. And though it is not possible for men now to commit precisely the same offence, I fear it would not be difficult to trace a corresponding sin, even in the present altered condition of the church. It is possible now to desecrate sacred places and offices to purposes of worldly gain. It is possible to make a traffic of spiritual functions and emoluments. But, my friends, these are not the only things in which a departure from God's idea about His sanctuary may be marked now. There are others, of another complexion and character, it is true, but not the less to be reprehended. It is to these that I would more especially call your attention.

1. Let me say, then, that some pervert God's idea by making the house of prayer a house of preaching. With them the sermon is almost everything. They are impatient of all else to get to that. Prayers, and lessons, and psalms, and creeds, are all just to be endured as a sort of preliminary to that.

2. I remark again, that some depart from God's intention with respect to the sanctuary by making the house of prayer "a house of mere Sunday resort." They must pass the day somewhere; they must get through it somehow, and so, as it is customary, and seemly, and respectable, they will go to church. They are as well there, they think, as anywhere else; but, alas! this is all.

3. I remark, in the next place, that some pervert this design by making the house of prayer "a house of formal service." Their service is no more than lip service.

(G. M. Merry.)

Nor are there wanting examples, in all succeeding ages, of the conscientious and religious regularity with which the faithful ever attended the public means of grace. Thus, for example, "Zacharias and Elizabeth walked in all the commandments and ordinances of the Lord blameless." The just and devout Simeon "waited for the consolation of Israel, and came by the Spirit into the temple of the Lord." These, so striking examples of such excellent men, and the uniform and continuous practice of the faithful in all ages, show that the public worship of God is an institution of Divine authority. That there is a God is the first suggestion of unassisted reason, and that God ought to be worshipped is the foundation and first principle of all religion. Accordingly, we have reason to believe, that public worship began with the beginning of the world, and that it has been continued and maintained in all countries and in all times, and under every form of religion that man has devised or God instituted. The ancient Jews for example, dedicated a seventh part of their time to the service and worship of God. We may also remark, that, from the earliest ages, not only particular times, but also particular places, were set apart and consecrated to these sacred services. In the darkest times of heathen idolatry, when there were "gods many, and lords many," magnificent temples were built, stately altars erected, costly sacrifices offered, solemn rites celebrated, and the elegant arts of painting and sculpture, poesy and music, were called into the service of dumb idols. In after times, when the children of Israel were in the wilderness, and had no fixed nor settled abode, the tabernacle was erected by God's special command, and richly endowed with sacred utensils and ornaments for His solemn worship.

I. PUBLIC WORSHIP IS CALCULATED TO DISPLAY THE GLORY OF GOD. As the court of an earthly monarch derives its dignity from the splendour and number of its attendants, so the church, "the court of the Lord," shows forth the majesty of the Most High by its multitudes of humble worshippers.

II. PUBLIC WORSHIP IS ALSO CALCULATED TO PROMOTE AND PERPETUATE THE PRACTICE OF PURE AND UNDEFILED RELIGION. Prayer kindles and keeps up the spirit of piety in the soul. And if the "house of prayer "be thus holy, how great should be the purity of those who frequent it? Here, again, let the royal Psalmist be our director, "Praise is comely for the upright."

(A. McEwen.)

"My house is the house of prayer." This is as true of that portion of the holy body which we call the Church visible or militant as it is of the rest. The object of the visible Church is not solely philanthropic, although the Church's duty is to do good unto all men, specially to them that are of the household of faith. It is not solely the moral perfection of its members, although the purification to Himself of a peculiar people zealous of good works was certainly a main object of its founder; still less is it the prosecution of inquiry or speculation, however interesting about God, because we already know all that we ever really shall know in this state about Him. We have on our lips and in our hearts the faith that was once delivered to the saints. This temple, visible and invisible, is thus organized by its Divine founder throughout earth and heaven to be a whole of ceaseless communion with God; and as its heavenly members never, never for one moment cease in their blessed work, so by prayers, broken though they be and interrupted — by prayers and intercessions, by thanksgiving and praise, private and public, mental and vocal, the holy Church throughout the world doth acknowledge Him who is the common centre of light and love to all its members, whether on this side the veil or beyond it. Into this temple also there sometimes intrudes that which moves the anger of the Son of Man, for this spiritual society has its place among men. It is in the world, although not of it, and it thus sometimes admits within its courts that which cannot bear the glance of the All-Holy. And especially is this apt to be the case when the Church of Christ has been for many ages bound up with the life and history of a great nation, and is, what we call in modern language, established — that is to say, recognized by the State, and secured in its property and position by legal enactments. I am far from denying that this state of things is or may be a very great blessing, that it secures to religion a prominence and a consideration among the people at large, which would else be wanting to it, that it visibly asserts before men the true place of God as the ruler and guide of national destiny; but it is also undeniable that such a state of things may bring with it danger from which less favoured churches escape. To be forewarned, let us trust, is to be forearmed; but whenever it happens to a great Church, or to its guiding minds, to think more of the secular side of its position than they think of the spiritual — more, it may be, of a seat in the Senate and of high social rank than of the work of God among the people; if, in order to save income and position in times of real or supposed peril, there is any willingness to barter away the safeguards of the faith, or to silence the pleadings of generosity and justice in deference to some uninstructed clamour, then be sure that, unless history is at fault as well as Scripture, we may listen for the footfalls of the Son of Man on the outer threshold of the temple, and we shall not long listen in vain. Churches are disestablished and disendowed to the eye of sense, through the action of political parties; to the eye of faith by His interference who ordereth all things both in heaven and in earth, and who rules at this moment on the same principles as those which of old led Him to cleanse His Father's temple in Jerusalem.

(Canon Liddon.)

"My house shall be called the house of prayer." Here is a law for the furniture and equipment; here is a definition of the object and purpose of a material Christian church. There are great differences, no doubt, between the Jewish Temple and a building dedicated to Christian worship; but over the portals of each there might be traced with equal propriety the words, "My house shall be called the house of prayer." No well-instructed, no really spiritual Christian thinks of his parish church mainly or chiefly as a place for hearing sermons. Sermons are of great service, especially when people are making their first acquaintance with practical Christianity, and they occupy so great a place in the Acts of the Apostles, because they were of necessity the instrument with which the first teachers of Christianity made their way among unconverted Jews and heathens. Nay, more, since amid the importunities of this world of sense and time the soul of man is constantly tending to close its eyes to the unseen, to the dangers which so on every side beset it, to the pre-eminent claims of its Redeemer and its God, sermons which repeat with unwearying earnestness the same solemn certainties about God and man, about the person, and work, and gifts of Christ, about life and death, about the fleeting present and the endless future, are a vital feature in the activity of every Christian Church, a means of calling the unbelieving and the careless to the foot of the cross, a means of strengthening and edifying the faithful. Still, if a comparison is to be instituted between prayers and sermons, there ought not to be a moment's doubt as to the decision; for it is not said, "My house shall be called a house of preaching," but "My house shall be called the house of prayer." Surely it is a much more responsible act, and, let me add, it is a much greater privilege, to speak to God, whether in prayer or praise, than to listen to what a fellow-sinner can tell you about Him; and when a great congregation is really joining in worship, when there is a deep spiritual, as it were an electric, current of sympathy traversing a vast multitude of souls as they make one combined advance to the foot of the eternal throne, then, if we could look at these things for a moment with angels' eyes, we should see something infinitely greater, according to all the rules of a true spiritual measurement, than the effect of the most eloquent and the most persuasive of sermons. "My house shall be called the house of prayer" is a maxim for all time, and if this be so, then all that meets the eye, all that falls upon the ear within the sacred walls, should be in harmony with this high intention, should be valued and used only with a view to promoting it. Architecture, painting, mural decoration, and the like, are only in place when they lift the soul upwards towards the invisible, when they conduct it swiftly and surely to the gate of the world of spirits, and then themselves retire from thought and from view. Music the most pathetic, the most suggestive, is only welcome in the temples of Christ, when it gives wings to spiritualized thought and feeling, when it promotes the ascent of the soul to God. If these beautiful arts detain men on their own account, to wonder at their own intrinsic charms, down among the things of sense; if we are thinking more of music than of Him whose glory it heralds, more of the beauty of form and colour than of Him whose Temple it adorns, then be sure we are robbing God of His glory, we are turning His Temple into a den of thieves. No error is without its element of truth, and jealousy on this point was the strength of Puritanism, which made it a power notwithstanding its violence, notwithstanding its falsehood. And as for purely secular conversations within these walls, how unworthy are they in view of our Redeemer's words! Time was, under the first two Stuarts, when the nave of the old St. Paul's was a rendezvous for business, for pleasure, for public gossiping, so that Evelyn the diarist, lamenting the deplorable state to which the great church was reduced, says that it was already named a den of thieves. Is it too much to say that the Redeemer was not long in punishing the desecration of His Temple? First there came the axes and hammers of the rebellion, and then there came the swift tongues of fire in 1660, and the finest cathedral that England ever saw went its way. Would that in better times we were less constantly unmindful of the truth that its successor is neither a museum of sculpture nor yet a concert-room, and that He whose house it is will not be robbed of His rights with permanent impunity.

(Canon Liddon.)

"My house shall be called the house of prayer." This is true of every regenerate soul. When it is in a state of grace the soul of man is a temple of the Divine presence. "If any man love Me, and will keep My words, My Father will love him, and we will come unto him and make our abode with him." Christ's throne within the soul enlightens the understanding, and kindles the affections, and braces the will, and while He thus from His presence-chamber in this His spiritual palace, issues His orders hour by hour to its thinking and acting powers, He receives in return the homage of faith and love, a sacrifice which they delight to present to Him. So it is with God's true servants, but alas! my brethren, if you and I compare notes, what shall we say? Even when we desire to pray we find ourselves in the outer court of the soul surrounded all at once with the tables of the money-changers, and with the seats of the men who sell the doves. Our business, with all its details, follows us in the churches, follows us into our private chambers, follows us everywhere into the presence of our God. Our preparations for religious service, the accidents of our service, occupy the attention which is due to the service itself. Sometimes, alas! we do not even try to make the very first steps towards real prayer, and steps which ordinary natural reverence would suggest; we lounge, we look about us, just as though nothing in the world were of less importance than to address the Infinite and Eternal God. But sometimes, alas! we do close the eyes, we do bend the knee, we try to put force upon the soul's powers and faculties, and to lead them forth one by one, and then collectively to the footstool of the King of kings; when, lo! they linger over this memory or that, they are burdened with this or that load of care, utterly foreign to the work in hand. They bend, it is true, in an awkward sort of way in the sacred presence beneath, not their sense of its majesty, not their sense of the love and the beauty of God, but the vast and incongruous weight of worldliness which prevents their realizing it. And when a soul is thus at its best moments fatally troubled and burdened about many things, God in His mercy bides His time; He cleanses the courts of a Temple which He has predestined to be His for ever, He cleanses it in His own time and way; He sends some sharp sorrow which sweeps from the soul all thoughts save one, the nothingness, the vanity of all that is here below; and so He forces that soul to turn by one mighty, all-comprehending act to Himself, who alone can satisfy it; or He lays a man upon a bed of sickness, leaving the mind with all its powers intact, but stripping from the body all the faculties of speech and motion, and then through the long, weary hours the man is turned in upon himself; and if there is any hope for him at all, if at that critical moment he is at all alive.to the tender pleadings of the All-merciful, he will with his own hands cleanse the temple; he sees the paltriness of the trifles that have kept him back from his chiefest, from his only good; he expels first one and then another unworthy intruder upon the sacred ground. The scourge is sharp, the resistance it may be persevering; the hours are long, and they are weary, but the work is done at last.

(Canon Liddon.)

When Walter Hook (afterwards Dean of Chichester) was Vicar of Coventry, he was once presiding at a vestry meeting which was so largely attended as to necessitate an adjournment to the church. Several persons kept their hats on. The vicar requested them to take them off, but they refused. "Very well, gentlemen," He replied, "but remember that in this house the insult is not done to me, but to your God." The hats were immediately taken off.