Zechariah 8:22

As then the doctrine of salvation which has filled the whole world flowed from that city, the Prophet says, that nations would come to Jerusalem, not that it would be necessary for them to assemble there, but because all were to seek there what could not be obtained elsewhere. Since then none could be accounted the children of God except they were brought up in that school and acknowledged that alone to be true religion which had its first habitation at Jerusalem, we hence see why the Prophet expressly mentions that city.

We must further bear in mind, that the temple was built for this end and purpose, — that the doctrine of salvation might continue there, and have there its seat until the coming of Christ; for then was fulfilled that prophecy in the hundred and tenth Psalm, “The scepter of thy power shall God send forth from Sion.” The Prophet here teaches us, that Christ would not be the king of one people only, whose power was to be confined to narrow limits, but that he would rule through the whole world, for God would extend his scepter to every quarter of the globe. As tell it behaved the Jews to have this end in view, the Prophet, in order to animate them that they might not fail in the middle of their work, says, that that place was sacred to God, so that salvation might thence be sought by the whole world, for all were to be the disciples of that Church who wished to be deemed the children of God.

But we ought carefully to notice what I have already referred to, the two things required in God’s worship — to seek him, and also to pray to him. For the superstitious, though they pretend great ardor in seeking God, yet amuse themselves with many delusions; for they hurry on presumptuously, and as it were at random, so that they seek not God, but leave him, and weary themselves without thought and without any judgment. As then the superstitious have no reason for what they do, they can not be said properly to seek God. But the faithful seek God, for they acknowledge that he is not to be worshipped according to the fancy of any one, but that there is a certain prescript and rule to be observed. To us then this is the beginning of religion — not to allow to ourselves liberty to attempt anything we please, but humbly and soberly to submit to God’s word; for when any one seeks and chooses an unfit teacher, he will not advance as he ought to do. But the Prophet shows, that all the godly succeed when they strive to be approved of God by confining themselves to his word, and by attempting nothing through their own promptings, but when they have such a discernment as not to blend, as it is said, profane with sacred things. The second chief thing is, to pray to God: and the Prophet thus reminds us why it is that God would have us especially to seek him. Nothing indeed results to his advantage and benefit from our efforts, but he would have us to seek him that we may learn to expect from him everything connected with our salvation. This seeking is also defined by the term prayer, and not useless is the word face, for though God is invisible, we yet ought not to wander with uncertainty, as it were through the air, when our purpose is to flee to him, but to go to him with full confidence. Unless then we are fully persuaded of what the Scripture teaches us — that God is ever nigh those who truly call on him, the door will be closed against our prayers, for God’s name will be profaned though we may express what we wish. As then the nearness of God ought to be impressed on our hearts when we prepare ourselves for prayer, the Scripture usually adopts this form, to entreat the face of God. But this is not to be understood of an ocular sight, but, on the contrary, of the conviction of the heart. Let us now proceed -