After the release of the Israelites from Egyptian bondage, they were initiated into a holy communion by divine revelation on Mount Sinai. The mode of worship then, consisted of regular daily sacrifices, as described in the bible; additional offerings for festivals, or propitiatory, as those offered for sins and transgressions. These last were always accompanied with suitable prayers and confessions.
In this manner, the sinner had to make confession when he brought an offering in expiation of his sins. On the day of atonement, when the high priest presented the offering to the Lord, he had to make confession on behalf of himself and the congregation.
In Deuteronomy, chapter the twenty-sixth, fifth verse, we find a particular form of thanksgiving and confession to be used by the people, when they offered up the first ripe fruits to the Lord in the temple at Jerusalem.
All other addresses to the Almighty appear to have arisen as occasions required. Of this class, we find several instances, such as Moses, Joshua, Hannah, Hezekiah, and others.
Nothing, however, more clearly points out the fact where prayer become an established custom, than the devout and emphatic prayer to the Almighty by king Solomon, at the dedication of the temple at Jerusalem, which he had raised to the honor and glory of the God of Israel.
The language used by the royal sage on that occasion, so strongly proves the assertion that prayer became an established custom, that we cannot refrain from introducing to the reader the following extract.
"That thine eyes may be open toward this house, night and day, even toward the place of which thou hast said, my name shall be there; that thou mayest hearken unto the prayer which thy servant shall make toward this place. And hearken thou to the supplication of this servant, and of thy people Israel, when they shall pray toward this place; and hear thou in heaven, thy dwelling place, and when thou hearest, forgive."
The royal sage then proceeds to particularize the nature of prayers most likely to be used; as private injuries, national subjugation, want of rain, famine, or pestilence, even the prayer of a stranger not of the people of Israel, &c. Surely, a specimen such as this, must prove an established custom among them to consider it a duty to pray to God for favors conferred, and solicit his protection in the hour of trouble and distress.
The temple at Jerusalem was certainly the consecrated place of regular prayer and sacrifices, for all Israelites who were within its reach; yet, as many lived at too great a distance from this sacred spot, private devotion was no doubt regularly practiced among them. We can trace, in history, many accounts of the existence of places purposely devoted to daily prayer and regular worship. The prophets, of whom we read, at Damascus, Shiloh, Bethel, and Jericho, had, no doubt, a regular form of prayer; for, at Jericho, there was an assemblage called the sons of the prophets.
After the destruction of the first temple, the Jewish nation was driven to Babylon, and from there they became scattered about the neighboring heathen countries. The occasions for prayer and supplication must have increased in such a state of slavery and persecution. Hence their addresses to the Almighty must have become more sincere and more constant. The reflection on their former state in society, compared with that in which they were now placed, must have caused in the people a strong feeling of devotion, leading on to the use of regular and earnest prayer. Then it was, that prayer was the sole solace of the people, while under such persecution.