Here we have
The substance of the argument, and illustrations hitherto adduced.
It was the aim of the writer to show from prophecy, and the nature of the priesthood, and sacrifices of the Mosaic Law, the unrivalled and peculiar glory of Jesus Christ, and in these few verses the truths of the preceding arguments are recapitulated. It hints at the desirableness of reviewing the course of exposition, and the advantage, well known to all teachers, of the value and necessity of repeating important truths, that the things which have been uttered may not be misunderstood or forgotten. In this summary we have—
I. THE EXCLUSIVE GLORY OF CHRIST IN HIS ENTHRONEMENT. He is seated "as a Priest upon his throne," which declares a decisive contrast to the brief and anxious standing of the high priest of old, who once a year, with anxiety and trembling, appeared in the holy of holies and performed the service of sprinkling the blood before the mercy-seat on the Day of Atonement. He prepared, as the Jews say, for this work with considerable solicitude, and returned to his own house at sunset in peace, and rejoiced that the solemn service had been legally performed. Our Lord is seated on the throne of an infinite majesty, and rejoices in the contrast between his past sorrows and his present glory. It was a blessed change for Moses to leave the tending of his flock and going after the lost and wandering sheep amid the solitudes of Sinai, and afterwards to commune with the "Father of lights," and catch the transient splendor which honored him as a servant and betokened the Divine joy of his soul in the service of Jehovah. Our Redeemer has risen to a glory so exalted that John, when in Patmos, sank overpowered before the vision of his extraordinary resplendence. John had seen him a sufferer upon the cross; but then he saw him when all outery against him had forever ceased. There was no crown of thorns upon his brow, and death had been swallowed up in victory. Now he receives the due and predicted reward of his work, and is made glad with the light of his Father's countenance. All things are put under him for his body's sake, which is the Church. On his head are many crowns, and he sits in the ineffable light and glory of the eternal throne.
II. THE SUPERIOR PLACE IN WHICH HIS MINISTRY IS CARRIED ON. This is in the true tabernacle, and is, therefore, universally superior to that reared in the wilderness, which was made of wood, brass, gold, silver, goat's hair, scarlet and fine-twined linen. This sacred tent was material, and the work of men's hands. It needed an annual purification because sinful men worshipped in it, and sinful priests served at its altar. Though it was inferior to the sphere in which Christ ministers, it had a sacred meaning and typical significance, because it was made after a Divine pattern. The voice of God to Moses was, "See that thou make all things according to the pattern showed to thee in the mount." It assumes that all merely human ideas and human additions were to be excluded from his fabric. The thoughts of God were to be expressed, and he was to be all in all. Moses was faithful to the Divine charge, and when Jehovah looked upon the tabernacle he blessed it, as he approved and blessed his own creation at the beginning. It was a shadow and outline of heavenly realities. Whether Moses was permitted to look into heaven itself, or to gaze upon some sensuous representation which impressed itself in all its details upon his exact and capacious memory, we cannot determine. There are some points of resemblance which deserve attention. In heaven there are answering realities to the types of the earthly sanctuary. In both there is the Divine presence, and God is seated on a throne of grace. In both there is honor conferred upon the Law. It was customary, observes Ewald, for Egyptian priests to place their choicest treasures in the sacred chest in the temple, and God placed his Law in the ark of the covenant. His Law is ever precious in his sight. In both there was the solemn truth of sacrifice and atonement, for on earth there was the bleeding victim, and in heaven "the Lamb as it had been slain." Worshippers approach through sacrifice; all adoration rises to God, and all blessings proceed from him through priestly service. It is the true tabernacle in which things in heaven and things in earth are reconciled through Christ. In a later part of the Epistle there is an impressive illustration of the all-encompassing extent of this spiritual building. "Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and to the general assembly and Church of the Firstborn, which are written in heaven, and to God the Judge of all, and to... Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel" (Hebrews 12:22-24).
III. THE DIVINE PRE-EMINENCE OF HIS SACRIFICE AND MINISTRY. He must have something to offer; but as a Priest he has the glory of offering to God every tear of penitence, every act of consecrating life to the Divine wilt in conversion, every prayer and thanksgiving, every noble surrender of wealth, labor, and life to the honor and service of his Father.
IV. NOTE THE COHERENCE AND HARMONY OF THESE DIVINE ARRANGEMENTS. God has exalted his dear Son and given him a Name above every name. Before him the names of patriarchs, lawgivers, captains, kings, psalmists, and prophets must yield as the stars are swallowed in the light of the morning. There is a profound suitability and reason in his exaltation. Then follows the suitability of the sphere of his ministry. The narrow dimensions and material quality of the old tabernacle were fitted for Aaron and his descendants; but the dignity of the Redeemer requires a loftier and more spacious temple, in which he shall exercise the office of a Priest over the whole Church of the living God. The former priests offered animal sacrifices and material gifts; but he presents the spiritual oblations of his redeemed followers.—B.