We have a high priest who'--to translate a little more closely--has taken His seat on the right hand of the throne of the Majesty in the heavens.' Majesty' is a singular expression or periphrasis for God. It is used once again in this letter, and seems probably to have been derived by the writer from the Rabbinical usage of his times, when, as we know, a certain misplaced, and yet most natural, reverential or perhaps superstitious awe, made men unwilling to name the mighty name, and inclined rather to fall back upon other forms of speech to express it.
So the writer here, addressing Hebrews, steeped in Rabbinical thought, takes one of their own words and speaks of God as the Majesty in the heavens'; emphasising the idea of sovereignty, power, illimitable magnificence. At the right hand' of this throned personal abstraction, the Majesty,' sits the Man Christ Jesus.
Now the teaching, both of this Epistle to the Hebrews and of the whole New Testament, in reference to the state of our exalted Lord, is that His manhood is elevated to this supreme dignity. The Eternal Word who was with the Father in the beginning, before all the worlds, went back to the glory which He had with the Father.' But the new thing was that there went, too, that human nature which Jesus Christ indissolubly united with divinity in the mystery of the lowliness of His earthly life, An ancient prophet foretold that in the Messianic times there should spring from the cut-down stump of the royal house of Israel a sucker which, feeble at first, and in strange contrast with the venerable ruin from which it arose, should grow so swiftly, so tall and strong, that it should become an ensign for the nations of the world; and then, he adds, and His resting-place shall be glory.' There was a deeper meaning in the words, I suppose, than the prophet knew, and we shall not be chargeable with forcing New Testament ideas upon Old Testament words which are a world too narrow for them, if we say that there is at least shadowed the great thought that the lowly manhood, sprung from the humbled royal stock, shall grow up as a root out of a dry ground, without form or comeliness, and be lifted to find its rest and dwelling-place in the very central blaze of the divine glory. We have a High Priest who, in His manhood, in which He is knit to us, hath taken His seat on the right hand of the throne of the Majesty in the heavens.
Then, again, remember that whilst in such representations as this we have to do with realities set forth under the symbols of time and place, there is yet a profound sense in which that session of Jesus Christ at the right hand of God proclaims both the localisation of His present corporeal humanity and the ubiquity of His presence. For what is the right hand of God'? What is it but the manifestation of His energies, the forthputting of His power? And where is that but everywhere, where He makes Himself known? Wheresoever divine activity is manifested, there is Jesus Christ. But yet, though this be true, and though it may be difficult for us to hold the balance and mark the dividing line between symbol and reality, we are not to forget that the facts of Christ's wearing now a real though glorified body, and of His visible corporeal ascension, and the promise of a similar visible corporeal return to earth at the end of the days seem to require the belief that, above all the heavens, and filling all things, as that exalted manhood is, there is yet what we must call a place, wherein that glorified body now abides. And thus both the awful majestic idea of omnipresence, and the no less majestic idea of the present localisation in place of the glorified Christ, are taught us in the text.
And what is the deepest meaning of it all? What means that majestic session at the right hand of the throne'? before that throne angels veil their faces.' If in action, they stand; if in adoration, they fall before Him. Creatures bow prostrate. Who is He that, claiming and exercising a power which in a creature is blasphemy and madness, takes His seat in that awful presence? Other words of Scripture represent the same idea in a still more wonderful form when they speak of the throne of God and of the Lamb,' and when He Himself speaks from heaven of Himself as set down with My Father on His throne.'
If we translate the symbol into colder words, it means that deep repose, which, like the divine rest after creation, is not for recuperation of exhausted powers, but is the sign of an accomplished purpose and achieved task, a share in the sovereignty of heaven, and the wielding of the energies of deity--rest, royalty, and power belong now to the Man sitting at the right hand of the throne of God.
