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The construction Of the clauses of the twelfth verse is very difficult, and it is not easy to determine their exact relations. It may be better to take them as simple and independent exclamations, united in their being addressed to a common object rather than by any grammatical nexus: "O throne of glory, height from the beginning, place of our sanctuary!" But, taken by itself, this would have no particular sense. It is only as a preface to ver. 13 that we can thoroughly understand its bearing. Jeremiah, full of anxiety and distress at the general depravity, looks instinctively upon Jerusalem, and reflects that only through that which it represents can the future of Israel be secured. There is a gradually ascending climax of spiritual reference, culminating in the words, "Hope of Israel, Jehovah."

I. THE SAYING POWER OF THE HOLY CITY IS DERIVED FROM HIM OF WHOM IT IS THE SHRINE. It is obvious that the descriptions of Jerusalem are all relative to this, which gathers up and concentrates everything in a person. The series of epithets of vers. 12 and 13 are cumulative, and express a gradually deepening spiritual insight. Through the material the prophet looks until his eye rests upon the spiritual. God is the center of attraction and the Savior of the worshipping soul. Everything in the ritual and teaching of the temple pointed to him. The glory of the temple was his. It was only as he condescended to use it that men could find therein the spiritual rest and safety they needed. And the same is true of the Church of Christ. It is not the institution which saves, but Christ working in and through it. There is danger of this being overlooked by non-spiritual men. Association connects the grace of salvation with the means or instrumentality, and ignores the original source. It is the virtue of the prophet's insight that it penetrates the veil of rites and ordinances, and fastens itself upon God as the only saving power.

1. Spiritual men should examine themselves and see whether they rest upon this true spiritual foundation. The process of the prophet's mind is one through which all true saints have to go. In many instances there will not be the eagle-like directness and happy immediacy of his discovery. There may be clouds and difficulties. But no true satisfaction can be attained until he be discovered and rested in. We are all prone to stay ourselves upon prescription, antiquity, authority, that are merely human. The doctrine, the rite, the priesthood, may intervene, not to unite, but to separate.

2. It behooves those who call themselves by God's name to exalt and honor him. If there is danger of his being ignored or pushed into the background, the more need is there of a bold and frequent assertion of his power and grace.

3. It is only by a living, experimental, practical faith that this connection with God can be sustained. The sorrow and trouble of Jeremiah drive him inwards for comfort. His meditation was like a voyage of the soul through the straits and shallows of ceremonialism into the great ocean of the personal presence and love of God.

II. THE THREEFOLD CLAIM OF GOD'S CITY TO THE REGARD OF MEN. Jerusalem, as the seat of the theocracy, was:

1. The seat of authority and splendor. The power of Israel amongst and against the nations consisted in the spiritual influence emanating from Jerusalem and its temple. The house of God, as the center of all rule and influence, is a throne. It is its own protection, and its authority is self-sustained and self-commended. It is a refuge for the oppressed and a place of justice for the wronged. "Go round about her: tell the towers thereof. Mark ye well her bulwarks;' for this city is our city, and "this God is our God forever and ever." "Because thou hast made the Almighty... thy habitation; there shall no evil befall thee, neither shall any plague come nigh thy dwelling." And this power to enforce its mandates and its authority brought with it the glory of security, honor, and respect. Its whole history had been one of growing luster and renown, and its influence had ever "made for righteousness." The saved sinner breathed freely within its precincts, and the victories of Divine love were celebrated within its courts. Those who believe in Christ constitute a Church which is his abode and "the praise of his glory." The distinction and eternal glory of God is that he is "just, and yet the Justifier of the ungodly."

2. It is chosen from eternity. Although only for a few centuries the actual center of Divine rule in the earth, it was not by accident it had become so. From the beginning it was foreseen in God's thought: "It was set up from everlasting, from the beginning, or ever the world was." This was a conviction deeply fixed in the hearts of all true Israelites. The eternal purpose of God had not only determined upon Jerusalem as his dwelling-place, but, through Jerusalem, that purpose was being carried out in the redemption of mankind. And the Church of Christ must be regarded in like manner as the abode of God's Spirit, chosen from eternity. It is a new dignity for the saints that they had been set apart for this long ere sin had desolated the world. It links the Church with celestial and eternal institutions, and precludes the possibility of its ever having originated in accident or human contrivance. - M.

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KJV: A glorious high throne from the beginning is the place of our sanctuary.

WEB: A glorious throne, [set] on high from the beginning, is the place of our sanctuary.