In Psalm 109:6 and Zechariah 3:1 Satan is depicted standing at the

right hand as the 'accuser'.  It is this aspect that gives point to Romans

8:33, 'Who shall lay anything to the charge of God's elect?' for we are

immediately caused to look away to the right hand of God, to see no longer an

Accuser but a Redeemer and Justifier.  The dispensation of the Mystery as

revealed in Ephesians and Colossians (Eph. 1:20; Col. 1:24-27) could not

function apart from an ascended and seated Christ at the right hand of God.

One Old Testament type may be of service here.  Joseph, whose whole

life presents such a wonderful foreshadowing of Christ, was named Joseph by

his mother, for said she, his name shall be Joseph, for 'The Lord shall add

(Heb. yasaph) to me another son' (Gen. 30:24).  The birth of this other son

cost Rachel her life, and as she died she said, call his name Ben-oni 'son of

my sorrow', but this was countermanded by Jacob, who said, his name shall be

Benjamin 'son of the right hand' (Gen. 35:18).  The part that Benjamin plays

in the record is small, but Joseph's typical experiences would be incomplete

without the 'added' type that stresses 'the right hand' (Heb. yamin).

To limit the finished Work of Christ to the Cross, or even to the

Resurrection, is to ignore this fact, and to fail to present the fulness that

is found in Romans, Hebrews and Ephesians.  (See Ascension1).

Sacrifice.  Under other headings such as Atonement6; Redemption (p. 186); and

Cross6 the various and wondrous phases of the Work of Christ are considered.

In this study we are confining ourselves to the actual words translated

'sacrifice'.  The English word is suggestive, sacra indicating that holiness

is ever in the background of every sacrifice mentioned in the Scriptures;

fice from facio 'to make', suggesting that the purpose of God 'that we should

be holy and without blemish' being cut across by the coming in of sin and

death, will be accomplished not only because of God's sovereign elective

will, but by the full recognition of the heinousness of sin and the holiness

that has been so grievously outraged, which is set forth in the Offering of

Jesus Christ.  The Hebrew words translated 'sacrifice' are zebach, chag,

minchah, ishsheh, todah and asah.  The Greek words are thusia, thuo and

eidolothuton.  In addition we have the Hebrew word mizbeach, an 'altar', and

the Greek word thusiasterion, an 'altar', obviously derived from the words

meaning sacrifice.  Zebach is translated 'sacrifice' some 155 times and

'offering' 9 times.  Zebach means 'to slay' (2 Kings 23:20), and every

sacrifice which translates this Hebrew word, involves the death and the

shedding of the blood of the victim.  This too is the significance of

mizbeach the altar, where the victims were offered.

A word with a very different connotation is the Hebrew chag.

Primarily, the word means anything circular, as in Isaiah 40:22, then it was

applied to the regularly recurring feasts of Israel, feasts which 'came

round' in their appointed times.

Chag is translated sacrifice on three occasions, which we will give at

Exodus 23:18 where it will be found in connection with the 'feasts'

which were to be kept 'three times in the year'.

Isaiah 29:1 'Add ye year to year; let them kill sacrifices' where the

recurring feasts are again in view, and