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Perfection or Perdition
The Right Hand of the Majesty on High.
pp. 10 - 13
The writer now passes at one step from the death of the Cross to the seating of the
Saviour at the right hand of the Majesty on high. He knew, and has clearly taught, that
Christ not only died, but "was buried, and that He rose again the third day according to
the Scriptures" (I Cor. 15: 4). A little acquaintance with the Scriptures will reveal an
economy in the choice of subject at all times. Paul does not mention either the Cross, the
shedding of blood or the sufferings of Christ in I Cor. 15:, because his chief object was
to answer those who said that there was no resurrection of the dead (I Cor. 15: 12). The
apostle gives a most wonderful exposition of what is involved in the Gospel as the power
of God unto salvation in Rom. 1:-5:, yet never does he mention the Cross, the reason
being that his theme was "justification by faith" which is linked with the "death" of
Christ, and not the ignominy associated with the Cross. When dealing with the same
theme in Galatians, the Cross is introduced, largely because of the "persecution" that is
associated with it. The fact that the apostle overleaps so much of the redemptive work of
Christ, and links the purifying of sins with the sitting at the right hand of God, is, among
other reasons, because he has the High Priestly office of Christ so much in view.
It is seldom we find one type that is sufficient to set forth the great work of Christ.
Often it needs a pair. For example the passover lamb most blessedly sets forth
redemption, but it takes the goat on the Day of Atonement to complete the story, for He
Who delivered His people out from Egypt, gave them access into the Divine Presence,
and it is this second aspect of the work of Christ that is uppermost in Hebrews. Abel
needs Seth to complete the typical foreshadowing of Christ, David needs Solomon to
foreshadow Christ as King, for David was a man of war, while Solomon was a prince of
peace. The story of Joseph, which so miraculously sets forth the story of the Redeemer's
life and work, seems at first sight complete, needing no other to finish the story. Yet his
mother gave him the name "Joseph" saying "The Lord shall add (Heb. yasaph) to me
another son" (Gen. 30: 24), and that son was named by the mother Ben-oni, "son of my
sorrow", but the father called him Benjamin, "son of my right hand". In history Joseph
goes through the suffering and eventually ascends the throne, but in the type Benjamin
has a place, and the type is incomplete without "The Son of the right hand". In the
redemptive records of other epistles, we have the Joseph aspect worked out in blessed
reality, but in Hebrews, Christ is seen pre-eminently as the Benjamin of the Father.
Psa. 110: is quoted in the New Testament more than any other of the Psalms; it is the
Psalm of the "Right Hand", and awaits us in Heb. 1: 13. When the Saviour at His illegal
trial was challenged by the high priest, He claimed to be the Messiah, the Son of God, by
quoting the language of Dan. 7: as of Himself.