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.