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possession ( klh'ro" ).

The principle that ‘inheritance is by birth and not by gift’ (Arist. Pol. 5.8) has a spiritual fulfilment. When God ‘gives’ an inheritance (Acts 7:5; 20:32) it is because those to whom it is given stand by His grace in that filial relation which in this sense carries the gift.

In the N. T. the words are commonly used in connexion with the blessing (1 Pet. 3:9) which belongs to divine sonship, the spiritual correlative to the promise to Abraham (Rom. 4:13 f.; 8:17; Gal. 3:18, 29; 4:1, 7; comp. Heb. 6:12, 17; 11:8). The son of God as son enjoys that which answers to his new birth (comp. Matt. 5:5; Eph. 1:14, 18; Col. 3:24). This is described as ‘eternal life’ (Matt. 19:29; Tit. 3:7; comp. Mark 10:17; Lk. 10:25; 18:18), or ‘the kingdom of God’ (1 Cor. 6:9 f.; 15:50; Gal. 5:21; comp. Matt. 25:34; Eph. 5:5; James 2:5), or ‘salvation’ (Heb. 1:14), ‘an inheritance incorruptible’ (1 Pet. 1:4; comp. 1 Cor. 15:50), ‘the eternal inheritance’ (Heb. 9:15). Under one aspect it is realised through conflict (Apoc. 21:7).

This ruling sense illustrates the use of the word in the other connexions in which it is found. Esau vainly sought to ‘inherit the blessing’ (Heb. 12:17): he had lost the character to which it belonged. Noah in virtue of his faith ‘became heir of the righteousness which is according to faith’ (Heb. 11:7): faith produced in him its proper fruit. The Son as Creator was naturally appointed ‘heir of all things’ (Heb. 1:2); and in virtue of His work ‘He hath inherited’ in His glorified humanity ‘a name more excellent than angels’ (Heb. 1:4).

III. THE CHARACTERISTICS OF CHRIST AS ABSOLUTE HIGH- PRIEST SHADOWED FORTH BY MELCHIZEDEK (Hebrews 7)

The last words of the sixth chapter offered a twofold thought, which the writer of the Epistle now works out in detail, going back, after the solemn digression of ch. 6, to the subject announced in Heb. 6:10. The priestly office of Christ is after the order of Melchizedek (1); and after this order He is High- priest for ever (2).

The main object of the section is to shew that there were in the O. T. from the first indications of a higher order of Divine Service than that which was established by the Mosaic Law; and that these found a perfect realisation in Christ, a Son, perfected for evermore.

(1) The office of Christ after the order of Melchizedek (Hebrews 7:1-25)

In these verses no mention is made of the High-priesthood. The writer deals with the general conception of priesthood as exhibited in Scripture. He marks ( a ) the characteristics of Melchizedek (7:1-3); and then ( b ) determines the relation of Melchizedek to the Levitical priesthood (7:4-10); and lastly ( c ) compares the Levitical priesthood with that of Christ (7:11-25).

( a ) Characteristics of Melchizedek (7:1-3). The Apostle ( a ) notices the positive facts related of Melchizedek; the description of his person; of his meeting with Abraham; of Abraham's offering (7:1, 2 a); and then ( b ) indicates the significance of his character from the interpretation of his titles, King of Righteousness, King of Peace, and from the features in his portraiture which can be deduced from the silence of Scripture


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