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( a ) The promise. Jer. 31:31 ff.; Heb. 8:8 ff.; 10:15.

Forgiveness. Personal knowledge of God.

( b ) The conditions. Hag. 2:6; Heb. 12:26 ff.

The eternal revealed through the removal of the temporal.

All the quotations are peculiar to the Epistle except those referring to the promise to Abraham.

Throughout it will be noticed that the words quoted are hints sufficient to recal to the reader the main thoughts of the passages referred to.

( b ) The fulfilment of the great prophetic promise of a dispensation of divine fellowship leads to the thought of the work of the personal Messiah. The nation is gathered up in its perfect representative: the ‘seed’ (many pl. ) in the one ‘seed’ ( sing. ) (Gal. 3:16 and Bp Lightfoot's note; 28 f. ei|" ; Matt. 2:15; for the history of the word ‘Christ’ see Addit. Note on 1 John 5:1).

The personal Messiah is presented in the Epistle with singular completeness of portraiture. In no other Book of the New Testament is He shewn with equal fulness of delineation; and each trait is connected with some preparatory sign in the Old Testament. In Him, as has been already indicated in part (Additional Note on Heb. 2:13), i. The Divine Son, ii. The Divine King, iii. The manifestation of God, iv. The Priest-King, v. The true Man, are perfectly united. He is all, satisfying every hope and every claim, without change or loss.
i. The Divine Sonship of Christ is proclaimed at the beginning of the Epistle. By this He is distinguished from all earlier messengers of the will of God, and that in respect of His work for man and of His work for God (2:2), of His priesthood and of His sovereignty.
ii. As Son in this unique sense Christ satisfies all the expectations

which were stirred by the glory of the Davidic kingdom (1:8 f.).
iii. And yet more than this. He ‘through whom the world was made’

(13:2) is identified with the ‘LORD’ of the O. T. The Covenant with Israel finds its issue in the Incarnation (1:10 ff.).
iv. But the office of Christ goes beyond Israel. He fulfils as Priest-King

the ethnic type of Melchizedek, in whom the highest authority in civil and religious life is seen united (1:13; 5:6, 10; 6:20; 7:11 ff.; 10:12 f.).
v. And thus Christ, without the least derogation from His dignity, is

recognised as a true man, who reaches through suffering the destiny of fallen humanity (2:6 ff.). In the accomplishment of this work, He fulfilled three marked types of different service, ( a ) the type of the king rising through sorest tribulation to his throne (2:11 f.), ( b ) the type of the prophet who kept his faith unshaken in the midst of judgments (2:13), and ( c ) the type of the servant who is able to do with perfect obedience the will of God which he knows with perfect understanding (10:5 f.).

By distinguishing and combining these different aspects of the work of Christ we can see how the manifold teachings of the past in life and in institutions were concentrated on the final revelation of the Gospel. They had their fulfilment at the Coming of the Christ; and no less the spiritual experiences of those to whom they were first given have an application to


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