INIQUITY

logic of history seemed to point to an opposite con-clusion. The Exile spelt disinheritance; and disin-heritance meant a great deal more than the loss of a little strip of territory; it meant the forfeiture pf spiritual blessings as a consequence of national sin. The more ardent spirits of the nation refused, however, to believe that these high privileges were permanently abrogated; they were only temporarily withdrawn; and they looked forward to a new covenant whose spiritual efficacy should be guaranteed by national restoration. In the reconstituted theocracy, the Messiah figured as the mediator both ol temporal and of spiritual blessings. The Idea of a restored inheritance suggested at once the glorious anticipations of the Messianic age, when the people, not by works which they had done, but by Jehovah's grace, should recover that which they had lost; and renew the covenant that had been broken.

4. In this sense 'the inheritance' became almost equivalent to the Messianic salvation; and participa-tion in this salvation is not a future privilege, but a present possession. In the OT the secure inheritance of the Holy Land was the outward symbol of these spiritual blessings; under the New Dispensation they are assured by membership in the Christian body.

6. As every Jew regarded himself as an inheritor of the land of Canaan, so also is each Christian an inheritor of the Kingdom of heaven. He is not the heir, in the sense of enjoying an honorary distinction, or of anticipating future privileges; but as one who is already in a position of assured privilege, conferred upon him vrith absolute vaUdity. As Lightfoot remarks, "Our Father never dies; the inheritance never passes away from Him; yet nevertheless we succeed to the full possession of it' (fralatians' 165).

6. Three particular usages remain to be noticed, (a) The Jews never lost the conviction that Jehovah was the supreme overlord of the land, and of the people that dwelt in it. Accordingly Canaan is the Holy Land, and Jehovah's own inheritance; and Messiah when incarnate 'came to His own country, and His own people received Him not.' (6) The Jews also recognized that the possession of Canaan had value only in so far as it assured them of the free exercise of their religion, and all other spiritual blessings. This they strove to express by boldly declaring that Jehovah was Himself the inheritance of His people, (c) The Messiah, through whom the disinheritance should be brought to a close, and the covenant should be renewed, , was naturally regarded as the supreme 'inheritor' or 'heir' of all the promises and privileges impUed in the covenant. As, moreover, the Messiah's unique relation to the Father became more clearly defined, the idea of His inheritance, connoting His unique primogeniture and universal supremacy, became enlarged and ex-panded. It was, moreover, through the humanity which He restored that the Son proved and realized His heirship of all things; and thus His actual position is the potential exaltation of redeemed mankind.

J. C. Lambert and Ebnbst A. Edqhill.

INIQUITY.— See Sin.

INJURIOUS. — In the language of the AV 'injurious' is more than hurtful; it is also insulting. It 'adds insult to injury.' It occurs Sir 8", 1 Ti 1'*; and the Gr. word used in these places is in Ro 1'° translated 'despiteful' (RV 'insolent').

INK is mentioned once in OT (Jer 36"). Ex 32^' and Nu 5^ are adduced as evidence that the old Hebrew ink (derived from lamp-black [?]) could be washed off. From the bright colours that still survive in some papyri, it is evident that the ink used by the Egyptians must have been of a superior kind. The NT term for 'ink,' occurring three times (2 Co 3», 2 Jn ", 3 Jn "), is melan {Ut. 'black'). See, further, under 'Writinq.

INKHORN. — In one of Ezekiel's visions (Ezk 9'- »• ") a man appears with a scribe's inkhorn by his side (lit.

INSPIRATION

'upon his loins'). The 'inkhorn' consisted of a case for the reed pens, with a cup or bulb for holding the ink, near the upper end of the case. It was carried in the girdle (hence the above expression).

INN. — See Hospitality.

INNER MAN.— The impUed contrast involved in this expression may be regarded as exclusively Pauline. The antithesis between the adorning of the visible body, and 'the incorruptible (ornament) of a meek and quiet spirit,' ' the hidden man of the heart '(IP 3»') is an example of the Paulinism which pervades this encyclical letter (see MofEatt, Historical NT \ p. 250). The contrast, so vividly portrayed in Ro 7'"-, is essenti-ally ethical in its character. It is between the law which passion blindly follows, and that to which 'the mind' or the informed conscience yields a delighted because a reasoned obedience (cf. Sanday-Headlam, Romans, in loc). Different from this is the contrast in 2 Co 4", where 'our outward man,' decaying and dying, stands over against 'our inward man,' which is in a constant state of renewal. Here we have the antithesis of the 'temporal' and the 'eternal' elements in man's complex personality (v."). This phrase is found in an absolute sense in Eph 3", where it denotes the entire basis of man's higher life, on which God's Spirit works, and in which Christ dwells. The intellectual and moral apprehension of the fruits of the Incarnation depend, flirst and last, upon whether 'the inward man' has its roots struck deep in that Divine love which is the first cause of man's redemption (v."*-; cf. Jn 3'6).

J, R. Wii/Lis.

INSPIRATION.- The subject comprises the doctrine of inspiration in the Bible, and the doctrine of the inspiration of the Bible, together with what forms the transition from the one to the other, the account given of the prophetic consciousness, and the teaching of the NT about the OT.

1. The agent of inspiration is the Holy Spirit (see p. 360) or Spirit of God, who is active in Creation (Gn V, Ps 104'°) , is imparted to man that the dust may become living soul (Gn 2'), is the source of exceptional powers of body (Jg 6M 14=- ") or skill (Ex 35'^); but is pre-eminently manifest in prophecy (wh. see). The NT doctrine of the presence and power of the Spirit of God in the re-newed life of the believer is anticipated in the OT, inas-much as to the Spirit's operations are attributed wisdom (Job 328, 1 K 328, Dt 34»), courage (Jg 13« 14«), penitence, moral strength, and purity (Neh 9^, Ps 51", Is 63'", Ezk 36'», Zee 12i»). The promise of the Spirit by Christ to His disciples was fulfilled when He Himself after the Resurrection breathed on them, and said, ' Receive ye the Holy Ghost ' (Jn 20^2), and after His Ascension the Spirit descended on the Church with the outward signs of the wind and fire (Ac 2^- '). The Christian life as such is an inspired life, but the operation of the Spirit is represented in the NT in two forms; there are the extraordinary gifts (charisms) — speaking with tongues, interpreting tongues, prophecy, miracles (1 Co 12), — all of which St. Paul subordinates to faith, hope, love (ch. 13); and there are the fruits of the Spirit in moral character and religious disposition (Gal S'"- ^). Intermediate may be regarded the gifts for special functions in the Church, as teaching, governing, exhorting (Ro 12'' 8). The pro-phetic inspiration is continued (Ro 12=); but superior is the Apostolic (1 Co 1228) (see Apostles).

2. The doctrine of the inspiration of the NT attaches itself to the promise of Christ to His disciples that the Holy Spirit whom the Father would send in His name should teach them aU things, and bring to their re-membrance all things that He had said to them (Jn 14^8); and that, when the Spirit of truth had come, He should guide them into all the truth, and should declare to them the things that were to come ( 16") . These promises cover the contents of Gospels, Epistles, and the Apocalypse. The inspiration of Christ's own words is affirmed in His

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