Notes

NT 1 The noun κλῆρος occurs 11× in the NT (5× in Acts; once in each of
the Gospels [all the same context; see below, sect. 2]; Col 1:12; 1 Pet 5:3). The
vb. κληρόω is found only in Eph 1:11, and the compound προσκληρόω only in
Acts 17:4. (pass., with the sense “to be associated with”).
The term κληρονόμος occurs 15× (once in each of the Synoptics [all the
same context; the rest of the occurrences are in the Epistles); κληρονομία 14×
(with a sim. distribution); and κληρονομέω 18× (incl. 6× in the Synoptics and
4× in Hebrews). The compound κατακληρονομέω is found only in Acts 13:19;
and συγκληρονόμος occurs 4× (Rom 8:17 [Christians joint heirs with Christ];
Eph 3:6 [Gentiles with Israelites]; Heb 11:9 [Isaac and Jacob with Abraham]; 1
Pet 3:7 [wives with husbands]).
2 All four Gospels state that the soldiers cast lots for Jesus’ garments at the
crucifixion (βάλλοντες κλῆρον in Matt 27:35 and Mark 15:24; ἔβαλον κλήρους
in Luke 23:34 and John 19:24). John sees this action as an explicit fulfillment
of prophecy (Ps 22:18 [21:19]; cf. also Barn. 6.6); it represents the degradation
of a human being. The psalmist is giving expression to his desolation, but he
also recognizes that God is in control and that he alone can give help (22:19
[21:20]). The gospel accounts of the passion see God himself behind the events
and Jesus as the one who fulfills the descriptions of the psalmist.
Acts 1:26 records that the final decision as to which of the two candidates,
Joseph Barsabbas or Matthias, should fill Judas’s place among the twelve
apostles, was determined by lot (ἔδωκαν κλήρους αὐτοῖς καὶ ἔπεσεν ὁ κλῆρος
ἐπὶ Μαθθίαν; the use of δίδωμι[“to give”] rather than βάλλω[“to throw, cast”]
poss. reflects Semitic idiom [cf. Lev 16:8]). Both candidates met the necessary
qualifications of being a member of the company who had followed Jesus
throughout his earthly ministry and of being a witness of Jesus’ resurrection
(1:21–22). The lots were cast following a prayer (1:24–25). Earlier Judas is
referred to as having been “numbered among us and was allotted his share
[ἔλαχεν τὸν κλῆρος] in this ministry” (1:17), where κλῆρος is used with its
other main meaning. There is a profound sense of divine overruling throughout
the passage. E. Haenchen points out that in this procedure “the human factor is
excluded: it is God who is choosing” (The Acts of the Apostles [1971], 162; cf.
1 Sam 14:41; 1 Chr 26:14; Prov 16:33; Str-B 2:596; on the question whether a
vote was involved, see C. K. Barrett, A Critical and Exegetical Commentary on
the Acts of the Apostles, 2 vols. [1994–98], 1:104–5).
It is uncertain whether the vb. κληρόω means “to cast lots” in its only NT
occurrence, Eph 1:11. Here the pass. ἐκληρώθημεν is used, poss. meaning that
in Christ “our lot has been cast”; the sense would of course be fig., indicating
that the believer’s true destiny is found in Christ. It seems more likely,
however, that the sense is “to receive [a portion by lot”]; thus the NRSV
renders, “in Christ we have also obtained an inheritance” (see sect. 3 (b),
below). Two other views have been suggested. One of them is reflected in the
ASV rendering, “in whom we were made a heritage” (cf. NIV mg.; this sense is
not clearly attested elsewhere). The second is adopted by the NIV, “in him we
were also chosen,” which is in conformity with the context, since the clause is
immediately followed by the explanation, “having been predestined [προορίζω]
according to the plan [πρόθεσις] of him who works out everything in
conformity with the purpose [βουλή] of his will [θέλημα]” (see also 1:4). The
NIV transl. communicates the basic meaning correctly and clearly, but the
choice of κληρόω must have been motivated by the OT imagery of inheritance,
and this component should be preserved.
3 In Luke 12:13 κληρονομία has the basic secular sense of “inheritance.”
Elsewhere the κληρονομία word group has theological overtones influenced by
the OT.
(a) The concept of inheritance has soteriological and eschat. dimensions. It
is linked with God’s historical saving acts. The idea of possession of the
Promised Land passes beyond its first fulfillment in history to its later historical
fulfillment in Christ and beyond that to the future final fulfillment at the end of
time. It is in this way that the eschat. tendency found already in the OT is
worked out. The essential thought is that of inheriting the promise to which
believers are called.
According to various different strata of NT witness, the obj. of this promise
is the kingdom of God (Matt 25:34; 1 Cor 6:9; 15:50a; Gal 5:21; Eph 5:5; Jas
2:5). In the Beatitudes, Jesus puts side by side the promise of the kingdom of
heaven and that of inheriting the earth (Matt 5:5; cf. 5:10). This juxtaposition
suggests that the land promised in the OT is replaced by the all-embracing
concept of the kingdom of God. The kingdom embraces all those promises, the
fulfillment of which is yet future. The same idea is involved when other things
are promised as an inheritance in the NT: eternal life (Matt 19:29; Luke 18:18;
Titus 3:7); salvation (Heb 1:14); the imperishable order (1 Cor 15:50b); an
inheritance, imperishable, undefiled, unfading, kept in heaven (1 Pet 1:4); the
blessing (Heb 12:17; 1 Pet 3:9); the promises (Heb 6:12; 10:36); and more
generally, “these things” (Rev 21:7; NIV, “all this”). In these statements OT
thought is retained and at the same time transformed (Rom 4:13–15; Heb 6:17;
cf. Acts 7:5; 13:19).
(b) This inheritance, however, is not merely future—it can be recognized
already now in faith (Eph 1:18). According to Heb 11:7, Noah inherited the
righteousness that comes by faith. In Eph 1:11 we are told that “we have been
given our share in the heritage” (NEB; see sect. 2, above); moreover, we have
the guarantee of this inheritance in the Holy Spirit whom we have received
(1:13–14; see πνεῦμα). The first of the Beatitudes suggests that the poor in
spirit already possess the kingdom of heaven even though its full realization,
like that of the remaining Beatitudes, lies in the future (Matt 5:3; cf. Luke 6:20).
(c) The fact that salvation is future and yet present comes from our being
inheritors through Jesus Christ (Eph 1:11–12) and his death (Heb 9:15). He who
has come has brought us the inheritance. Indeed, he himself is the inheritance
and the kingdom (cf. the OT statements about the heritage of the Levites and
the expressions of faith in Psalms). Through him we are joint heirs (Rom 8:17).
The parable of the tenants of the vineyard (Matt 21:33–41 par. Mark 12:1–
12; Luke 20:9–19; cf. Isa 5:1–7) shows Jesus as the heir and introduces the OT
concept of the remnant (λεῖμμα; see λείπω). Yahweh had chosen Israel as his
people, his vineyard, his inheritance. He gave them the land, but they became
disobedient, and now there was only a remnant. This remnant, repeatedly
referred to by the prophets, is represented by a single individual, Jesus, the Son.
But through him the remnant grows into a great multitude of believers who are
joint heirs. Thus the rich young ruler should have become with Jesus an heir of
eternal life (Matt 19:16–30 par. Mark 10:17–31; Luke 18:18–30).
Alongside the witness of the Synoptics is that of Paul, who gives special
prominence to the connection between the promise to Abraham and the church
as the heir in Christ. In Rom 4:13 Paul declares that “through the righteousness
of faith” the promise to Abraham that he should inherit the world becomes ours.
Through the faith that we share in Christ we become heirs. If this depended on
the law and not on Christ, faith would be devoid of value (4:14; see κενόω).
Those who belong to Christ are Abraham’s offspring and so his heirs (Gal 3:29;
cf. 4:1, 7; Titus 3:7).
The letter to the Hebrews develops this testimony. By an oath to Abraham
God promised salvation “to the heirs of what was promised” (Heb 6:17). They
already have the future inheritance, but only in hope (6:18). They inherit it as
did Abraham “through faith and patience” (6:12). The one who has opened the
way to this promise is Jesus (6:20), who is the Son and heir (1:2, 4). The stress
in Hebrews is different from that in Paul: the future nature of the heritage and
the need to hold fast to the promise are more strongly emphasized. Yet the basic
concept is the same. In Heb 11:7, just as in Paul, faith is seen as believing and
acting on the word of God; it is by such faith that Noah became “an heir of the
righteousness that is in keeping with faith” (cf. Rom 4:3; Gal 3:6; Gen 15:6).
In Jas 2:5 we hear an echo of the teaching of the Synoptics. It treats the
question of the heirs of the kingdom, even though the relationship to Jesus,
through whom we become heirs, is not expressed. “Has not God chosen those
who are poor in the eyes of the world to be rich in faith and to inherit the
kingdom he promised those who love him?” There is a firm link between
election, promise, and inheritance throughout the NT.
(d) Since Jesus is the heir and also the one who has given himself for us, we
cannot have this inheritance except in relation to him. Such attachment to Jesus
involves practical obedience (Heb 11:8) and demands patient endurance (6:12).
Without it we will not inherit the kingdom of God (Gal 5:21; 1 Cor 15:50a). In
his parable of the final judgment (Matt 25:31–46) Jesus shows how this
relationship to him involves love in our dealings with others through whom he
comes to us (cf. the parable of the Good Samaritan in Luke 10:25–37). Jesus’
conversation with the rich young ruler also shows that eternal life can be
inherited only in the obedience of faith by those who follow Jesus (Matt 19:29
par.).
Because Jesus has appointed us as heirs, we are joint heirs not only with
him (Rom 8:17) but also with each other (1 Pet 3:7). We are called to bless
those who do evil to us; thus we will “inherit a blessing” (3:9). This obedience
in faith is neither work to acquire merit (as with the some of the rabbis) nor a
burden (as the rich young ruler imagined). It is rather faith’s concomitant,
required to possess the salvation of God and his Son (1 John 2:23; 5:12; 2 John
9). Jesus’ call to follow him is in itself a gift of eternal life, the kingdom of
God, and fellowship with him. In Col 3:24 Paul speaks of receiving “an
inheritance from the Lord as a reward.” But the passage makes clear that the
inheritance is not earned; rather, it is a gift of God that must be appropriated. As
Paul puts it in Gal 3:18, God gave the inheritance to Abraham through a
promise.
(e) Finally, the NT makes clear that the inheritance of the promise is not
only for God’s chosen nation, Israel. Through Christ the Gentiles have become
joint heirs with them. Paul stresses again and again that in Christ all believers
without distinction are children of God and inheritors of the promise (Gal 3:23–
29; cf. 4:30; Rom 4:13–14). That the Gentiles have a share in the inheritance is
clearly expressed in various passages, as follows.
In Eph 3:6 the Gentiles are said to be joint heirs with Israel in Christ
through the gospel, and 1:3–14 contains an exposition of how the church
received its inheritance in Christ. He is the ground and instrument of the whole
of God’s plan of salvation (οἰκονομία, 1:10). The election of all believers
before the foundation of the world is based on him (1:4), and in him they have
redemption through his blood (1:7), standing as children (1:5), and obtaining an
inheritance to the praise of his glorious grace (1:6, 11–12). It is important to
notice the shift from “we” in 1:11–12 to “you also” in 1:13, suggesting Paul’s
identification of himself with the Jewish people and the inclusion of Gentile
believers in the Ephesian church (cf. also 2:1–3:6).
According to Acts 26:18, Paul was commissioned by the risen Lord to open
the eyes of the Gentiles “and turn them from darkness to light, and from the
power of Satan to God, so that they may receive forgiveness of sins and a place
[κλῆρον] among those who are sanctified by faith in me.” The language is
somewhat reminiscent of the Qumran writings, which speak of the community
of the last days sharing with the holy ones (angels) in light (cf. Acts 20:32; Eph
1:18). The holy ones in the Qumran texts, however, can also mean the
community of the last days, and the term “holy ones” or “saints” (see ἅγιος)
was applied to the early church. In any case, the Acts passage contains the
revolutionary thought that the Gentiles obtain a share in this “lot” through faith
in Jesus Christ.
Some think that Col 1:12 too should be read in the light of Qumran
concepts. The Gentile church in Colossae has a “share in the inheritance of his
holy people [μερίδα τοῦ κλήρου τῶν ἁγίων] in the light” (cf. 1QS XI, 7–8).
However, we find sim. language already in the LXX (e.g., Deut 10:9; Num
18:20; Ps 16:5 [LXX 15:5]). The OT also speaks about walking or being in
God’s light (56:13 [55:14]; Isa 2:5; 60:1–3).
4 Several other passages call for brief comment. OT and Qumran
phraseology is found in Acts 8:21, which records that Peter told Simon Magus,
“You have no part or share [μερὶς οὐδὲ κλῆρος] in this word” (NIV, “in this
ministry”). The expression is here a formula of excommunication (cf.
Haenchen, Acts, 305, who notes formal resemblance with Deut 12:12; 14:27; Ps
78:37 [77:37]).
In Acts 17:4 the term προσκληρόω, used in the pass. voice, bears the
meaning “to be assigned,” but in an extended, weakened sense, “to be attached
to, be associated with” (cf. προσκλίνωin 5:36; see κλίνω). Yet behind this
watered-down linguistic usage there may be the thought that a great many of
the devout Greeks and some leading women in Thessalonica had through God
obtained a share in the promised heritage and had been placed in it.
In 1 Pet 5:3 the elders are exhorted not to lord it over τῶν κλήρων, lit., “the
portions.” According to BDAG (s.v., meaning 2 end), the term here denotes
“the ‘flock’ as a whole, i.e. the various parts of the people of God which have
been assigned as ‘portions’ to individual elders or shepherds” (might these
portions have been fixed by lot?). E. G. Selwyn takes it to refer to “spheres of
pastoral care” and notes a poss. allusion to Deut 9:29 (The First Epistle of
Peter, 2nd ed. [1947], 231).
As for John’s omission of the concept of inheritance in his writings, we can
prob. best explain it by noting his emphasis on the present nature and
universality of salvation in Christ rather than on the eschat. fulfillment of
salvation history. Since he was battling against the unbelief of the Jews, it was
more important for him to stress what the church possesses in Christ than what
it is to inherit. Nevertheless, Rev 21, without using the word group, summarizes
best what the NT has to say about the inheritance: the kingdom of God, the
eternal glory without death, suffering, and sin, God himself the Father and
ourselves his sons through faith in Christ—that is the inheritance, not merely
for the individual, but also for the whole church.