In utter contrast to this view, the fundamental conception of Jesus was, from the first, non -political and universal. The rule which He contemplated was, primarily, the rule of God in the heart, a rule which He doubtless thought of as transforming the entire outward life, social and political, and as bring- ing it into harmony with the Divine rule, though on this consequence of the inner rule of God He gave no explicit teaching. He dwelt on the funda- mental spiritual fact of God's rule in the heart. If at times He used the word ' kingdom ' in the sense of the company of men who were under the rule of God, He did so without a suggestion of any political organization. And when by the ' kingdoiii of heaven' Jesus meant the full realization of His ideal in the future age, it is manifest tliat His con- ception is wholly religious in character and uni- versal in its scope. Men enter the kingdom from
the east and the west— all who have shown the spirit of Jesus ; and what they inherit is eternal life (Mt 8"- 12 25*").
We conclude, then, that just as Jesus derived His conception of God from His own experience, so it was from His experience of the rule of God tliat He developed His teaching about the kingdom of heaven. This teaching was akin to the spiritual views of the great prophets, but w'as wholly unlike that of the scribes of His day. See also art.
ESCHATOLOGY, p. 528 ft'.
I.iTKi-.ATrKi:.— Wendt. Die Lefire Jesti [Teaehiiia of Jp.vjis],
ExpT iv. (ISl.y pp. 24S, 404. ■ ' '
George Holley Gilbert. KISS. — Originally a token of attection belonging to the intimate conditions of family life, but ex- tended to nioic p-iicral rcl.itionships.
1. To /,(.« f/i' lidiiil.^ \> I lie expression of respect towards seiiiniity ami hiulier rank. Children in Oriental lionies are tuuglit to rise at the entrance of visitors and salute in this way. It is also their first form of greeting to parents and adult relatives before being kissed on the lips and cheek by them. When two sheikhs meet they kiss each other's hands in recognition of the rank held by each. Kissing the hand, or making an attempt to do so, often occurs when one person receives a rnmniissinn from anotlicr or undertakes to do some \\..ik fui liini. Tlie feiliii- of respect originating ill llie ii'lalionsliip of cliiM (o |iarent is extended to
Witli regard to tlie salutation of Judas Iscariot (Lk 22-"-''*), to have kissed the hand of Christ after the interval of absen('e caused by his conference with the chief priests vtmVX have been but an ordinary tribute of resiieri . and .in ^mh would have escaped the notice of the di - i|-l.-. w Idle giving the required information to ili..~e \\\,., had come with him. If, on the other hand, the kiss was on the face, it was an act of presumption for an Oriental disciple to take the initiative in offering to his master the salutation of equal friendship. The jirodigal son, in meeting his father, would be described n^ ki~ in- hi-; hands before being em- braced an.l ki--ed hi ilie kilter (Lk 15=").
2. Anion- iho i ..i ilie ,i me age, and where the relatioii.slii)is ul lite peimitted it, the salutation is given sometimes on the lips, but more frequently on the cheek or neck. For intimate relatives or acquaintances of the same sex to part for a time, or to meet after a period of separation without such salutation, would seem strained and unnatural (Lk 15-"). In this form of greeting all thought of superior and inferior is lost in tlie equality of affection and identity of interest (Ac 2(?'). Such was the kiss of peace or salutation of good-will that prevailed for a time in the congregations of the early Church. It testified to the new bond of fellowship in the family of the firstborn, and was called a hahj kiss (Ko 16'") as a reminder of Chris- tian sainthood, and also a kiss of love (1 P 5") made possilile by the love that had given them such discipleship'and communion.
G. M. Mackie. KNEELING.— A conipari.son of the passages that refer to bodUy posture seems to prove that kneeling
KNEELING
KNOWLEDGE
is nowhere intended unless the word ' knee ' {ydn) forms part of the expres>.ii.ii. The word wpoaKw^u, usually tr.' worship, 'ahv;i\ ~,HMnii.^ |ii(istnition,not kneeling. Kneehng is iil.-nnl in .i^ (^0 A posture ot homage. In this sensr ii w.is midfred to Christ in awe of His person (Mk lu'^, Lk 5'), and in mockery of His claims (Mt 27-"). There is no instance of Christ Himself paying this homage to any man. (i) The posture of a suppliant (Mt 17", Mk 1*). In classical literature the suppliant kneels and touches the knees, or beaid, of the per.son applied to. (c) A posture of prayer. Lk 22^' is the only instance of this in the Gospels. Among the Jews the usual custom (and in the Temple ana synagogues at ordinary times the invariable custom) was to stand at prayer (Mt 6=, Mk 11=», Lk Q'^-^^ Igiiff. 22''6 etc.). The jiravers of Solomon (1 K 8"= 2 Ch 6") and Ezr;i i l-^zr ;r), Imth offered kneeling in the Temple, aw iliuurlliri ixteptional. Beyond general (and .•iiiil.i^ii..n~i .xprrssions, e.g. Ps 95", Is 45-^, niiv rt't'i'iinir, (o jMilicuIar cases of kneel- iiij ,irc v.'tv laic in tlir ol' (,f. Dn &% In the .lr\\j,|i ('Imirli, SlIuhioh's ]irayer is the only in~l:iiiir piinv to Uii' ('a|ilhity. In the Christian Cluu\-h, iii^-uuices multiply after Pentecost (Ac 7C0 94U .2(pi 2P). This may have been due in some measure to Hellenistic and Gentile influences. In 1 Ch 29-° LXX there is an alteration of ' heads ' to ' knees ' bowed. The description given in Lk 22-" (not supported byil) occurs in a Gospel of Gentile authorship ; and Gentile connexions are found ill all except one (Ac Q*") of the NT pas- saji-^ .iliirnly .|ui>tr(i. If this supposition is cor- rrci, iIh' -|,ii:Hi ol kiii'i'liiiu as a posture of prayer !i:i- .in ii:; ii I- I iim a-~.iiaatii>n with the change liom a national tu a iiiii\oisal religion.