A closer inspection of the several passages will bear this out, at least as the actual im])lication of the NT usage, if not as the inherent etymological force of the word. In Lk 6^ God is said to be
XP'n'^Tbs towards the unthankful and evil, and the statement serves to urge the preceding exhorta- tion : ' love your enemies, do them good, and lend, never despairing.' The passages in Romans point to the same conclusion. In 2* the xpW'^T-q^ is associated Avith ' forbearance ' and ' longsufiering ' ; it is that attitude of God by which doing good in the face of evil He leads men to repentance. In the second clause of this verse the word occurs in the form rb XPVO"^^" tov deov, which probably means the embodiment of the xPVO'TbTrjs in acts. On the same principle in IP^ xPV<^'''6Tris is the opposite of diro- TOfiia, ' severity ' ; ' to continue in the XPW'''^'''V^ of God' means to continue in conscious dependence on this undeserved favour of God (cf. v.^', ' be not highminded, but fear '). In 1 Co 13'* we read of love that it ' sufl'ereth long (xpijcreyerai), envieth not,' which indicates that a kindness is meant which overcomes obstacles. In 2 Co 6*, again, XpijcT^T-Tjs is found in conjunction with ' longsufier- ing,' and in a context which emphasizes the patient, forbearing character of the Apostle's loving minis- tration to his converts. In Gal 5^^ we meet with the same conjunction between ' longsufiering ' and XPwrbTT}'!, and here, by distinction from dyadwaivT], ' benevolence,' and irpavryis, ' meekness,' the sense is narrowed down to a benevolence which asserts itself either with a peculiar cheerfulness or in the face of peculiar difficulties. According to Eph 2'' the Divine grace is shown in kindness ; no matter whether xp'JC^'^ttjs is here taken as abstractum pro concrcto = the embodiment of God's kind procedure in the work of salvation, or whether ' grace ' be given an objective concrete sense ; in either case the association of the two shows that the Divine Xpriffrbrris is conceived as having for its object the sinful and unworthy. The context of Col 3^- like- wise emphasizes the forbearing and forgiving dis- position required of the Christian in view of the forgiveness received from God, and the terms with which xpV'^'''^''"')^ is here associated ('lowliness,' 'meekness,' 'longsufiering') are again terms that describe benevolence over against faults observed in fellow-Christians. The xpV<^T6rr}s of Tit 3^ is shown by the context to be God's kindness towards sinful, undeserving man, and held up as an example for the Christian of abstention from evil-speaking, contentiousness, and pride. It came to such as were ' foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.' Finally, in 1 P 2^ (a quotation from Ps 34^) the general meaning ' gracious ' seems to be indicated by the fact that the Divine XPV'^'''^''"')^ is set in contrast to the wickedness and guile and hypocrisies and envies and evil-speakings, which the readers must put aside as new-born men (cf. P* and the 'therefore' in 2M, and the putting aside of which is invited by their vivid experience in the new life that the Lord Himself is gracious.
Geerhardus Vos.
KING. — The title is applied to rulers of various degrees of sovereignty. We find it employed to designate the tetrarch Agrippa II. (Ac 25'*) ; Aretas of Arabia (2 Co 11*^) ; Agrippa i., whose territory was co-extensive with that of Herod the Great, and who seems to have received the royal title (Ac 12') ; and the Roman Emperor, whom it appears to have been the <;ustom for Greeks and Orientals so to designate (1 Ti 2-, 1 P 2i*- ^'). An instance of the elasticity of the term is provided in Rev .17, where the seven kings in v.^" are Roman Emperors, while the ten kings in v.^^ are vassal kings.
1. Christ as King. — (1) The nattcre of Christ's Kingship. — It was made an accusation against St. Paul and Silas at Thessalonica (Ac 17^) that they were guilty of treason, inasmuch as they pro-
claimed another king, one Jesus. It was the re- vival of the charge brought against the Master (Lk 23-). It is true that the Christians did claim Kingship for tlieir Lord, but His Kingdom was not of this world (Jn IS-*"), His throne is in heaven, where He is set down with His Father (Rev 3-'^). There are various representations of His Kingship in the apostolic writings.
At one time His reign seems to have already be- gun. This is the thought suggested by the fre- quently recurring phrase, based on Ps 110^, 'sit- ting at the right hand of God ' (Ro 8*», Eph P", Col 31 ), which signifies Christ's participation in the Divine government. According to this view, Christ enters into His ^aa-iXela immediately on His Exaltation (B. Weiss, Bib. Theol. of the NT, Eng. tr., ii. [1883] § 99), in recognition of His obedience unto death (Rev 3=', He 12-', Ph 28'-). On the literal interpretation of Col P^, the Kingdom of the Son is present even now, and believers are al- ready translated into it (so Lightfoot and Haupt, while others interpret the phrase proleptically). Their citizenship is in heaven, whence they look for Christ (Pii 3-»). The law they obey is called vofios ^aaiXiKds (Ja 2^), in virtue of its emanating from the King (Deissmann, Licht vom Osten, p. 265). At times this heavenly Kingsliip of Christ is represented as undisturbed by further conflict, and as peaceful sway over the powers which have been brouglit into subjection. So in 1 P 3^- He is on the right hand of God, ' angels and authorities and powers being made subject unto him ' (cf. Eph P"'-) ; and in He 10^-'* He is represented as sitting doAvn for ever at the right hand of God, ' from henceforth expecting till his enemies be made his footstool.' According to this view. His \\ ork is finished ; His present state is one of roj'al rest, and it remains for God to complete the sub- jugation of the liostile powers.