KADESH-BARNEA
The town of Kadesh-barnea (or Kadesh) was the main settlement in the far south of Palestine. It was an oasis town between the Wilderness of Zin to the north, the Wilderness of Paran to the south, the Wilderness of Shur to the west, and the Arabah to the east (Gen 16:7,14; 20:1; Num 13:26; 20:1; see PALESTINE). Kadesh appears to have been the Israelites’ main base during their forty years in the wilderness. It was the place where the twelve spies reported to the people after their fact-finding mission to Canaan, and where Moses planned the final journey to Canaan about forty years later (Num 13:25-26; 14:32-34; 20:14-21). Little is known of events at Kadesh during the intervening years. Two recorded incidents were Miriam’s death and Moses’ striking of the rock in search of water (Num 20:1-14; 27:14). Moses intended that after the conquest of Canaan, Israel’s southern border would run from the Dead Sea through Kadesh-barnea to the Brook of Egypt, which it would follow to the Mediterranean Sea (Num 34:1-5). Though Israel’s conquest reached Kadesh, the town that later generations usually recognized as marking Israel’s southern border was Beersheba, almost fifty kilometres to the north. The wilderness of Zin lay between the two towns (Josh 10:40-41; 15:1-3; 2 Sam 17:11; 24:2).
KEDAR
Kedar was the name of a nomadic tribal group of northern Arabia. The people of Kedar lived in tents, kept flocks of sheep and goats, and dealt shrewdly in various trading activities (Ps 120:5; Isa 60:7; Jer 49:28-29; Ezek 27:21; see ARABIA).
KENITES
The name Kenites usually refers to that tribal group within the Midianite people to which Moses’ inlaws belonged. This group had apparently mingled with the ancient Kenite people (who were among the early inhabitants of Canaan) and so were referred to as both Kenites and Midianites (Gen 15:19; Exod 2:15-21; Judg 1:16; 4:11). The Israelites allowed the Kenite in-laws of Moses, and their descendants, to live among them in Canaan, and at times showed a special concern for them (Judg 1:16; 1 Sam 15:6; 30:26-29; 1 Chron 2:55; Neh 3:14).
KILL
See DEATH; EXECUTION; SACRIFICE.
KINDNESS
Like many words that indicate qualities of character and behaviour, ‘kindness’ has a very broad meaning. It may be well understood through the study of a number of words closely associated with it. In older versions of the English Bible, kindness is one of the words used to denote God’s covenant love for Israel (Micah 6:8; see LOVE, sub-heading ‘Steadfast love’). It is also used in connection with God’s goodness, patience and forbearance (Rom 2:4; Gal 5:22-23; Titus 3:4; see GOODNESS; MERCY). Christians likewise are to be kind, particularly in being patient with people and circumstances that test or annoy them (2 Cor 6:6; Eph 4:32; Col 3:12-13; see PATIENCE). The meekness of Christ is a demonstration of his kindness (Matt 11:28-30; see MEEKNESS).
KING
As the sovereign ruler of the universe, God is the all-powerful and glorious king who reigns for ever and rules over all (Ps 10:16; 24:8,10; 95:3; 103:19; Jer 51:57: Dan 4:17; 1 Tim 1:17; Rev 15:3). In particular he is king to his people, who live under his absolute lordship (Ps 98:6; Mal 1:14). This was well illustrated in the covenant that God made with Israel at Mt Sinai. In response to God’s sovereign act of graciously taking Israel to be his people, the Israelites promised to live in obedience to all his commands (Exod 19:5-6; 24:3). During the period of the Old Testament, Israel’s national life functioned under various kinds of government – the absolute leadership of Moses (Num 12:6-8), a federation of self-governing tribes (Josh 24:1), a united monarchy (1 Sam 11:15), a divided monarchy (1 Kings 12:17-20; 15:1) and a governorship controlled by a foreign overlord (Neh 5:14). However, the people were to regard God as their king, regardless of the kind of government they lived under. The New Testament teaches that the same principle applies to Christians, who in different countries and eras may live under different kinds of governments (Luke 20:25; 1 Peter 2:13-17; see GOVERNMENT).
Establishment of Israel’s monarchy
In the early days of Israel’s settlement in Canaan, there was no monarchy and no central government. The various tribes looked after their own affairs (Judg 21:25). During this period, the people of Israel were repeatedly unfaithful and disobedient to God, and this brought God’s judgment upon them in the form of repeated invasions from hostile neighbours (Judg 2:13-19). In their search for greater national stability, the people decided to follow the pattern of neighbouring nations and appoint a king who would rule over the whole nation through a central government (1 Sam 8:4). This desire for a king was really a rejection of God – not in the sense that an Israelite monarch replaced God as the leader of the government, but in the sense that the people tried to solve their problems without submitting to God. Their troubles arose from their sins, not from their system of government. Therefore, the way to overcome those troubles was to turn from their sins to God. Instead they chose to ignore God and to try to solve their problems by changing the political system. They did not want a way of life where their well-being depended on their spiritual relationship with God (1 Sam 8:7-8). Samuel warned that having a king would not improve matters if the people remained disobedient. In the days before they had a king they had been punished for disobedience, and under a king they would be punished just the same (1 Sam 12:9-15).
Characteristics of the kings
During the period before the setting up of the monarchy, God had rescued Israel from foreign oppression by raising up deliverers (called judges) in response to the people’s repentance. Through the power of God’s Spirit, these leaders carried out God’s judgment on the oppressors and restored Israel’s independence (Judg 2:16-19; 3:10; 6:34; 11:29; 13:25). This sort of activity continued into the reign of Israel’s first king, Saul (1 Sam 10:6,10; 11:6), but the next king, David, was the last of the Spirit-gifted leaders (1 Sam 16:13-14). David established the sort of dynasty that the people had looked for. They wanted a system where the throne would pass on automatically from the king to his son, generation after generation. Such a system had no need of God’s provision of specially gifted people.
From what they had seen in the nations round about, the Israelites knew that kings could be oppressive because of their desire for personal power and wealth. But when Samuel warned them of this, they ignored him (1 Sam 8:9-20). Centuries earlier, Moses had anticipated this desire for an Israelite king. He therefore gave specific instructions to prevent Israelite kings from following the pattern of other kings, who built for themselves military glory, large harems and excessive wealth (Deut 17:14-17). Above all, the Israelite king was to have a personal copy of God’s law and study it carefully, so that he might govern Israel justly and righteously according to God’s standards (Deut 17:18-20; cf. 2 Sam 23:3-7; Ps 101:1-8). The history of the Israelite monarchy records the development of the sorts of problems that Moses and Samuel had expected. Only by taxing the people heavily could many of the kings support their large royal households, finance their extravagant building programs and pay foreign overlords to support their throne (1 Kings 4:1-7; 5:13-17; 12:4; 2 Kings 15:20; 23:35). Some kings brought justice and peace to the people, but others were cruel and corrupt (1 Kings 21:1-14; 2 Kings 18:1-6; 21:16; 2 Chron 17:3-4,9; Jer 22:13-17). The entire period of the monarchy was marked by a striking mixture of obedience and disobedience to the instructions set out in the law of Moses (Deut 17:14-20; cf. 1 Kings 3:9,28; 10:14- 22,26; 11:1-7; 2 Kings 11:12; 22:11-13; 2 Chron 19:4-11). Repeated disobedience among the kings was one reason for the nation’s decline and fall. In the end the nation was conquered, the people taken into captivity, and the monarchy brought to an end (2 Kings 17:21-23; 21:10-15; 23:26-27).
The ideal king
With the increasing disorder that characterized Israelite life during the period of the monarchy, people looked back to the time of David as the nearest Israel had ever been to having an ideal king (Ps 89:20-21; Acts 13:22). Each king of the dynasty of David was, in a sense, God’s son, because through him God exercised his rule. The coronation ceremony was the occasion when God formally adopted the king and anointed him for the task of ruling his people (2 Sam 7:14-16; Ps 2:7; 20:6; 45:7; 89:3-4,26-29). In spite of the failure of their kings and the termination of the monarchy, the Israelite people still hoped for the day when the dynasty of David would be restored to power. They looked for one who would be the ideal king, the great descendant of David whom they called the Lord’s ‘anointed one’, or, in the Hebrew language, ‘the Messiah’ (Isa 11:1; Jer 23:5; Ezek 34:23-24; 37:24; see MESSIAH). In contrast to the kings of a former era, this king would rule with perfect wisdom, power, love and justice (Isa 9:6-7; 11:2-5; Jer 33:15). Jesus Christ was this promised king (Matt 2:2; 21:5,9). However, he was not the sort of king many of the Jews expected; for his chief concern was not with bringing in a political golden age, but with bringing sinful people to submit to the rule of God in their lives. His kingdom was not concerned with national glory; it was a kingdom of a different kind from the political kingdoms of the world (John 6:15; 12:13-16; 18:33-37; see KINGDOM OF GOD).
Unrepentant sinners did not want a king whose concern was for such a kingdom, and in the end they had him crucified (Matt 27:29,37,42; John 19:15,19; cf. Luke 19:14). Through the resurrection and exaltation of Jesus, God showed that Jesus Christ was indeed his chosen king, and the early preachers enthusiastically proclaimed his kingship and his kingdom (Acts 2:36; 4:26- 27; 5:31; 8:12; 17:7; 19:8; 28:23,31; Phil 2:9-11). This kingship will be displayed openly on the day when Jesus Christ returns in glory as King of kings and Lord of lords (Rev 17:14; 19:15-16; cf. Matt 25:31,34,40).
KINGDOM OF GOD
Most of the biblical references to the kingdom of God are found in the teachings of Jesus recorded in the four Gospels. The subject of the kingdom of God was central in Jesus’ teaching. Yet nowhere did Jesus say exactly what the kingdom was, and neither did the writers of the New Testament who followed him, even though they too spoke of the kingdom. Perhaps the reason for this was that people who knew the Old Testament should already have been familiar with the idea of God’s kingdom. Jesus’ teaching on the kingdom was a development of the Old Testament teaching, showing that through him the kingdom found its fullest meaning.
What the kingdom of God is
Throughout the Bible the kingdom of God is the rule of God. It is not a territory over which he reigns, but the rule which he exercises. It is defined not by a geographic location, an era of existence, or the nationality of a people, but by the sovereign rule and authority of God (Exod 15:18; Ps 103:19; 145:10-13). Jesus likewise understood God’s kingdom as God’s rule rather than as a territory or a people. Those who seek God’s kingdom seek God’s rule in their lives (Matt 6:33); those who receive God’s kingdom receive God’s rule in their lives (Mark 10:15). The prayer for God’s kingdom to come is a prayer that his rule be accepted, so that his will is done on earth as it is in heaven (Matt 6:10).
The kingdom is a realm in the spiritual, not the physical, sense. Those who enter the kingdom of God enter the realm where they accept God’s rule (Matt 21:31). The world at present is in a state of rebellion against God’s rule, because it is under the power of Satan (2 Cor 4:4; 1 John 5:19; see WORLD). Therefore, when the kingdom of God came among people in the person of Jesus Christ, the rule of God was demonstrated in the defeat of Satan. As Jesus proclaimed the kingdom, he healed those who were diseased and oppressed by evil spirits, and in so doing he gave evidence of his power over Satan (Matt 4:23-24). His deliverance of people from the bondage of Satan was proof that God’s kingdom (his authority, power, rule) had come among them (Matt 12:28; Mark 1:27; Luke 10:9,17-18).
There is a sense, therefore, in which all people experience the kingdom; for all people experience (or one day will experience) the sovereign authority of God, either in blessing or in judgment (Matt 12:28; Rev 11:15,18; 19:15-16). But the important aspect of the kingdom that the Gospels emphasize is that it came into the world through Jesus. Because John the Baptist announced the coming of the kingdom of Jesus, he brought to a close the pre-kingdom era (Matt 3:2; Luke 16:16). Even the most insignificant person in the new era enjoys blessings that the greatest person of the former era never knew (Matt 11:11). Note: The kingdom of God and the kingdom of heaven are different names for the same thing. The Bible uses the expressions interchangeably (Matt 19:23-24). Jews liked to show great respect for the name of God; therefore, because they feared that they might use that name irreverently, they often used the word ‘heaven’ instead of ‘God’ (Dan 4:25-26; Luke 15:18; John 3:27). Matthew, who wrote his Gospel for the Jews, usually (but not always) speaks of God’s kingdom as the kingdom of heaven, whereas the other Gospel writers call it the kingdom of God (Matt 19:14; Mark 10:14; Luke 18:16).
Both present and future
In contrast to the popular Jewish belief that God’s kingdom was a future national and political kingdom to be centred on Israel, Jesus pointed out that God’s kingdom was already present among them. It was present in him (Luke 10:9; 17:20-21). When people willingly humbled themselves and submitted to the rule of Christ, they immediately entered Christ’s kingdom. And by entering the kingdom they received forgiveness of sins and eternal life (Matt 21:31; Mark 10:14-15; John 3:3). Not only those of Jesus’ time, but people of any era, when they believe in him, immediately enter his kingdom and receive the kingdom’s blessings (Rom 14:17; Col 1:13).
But Jesus spoke also of the kingdom as something belonging to the future (Mark 14:25), whose establishment could take place only after he had suffered and died (Luke 18:31-33; 22:15-16; 24:26; Rev 5:6-12; 11:15). Even for those who were already believers, Jesus spoke of his kingdom as something yet future, which they would enter at his return (Matt 7:21-23; 13:41-43; 25:31-34). For this reason Christians, who are already in the kingdom, also look forward to the day when they will inherit the kingdom (1 Cor 15:50; 2 Peter 1:11). A person may well ask how the kingdom of God can be something that is present here and now, yet be something that awaits the future. The answer lies in our understanding of the kingdom of God as the sovereign rule of God. Believers enter the kingdom as soon as they believe, but they will experience the full blessings of the kingdom only when Christ returns to punish evil and reign in righteousness (1 Cor 15:24-26; see DAY OF THE LORD; RESURRECTION).
To ‘enter the kingdom of God’ is to ‘have eternal life’ or to ‘be saved’. The Bible uses these expressions interchangeably (Matt 19:16,23-25). Just as believers experience the kingdom of God now and will do so more fully in the future, so they have eternal life now but will experience it in its fulness when Christ returns (John 5:24,29). Likewise they have salvation now, but they will experience the fulness of their salvation at the return of Christ (Eph 2:8; Heb 9:28). Eternal life is the life of the kingdom of God, the life of the age to come; but because the kingdom of God has come among them now, people have eternal life now (Matt 25:34,46; John 3:3,5,15; 5:24).
The mystery of the kingdom
The truth that the teaching of Jesus makes clear is not simply that God’s kingdom is present in the world now, but that people can enter that kingdom now, even though the world is still under the power of Satan. This is a truth that people did not understand till Jesus explained it. He referred to this present aspect of the kingdom as a mystery, or secret (Mark 4:11). By using the word ‘mystery’, Jesus did not mean that he was telling people something to confuse them. He meant rather that he was telling them something that previously God had kept secret but was now making known. (Similar uses of ‘mystery’ occur elsewhere in the New Testament; cf. Rom 16:25-26; Eph 1:9-10; Col 1:26; see MYSTERY.) In Old Testament times people expected God’s kingdom to come in one mighty act, when God would destroy all earthly kingdoms and establish his rule throughout the world (Dan 2:44-45; Zech 14:9; see SON OF MAN). It seems that, to some extent, John the Baptist also had this idea of the kingdom of God.
That may have been why he became worried when Jesus did not immediately set up a world-conquering kingdom (Matt 3:11-12; 11:2-3; cf. Luke 24:21; Acts 1:6). To reassure John, Jesus pointed out that the miracles of healing he performed were in keeping with the Old Testament prophecies concerning the Messiah’s mission. His kingdom had begun (Matt 11:4-6; see MESSIAH; MIRACLES). That kingdom was not yet established in the world-conquering sense that John and others expected, but it had begun to do its work by delivering people from the power of Satan and offering them new life in Jesus Christ (Luke 17:20-21). God’s kingdom is present now, though not in the form it will have after the great events at the climax of the world’s history. It is hidden rather than open. It is entered voluntarily, not forced upon people with irresistible power. This is the mystery of the kingdom, the previously unknown purpose of God that Jesus revealed.
Parables of the kingdom
Jesus emphasized this mystery of the kingdom in the parables recorded in Matthew 13 (Matt 13:11; see PARABLE). The parable of the seed and the soils shows that because people are free to accept or reject the message of the kingdom, most reject it. But those who accept it experience great spiritual growth in their lives (Matt 13:18-23; cf. 23:13). The parable of the wheat and the weeds teaches that in the present world those who are in God’s kingdom live alongside those who are not; but in the day of judgment, when God’s kingdom will be established openly, believers will be saved and the rest punished (Matt 13:24-30,34-43).
The parables of the mustard seed and the yeast illustrate that although the kingdom may appear to have insignificant beginnings, it will one day have worldwide power and authority (Matt 13:31-33). The parables of the hidden treasure and the valuable pearl illustrate that when people are convinced of the priceless and lasting value of the kingdom of God, they will make any sacrifice to enter it (Matt 13:44- 46). Nevertheless, there are both the true and the false among those who claim to be in God’s kingdom. The parable of the fishing net shows that these will be separated in God’s decisive judgment at the close of the age (Matt 13:47-50).
Practical demands of the kingdom
Although people may desire the kingdom of God above all else (Matt 6:33; 13:44-46), they cannot buy their way into it. The right of entry into that kingdom is the gift of God and, as with God’s other gifts, it must be accepted humbly by faith (Mark 10:15; Luke 12:32). The work of God produces eternal life within believers and introduces them into the kingdom of God. It is a work that people themselves cannot do, no matter how hard they try; but God does it for all those who trust in him (Mark 4:26-29; 10:17,23- 27; John 3:3,15). Neither good deeds nor social status can gain people entrance into the kingdom of God. What God demands is repentance – a total change that gives up all self-sufficiency for the sake of following Christ as king (Matt 4:17; 5:20; 19:23; Luke 9:62). It is a decision that requires the full force of a person’s will (Luke 16:16). All who enter God’s kingdom come under his rule, where he teaches them the qualities of life that he requires of them. Yet they look upon his commands not as laws that they are forced to obey, but as expressions of his will that they find true happiness in doing (Matt 5:3,10; 1 John 5:3-4).
They learn that the principles that operate in the kingdom of God are different from those that operate in the kingdoms of the world (Matt 20:20-28; John 18:36). Having come into the enjoyment of the rule of Christ themselves, they then spread the good news of his kingdom throughout the world (Matt 10:7; 24:14; Acts 8:12; 19:8; 28:23,31). Those who serve the kingdom of God may bring persecution and suffering upon themselves (Matt 10:7,16-22; Acts 14:22; 2 Thess 1:5). God, however, will preserve them through their troubles and bring them into the full enjoyment of his kingdom in the day of its final triumph (Luke 18:29-30; 2 Tim 4:18; 2 Peter 1:11).
The kingdom and the church
God’s purpose was that when the Messiah came, the people of Israel would be the first to hear the good news of the kingdom. Upon accepting the Messiah, they would enter God’s kingdom and then spread the good news to all nations (Isa 49:5-6; Matt 10:6-7; 15:24). But when Israel on the whole rejected the Messiah, God sent the message to the nations direct. Gentiles who believed entered the kingdom, but Jews for whom the kingdom had been prepared were excluded (Matt 8:10-12; 20:1-16; 21:33-43; Acts 13:46-47; 28:23-31). The reason many of the Jews rejected Jesus was that he did not bring them the kind of kingdom they were looking for. They wanted a Messiah who would be a political deliverer, and they wanted a kingdom that would bring material prosperity. Jesus was opposed to both ideas (John 6:15; 18:36). Even the apostles did not fully understand the nature of the Messiah and the kingdom, but they did not, as others, reject Jesus. They knew that he was indeed the Messiah of God who brought them the kingdom of God and eternal life (Matt 16:13-16; John 6:66-69).
The believing minority among the Jews (the old people of God, the nation Israel) became the nucleus of the new people of God, the Christian church. To build the old people of God, God chose twelve tribes; to build the new people of God, he chose twelve apostles. As they preached the good news of Jesus Christ, the apostles opened the kingdom to all who wished to enter. They carried God’s authority with them, so that when they acted in obedience to his word, their work on earth was confirmed in heaven (Matt 16:18-19; Acts 8:12; 20:24-25; 28:31). As a result of the apostles’ preaching of the kingdom of God, people believed. The faithful of old Israel became God’s true Israel; believers of other nations became Abraham’s spiritual offspring (Rom 2:28-29; Gal 3:28-29; 6:16).
The church came into being and grew. In the great acts of God seen on the Day of Pentecost and during the months that followed, the apostles saw the power of the kingdom of God at work in a way they had never imagined (Mark 9:1). However, the church is not the kingdom, just as Israel was not the kingdom. The church and the kingdom are things of a different kind. The kingdom is the rule of God; the church is a community of people. It is the new community of God’s people, just as Israel was the old community. The kingdom works through the church, but it is something far wider than the church. It worked in the days before the church was born, and it will continue to work till the day of God’s final triumph (1 Cor 15:24-28; Rev 11:15). In the meantime the church is the means by which God’s rule should most clearly be seen in the world (John 17:23; Rom 14:16-18; Eph 3:10; see CHURCH).
KINGS, BOOKS OF
The two books of Kings (which were originally one book) trace the history of Israel over approximately four centuries from the end of David’s reign to the beginning of the captivity in Babylon. The books record the division of the Israelite kingdom into two parts, and the history, decline and fall of the separate kingdoms (see ISRAEL; JUDAH, TRIBE AND KINGDOM).
Characteristics of the books
Although they are based on history, the books of Kings were not written merely as historical records. The ancient Hebrews grouped the books among the prophetical writings. Prophecy is God’s revelation of himself and his purposes, and in these books he reveals himself in the history of Israel and Judah, showing how all affairs are under his control. The story deals with surrounding nations only as those nations are of significance in the divine purposes (see PROPHECY). The presentation of Israel’s history as prophetic history is partly because many of the historians in Israel were prophets (e.g. 1 Chron 29:29; 2 Chron 9:29; 33:19). The author of Kings (who is not named) most likely used some of the records of the prophets, along with the official records of various kings, in preparing his book (1 Kings 11:41; 14:19,29).
Large portions of the books of Isaiah and Jeremiah are found also in Kings. Because the writer of Kings is showing the purpose and meaning of Israel’s history, he does not try to record all the events of any one era. Nor does he always place events in chronological order. Rather he selects and arranges his material according to his prophetic purpose. He deals with kings more in relation to their religious significance than their political achievements. He may record the reign or achievements of a politically important king only briefly (e.g. Omri; 1 Kings 16:21-28), but deal with politically unimportant events in detail (e.g. the ministry of certain prophets; 1 Kings 17-22; 2 Kings 1-9). His purpose is to help his readers understand God better as they see him at work in the history of Israel.
Contents of 1 Kings
The opening section of 1 Kings deals with the reign of Solomon. It shows how he became king (1:1- 53) and made his throne secure, firstly by removing all possible opponents (2:1-46), then by equipping himself with wisdom (3:1-28) and reorganizing the administration (4:1-34). Solomon then prepared workers and materials for an extensive national building program (5:1-18). In Jerusalem, the capital, he built a magnificent temple for God (6:1-38), along with many impressive government buildings (7:1-12).
Upon completing the temple (7:13-51), he placed in it the ark of the covenant (8:1-21) and dedicated the temple to God (8:22-9:9). He carried out building projects in country regions (9:10-25) and increased his wealth through clever trading activity (9:26-10:29). At the same time he fell into idolatry and brought God’s judgment upon his kingdom (11:1-43). Rehoboam, Solomon’s son, saw the judgment of God fall when the kingdom split into two. Only the southern tribes remained loyal to the Davidic dynasty in Jerusalem. Together they became known as the kingdom of Judah. The ten tribes to the north broke away and formed their own kingdom (still called Israel) under the rebel leader, Jeroboam (12:1-33). False religion in the north soon brought an announcement of divine punishment (13:1-14:20). The false religion spread to the south (14:21-15:8), though there was a reformation under the king Asa (15:9- 24). Meanwhile the northern kingdom suffered from wars and assassinations, till Omri established a new dynasty (15:25-16:28).
When Omri’s son and successor Ahab married Jezebel of Phoenicia, the Baalism of Phoenicia threatened to become Israel’s national religion. The prophet Elijah was God’s servant to help preserve Israel and punish the Baalists (16:29-17:24). Elijah won a great victory over the prophets of Baal on Mt Carmel (18:1-46), but when the people of Israel still did not give up their Baalism, God strengthened and reassured the discouraged Elijah (19:1-21). Through Elijah’s help, Ahab saved Israel from a Syrian attack (20:1-43), but he was doomed to suffer God’s judgment (21:1-29). He was killed in a later battle (22:1- 40). Meanwhile in Judah to the south, King Jehoshaphat carried out extensive religious and political reforms (22:41-53).
Contents of 2
Kings Elijah was succeeded as prophet by Elisha (1:1-2:14), who soon proved that the miraculous power of God worked through him as it had through Elijah (2:15-3:27). He performed a number of miracles to help preserve the faithful minority in Israel who still trusted in God (4:1-6:7). He performed other miracles to warn the unfaithful in Israel of God’s judgment (6:8-8:15). Jezebel’s Baalism, however, continued to flourish, and even spread to Judah (8:16-9:10). An army commander named Jehu led a revolt against the ruling house of Ahab and Jezebel, which resulted in the removal of Jezebel’s Baalism from Israel (9:11-10:36).
Then a priest named Jehoiada led a revolt that wiped out Jezebel’s Baalism from Judah (11:1-21). The true worship of Yahweh was restored in Judah (12:1-21), but no such reformation took place in Israel (13:1-14:22). With the decline of Syrian power, Israel (under Jeroboam II) and Judah (under Azariah) enjoyed security and prosperity (14:23-15:7). But after Azariah’s death, Judah fell into chaos, which led eventually to the disastrous reign of Ahaz (15:8-16:20). The northern kingdom likewise declined after the death of Jeroboam II. Eventually it was conquered by Assyria and its people taken captive into different parts of the Assyrian Empire (17:1-41). Only Judah remained in the national homeland, and with new policies under the godly Hezekiah the nation freed itself from Assyrian domination (18:1-20:21). But the fifty-five year reign of the evil Manasseh reduced the nation to a condition that made judgment certain (21:1-26).
Josiah repaired the temple and reformed the nation (22:1-23:27), but he could not save Judah from destruction. After his death, Judah lost its independence, first to Egypt and then to Babylon (23:28-37). Babylon conquered Jerusalem, took the best people into captivity, and appointed Zedekiah as king in Jerusalem (24:1-17). After Zedekiah proved treacherous, the Babylonians returned and destroyed Jerusalem. More people were taken into captivity and the nation Judah soon came to an end (24:18- 25:30).
KIRIATH-JEARIM
Prior to Israel’s conquest of Canaan, the inhabitants of Kiriath-jearim were known as Gibeonites, after the name of a more important town in the region (Josh 9:3,17; see GIBEON). Kiriath-jearim was on the border between Benjamin and Judah, and was known also as Kiriath-baal, Baalah, Baale-judah and Kiriath-arim (Josh 15:9,60; 18:14,21-28; 2 Sam 6:2; Ezra 2:25). It is chiefly remembered because during the time of Saul and David the ark of the covenant rested there for twenty years (1 Sam 7:1-2; 2 Sam 6:2; for maps see BENJAMIN; JUDAH, TRIBE AND KINGDOM).
KISS
Kissing was a very ancient custom among Israelites and other peoples of the region. It was a sign of affection between relatives, between friends and between lovers (Gen 29:11; Song of Songs 1:2; 8:1; Matt 26:48; Luke 15:20). It was also a sign of homage to a king (1 Sam 10:1; Ps 2:12; cf. Matt 26:49) or devotion to an idol (1 Kings 19:18; Hosea 13:2). In New Testament times kissing became the customary form of greeting between Christians (Rom 16:16; 1 Peter 5:14).
KNOWLEDGE
Among the many abilities God gave human beings is the ability to think, know and reason. Their knowledge may range from knowing people to knowing things. It may be both practical and theoretical, and it may cover the concrete and the abstract, the seen and the unseen. Above all, human beings have the capacity to know God. That knowledge is to be valued above all others and will affect all others (Jer 9:23- 24; John 17:3).
A relationship
God wants the people of his creation to know him. This does not mean merely that they should know about him, but that they should know him personally through coming into a relationship with him (Jer 24:7; 31:34; Hosea 6:6; John 17:3; 1 John 4:6,8; 5:20). Similarly God knows those who are his – those whom he has chosen, those whom he has taken into a spiritual union with himself (Deut 34:10; Amos 3:2; Matt 7:23; John 10:27; 2 Tim 2:19). In fact, people can know God only because God has first known them; that is, loved them, chosen them and made them his own (Exod 33:17; Jer 1:5; John 10:14; Gal 4:9). Because knowledge, in biblical language, can mean ‘to be brought into a close relationship with’, a man and a woman were said to ‘know’ each other when they had sexual relations (Gen 4:25; 19:8; Matt 1:25). Knowledge could also mean ‘to have dealings with’, ‘to be concerned with’, or ‘to regard’ (Deut 33:9; Rom 7:7; 2 Cor 5:16,21). The Bible also speaks of knowledge according to the word’s more common meaning in relation to understanding and learning. Yet even in such cases the knowledge usually has a very practical purpose. When people come to a knowledge of the truth, they grow in that truth through learning more of God and his ways (Ps 119:125; 1 Tim 2:4; 2 Peter 1:5; 3:18; see TRUTH). If people profess to be God’s people but do not know or obey his law, they only bring God’s judgment upon themselves (Isa 5:13; Jer 4:22; Hosea 4:6; John 9:39-41; Heb 5:12-13). The person who exercises a reverent submission to God has already taken the first step towards true knowledge. To refuse to go further is to act like a fool (Prov 1:7,22; 2:1- 5; 8:10; see WISDOM).
Christian experience
People need at least some knowledge before they can have true faith in Jesus Christ as Saviour. Therefore, Christians must make known the facts about Jesus Christ (Rom 10:14). Those who believe must increase their knowledge of God and all that he has done for them through Jesus Christ. As a result they will know more of the power that Christ has made available to them, and will be able to worship him better (Eph 1:17-23). If Christians are to make correct decisions in life and develop character of true quality, they must increase their knowledge of God and his Word. They cannot expect to do God’s will unless first they know it (Ps 32:8-9; Phil 1:9-11; Col 1:9-10; see GUIDANCE). The knowledge that Christians are to seek can be obtained only as their minds are renewed and developed according to their new life in Christ (Rom 12:2; Col 3:2,10; see MIND). They must remember, however, to put into practice what they learn (Ps 119:34; John 13:17; James 1:22; 1 John 2:4). They must remember also that in using their knowledge, they should act with humility before God and with love and consideration towards others (Dan 10:12; 1 Cor 8:1-2; 13:2).
Knowledge and morality
There is therefore no suggestion in the Bible that knowledge excuses people from self-discipline. This was one of the errors of Gnosticism, a heresy that did much damage to the church during the second century. (The word ‘Gnostic’ comes from the Greek word gnosis, meaning ‘knowledge’.) Forerunners of the Gnostics appeared in the church in New Testament times. These ‘knowing ones’ claimed to have a knowledge not shared by ordinary Christians, a claim that Paul strongly denied. The treasures of God’s wisdom are found in Christ, not in Gnosticism, and are available to all God’s people, not just to those who are specially enlightened (Col 2:2-4,8-10,18-19; 3:1-3; cf. 1:9,28; see COLOSSIANS, LETTER TO THE).
The Gnostics’ belief that all matter was evil led to opposite extremes of behaviour. Some of the Gnostics kept strict laws in an effort to avoid contact with the material world. Others, realizing that withdrawal from the material world was not possible, made no such effort. They even claimed that behaviour was irrelevant, because by their superior knowledge they had risen above the evil material world into a realm where deeds were of no importance. They could sin as they liked and still be Christians. The apostle John met this claim with a flat contradiction (1 John 3:9; see JOHN, LETTERS OF). John pointed out that knowledge, far from being a substitute for morality, leads to morality. If people know God, they will keep his moral commandments (1 John 2:3-4). If they know Christ, they know that Christ died to save people from sin and turn them to the way that is right (1 John 2:29; 3:5-6,24; see ASSURANCE).
KORAH
During Israel’s journey through the wilderness, two groups combined to rebel against the leadership of Moses and Aaron. One was a group of 250 prominent Levites under the leadership of Korah who were envious that only Aaron and his family were allowed to be priests. The other group was headed by two from the tribe of Reuben who were envious of Moses’ position as national leader (Num 16:1-3). In a public demonstration of whom he had chosen to be his priests, God put Korah to the test.
He challenged Korah and his fellow Levite rebels to burn incense, something that normally only Aaron and his sons were allowed to do (Num 16:5-19). Korah and the two Reubenites were separated from the 250 Levites for the test. The outcome was that the three leaders were swallowed up by the earth, and the 250 Levites were burnt to death by fire from God (Num 16:32,35; Jude 11). Centuries later, descendants of Korah restored some respectability to the family name when they became gatekeepers, singers and musicians in the temple (1 Chron 6:31-38; 15:17,19; 16:41-42; 26:19). They collected or wrote a number of psalms that have been preserved in the Bible (Ps 42; 44-49; 84-85; 87-88).