In the case of Rufus, however, it has generally been considered that he is probably the same as the Rufus wlio, with his mother, is saluted by St. Paul in Ro 16'^ ('PoO^o^ t'ov iKXeKrbv iv Kvpiu,). And if this is so, it tells us that not only the sons of Simon of CjTene, but his wife also, were members of the Church. Lightfoot supports this view, and Swete considers that it has ' some probability.' In St. Paul's Epistle to the Philippians, written from Rome, occurs a salutation sent to the Church at Philippi from Caesar's household (4~). Lightfoot has compared the list of names of those to whom St. Paul sends greeting in his letter to the Romans (ch. 16) with tlie names in the lists of the house- liold which occur in the inscriptions, and on the name Rufus he writes {Philippians'', p. 176) —
' Rufus is a very ordinary name, and would not have claimed notice here but for its occurrence in one of the Gospels. There seems no reason to doubt the tradition that St. Mark wrote especially for the Romans ; and if so, it is worth remarking that he alone of the Evan^'elists describes Simon of Cyrene as the "father of Alexander and Rufus" (lo^i). A person of this
the Roman Christians ; and thus there is at least fair ground for identify ing- the Rufus of St. Paul with the Rufus of St. Mark. The inscriptions exhibit several members of the household bear- ing the names Rufus and .\lexander, but this fact is of no value
In connexion with Bishop Lightfoot's note, it is worthy of notice that in Polycarp's Epistle to the Philippians (9) we find Ignatius, Zozimus, and Rufus adduced as examples, with St. Paul and the rest of the Apostles, of men who had obeyed the word of righteousness and exercised all patience, ' and are gone to the place that was due to them from the Lord with whom also they suffered ; for they loved not this present world, but Hijn who died and was raised again by God for us.'
In the Acts of Andrcio and of Peter, Rufus and Alexander appear as the companions of Peter, Andrew, and Matthias, but no further information is given. J. B. Bristow.
ALLEGORY. -See Paradle.
ALMSGIVING (AeT/Mo.ri;.'.)).— [For the history of the word, and Jewish teaching, see Ila>tinu> /'/■' i. 67]. Only on three occasions does our l.oi.l m the NT employ the word (Mt6■-^Lk ll'i.tnl IJ . But these texts by no means exhaust His ti'.u liinu on the subject. All the Gospels witness to His interest in it. Mk. contains the incidents of the Rich Young Man whom He told, ' Yet one thing thou lackest : go, sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven' (10='); the Widow's Mite (12"); and the emjjhatic praise of Mary of Bethany (14"). Jn. again exhibits all Christ's miracles as so many charities (e.g. 2'""), 'good works' which Christ 'showed you from the Father' (1(F); tells the Lord's defence of Mary's act ( 12*) ; and drops a hint twice over (12* and 13-^) of Christ's own practice of giving something to the poor out of His scanty wallet. But it is St. .Matthew the converted tax-
fatherer who left all and followed Him, and St. .uke the beloved physician, with his abounding
sympathy for wretchedness of every sort, who have preserved to us the most numerous and striking of His sayings on the subject.
The general character of our Lord's teaching concerning Almsgiving has been describeti as in close accordance ^^■ith the Jewisli thought of the time, even in jjoints where we should have least expected it. Certainly He endorses and very much enhances the praise of Almsgiving which we lind in the OT (e.g. Ps 41', Pr 19", Dn 4="). But in deal- ing with the teachings of the Apocrypha, which probably reflect more closely the views He found prevailing, He discriminates. If, on the one hand, He combines (Mt 6=-^- '*) Almsgiving, Prayer, and Fasting, as in To 12*, and describes Alm.sgiving as providing a treasure in the heavens which faileth not (Lk 12='), as in Sir 40" ; yet, on the other hand. He explicitly condemns (Mt 6=) the notion countenanced in Sir 31" [LXX, 34"] that alms may be done to gain a reputation for piety ; while in Mt 5^^ He directly contradicts both the precept and the doctrine of Sir 12=-' ' Give not to the un- godly ... for the Jlost High hateth sinners, and will repay vengeance.'
Almsgiving is, according to Christ, a duty even towards our enemies, and those with whom we have little to do (Mt 5^--«, Lk Q^-"^ \(f) ; it is a means whereby we may conform ourselves to the example of our Father which is in heaven (Mt 5-", Lk 6^) ; it is the first exercise of righteousness (Mt 6'"^). As eliminating from our enjoyment of material things the elements of unthankfulness and selfishness, it is the true way to purify them for our use (Lk 11"). To obtain the means of almsgiving, we may profitably part with eartlJy goods, because we shall thereby provide ourselves with 'purses which wax not old,' and raise our hearts, -with our treasures, to heaven (Lk 12^-*'). In certain cases, like that of the Rich Young Ruler, it may be needful for a man to sell all and distribute to the poor (Mt 19=', Mk 10=', Lk 18==) ; while the poor whom we may make our friends by using ' the mammon of unrighteousness,' for their benefit, are able, by their grateful prayers for us, to 'receive us, when it (our wealth) has faUed us, into the eternal tabernacles' (Lk 16'"'* parable of the Unjust Steward). Even trifling alms, given in the name of a disciple, are sure to be rewarded (Mt 10^=). And surely in those words of the Good Samaritan to the innkeeper, 'Whatsoever thou spendest more, when (not, if) I come again I will repay thee ' (Lk 10^), we must discern the voice of our Lord Himself : since no one but He can be certain either of returning (Ja 4'"), or of ability to reward the ministrations of love. His rewards, when He does come, will surprise some, who did not realize that in ministering to 'his brethren' they minis- tered to Him (Mt 2537<f). On the other hand, for tlir licli to indul.Lie tlieraselves, and neglect their |iu,ii ii.i'jhliipui, i-- the way for them to Gehenna l.k lii" I paialile III tho Rich Man and Lazarus) ; .111.1 till' uiiii>-~ion of the duty will be a ground of condemnation at the Last Day (Mt 25").