RUFUS.— See Alexander and Rufus.
RULE. — 1. (rt) otpXT- — Lk 20-" irapadouvai avrbv TTj apxxi Kal TTj ^^ovcrla tov riye/xovos, ' to deliver him up to the rule and to the authority of the governor ' (RV) — apxh = principatus, i^ovaia = magistratus or Tnunus (Stephanus, Thesaurus, ed. Hase-Dindorf ). Here apx-q ' relates to Pilate's posi- tion and authority [as procurator], i^ovaia to the executive power connected therewith ' (Cremer, Lex. 115, 237). Pilate's remitting our Lord to ' Herod's jurisdiction ' (Lk 23'' e^ovaias) Avas in- tended as an act of civility to a reigning prince ( ' Jesus of Nazareth ' being under Herod's tetrar- chate), and perhaps also in order to gain time.
xpxyi and liouiria are also used together of earthly rulers, Lk 1211, Tit 31 ; of the ranks of the angelic hosts, Eph 31", Col lis 210 ; of the powers of evil, Eph 612, Col 2is ; apparently incl. of both heavenly and earthly powers, 1 Co 152-», Eph 121.
{b) apxeiv.— Mk 10^2 < yg ^^ow that they which are accounted to rule over the Gentiles {oi Sokovvtcs dpxeiv : in || Mt 20-' oi dpxovTe^) lord it over them, and their great ones exercise authority over them ' (RV). Lk. reports that words of similar import were spoken at the parting meal, 22^^ ol SoKovvre's apxeiv may mean ' they who are supposed to rule, ' with the implication that they are not rulers in the true sense of the word.*
Swete (St. Mark, 239) renders 'they who are regarded as rulers,' and says that our Lord ' did not admit that the power of such a ruler as Tiberius was a substantial dignity : it rested on a reputation that might be suddenly wrecked, as indeed the later history of the Empire clearly proved.' Cf. Harnack {What is Christianity ? 106) and Gould {Com., on Mk. 202) for a some- what similar view.
In Gal 22- 6. 9 ol hoy.oZvrt;, Lightfoot thinks (Com. on Gal. 107), is 'depreciatory, — not indeed of the Twelve themselves, but of the extravagant and exclusive claims set up for them by the Judaizers.' The Gr. commentators, however, do not find 'any shade of blame or irony in the expression ' (see Ellicott, Gal. 24"'). Cf. also Ramsay (Com. on Gal. 289, 300), who renders, ' the acknowledged leaders,' and shows that the interpretation, ' the so-called leaders,' is opposed to the spirit of the narrative.
The two passages referred to by Winer (Gram. NTS p. 766) are important : Sus 5 xpirSv o'l Heixouv xu/iipvxv tov Xxov, ' judges who were accounted or recognized as governing the people ' ; Jos. Ant. XIX. vi. 3 oi haxouvn; acj-rml^ix^iv, ' they who are recog-
* There are parallels to this idea in Plato : e.g. Rep. 336 A, the tyrant is one who juiyx oUtou hCvxa-Sxi : he and his like have really no power (Gorg. 467 A). For the use of hoxouvri;, cf. Rep. 406 C, etJ Ss tmv irXoveriuv ts xot,) ev^x-iuovav hoxoOvTiov sjvxt ot/x «iVf/oiK)^£0«, also 420 A, 423C. Sometimes, however, in classical Greek hox{iv does not exclude the reality : e.g. Plato, Rep. 539 A, and Soph. OT 402. [Note by the late Dr. Adam of Cambridge].
RULE
RULE
539
niztd as outstanding men anions^ them.' In these passages the phrase appears to be used, without any disparagement being implied, in speaking of recognized autliorities, or persons of admitted eminence.*
In the words KaTaKvpieuoviriv and Kare^ovcndi^ovcnv, — the latter found only here and in |1 Mt. — an un- favourable judgment is passed upon the manner in \s Inch ' the recognized rulers ' exercise their authority. ' Civium non servitus sed tutela tradita est.' ' Our Lord spoke at a time when free govern- ment all over the woild lay crushed beneath the military despotism of Rome ' (EBr xi. 11). There \\ as present to His mind the fundamental law of His Kingdom, 'My kingdom is not of this world' (Jn 18**).
But our Lord's words do not exhibit that ' moral hatred of all the visible power of the world regarded as a vast selfish manifestation and embodiment of evil,' which finds expression in the following passage from one of the letters of Gregory vii. (he is writing to Herman of Metz, one of his partisans) : ' Who can be ignorant that kings and nobles took their beginning from those who, not knowing God, by their pride, robberies, perfidy, and murders, in short, by almost every kind of crime, no doubt at the suggestion of the prince of this world, the devil, have in blind ambition and intolerable presumption had a mind to tyrannize over other men who are undoubtedly their equals ? ' Milmati asks, ' Are we reading a journalist of Paris in 1791?' (Latin Christianity, iii. 191 ; cf. Mozley's Sermon on ' The Roman Council,' ITiiiv. Serm. p. 1).
Our Lord, it is true, speaks of the exercise of domination and coercion that is characteristic of the rulers of the Gentiles as an example to be avoided by His disciples as members of a Kingdom not of this world : ' so shall it not be among you.' With them, greatness is to come through minister- ing love (cf. art. Minister, 3). At the same time, in His great saying, Mk 12^', — a saying which reveals that the whole domain of duty lay open before Him, — our Lord teaches that a kingdom of this world, even the principality of a Tiberius, has its own sphere of right, and that when it keeps within it, and exercises its administrative func- tions,— of which the levying of tribute is a repre- sentative instance, — it is to be obeyed without de- mur. This saying Avas probably present to the mind of St. Paul when he wrote, under Nero (but in the earlier and better part of his reign), his weighty exposition of the ethics of citizenship (Ro 13^"'').