None of the various tJreek words for 'reward' occurs in 1 Peter, but the general idea of the con- summation of all things as a 'reward' to faith holds here, as it does in the teaching of Jesus ; cf. P, 'receiving the end of your faith, even the sal- vation of your souls.' This is the object of the ' hope ' to which rei)eated allusion is made. Here, too, the reward is homogeneous with the service ; it simply consists in this, that faith is recognized, and receives glory, praise, and honour at the return of Christ (!'). This is expressed in more figurative fashion in 5'' as ' the crown of glory that fadeth not away.' It is quite true that life is viewed in this Epistle as a matter of Divine grace and Divine calling (cf. 5'") ; but there is no inherent contra- diction. The promised gift of grace is also viewed as a reward when the conditions for its attainment are admitted to have been fulfilled.
The fact is that the Christian salvation may be viewed under various aspects, whicli are not con- tradictory but mutually complementary. It is a life, it is sonship, it is membership in a kingdom, it is service ; and with the last there goes, indis- solubly, the idea of reward — a reward consisting in fuller life and opportunity for more faithful and loving service, with the Divine approbation and benediction. It is interesting to note that '2 Clem, iii. 3, speaking of Christ's confession of His faithful followers before the Father, says, oStos oCi' iarlv 6 lxi<xBi>s rjfj.Cii'. When these considerations are borne in mind, any seeming difficulty in St. Paul's language tends to disappear. He undoubtedly speaks of re- ward, and at first sight hemay appear to conflict with his own doctrine of justification by faith. But justi- fication is a past act resulting in a present state. It pertains to the beginning of the Christian life. That life is one of action and of service, and the service is inspired by the hope of the reward. In Ko 2«- (quoting Pr 24'=) St. Paul says that God ' will render to every man according to his works : to them that by patience in well-doing seek for glory and honour and incorruption, eternal life.' The conception of iu(j66s appears in 1 Co 3*- *• '*• '*. The man whose work stands the test of the fire will receive his reward ; the man whose work is destroyed will, ajiparently, though saved himself, lose bis reward. The iu<t66% here does not appear to be identified with salvation, but more particularly with the opportunities of higher service as distinct from the man's own personal salvation. In 1 Co 9"- " the Apostle comes more closely to the general NT idea of the /iurdds. The ' pay ' that he prefers is the continued opportunity to preach the gospel without pay. The opportunity for fuller service is the reward. It is in no way inconsistent with this that he regards those who have believed through him as his 'crown ' (1 Th 2'«, Ph 4>), and that, sharing the idea of St. James (l'=), St. Peter (5^), and the Seer of the Apocalypse, he looks on to ' the crown of righteousness ' that awaits him (2 Ti 4*). So in Col 3'-^ the faithful and single-hearted slave will receive a 'reward' consisting in the Divinely promised inheritance.
It is quite mistaken to regard St. Paul's lan- guage about rewards as a piece of earlier Judaism persisting in his Christian teaching, in which it forms an intractable and contradictory element. It presents no fundamental opposition whatever to his cardinal doctrine of justification by faith. VOL. II. — 24
It remains to say a word about the language of }[d>i-cics at this point. One great aspect of ClirisI i- anity, as dei)ictcd in this Epistle, is that it is the fulhlnient of^ the Divine juomiscs. l$ut here again, in so far as the receiving of the promises is con- nected with the performance of tlie duties of the New Covenant, it may be regarded as wages or reward ; hence the use of nicOairoSoaia in lO"*. So in II' God is conctuved as the tiiaOairobtrrri^ of those who seek for Him. It was l\\i! fitaO air oioo la. for which he looked that nerved Moses to be ' evil entreated with the people of God' (ll-"*). And even in the case of Jesus Himself, the idea of reward is not alien: 'Who for the joy that was set before him endured the cross' (12-).
The idea of reward accompanies, almost of necessity, belief in a personal (iod. Viewed as the apostolic writers were taught by our Lord to view it, it is the loftiest and most potent incentive to holiness of life.
I^iTERATURE.— Sanday-Headlam, /CC, 'Romans'^, Edin- burgh, 1902, on 2'i ; A. Robertson and A. Pliimmer, ih. ' 1 Cor- inthians,' do., 1911, Index, a'.u.; B. Weiss, Jiiblical Theolmy of theSew Testament, Eng. tr. of 3rded.,ilo., 1SS2-s3,s.d. ; DCG,
s.v. Dawson ^A'AI.KEU.
RHEGIUM CPTiyiov, now Beggio). — Rhegium was an ancient Greek colony, mainly of Chalcidians, in the south of Italy. Commanding the southern entrance to the Sicilian .Straits, it liad great stra- tegic importance,and willingly or unwillingly played a part in many wars. For a time it held its own among the leading cities of Magna Grsecia, but in revenge for a slighted oHisr of friendship it was totally destroyed by Dionysius, the tyrant of Syracuse (387 B.C. ). From this calamity it never quite recovered, but it profited by fidelity to Rome in the Punic Wars and to Augustus in the Civil Wars. Ke-peopled by the Emperor, it assumed the name of 'Rhegium Juliuin.' Strabo, in the beginning of our era, speaks of it as ' tolerably well peopled,' and as one of three cities founded by the Greeks in Italy — the others were Neajiolis and Tarentum — that had not become barbarian, i.e. lost the language and manners of their mother- country (VI. i. 6). Since 134 B.C. it had a further importance as the terminus of the Via Popilia, which branched from the Via Appia at Capua and traversed southern Italy. The actual place of crossing to Messana (now Messina) was, and still is, about 8 miles north of the city, at Columna Rhegina (r; "Pr^ylpuv (TTuXfs), now Villa San Gio- vanni, where the channel is only 5 miles wide.