punished by Cassius, who robV)ed her of her whole lleet (43 B.C. ), that she never again attained her old prosperity. V'^espasian made the island a part of the province of Lycia.
Rhodes was the city of the famous Colossus. Two specimens of her art are the Lnoroon and the Toro Fitrnc.ie,. Her coins, with the Sun-god on the one side and the Rose on the other, are am<mg the most beautiful in e.xistence. Rhodes acquired a new fame in the Middle Ages as the home, for two centuries, of the Knights of St. John.
LiTBRATURK. — J. P. Mahaffy. Greek Life and Thmnil^t-, 189(i,ch. \v., Aleiander's t:iiiiiire,\b>^-,, nh. xx.; C. Torr, lihuilrs in Ancient Times, 1885; H. van Gelder, G'etic/iichir der a/ten lihodier, 1900. JaMES STKAIIAN.
RICHES.— See Wealth.
RIGHT. — Three terms translated 'right' in the EVV call for notice.
1. ei)9i''s ('straight') expresses pictorially the simplest notion, which also underlies the Eng. term 'right,' being especially u.sed in connexion with 'way' or ' path' (Ac 13'"', 2 P 2'"). A transitional use, carrying an ethical sense, occurs in Ac 8-' : ' thy heart is not right' (eiBua).
2. SiKoios comes into use when the notion of 'right' emerges on the ethical plane. Whatever accords with established custom [SLkt]), with a recognized norm, is oUaioi'. That norm is found in the com- mon ethical judgment of men ; but the NT accent- uates the norm as fixed by God (Ac 4"). And ultimately the only true oiKaiov 'in the sight of men,' is rb SUaiov, ' in the sight of God.' That is the element of truth in ' vox populi vox Dei.' In every conceivable jjosition and relation in which a man finds himself there is a course of action or a state of being for him which is as it should be : the one straight line of conduct amongst many more or less crooked. This is rb SiKaiov, what it is right for a man to do or be.
3. ^louirfa ('a right'). — The idea of 'a right' easily grows out of the foregoing. It is the power or liberty to be, do, or possess what it is SlKaiof for a man in such and such circumstances to be, do, or possess (ef. 1 Co 9'-, He 13'», Rev 22'''). (Regarding e^ovaia as =' authority to rule,' note that all such authority, to be worth anything, must rest on rb SlKaiov as its basis. )
Discussions as to the ' rights ' of Christians as such soon emerged in the primitive Church. In the NT see espe<;ially St. Paul's illuminating treat- ment in 1 Co 8-10. The widest, boldest claim is made as regards these rights (irivTa iieaTiv), only to be qualified immediately by a severe reference to the bearing of their exercise on others. Higher ethical judgments, too, may under certain circum- stances demanti the waiving of undoubted rights. See, e.ff., how St. Paul deals with the question of marriage, and especially with that of ministerial stipends (1 Co 9). J. S. Clemens.
RIGHTEOUSNESS.— The term 'righteousness' does not convey a very definite or even a very attractive meaning to the reader of modern English, and the meaning which it does convey is only part of the full .significance wliich the Greek term (SiKaiotTvpi)) would carry for a Christian reader in the Apostolic Age. In ordinary speech, a man is not usually called 'righteous'; the term has a certain formality and archaic flavour about it. But when he is, it means that he is just, that he will observe the moral code strictly, or that he will be punctilious in the discharge of such obligations as are incumbent on a man in his position. A ' righteous ' man will be high-principled, but the adjective suggests limitations. It does not neces-. sarily follow that he will be kind or affectionate. As a matter of fact, we speak of a man as 'just
RIGHTEOUSNESS
RIGHTEOUSNESS
371
but not senerous,' and 'righteous' has come upon the «hole to be associated with ' jns ' in this con- nexio . A person who is ' righteous is estimable rather than attractive. It is '^^^^--^.^f.;^^^?'^ least in tlie NT we come across a si.nihu use ot the Greek equivalent, in St. Paul's remark : "'>'.»• man wil hardly die for the lust {u^ip 5uabu - thou.1. one migL bring oneseft to die, if "eed he for a good man' [i-^ip tou aTaSou, Ko o ). lleie there certainly seems to be an implied distinction bc; tween the ' righteous ' or ' just man an.l the good u an : the foni.er lacks those qua lities o human kindness and alVe.lion which e.mble the latter to inspire enthusiasm and devotion in others. It is one thing to be scrupulous in respecting tUe ngliis o" otber^, or e^■en, as perhaps St. .Paul '^-^;^^ fullilling one's religious duties ; it is anothe. tin g to have an instinctive sense of helpfulness and benelicence. The godly man may not be particu- larly human or humane. Even when he is, hi» beneficence sometimes lacks the "•.'^""V'r"! wfth which the ' good' man puts into his relations «ith
others.
' He that works me good with unmoved face. Does It but half : he chills me while he aids, Mv lienefactor, not my brother man . , ,. . ,
(Rejie'ctions on having left a place of reliremmt, 49 ff.).