Paul included revelries among the “works of the flesh,” the practicers of which would “not inherit God’s kingdom.”—Gal. 5:19-21.

REVILING

The Greek terms loi·do·reʹo and ka·ko·lo·geʹo basically convey the thought of subjecting a person to insulting speech, heaping abuse upon him.

For Israelites to revile or call down evil upon their parents was an offense punishable by death. (Ex. 21:17; Matt. 15:4; Mark 7:10) Like verbal abuse, physical abuse of parents originated from the same evil disposition and, therefore, carried the same penalty. (Ex. 21:15) Since parents were Jehovah’s representatives in relation to their children, one who reviled his parents was, in effect, reviling God.—Compare Exodus 20:12.

Due respect was also to be shown to those who were rulers in Israel. That is why the apostle Paul, although having been treated unjustly, apologized for unknowingly addressing the high priest with words that were regarded by others as abusive.—Ex. 22:28; Acts 23:1-5.

Deliberate reviling had no place among first-century Christians. (1 Cor. 6:9, 10; 1 Pet. 3:8, 9) One guilty of habitually and intentionally vilifying others was to be expelled from the congregation.—1 Cor. 5:11-13.

Being seemingly insignificant and unpopular in the world on account of their activity and message, followers of Jesus Christ were often the objects of reviling. (Compare John 9:28, 29; 17:14; 1 Corinthians 1:18; 4:11-13.) But they were not to retaliate by reviling opposers. In this respect Christ Jesus had set the example for them. (1 Pet. 2:21, 23) Accused of being a man given to wine, a glutton, an agent of the Devil, a sabbath breaker and a blasphemer of God, Christ Jesus did not retaliate by reviling his accusers. (Matt. 11:19; 26:65; Luke 11:15; John 9:16) When false charges were leveled against him in the presence of Pilate, Jesus remained silent. (Matt. 27:12-14) A Christian’s imitating the example of Jesus could have a good effect upon some opposers, causing them to recognize that their abusive words were without any basis. This realization could even lead them to become glorifiers of God.—Compare Romans 12:17-21; 1 Peter 2:12.

Christians had to exercise care that they conducted themselves in a fine manner so as not to give needless occasion for opposers to revile. This is a point the apostle Paul made in connection with younger widows in the congregation. Since they were prone to gossip and meddle in other people’s affairs, he encouraged them to marry and become occupied with raising children and managing a household. Being busy wives, they would not be giving inducement for any opposer to revile Christians for being gossipers and meddlers in other people’s affairs.—1 Tim. 5:13, 14.

Some who did not accompany Jesus Christ when on earth showed by their actions that they were ‘on his side’ and would not quickly be joining opposers in reviling him. This was the situation with a certain man who expelled demons on the basis of Jesus’ name, evidently having been empowered by God to do so. John and others concluded that this man should be stopped, as he was not accompanying them. But Jesus said: “Do not try to prevent him, for there is no one that will do a powerful work on the basis of my name that will quickly be able to revile me.” (Mark 9:38-40) At the time Jesus made this statement the Jewish congregation still had divine recognition and the establishment of the Christian congregation was yet future. (Compare Matthew 16:18; 18:15-17.) Also, Jesus did not require that all believers follow him bodily. (Mark 5:18-20) Therefore, the performance of powerful works by a Jew, one of God’s covenant people, on the basis of Jesus’ name would have been a proof of his having divine favor. However, as soon as the Christian congregation was established, individuals desiring God’s favor had to be associated with it as faithful followers of Jesus Christ. (Compare Acts 2:40, 41.) The mere performance of powerful works on the basis of Jesus’ name would no longer be an evidence of a person’s being on the side of Jesus Christ, nor guarantee that such one would not be guilty of reviling God’s Son.—Matt. 7:21-23.

REZEPH

(Reʹzeph) [a heated stone or coal; stronghold].

A place cited in Sennacherib’s message to King Hezekiah boasting that Assyrian kings had ruined various “nations.” (2 Ki. 19:8-12; Isa. 37:12) Rezeph’s exact location is not known, several places having had this name. One such site, thought by some to have been part of an ancient district, is identified with modern Rusafah, located W of the Euphrates about ninety miles (145 kilometers) S of modern Harran. It is thus in the vicinity of the suggested site of Gozan, with which Rezeph is mentioned.

REZIN

(Reʹzin) [possibly, firm or prince].

1. King of Syria who reigned in Damascus during parts of the reigns of King Jotham (777-762 B.C.E.) of Judah and his son King Ahaz (whose reign ended about 746 B.C.E.).

Evidently near the end of Jotham’s reign Rezin joined with Pekah the king of Israel in warring against Judah. (2 Ki. 15:36-38) During the warfare, which continued into the reign of Ahaz, the Syrians, evidently under Rezin, captured many Judeans and took them to Damascus. (2 Chron. 28:5) Also, Rezin wrested from Judah Elath, a city on the Gulf of Aqabah, clearing out the Jews and restoring the city to the Edomites. (2 Ki. 16:6) The combined Syro-Israelite forces laid siege to Jerusalem, intending to make “the son of Tebeel” its king, but they were unable to capture the city. (2 Ki. 16:5; Isa. 7:1, 6) The situation greatly frightened Ahaz, despite Isaiah’s assurance that Rezin of Syria and Pekah of Israel need cause no fear. (Isa. 7:3-12; 8:6, 7) Ahaz turned to Assyria for help, bribing Tiglath-pileser III to attack Syria.—2 Ki. 16:7, 8; 2 Chron. 28:16, 20.

Tiglath-pileser warred against Damascus, capturing it and putting Rezin to death. Syria thus came under Assyrian domination. (2 Ki. 16:9) It is reported that Orientalist Henry Rawlinson found a tablet recording Rezin’s death but that the record was left in Asia and was lost.

2. The father of a certain family of Nethinim, some of whom returned to Jerusalem from Babylon in 537 B.C.E.—Ezra 2:1, 43, 48; Neh. 7:6, 46, 50.

REZON

(Reʹzon) [high official].

A resister of King Solomon. This son of Eliada had been in the service of Hadadezer the king of Zobah, from whom David took over Damascus. Rezon abandoned Hadadezer, however, and organized a marauder band. At some undisclosed time, Rezon himself took up reigning over Syria from Damascus, and especially from the time of Solomon’s apostasy to the end of his reign Rezon gave vent to his abhorrence of Israel. (1 Ki. 11:23-25; 1 Chron. 18:3-6) If, as some suggest, he was the person called Hezion at 1 Kings 15:18, this would make him founder of the Syrian dynasty that had extensive dealings with Israel.

RHEGIUM

(Rheʹgi·um).

A city in southern Italy today called Reggio or Reggio Calabria. The ship on which the apostle Paul was traveling as a prisoner made a stop at Rhegium when he was on his way to appear before Caesar in Rome, about the year 59 C.E.

Rhegium is situated on the Strait of Messina, which separates Italy and Sicily. Just N of Rhegium the ship on which Paul was traveling would have had to navigate past the promontory Scylla on the Italian side of the strait and the whirlpool Charybdis on the Sicilian side, both considered hazardous by ancient mariners. A day after their arrival at Rhegium a S wind sprang up and this moved them safely through the strait and N-NW to Puteoli.—Acts 28:13.

RHESA

(Rheʹsa).

Son, that is, descendant of Zerubbabel and ancestor of Jesus Christ.—Luke 3:23, 27.