The Juiiiter of Ac 14"- " though called Zeus, was not tiie Greek god, but the native god of the Lycaonian population, whose Lj-caonian name was represented in Greek as Zeus. The reading of Codex Beza" in v." is roO 8>tos AiAs irp4 iriXfus, and is to bo translated ' of Zeus, who is called Zeus PropoleOs," i.e. 'Jupiter -before the -town ' — the epithet PropoleSs being given to the god because his temple was outside tne town ; cf. the inscription in Claudiopolis of Isauria to Aif Ilpooirrli^ (Kaiiisay, 77k Church in the Homan Empire, pp. 51-53). The remains of this temple have not yet been discovered ; but, in the opinion of Ram.sjiy, they might be idmtifled with but very little excavation.
Ill Ac 19" (' the image which fell down /rum Jupiter,' r6 [d-^aX^n] Sioxrris) the phrase 'from Jupiter' is siiniily = ' from the clear sky' (see Riuiisay, p. limn, of vol. i. of this Dictionary).
V. B. .Ikvons.
JUSHAB-HESED (I'n irr 'loving-kindness U retiirmd '). — A son of Zurubbabel, I th 3*'.
JUSTICE is in Scripture essentially identical
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JUSTIFICATION
JUSTIFICATION
with Kigliteousness (wh. see). The same words (PIS. PV> ■■'Bl?. SiKatof, JiKoiocrwT)) are rendered now by one and now by tlie other term, but chiefly by ' righteous,' ' ri^'hteousness.' The tendency in RV is to replace 'just' by 'righteous'; see Ps 89", Pr 4" ; in Pr lO"- ' the same word is rendered both 'just' and 'righteous.' Referring, therefore, to the art. on Righteousness for detailed exposition of the meaning and development of the idea, we nerd here refer only to general considerations.
The Eng. word ' justice,' in addition to the broad sense in which it denotes moral excellence in general and is equivalent to righteousness, has acquired the special sense of lionesty, fairness to others, and then judicial righteousness, whereas ' righteousness ' has kept to its original meaning. In Scripture it is the broad sense that is almost exclusively meant in reference both to God and man. Or, put in another way, the justice or righteousness of Scripture denotes almost exclus- ively moral and religious perfection, of which every other moral excellence is a necessary corol- lary. There are indeed the beginnings of a special meaning, but little more; thus 'just balances' (Lv IS)**), 'One that ruleth over men righteously' (2 S 23'), ' Whatsoever is right I will give you ' (Mt 20*). But, in the main. Scripture refers only to absolute, essential righteousness ; in demanding this it demands all.
Such absolute, universal righteousness is every- where affirmed of God : ' Just and right is he ' (Dt 32*), 'A just God and a saviour' (Is 4.j='), ' The Lord is righteous ; he loveth righteousness ' (Ps IT), 'That he might himself be just' (Ro 3-'«). God is indeed spoken of as a Judge, Gn 18", Ps 7", Is 33- (t:;:!;'), but it is in the general sense of ruler, sovereign. It is evident, on the principle that the greater includes the less, that every special form of justice — legislative, retributive — is in- r ludcd in and follows from the general idea. The ju.stice ascribed to God is absolute, perfect. 'Thou that art of purer eyes than to behold evil, and that canst not look on perverseness ' (Hab I").
The term is used in the same comprehensive sense of men. The good are the just or righteous in contrast with the 'svicked (Ps 37'^ etc.). The Lord Jesus is so described (Ac 3", 1 P 3'*). ' What.soever things are just' (Ph 4'). 'A just man ' is the comprehensive description given of individuals (Gn 6», Mt l'^, Mk 6-», Lk 2=» 23''°, Ac 10", 2 P 2'. 'A bishop must be just ' (Tit 1*).
Assuming that justice and mercy are the two complementary aspects of holiness, justice is the aspect emphasized in the OT. It may be regarded as distinctively the OT attribute or virtue. Not that this aspect is superseded in NT. The entire teaching of the Sermon on the Mount goes to show that Christianity immensely deepens O'T ideas. But in the gospel mercy takes the central place. This is the natural order of revelation. ' The law was given by Moses ; grace and truth came by Jesus Christ' (Jn I"). Justice as right- eousness forms the solid substratum of moral char- acter in God and man, and must come first : but this point being secured, mercy lifts us to a higher stage (Ro 13'"). The revelation of righteousness is crowned by the revelation of love (1 Jn 4'). Thus the two testaments each play a distinct part in the revelation of moral truth. J. S. Banks.
JUSTIFICATION.— To 'justify' means to set right, or to put on a right footing, one whose rela- tion, either in consequence of misunderstanding or misrepresentation, or because of misconduct, nas been what it should not be. MTiere there has been no real wrong-doing, 'justification' is simply \'in- dication or declaration of innocence or rectitude; where there has been real wrong-doing, it pre-
supposes the fulfdment of some condition by which the wrong-doing is made good or expiated. In both cases a relation more or less abnormal ia changed into one tliat is normal, — in the one by means of more light, in the other by means of more right.