i. All mmikiiid ,n„l nil ,nl ..pirits are to be judged.— 'AW nations' (,Mt, :>5'-) and all men (12=«, Jn 5^) shall be judged (cf. Ro W, 2 Co 5'", Rev. 20'=-*'5). It is implied in Mt 8** that evil spirits also are to stand in the judgment. But it is clear that the holy angels do not come into judgment, for they accompany and serve the holy Judge (Mt 16=" &^). Judgment would not be necessary for men if it were not for their .sin. Wherever there has been need of a redemption, there will be need of a Final Judgment.
5. Some charactcristirs. — Jesus Christ the Judge in His glory (Mt 16" 19=^, Mk 8™, Lk 9*) [the glory of Jesus will be as manifest in His judgments as in His forgivenes.s] ; ' the throne of liis nlory ' (Mt 2531); tiie surrounding holy angels as His servitors (of. Mt 13*') ; mankind gathered before Him ; evil spirits awaiting their final doom ; the sharp separations ; the openness of the facts upon which judgment proceeds ; the uncovered moral life of every man ; the irrevocableness of the deci- sion (Mt 25**), — all these, together with the mani- festly diverse feelings of the righteous and the wicked, present a scene of surpassing grandeur, extent, and interest. Judgment stands in the Gospels as the natural terminus of an a;on in the life of the race which began with Creation, was continued under a purpose and revelation of Re- demption, and demands a Judgment .as its proper culmination. Nathan E. Wood.
JUST and ' righteous' in AV represent the same word, iiVoios, which, however, has usually the wider meaning of 'righteous, observiiin Divine and human laws, one who is such as lie (ni,i;Iit to be, prop, the Heb. pns' (Grimm-Thayer), and com- prehends duty both to God and to man. The Viilg. had no word available except /hs^?^, which strictly means ' what is according to j'us, the rights of man,' hence ' just ' in many i>laces in AV. In the Gospels it is used of Joseph (Mt 1"), Simeon (Lk 2^), John the Baptist (Mk 6-"), Joseph of Arimatha?a (Lk 23™), and Christ (Mt 'i?'"- -'). In Ac 3" 7'= iS" (cf. 1 P 3'*, and possibly Ja S^) 'the Just One' is a Messianic name corresponding to the prophecies of the Righteous Sen'ant of Jehovah ( Is 53'' ; cf . IP'-, Jer23') ; its use ' affords in itself a marvellous proof of the impression maile by the human life of Jesus upon those who knew Ilim best, or who, at all events, like St. Stephen, had ample opportu
teous, exoep-
every case
)i learning [Ji.rpos. Lir. 1 cs-t. ase RV uniformly gives ' righ
tions being Mt 5* ('rain on the just and the un- just'), Lk 1" ('wisdom of the just') 14''' ('resurrec- tion of the just '). In Lk 2^ ' just ' might perhaps have been retained with advantage to bring out the difierence in the same verse between Sfraios and evXa/S^s, which latter means ' reverencing God, devout' (' Sli:ai.os, j^cstus, in officiis ; evXa^rii, Vulg. timoratus, in habitu anima; erga Deum ' — Bengel).
For full discussion of Skaios see art. Rightkous. W. H. DUNDAS.
JOSTICE.-
In the AVof NT the word 'justice' does not occur, iixitierinr. being always translated ' righteousness." For the adj. J;»«i« we lia\e 'just' and 'righteous' used interchangeably. God \skuit (1 Jn V», Rev I.',:'), rV./Atefii/s(Jn 17=^, 2 Ti 4') ; Christ is the Jmt One (Ac »* rs^l, and nnhteoris (1 Jn 2^). Wen, both as indi- \iduals and collectively, are jtist or riqlitenxix (51t l" b*^ lO"
13-13,
: 1022 ;
and i
i'£f/t(co«5 judgment. In Vu\ 41 to hix
for work done. This haphazard rendering of hiy-ocio; is i>aVtialIy rectified in the RV. In classical Greek the noun and the adj. are sometimes used in the wider sense of moral rectitude in general ; but under the influence of the Platonic and Aristo- telian philosophy its later usage inclines to the narrower sense of political and social justice. Aristotle (Xic. Eth. v. 1. 16) qualifies the general idea by making it refer to what is due to one's neighbour ; and Plato (Republic, Bks. i. ii. iv.) deals with hixMteirtivn at great length but almost exclusively in the sense of political and individual justice, though he does attempt to give the idea a wider scope by connecting it with that of the Absolute Good. In Biblical Greek, both in the LXX and the NT, the wider meaning is restored, and is the common one. In Lk 16 Zacharias and Elisabeth are said to be iixenoi ; and this is ex- plained, if not defined, by the words Tcosi^outvei iv -rutrmf retn ivroKec'i; xctt hxixiuf^jxiri tou Kupiov kt^if/.Ttot. This is the general idea of righteousness ; but our word * justice ' must be taken as signifying the recognition and fulfilment of what is due from one to another, righteous dealing between pei-sons, each to others what is their right and due. See also art.
God
Righteous.
1. The justice of God.— The justice < aspect of His righteousness, and belongs, theyrfore, to His essential nature. It may be shown^to have significance for the Divine life, even apart from His relation to others. God's attributes are not all of co-ordinate worth. His omnipotence, -e.g., is subordinate to His ethical attributes ; it does not use them as a means to accomplish its ends, but they use it. Omnipotence is not a power to do what it wUls, but to do what God wills ; and as His will is holy, it can be only ethically deter- mined. If in God's nature mere power were supreme, and holiness and love subordinate, this would be as contrary to justice as when, in a kingdom, the rule of right has been overturned by irresponsible violence. As in the State, justice is the controlling principle which preserves the body politic for the discharge of its several functions, so, in the Divine justice, we have tlie regulative principle of order in the Divine nature and life.