JESUfci
JEW, JEWESS
641
viii. 3). The nearest Latin equivalent wastii-banitas. But gradually the coinage was debased, and evrpa- ireXia came to mean no more than badinage, per- siflage, wit without the salt of gT:ace ; in Chry- sostom's striking phrase, it was ' graceless grace ' (xcipts axap^s). See E. Trench, NT Synonyms^, 1876, p. 119 f. James Strahan.
JESUS.— This is the Greek form of the Hebrew name Joshua ('salvation of Jahweh'), as we find it in the LXX and NT writings. It is thus applied to—
1. Jesus Christ ; see art. Christ, Christology.
2. Joshua the son of Nun, who Jed Israel into Canaan ; referred to by Stephen in his speech before the councU (Ac T'*^) and by the writer to the Hebrews (He 4^). See Joshua.
3. Jesus surnamed Justus (Col 4"), a Christian convert of Jewish descent who was with the Apostle Paul in Rome at the date of his writing the Epistle to the Colossians. He is described, along with ]Mark and Aristarchus, as a fellow- worker unto the Kingdom of God and as having been a comfort unto the Apostle. This reference singles out the three mentioned as the only members of the ' circumcision' who had been help- ful to the Apostle in Rome, and reminds us of the constant hatred which the narrower Jewish Chris- tians exhibited towards St. Paul, and also of the failure of many of the Roman Christians to assist and stand by the Apostle during his imprisonment (cf. Ph 22»-2i, 2 Ti 4i«). It has been pointed out that the mention of Jesus in this passage by the Apostle creates difficulties for those who impugn the authenticity of the Epistle and suggest that it is based on Philemon. If Philemon is genuine, why add an unknown name which might arouse suspicion ? It is extremely unlikely that an imi- tator would add a name which so soon became sacred among Christians (cf. A. S. Peake, in EGT, 'Colossians,' 1903, p. 546). W. F. Boyd.
JESUS CHRIST.— See Christ, Christology.
JEW, JEWESS.— The term 'Jew' (Heb. nin:, Gi". 'louSaros) originally signified an inhabitant of the province of Judaea, or, more strictly, a member of the tribe of Judah in contrast witli the people of the Northern Kingdom of the ten tribes. After the Babylonian captivity, however, the term was applied to any member of the ancient race of Israel, wherever settled and to Avhatever tribe he may have belonged. Josephus, referring to Nehemiah's use of the term in addressing the returned exiles, says : ' That is the name they are called by from the day that they came up from Babylon, which [name] is taken from the tribe of Judah, which came first to these places ; and thence both they and the country gained that appellation' (Ant. XI. v. 7).
The name is almost always regarded as a purely racial designation, marking ofi" all who belonged to the ancient nation ; but as the nation was distin- guished from the heathen world by its religious views, the term came to signify one who was separated not only by race but by religion from the rest of mankind. The Jew himself preferred to be called an ' Israelite,' as the latter was the name of national honour and privilege (cf. art. Israel), and we find ' Jew ' to be the designation usually applied by foreigners to members of the Chosen People.
In the NT the term is found applied to those who belonged to the ancient race in contrast with various other groups or classes of men. The Jews themselves divided the whole world into Jews and Gentiles ; and we find the Apostle Paul using this contrast in speaking of God's judgment on sin : ' tribulation and anguish, upon every soul of man VOL. I. — 41
that doeth evil, of the Jew first, and also of the Gentile' (Ro 2**). Again the term is used in con- trasting Jews and Samaritans (Jn 4^), the latter being descended from the mixed race of ancient Israelites and the settlers introduced by the As- syrian conquerors (cf. 2 K l?-^"*').
The Jew is also contrasted with the proselyte who was a Jew by his adopted religious beliefs, but not by birth (Ac 2"*). In the Fourth Gospel we find the term ' Jews ' applied to those who opposed the teaching of Jesus, as contrasted with believers in Christ, whatever their nationality might be ; but generally the Jewish rulers seem to be indicated by the name in this Gospel. Thus ' the Jews ' censure the man for carrying his bed on the Sabbath (5^°), and contend with the man born blind (9"). Perhaps this usage of the Fourth Gospel arose from the influence of later times, when the Jews, and especially the Jewish authori- ties, were bitterly opposed to the teaching of Jesus. In the other parts of the NT the term is never used in contrast with believers in Christ. Thus in Gal 2^' ' the Jews ' are the Christians of Jewish race. In the Epistle to the Romans (<2?^-^'^) we find a distinction made between a Jew who is such outwardly and a Jew who is such inwardly. Here, as also in Ro 3S the Apostle uses the term 'Jew,' where we should naturally expect to find ' Israelite,' to designate a member of the Chosen People as a recipient of special Divine favour. Some who belong to the Jewish race are not spirit- ually partakers of the blessings which attach to it. In the passage w-here the writer of the Apocalypse (2" S'*) speaks of those ' who say they are Jews, and are not, but are the synagogue of Satan,' he may be referring to men who made a false claim to belong to the Jewish nation, or to Jews by race who were far from belonging to the true Israel of God.