As Julius was the family name of the members of the Roman Imperial house, it was assumed by many of the vassal kings from the days of Julius Caesar onwards. It was borne by all the Jewish princes from Antipater, the father of Herod the Great. Josephus mentions a Julius Archelteus, son-in-law of Agrippa I. (Ant. XIX. ix. 1; cf. Schurer, i. 561, also index, p. 69).
Literature.— R. J. Knowling:, EGT, 'Acts,' 1900, p. 516; W^. M. Ramsay, St. Paul the Traveller, 1895, p. 315; E. Schurer, GJ F-i i. [1901] 460-462. \\, p. BOYD.
JUNIAS, JUNIA (Ro 16^).— A person saluted by St. Paul and coupled with Andronicus. As the name occurs in the accusative ('loi'i'i'a;'), it may be Junias, a masculine name contracted from Junianus, or Junia, a common feminine name ; in either case a Latin name. If the name is that of a woman, she was the sister, or more likely the wife, of Andronicus. Other couples saluted in Ro 16 are Aquila and Pi'isca (v.'^, the order, however, being 'Prisca and Aquila'), Philologus and Julia, Nereus and his sister (v.^^). Andronicus and Junia(s) are described as ' kinsmen ' of the Apostle,
as his 'fellow-prisoners,' as 'of note among the apostles,' and as having become Christians before St. Paul (see Andronicus). It is surely not at all impossible that St. Paul should include a Avoman among the apostles in the wider sense of accredited missionaries or messengers, a position to which their seniority in the faith may have called this pair. So Chrysostom understood the words [Horn, in S. Pauli Eji. od Rom..).
T. B. Allworthy.
JUPITER (Ac 14'2. 13 [RVm 'Zeus'] 19^^ ^s^y and RV ' tlie image which fell down from Jupiter ' ; RVm ' from heaven ']). — The Oriental setting of the events which took place at Lystra is strongly evident in the hrst of these passages. The miracle of healing at once causes the barbarians to suppose that the gods had come to pay them a visit, and tiie impassive Barnabas is regarded as the chief. ' True to the oriental character, the Lycaonians regarded the active and energetic preacher as the inferior, and the more silent and statuesque figure as the leader and principal ' (W. M. Ramsay, The Church in the Roman Emi^ire, 1893, p. 57 n.). It was not that such visits were supposed to be common, but a well-known legend (Ovid, Metam. viii. 626 ti'. ; cf. Fasti, v. 495 tf. ) told of such a visit, when the aged couple Philemon and Baucis had alone received the august visitors and had been suitably rewarded ; this had been localized in several districts. The people cried out in the speech of Lycaonia, and the original name of the local god given by them to Barnabas has been here rephaced \>\ the Greek equivalent, Zeus. In V.'* Codex Bezte has a slightly ditt'erent phrase which reads, ' the temple of Zeus-before-the-city.' The participle in the phrase rod ovtos l^los IlpoTrdXaiJS is used in a way characteristic of Acts, viz. to introduce some title or particular phrase, and we must consider that D is correct here. Zockler {fill toe.) and Ramsay (o/>. cit. p. 51 f.) compare an inscription at Claudiopolis which has Zeus Pro- astios (i.e. ' Jupiter-before-the-town '). The title here, then, is Propoleos, which is actually found in an inscription at Smyrna. The Temple would be outside the city proper, and it is not quite clear whether ' the gates' where the sacrifice was prepared were those of the Temple, or of the city, or of the dwelling-house of the apostles. It is most prob.able that the Temple is referred to, the gates being chosen as a special place for the offer- ing of a special sacrifice (Ramsay).
Baur, Zeller, Overbeck, anil Wendt regard the whole incident as unhistorical, since such people would rather have considered that the miracle- workers were magicians or demons. But the local legends give ample support to the text.
In 19"'' the translation should follow RVm : ' the image which fell down from the clear sky.'
Literature.— See R. J. Knowling, EGT, 1900, ad loc. ; A. C. McGiffert, Apostolic Age, 1897, p. 189 f.
F. W. WORSLEY. JUSTICE. — In his analysis of justice [diKaioavf-p), Aristotle (Nicomachean Ethics, bk. v.) distin- guishes the justice which is co-extensive with virtue — is, in fact, ' perfect virtue ' — from the special justice which consists in fairness of dealing with our neighbours. The NT writers use the word diKaLoavvri almost exclusively in the former sense, connecting it with the righteousness of God (see Righteousness). The lesser righteousness is, liowever, included under the greater ; and though the emphasis is laid on mercy or love as ' the ful- hlling of the law' (Ro 13'"), justice is also recog- nized as a duty towards Him who is 'just' as well as the merciful ' justifier' of them that believe (see Love). Thus the Apostle enumerates ' things just ' (ocra SiKaia) in his catalogue of Christian virtues (Ph 4^^). He urges his readers likewise to set their
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JUSTIFICATION
justificatio:n"
thoughts on that which is ' honourable ' or ' seemly ' {KaXd), not only in the sigiit of the Lord, but also in the sight of men (Ro 12", 2 Co 8-'i 13'). This Christian justice covers the whole round of life. All men are entitled to their full dues, alike of tribute, custom, fear, honour, service and wage. The Christian master respects the honour not merely of his wife and children, but even of his slaves (Eph of^-, Col S^"*-). The servant also deals justly with his master, not stealing or purloining, as heathen slaves were wont to do, but ' with good will doing service, as unto the Lord, and not unto men ' (Eph 65ff-, Col 3--f-, Tit 2"'ff-, 1 P 2'8ff-). For such service the labourer is worthy of an honest wage (1 Ti 5'*, 2 Ti 2®). The same principle applies to the preacher of the gospel, even though he refuse to accept his privileges ( 1 Co Q'^"*- ). In their relations as citizens, Christian men are actuated by the most sensitive regard for honour. Though he stands for Christian freedom, the Apostle feels morally obliged to send back Philemon's slave, however helpful he found him to be ; and he further takes on his ow'n shoulders full liability for Onesimus' misdeeds (Philem i^^-)- In order that public justice may be upheld, too, the Christian is urged to pray for kings and all in high places of authority (1 Ti 2^^-), and to be subject to all their ordinances for the Lord's sake (Tit 3'f-, 1 P 2^^«-). But he himself is entitled to justice before the law. No man suffered more for his Master's sake than St. Paul ; and no one wrote more serious words on the sin of litigiousness (1 Co 6^^-). Yet, in defence of his just rights as a citizen, he not only asserted his Koman freedom (Ac 16=*^ 22-5 25i»), but defended himself before the courts to the very last (Ac 24ioff. 2510*-, 2 Ti 4'6'r- ). For to him the courts were there to secure justice for all. See Trial- at-L aw.