Literature. — See the Commentaries on Acta ; also E. H. Plumptre, Movements in Religious Thoitttht, London, 1S79, p. 78 ff. F.'W. WOESLEY.
UNLEAVENED BREAD.— See Passover.
UNRIGHTEOUSNESS (iSida, subs, correspond- ing to d5i/(ei>' = to be dSiKos, i.e. out of harmony with dlK-q, 'established usage,' 'what is right and fit '). — In the NT, where men are described asfiSixoi {e.g. 1 Co 6", 1 P 3"), the interchangeable EVV equivalents are 'unrighteous,' 'unjust.' Where the verb dSix^w occurs, the versions vary between 'do wrong,' 'be an oftender (wrongdoer),' 'be un- just (unrighteous) ' ; see Ac 7^* 25'" (trans.) and Ac 25", Rev 22" (intrans.). As for dSufa itself, the usual equivalent in the EVV is ' unrighteousness ' (see Romans, passim). ' Iniquity ' occurs as an alternative : but only once the RV prefers the variant ' wrong-doing' (2 P 2'^). ' Iniquity' as = ' unrighteousness ' springs from a kindred primitive conception — the uneven surface as compared with the crooked line. The dSiKos may be represented inditl'erently as being ' out of the level ' or ' out of the straight' (see both ideas in parallel use in Is 40^*"'). There is a simple adequacy in these primi- tive modes of describing human character and action that no development of ethical doctrine can outgrow.
1. In the vocabulary of the Apostolic Churdi ' righteousness ' and ' unrighteousness ' fonu an antithetic pair in correspondence with others, such as 'light' and 'darkness.' An ethical dichotomy this, which has its rise in far-off early days, gains new force in the teaching of Jesus (the broad and narrow ways), and lives on with undiminished vigour. Interesting parallels are furnished in the .Shepherd of Hernias (Mand. vi. 2) -. ' There are two angels with a man — one of righteousness, and the other of iniquity. ... It is good to follow the angel of righteousness, but to bid farewell to the angel of iniquity' (Ante-Nicene Christian Library , vol. i., 'Apostolic Fathers,' Edinburgh, 1867, p. 359 f.); in the Epistle of Barnabas (chs. 18-20),
where both the two ways and the two angels occur in association : ' There are two ways of doctrine and authority, the one of light, and the otlier of darkness . . . over one are stationed the light- bringing angels of God, but over the other the angels of Satan.' Cf. also the Two Ways (of Life and of Death) in the Didaehe. One unfaltering demand is made of the Christian in the primitive Church — he must ' depart from iniquity ' (2 Ti 2'").
2. In St. Paul's doctrine of justilication 'un- righteousness ' appears as the salient, universal characteristic of man as such, and figures as a necessary presupposition. He cannot, however, be legitimately claimed as supporting the view that this unrighteousness is the sequel of a lapse from an ' original righteousness' in which the ' lirst parents ' of mankind were created (cf. A. Ritschl, The Christian Doctrine of Justification and Recon- ciliation, Eng. tr., Edinburgh, 1900, p. 330). The righteousness, moreover, which the fiSixot may attain through faith (' righteousness-of-God,' ' righteous- ness-by-faith ') is not a mere matter of imputation (iustitia imputata of a past theology) : for St. Paul's emphasis on ' Christ in us ' must not be over- looked. His robust ethical quality also appears in his vigorous rejection of the plea that might be suggested in excuse for man's unrighteousness, viz. that it serves as a foil against which the righteousness of God shows more splendidly (Ro 3°). Note further a conspicuous use of ' truth ' as the antithesis of 'unrighteousness' (Ro 2', 1 Co 13", 2 Th 2'=^). 'Injustice is falsehood in deed' (B. F. Westcott, Gospel according to St. John, 2 vols., London, 1908, i. 268).
3. A brief dictum in the Johannine teaching deserves notice : ' All unrighteousness is sin ' (1 Jn 5"), with which may be compared the valid con- verse of the proposition in 3* : ' Lawlessness is sin.' Thus sententiously all distinction between various forms of deliberate transgression is abolished. Wrong as from man to man is also wrong as from man to God. Due thought of God's perfect right- eousness, together with man's relation to Him, demands this heightening of the conception of unrighteousness. Similarly, the claim that there is ' no unrighteousness ' in God's perfect Messenger (Jn 7") rests on the fact that He is sent bj' God in whom no unrighteousness dwells (cf. Plato, Themt. 176 C : ' In God is no unrighteousness at all ; He is altogether righteous '). J. S. CLEMENS.
UPPER ROOM.— See House.
URBANUS (Oi'p;3ai'6s, a Latin name, common among slaves and found in inscriptions of the Im- perial household). — Urbanus is saluted by St. Paul in Ro 16'' and described as 'our fellow-worker in Christ ' {rhv ffvvepybv ijfj.u>v iv XpLUTi^). Prisca and Aquila are saluted in v.^ as ' my fellow-workers in Christ Jesus,' and Timothy is referred to in v.^' as 'my fellow-worker.' Elsewhere the term is used of Aristarclnis (Col 4", Philem-''), Clement and others (Ph 4^), Demas (Philem ^^), Epaphroditus (Pli 2-5), Jesus Justus (Col 4"), Luke (Philem =<), Mark (Col i^", Philem"''), Philemon (v.=), Titus (2 Co 8^). It is the commonest of the designations used by St. Paul (cf. the use of the verb in con- nexion with the household of Stephanas, 1 Co 16'* : Xva Kal t'/iets VTrordacnjade to2^ toioi'tois Kai Travrl t\ (rvfcpyovfTi KaiiKonQi'Ti). The Apostle and his fellow- workers were also fellow-workers with God (I Co 3', deoOydp eafief avi'cpyoi). Outside St. Paul's Epistles the only other use of a-wepyds in the NT is 3 Jn', where hospitality to Christians is commended, ' that we may be fellow-workers with the truth.' Nothing further is known to us of the form which the work of Urbanus took, hut it is clear that he assisted the Apostle in his missionary labours in some way