JUSTIFICATION, JUSTIFY

of the solidarity of mankind with Jesus Christ: He did not interfere from the outside, to mal^e Himself a substitute for man — the ethical objection to Paulinism based on this presumption is irrelevant — but 'offered himself unblemished to God' from within humanity, being ' the one man ' willing and able to perform ' the one justificatory act,' to render ' the obedience ' which availed 'for all men unto a life-giving justification' (Ro S"- "). Hence Paul is careful to refer the justification of mankind to the 'grace of the one man Jesus Christ,' in whom the race recognizes its highest self, side by side with the 'grace of God' conveyed by Him and lodged in Him, the Son of God (Ro 5"). All great boons are won and achievements realized by individual leaders, ' captains of salvation ' for their fellows. Moreover, the propitia^ tory ' offering ' was not the mere negative satisfaction of repentance, a vicarious apology on Christ's part for the rest of us; it was rendered by His positive 'obedience unto death, yea the death of the cross,' by His meek acceptance of the penalties of transgression falling on Him the undeserving, by His voluntary submission to the law that binds death to sin and that 'numbered' Him 'with the transgressors,' since He had cast in His lot with them (Is S3'2, Lk 22"; cf. Gal. 4=, Ro 8^-'); this is what was meant by saying that He ' became sin — became a curse — for us, that we might become a right-eousness of God in him' (2 Co 5^', Gal 3"). Our Representative was 'delivered up' to the execution of Calvary 'because of our trespasses'; He 'was raised' from the dead, released from the prison-house, ' because of our justification' effected by His sacrifice (Ro 4") — or, as the latter clause is often understood, 'raised to effect our ' individual ' justification.' Fundamentally then, justification is the sentence of acquittal passed by God upon the race of mankind in accepting Christ's expiation made on its behalf, the reinstatement of the world in the Divine grace which embraces 'all men' in its scope (Ro S"): experimentally, it takes effect in those who hear the good news and believe; by these the universal amnesty is personally enjoyed (Ro 1" 3^ 5', 1 Co 6" etc.).

Justification is realized in (a) 'the forgiveness of sins,' and (6) 'adoption' into the family of God, whereof 'the Spirit of God's Son,' poured into the heart, is the witness and seal (Ro 8"'-, 2 Co 1^, Gal 4«, Eph 1'").

KADESH OR KADESH-BARNEA

That personal justification, according to St. Paul's idea, embraces sonship along with pardon is evident from the comparison of Gal 3'"- and 4« with 2 Co S''-^' and Eph 1': on the one hand 'adoption' and 'the promise of the Spirit,' on the other hand 'forgiveness' or the 'non-imputation of trespasses,' are immediately derived from 'redemption in Christ's blood' and the 'reconci-ling of the world to God'; they are alike conditioned upon faith in Jesus. The two are the negative and positive parts of man's restoration to right relationship with God.

St. James' teaching on Justification in 2"-2« of his Ep., is concerned only with its condition — with the nature of justifying faith. He insists that this is a practical faith such as shows itself alive and genuine by its 'works,' and not the theroetical belief in God which a ' demon ' may have as truly as a saint. On this point Paul and James were in substance agreed (see 1 Th 1», 2 Th 1", Gal 5'); the 'works of faith' which James demands, and the ' works of the law ' which Paul rejects, are quite different things. The opposition between the two writers is at the bottom merely verbal, and was probably unconscious on the part of both. G. G. Findlat.

JUSTUS. — This surname is given to three people in NT. 1. Joseph Barsabbas (Ac l^*). 2. Titus or Titius, host of St. Paul at Corinth (Ac 18' RV; the MSS vary between these two forms, and some omit the first name altogether), apparently a Roman citizen who was a 'proselyte of the gate' (as he would later have been called), and converted to Christianity by the Apostle (Ramsay, St. Paul the Trav. p. 256). 3. A Jew named Jesus or Joshua who was with St. Paul in his first Roman imprisonment (Col 4"). A. J. Maclean.

JUTAH or JUTTAH (in Jos 15" AV has Juttah, which is read in 21i« by both AV and RV). — A town of Judah (Jos 15") given to the priests as a city of refuge for the manslayer (Jos 21"). It has been left out of the catalogue of cities of refuge in 1 Ch 6", but QPB adds note: ' Insert, Juttah with her pasture grounds.' It has been suggested that Jutah was the residence of Zacharias and Elisabeth, and the birthplace of John the Baptist (Lk I's 'a city of Judah'). Jutah is probably the modern village of Yutla, standing high on a ridge 16 miles from Beit Jibrln (Eleutheropolis).

K

EABZEEL. — A town in the extreme south of Judah, on the border of Edom (Jos 15", 2 S 23™); called in Neh 11^ Jekabzeel. Its site has not been identified.

KADESH or KADESH-BARNEA was a place of note in olden time (Gn 14' 16"). This it could not have been without a supply of water. The Israelites may therefore have expected to find water here, and finding none — a peculiarly exasperating experience — were naturally embittered. The flow of the spring, by whatever means it had been obstructed, was restored by Moses, under Divine direction (Nu 20™), and for a long time it was the centre of the tribal encampments (Nu 20', Dt 1«). It was the scene of Korah's rebellion (Nu 16), and of Miriam's death (20'). The spies were sent hence (Nu 32', Dt V-), and returned hither (Nu 13*'). Before moving from here, the embassy was despatched to the king of Edom (Nu 20"''-, Jg 11").

Kadesh-barnea lay on the south boundary of the Amorite highlands (Dt 1"), 'in the uttermost border' of Edom (Nu 20'). The conquest of Joshua reached thus

tar (10"): it was therefore on the line, running from the Ascent of Akrabbim to the Brook of Egypt, which marked the southern frontier of Canaan (Nu 34', Jos 15'). In Gn 20' it is placed east of Gerar; and in Ezk 47" 482' between Tamar and the Brook of Egypt. All this points definitely to the place discovered by the Rev. J. Row-lands in 1842. The ancient name persists in the modern 'Ain QojMs, ' holy spring.' An abundant stream rises at the foot of a Umestone cliff. Caught by the wells and pools made for its reception, it creates in its brief course, ere it is absorbed by the desert, a stretch of greenery and beauty amid the waste. From the high grazing grounds far and near, the flocks and herds come hither for the watering. The place was visited again by Dr. H. Clay Trumbull, whose book, Kadesh Bamea (1884), contains a full account of the spring and its surroundings. It lies in the territory of the 'Azazine Arabs, about 50 miles south of Beersheba, to the south-west of Naqb es-Safah — a pass opening towards Palestine from WSdy el-Fiqra, which may be the Ascent of Akrabbim— and east of WOdy JerUr. The name 'En-mishpat, 'Fountain of Judgment' (Gn 14'), was doubtless due to the custom of

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