Difference between revisions of "James"

<p> <b> JAMES </b> <b> ( </b> Heb. יָעֲקֹב, Gr. Ἰακώβ, Ἰάκωβος. The English name is analogous to the Portuguese and Gael. ).—The name does not occur in the OT except in the case of the patriarch, but had become common in NT times, and is borne by several persons mentioned in the Gospels. Passing over the father of [[Joseph]] the husband of the [[Virgin]] Mary, according to St. Matthew’s genealogy (&nbsp;Matthew 1:16 where the form is Ἰακώβ), we have—.1. James the father (Authorized Version ‘brother’) of Judas, &nbsp;Luke 6:16 (‘not Iscariot,’ &nbsp;John 14:22, the [[Thaddaeus]] of Mt. and Mk.). The Authorized Version translation is derived from the Latin of Beza, and is due to a confusion of this [[Judas]] with a quite different person, Judas (Jude) the ‘brother of James’ (&nbsp;Judges 1:1, &nbsp;Matthew 13:55). The older English versions have either ‘Judas of James’ (Wyclif = [[Vulgate]] <i> Iudam Iacobi </i> ) or ‘Judas James’ sonne’ (Tindale, etc.). Further, St. Luke’s practice is to insert ἀδελφός when he means ‘brother’ (&nbsp;Luke 3:1; &nbsp;Luke 3:6; &nbsp;Luke 3:14, &nbsp;Acts 12:2). Nothing more is known of this James. </p> <p> <b> 2 </b> . James the brother of John (&nbsp;Matthew 10:2, &nbsp;Mark 3:17, &nbsp;Luke 6:14, &nbsp;Acts 1:13), elder* [Note: The usual order is ‘James and John.’ St. Luke sometimes inverts it (8:51, 9:28, &nbsp;Acts 1:13), probably because of the early death of James and the subsequent prominence of John.] son of Zebedee, a well-to-do† [Note: He had ‘Hired servants’ (&nbsp;Mark 1:20). his Wife Was one of those who ministered to Christ ‘of their substance’ (&nbsp;Mark 15:41, &nbsp;Luke 8:3).] [[Galilaean]] fisherman, most probably a native of Capernaum. The call of James to Apostleship is related in &nbsp;Matthew 4:21-22, &nbsp;Mark 1:19-20 and (perhaps) &nbsp;Luke 5:10.‡ [Note: The question whether the Lukan narrative refers to the same incident as that related by Ml. is not easy to decide. Hammond, Trench, Wordsworth, and other commentators answer it in the affirmative; Alford, Greswell, etc., in the negative. Plummer (‘St. Luke’ in Internat. Crit. Com.) is doubtful. A. Wright regards it as a conflation of the Markan narrative with that found in &nbsp;John 21:1-6. The characteristic features of the Lukan account are: (1) there is no mention of Andrew or Zebedee; (2) St. Peter is the prominent figure; (3) there is no command to follow Christ; (4) the fisherman are washing (not casting or mending) their nets; (5) there is a miraculous draught of fishes.] The two sons of [[Zebedee]] appear to have been partners (κοινωνοί, μέτοχοι) with Peter in the fishing industry. Their mother’s name was Salome, who was probably a sister of the Virgin [[Mary]] (see art. Salome). The two brothers received from our Lord the name <i> [[Boanerges]] </i> (‘sons of thunder’), perhaps because of their impetuous zeal for their Master’s honour, shown by incidents like the wish to call down fire to consume certain [[Samaritans]] who refused Him a passage through their country (&nbsp;Luke 9:54; cf. &nbsp;Mark 9:38, &nbsp;Luke 9:49-50). James is specially mentioned as present at the healing of Peter’s wife’s mother (&nbsp;Mark 1:29), at the raising of Jairus’ daughter (&nbsp;Mark 5:37), at the [[Transfiguration]] (&nbsp;Mark 9:2), at the Mount of Olives during the great ‘eschatological’ discourse (&nbsp;Mark 13:3), and at the agony in the [[Garden]] of [[Gethsemane]] (&nbsp;Mark 14:33). On two of these occasions, the first and the fourth, Andrew is associated with the three; but on all the others, Peter, James, and John are alone with Christ. The special favour accorded to the two brothers (and perhaps their kinship to Jesus) probably prompted the ambitious request of [[Salome]] that they might sit as assessors to Him in His kingdom (&nbsp;Mark 10:35-40, &nbsp;Matthew 20:20-23). James was called upon to ‘drink the cup’ of suffering (&nbsp;Mark 10:38-39) first of all the [[Apostolic]] band, being beheaded by [[Herod]] [[Agrippa]] i. in a.d. 44 (&nbsp;Acts 12:2). An untrustworthy tradition represents him as preaching the gospel in Spain, of which country he is patron saint. [[Eusebius]] ( <i> Historia Ecclesiastica </i> ii. 9) relates, on the authority of [[Clement]] of Alexandria, that, when he was tried for his life, his accuser was so greatly affected by his constancy that he declared himself a Christian, and died with him after obtaining his forgiveness and blessing. See, further, Hasting's Dictionary of the [[Bible]] ii. 541. </p> <p> <b> 3 </b> . James the son of Alphaeus, one of the Twelve (&nbsp;Matthew 10:3, &nbsp;Mark 3:18, &nbsp;Luke 6:15, &nbsp;Acts 1:13). In each list he stands at the bead of the third group along with [[Simon]] [[Zelotes]] (with whom he is coupled by St. Luke), Judas of James (= Thaddaeus, with whom he is coupled by Mt. and Mk.), and Judas Iscariot. The [[Gospels]] tell us nothing more about him, but he was most likely a brother of Matthew, who also was a ‘son of Alphaeus’ (cf. &nbsp;Matthew 9:9 with &nbsp;Mark 2:14). He has been identified with (4) and (5); but the probabilities seem to the present writer to be against the former identification, while the latter is almost certainly wrong. </p> <p> <b> 4 </b> . James ὁ μικρός§ [Note: Jerome’s rendering minor (Vulg. Maria Jacobi minoris), on which he founds an argument for the identificaton of this James with (3) and, (5), takes no account of the fact that the Greek is positive, not comparative.] (&nbsp;Mark 15:40; cf. &nbsp;Matthew 27:58, &nbsp;John 19:25). He is mentioned as the son of a Mary, probably the wife of Clopas, one of the four women, of whom the other three were Mary the Lord’s mother, Mary Magdalene, and Salome, present at the crucifixion. This Mary, with Mary Magdalene, remained to see where Jesus was buried. She had another son Joseph. Those who identify this James with (3) argue that [[Alphaeus]] (Ἁλφαῖος, חַלפי) and Clopas (Κλωπᾶς) are two forms of the same name (Meyer, Alford). Philologically this is improbable. The extant [[Syriac]] [[Versions]] render ‘Alphaeus’ by <i> Chalpai </i> , while ‘Clopas’ is rendered by <i> Kleopha </i> . Nor can it be said to be absolutely certain that ἧ τοῦ Κλωπᾶ of &nbsp;John 19:25 means the <i> wife </i> of Clopas. It may mean ‘ <i> daughter </i> of Clopas.’ And it is unlikely that St. Mark would describe James <i> the son of Alphaeus </i> by a new designation, James ‘ <i> the Little </i> ’ (in stature).* [Note: μικρός may also mean ‘young’ (Deissmann, Bible Studies, Eng. tr. 144).] Moreover, it is hard to see why St. John, writing for readers acquainted with the Synoptic Gospels, should introduce into his [[Gospel]] the name Clopas if he meant Alphaeus. On the whole, therefore, we must conclude with Ewald ( <i> Hist. of [[Israel]] </i> , vi. 305, note 4) that the identification is unlikely.† [Note: Ewald, however, identifies Clopas with [[Cleopas]] (a Greek name), &nbsp;Luke 24:18.] Of this James we know nothing further. </p> <p> <b> 5 </b> . James the Lord’s brother. He is mentioned by name twice in the Gospels (&nbsp;Matthew 13:55, &nbsp;Mark 6:3). He is the eldest of four brothers, James, Joseph, Judas, and Simon (Simon and Judas, &nbsp;Matthew 13:55). Other references to the [[Brethren]] of the Lord are found in &nbsp;Matthew 12:46-50, &nbsp;Mark 3:31-35, &nbsp;Luke 8:19-21, &nbsp;John 7:3-5. From these passages we learn that they thought Him mad, and opposed His work. St. John tells us plainly that His brethren did not believe in Him. </p> <p> The following passages outside the Gospels have to do with this James: &nbsp;1 Corinthians 15:7, &nbsp;Acts 1:13; &nbsp;Acts 12:17; &nbsp;Acts 12:15 ( <i> passim </i> ) &nbsp;Acts 21:18-25, &nbsp;Galatians 1:18-19; &nbsp;Galatians 2:1-10; [[Josephus]] <i> Ant </i> . xx. ix. 1; Eusebius, <i> Historia Ecclesiastica </i> ii. 1 (quotation from Clement of Alexandria), ii. 23 (quotation from Hegesippus), vii. 19; Jerome, <i> de Vir. Illus </i> . (quotation from the Gospel according to the Hebrews); <i> Clementine Homilies </i> ( <i> ad init. </i> ); <i> Apostolic Constitutions </i> , viii. 35. From these passages we learn that he was converted to a full acknowledgment of Christ (probably by the Resurrection), that the Lord appeared to him specially, that he became head of the Church of Jerusalem, and that he was put to death by the Jews either just before the siege (Hegesippus) or some ten years earlier (Josephus). He was surnamed the Just by his fellow-countrymen, and was greatly respected by all classes in Jerusalem. </p> <p> The [[Epistle]] bearing his name, which is almost universally attributed to the brother of the Lord, is of the greatest interest to students of the Gospels. There is no Epistle which contains in a small compass so many allusions to the teaching of Christ subsequently contained in the Gospels as we have them. The following list includes all the more striking parallels: &nbsp;Matthew 5:3; &nbsp;Matthew 5:7; &nbsp;Matthew 5:9; &nbsp;Matthew 5:11; &nbsp;Matthew 5:22; &nbsp;Matthew 5:34-37 = &nbsp;James 2:5; &nbsp;James 2:13; &nbsp;James 3:18; &nbsp;James 1:2; &nbsp;James 1:19; &nbsp;James 5:12; &nbsp;Matthew 6:19; &nbsp;Matthew 6:24 = &nbsp;James 5:2; &nbsp;James 4:4; &nbsp;Matthew 7:1; &nbsp;Matthew 7:7-8; &nbsp;Matthew 7:12; &nbsp;Matthew 7:16; &nbsp;Matthew 7:24 = &nbsp;James 4:11-12; &nbsp;James 1:5; &nbsp;James 2:8; &nbsp;James 3:11-12; &nbsp;James 1:22 (all these are from the [[Sermon]] on the Mount). Cf. also &nbsp;Matthew 12:38 with &nbsp;James 3:1-2, &nbsp;Matthew 18:4 with &nbsp;James 4:6; &nbsp;Luke 6:24 = &nbsp;James 5:1; &nbsp;Luke 12:16-21 = &nbsp;James 4:14; &nbsp;Luke 8:15; &nbsp;Luke 21:19 (ὑπομονή, used by Lk. only in the Gospels) = &nbsp;James 1:3-4; &nbsp;James 5:11; &nbsp;John 3:3 = &nbsp;James 1:17; &nbsp;John 8:31-33 = &nbsp;James 1:25; &nbsp;John 13:17 = &nbsp;James 4:17.‡ [Note: [[Fuller]] lists will be found in Mayor, Epistle of St. James (2nd ed.), lxxxv-lxxxviii; Salmon, Introduction to NT, 455 (5th ed.); Zahn, Einleitung, i. p. 87; Knowling, St. James, xxi-xxiii.] On these passages it may be remarked (1) that, while some of the parallels may be explained as coincidences, there remain others which even Renan ( <i> l’Antéchrist </i> 3 [Note: designates the particular edition of the work referred] , p. 54) admits to be reminiscences of the words of Jesus; (2) that the evidence is cumulative, and includes correspondence in teaching ( <i> e.g. </i> on riches, formalism, prayer) as well as in language; (3) that the most striking parallels are with the Gospel according to St. Matthew, and with the earlier parts of that, suggesting the possibility that James may at first have been a hearer of our Lord, and making it fairly certain that he was acquainted with the special Matthaean ‘source.’ </p> <p> A second point to be noticed is that the Epistle of James is clearly the work of one trained in the strict observance of the Law, while at the same time his obedience to it is the obedience of zealous love, as far removed as possible from the Pharisaic formalism denounced by our Lord (&nbsp;James 1:22-27; &nbsp;James 2:8-12; &nbsp;James 4:5-7; &nbsp;James 5:10-11). Both in his case and in that of St. Paul, although they developed on somewhat different lines, the Law was a παιδαγωγὸς εἰς Χριστόν. This view of the training of James, and consequently of our Lord his Brother, is confirmed by the Gospels. The names of the four brothers, James, Joseph, Simon (= Simeon), and Jude (= Judah), are those of patriarchs. The parents are careful to observe the Law in our Lord’s case (&nbsp;Luke 2:22-24; &nbsp;Luke 2:39; &nbsp;Luke 2:41-42). </p> <p> The Western Church, in regarding James the Lord’s brother as identical with James the son of Alphaeus, seems to have been influenced by the authority of Jerome, who, in replying to [[Helvidius]] ( <i> circa </i> 383 a.d.), urges that, as James the Lord’s brother is called an [[Apostle]] by St. Paul (&nbsp;Galatians 1:18-19), he must be identified with James the son of Alphaeus, since James the son of Zebedee was dead; and, further, that he was our Lord’s first cousin. (Jerome does not identify Alphaeus with Clopas). But it may be observed (1) that [[Jerome]] himself seems to have abandoned this view ( <i> Ep </i> . cxx. <i> ad Hedibiam </i> ); (2) that ἀδελφός never = ἀνεψιός in the NT; (3) that James the brother of the Lord is always distinguished from the Twelve (&nbsp;John 2:12, &nbsp;Acts 1:14; cf. &nbsp;Matthew 12:47-50); (4) that ‘His brethren did not believe in him’ (&nbsp;John 7:3; &nbsp;John 7:5); (5) that the word ἀπόστολος, on which Jerome relies, is not confined to the Twelve (&nbsp;Acts 14:4; &nbsp;Acts 14:14, &nbsp;1 Corinthians 15:4-7).* [Note: In favour of their identification of (3), (4), and (5) it is sometimes urged that it is unlikely there would be lour persons, all named James, closely connected with our Lord. But it must be remembered (1) that the name was certain to be popular among patriotic Jews; (2) that ‘Jewish names in ordinary use at that time were very Few’ (Lightfoot, Galatians, p. 268). Twelve persons are mentioned in the NT as [[Bearing]] the name Siunon (Simeon), and nine that of Joseph (Joses).] [For a fuller discussion of the question see the article Brethren of the Lord]. </p> <p> Literature.—Besides the authorities quoted above, see articles in Hasting's Dictionary of the Bible (by J. B. Mayor), <i> Encyc. Bibl </i> . (by Orello Cone), Smith’s <i> D </i> B [Note: Dictionary of the Bible.] 2 [Note: designates the particular edition of the work referred] (by Meyrick, with lull list of the views of British theologians); Herzog, <i> PR </i> E [Note: RE Real-Encyklopädie fur protest. Theologic und Kirche.] 3 [Note: designates the particular edition of the work referred] (by Sieffert, with Bibliography); [[Commentaries]] of Swete (on Mk.), Alford, Meyer (English translation, Edin. 1882), Plumptre ( <i> [[Cambridge]] Bible </i> ), von Soden ( <i> Hand-Commentar </i> , Freiburg, 1890), Plummer (in <i> Expositor’s Bible </i> , 1891); W. Patrick, <i> James the Lard’s [[Brother]] </i> , 1906. </p> <p> H. W. Fulford. </p>

<p> "Jacob" in Greek; the name appearing in our Lord's apostles and contemporaries for the first time since the patriarch. Son of Zebedee, brother of John. Their father's "hired servants" and fishing vessel imply some degree of competence. John probably was the one with Andrew (&nbsp;John 1:35-41), who, on John the Baptist's pointing to the Lamb of God, followed Jesus. The words Andrew "first findeth his own brother Simon" imply that John secondly found and called his own brother James to Jesus, or vice versa. Some months later the Lord saw Zebedee, James, and John, in the ship mending their nets. At His call James and John "immediately left the ship and their father and followed Him" (&nbsp;Matthew 4:22). Their LEAVING THEIR FATHER "WITH THE HIRED servants" (&nbsp;Mark 1:20, a minute particular, characteristic of Mark' s vivid style and his knowledge through Peter of all which happened) was not an unfilial act, which it would have been if he had no helpers. </p> <p> The next call was after an unsuccessful night's fishing, when the fishermen had gone out of their ships and had washed (&nbsp;Luke 5:2, Vaticanus and Cambridge manuscripts read eplunon , "were washing"; the Sinaiticus and [[Paris]] manuscripts have epifainoo ) their nets; Jesus entering one of the ships, Simon's, prayed him to thrust out a little from land, and preached. Then rewarding his loan of the ship, He desired Simon, Launch out into the deep, and do ye let down your nets for a draught. At Christ's word, however unlikely to reason, he let down, and enclosed so many fish that the net broke; and the partners in the other ship came to his help, and they filled both ships so that they began to sink. [[Astonished]] at the miracle, yet encouraged by His further promise to Simon, "henceforth thou shalt catch men," the three forsook not merely their "nets" as before, but "all," and followed Him. In fact the successive calls were: </p> <p> '''(1)''' to friendly acquaintance (&nbsp;John 1:37); </p> <p> '''(2)''' to intimacy (&nbsp;Matthew 4:18); </p> <p> '''(3)''' to permanent discipleship (&nbsp;Luke 5:11); </p> <p> '''(4)''' (toward the close of the first year of our Lord's ministry) to apostleship (&nbsp;Matthew 10:1); </p> <p> '''(5)''' to renewed self dedication, even unto death (&nbsp;John 21:15-22). </p> <p> In Matthew and Luke (&nbsp;Luke 6:14), of the four catalogs of apostles, Andrew follows Peter on the ground of brotherhood. (See APOSTLES.) In Mark (&nbsp;Mark 3:16) and Acts (&nbsp;Acts 1:13) James and John precede Andrew on the ground of greater nearness to Jesus. These four head the twelve; and Andrew is at the foot of the four. Peter, James, and John alone witnessed the raising of Jairus' daughter (&nbsp;Mark 5:37); also the transfiguration (&nbsp;Matthew 17:1); also the agony (&nbsp;Matthew 26:37). The four asked our Lord "privately" when His prediction of the temple's overthrow should be fulfilled, and what should be the sign (&nbsp;Mark 13:3). In &nbsp;Luke 9:28 (the transfiguration) alone John precedes James. By the time that Luke wrote John was recognized as on a level with James, yet not above him, as Luke in &nbsp;Acts 1:13 has the order, "James, John," but in &nbsp;Acts 12:2 Luke calls James brother of John, who by that time had become the more prominent. </p> <p> James was probably the elder brother, whence John is twice called "brother of James" (&nbsp;Mark 5:37; &nbsp;Matthew 17:1). No official superiority was given, for no trace of it occurs in New Testament; it was the tacitly recognized leadership which some took above the others. James and John were called Boanerges to express their natural character and the grace which would purify and ennoble it, making James the first apostle martyr and John the apostle of love. (See BOANERGES.) Their fiery zeal in its untempered state appeared in their desiring to call fire from heaven to consume the Samaritans. These would not receive Jesus when He sent messengers to make ready for Him (i.e. to announce His Messiahship, which He did not conceal in [[Samaria]] as in [[Judaea]] and Galilee: &nbsp;John 4:26; &nbsp;Luke 9:54), because His face was as though He would go to Jerusalem, whereas they expected the [[Messiah]] would confirm their anti-Jewish worship in the mount [[Gerizim]] temple. </p> <p> James and John "saw" some actual collision between the Samaritans and the messengers who were sent before and whom our Lord and His apostles followed presently; just as [[Elijah]] in the same Samaria had called for fire upon the offenders face to face (&nbsp;2 Kings 1:10; &nbsp;2 Kings 1:12). In &nbsp;Luke 9:55-56, "ye know not what manner of spirit ye are (not the fiery judicial spirit which befitted Elijah's times, but the spirit of love so as to win men to salvation, is the spirit of Me and Mine), for the Son of man is not come to destroy men's lives but to save them," is not in Alex., Vat., and. Sin. manuscripts The same John subsequently (&nbsp;Acts 8:14-17) came down with Peter to confer the Spirit's gifts on [[Samaritan]] believers. What miracles in renewing the heart does the gospel work! Salome the mother of Zebedee's children, impressed by Christ's promise that the twelve should sit on thrones judging the twelve tribes of Israel, begged, and her two sons joined in the prayer, that they might sit one on His right the other on His left hand in His glory (&nbsp;Mark 10:35-37). </p> <p> They prefaced it with pleading His own promise, "Master, we would that Thou shouldest do for us whatsoever we shall desire" (&nbsp;Matthew 7:7; &nbsp;Luke 11:9; &nbsp;Mark 11:24). Perhaps jealousy of Peter and Andrew, their rivals for the nearest place to Him, actuated them (&nbsp;Matthew 20:20-24). He told them that they should drink of His cup (Sin. and Vat. manuscripts omit in &nbsp;Matthew 20:22-23 the clause as to the "baptism") of suffering (&nbsp;Acts 12:1-2; James; &nbsp;Revelation 1:9; John), but to sit on His right and left, said He, "is not [[Mine]] to give, except to those for whom it is prepared of My Father" (so the Greek). The ten were indignant at the claim. James was among those who abode in the upper room and persevered in prayer; the apostles, the women, and the Lord's brethren, after the ascension (&nbsp;Acts 1:13). In A. D. 44 Herod Agrippa I, a pliant politician but strict Jew, "very ambitious to oblige the people, exactly careful in the observance of the laws. and not allowing one day to pass without its appointed sacrifice" (Josephus, Ant. 19:7, section 3), in consonance with his well known character, "laid hands (Greek) on certain of the church." </p> <p> The [[Passover]] had brought James and Peter to [[Jerusalem]] (&nbsp;Acts 12:1-3). So he took the opportunity just before the Passover to kill the most fiery of the two first, namely, "James the brother of John." "The sword" was the instrument of his execution, Herod preferring the [[Roman]] method to the [[Jewish]] punishment of seducers to strange worship, namely, stoning. Clement of [[Alexandria]] (Hypotyposeis, 7; Eusebius, H. E., 2:6) records a tradition that James's prosecutor was moved by his bold confession to declare himself a [[Christian]] on the spot; he begged James's forgiveness, and the apostle kissed him, saying "peace be to thee"; they were both beheaded together. A Roman [[Catholic]] legend says that he preached in Spain, and that his remains were transported to [[Compostella]] there! </p> <p> James, surnamed "the Less" or "Little." Son of Mary (&nbsp;Mark 15:40; &nbsp;Matthew 27:56; &nbsp;Luke 24:10). Brother of Jude (&nbsp;Judges 1:1; &nbsp;Luke 6:16; &nbsp;Acts 1:13). "The brother of the Lord" (&nbsp;Matthew 13:55; &nbsp;Mark 6:3; &nbsp;Galatians 1:19). "Son of Alphaeus" (&nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; &nbsp;Acts 1:13). Writer of the epistle; president of the church at Jerusalem (&nbsp;James 1:1; &nbsp;Acts 12:17; &nbsp;Acts 15:13; &nbsp;Acts 15:19; &nbsp;Galatians 2:9; &nbsp;Galatians 2:12). Clopas (Alexandrinus and Vaticanus manuscripts, &nbsp;John 19:25) or [[Cleophas]] (Sinaiticus manuscript) is the Hebrew, Alphaeus the Greek, of the same name: he married Mary, sister of the Virgin Mary, and had by her James, Joses, Jude, and Simon, and three daughters (Mary is sometimes designated "mother of James and Joses," &nbsp;Matthew 27:56, as these were the two oldest); he died before our Lord's ministry began, and his widow went to live with her sister the Virgin Mary, a widow also herself (for Joseph's name never occurs after Luke 2), at [[Nazareth]] (&nbsp;Matthew 13:55), [[Capernaum]] (&nbsp;John 2:12), and Jerusalem (&nbsp;Acts 1:14). </p> <p> Living together the cousins were regarded as "brothers" and "sisters" of Jesus. Being His elders, they went on one occasion to "lay hold on Him," saying that He was "beside Himself"; as He was so pressed by multitudes that He and His disciples "could not so much as eat bread," His cousin brethren thought they would restrain what seemed to them mad zeal (&nbsp;Mark 3:20-21; &nbsp;Mark 3:31-33). The statement in &nbsp;John 7:3-5, "neither did His brethren believe in Him," does not imply that all of them disbelieved; James and Jude believed. Or if all are included, the negation of belief is not a negation of all belief, but of such as recognized the true nature of His Messiahship. They looked for a reigning Messiah, and thought Jesus' miracles were wrought with a view to this end: "depart hence (from obscure Galilee) and go into Judea, that Thy disciples also may see the works that Thou doest, for there is no man that doeth anything in secret and (yet) he himself seeketh to be known openly (which they take for granted He seeks); if Thou do these things, show [[Thyself]] to the world." </p> <p> The theory that denies any of the Lord's brethren to have place among the apostles involves the improbability that there were two sets of four first cousins, named James, Joses, Jude, Simon, without anything to show which is son of Clopas and which his cousin. Luke in enumerating the twelve calls Jude: "the brother of James," he must mean brother of the "James, son of Alphaeus," before mentioned. Jude appears in &nbsp;Mark 6:3; &nbsp;Matthew 13:55, as "brother of the Lord"; therefore James the son of Alphaeus must have been" brother," i.e. cousin, of our Lord. This proves the identity of Juntos the apostle with James the Lord's brother. Luke moreover recognizes only two Jameses in the Gospel and Acts down to &nbsp;Acts 12:17; the James there must then mean the son of Alphaeus. An apostle is more likely to have presided over the Jerusalem church, wherein he is placed even before [[Cephas]] and John, than one who was an unbeliever until after the resurrection (&nbsp;Galatians 1:19; &nbsp;Galatians 2:9-12); compare &nbsp;Acts 9:27, which calls those to whom Paul went "apostles"; now Peter and James were those to whom he went, therefore James was an apostle. </p> <p> After the resurrection Christ appeared to James (&nbsp;1 Corinthians 15:7). The spurious " Gospel according to the Hebrew" says "James swore he would not eat bread from the hour that he drank the cup of the Lord until he should see Him risen again." Christ's special appearance to James strengthened him for the high position, tantamount to "bishop," which he subsequently held at Jerusalem. Christ's command to the collected apostles to preach the gospel everywhere is compatible with each having a special sphere besides the general care of the churches. To him and Peter Barnabas, A.D. 40, introduced Saul, three years subsequently to his conversion in A.D. 37 on his first visit to Jerusalem, and through their influence he was admitted to free intercourse with the disciples, who at first had been "all afraid of him, not believing he was a disciple" (&nbsp;Acts 9:26-28; &nbsp;Galatians 1:18-19). </p> <p> When Peter was delivered by the angel, A.D. 44. he said to the assembly at Mary's house "Go show these things unto James" (&nbsp;Acts 12:17). In A.D. 49 at the Jerusalem council James gives authoritative opinion, "My sentence is" (&nbsp;Acts 15:13; &nbsp;Acts 15:19). At the same time Paul recognizes as "pillars of the church" "James, Cephas and John" (James standing first): &nbsp;Galatians 2:9. It was "certain who came from James," president of the mother church of Jerusalem, who led Peter to his [[Judaizing]] vacillation at [[Antioch]] (&nbsp;Galatians 2:11-12). [[Finally]] in A.D. 57 Paul, having been on the previous day "received gladly" by the brethren, went in officially, with Luke and his other assistant ministers, in the presence of all the elders, and "declared particularly what God had wrought among the [[Gentiles]] by his ministry" (&nbsp;Acts 21:17-19). </p> <p> Besides Clement of Alexandria who speaks of his episcopate (Hypot. 6, in Eusebius H. E., 2:1), Hegesippus, a Jewish Christian in the middle of the second century, writes much of James, that he drank not strong drink, nor had a razor upon his head, and wore no woolen clothes, but linen, so that he alone might go into the holy place; in short he was a rigid [[Nazarite]] ascetic, following after legal righteousness, so that the Jews regarded him as possessing priestly sanctity; such a one when converted to Christ was likely to have most influence with the Jews, who called him "the just one," and therefore to have been especially suited to preside over the Jerusalem church. So we find him recommending to Paul a conformity to legal ceremonialism in things indifferent (&nbsp;Acts 21:18-25), which however proved in the end really inexpedient. [[Hegesippus]] says James was often in the temple praying for forgiveness for the people. </p> <p> At the Passover shortly before the destruction of Jerusalem (foretold in his epistle, &nbsp;James 5:1) the scribes and [[Pharisees]] set him on a pinnacle of the temple, and begged him to restrain the people who were "going astray after Jesus as though He were the Christ." "Tell us, O just one," said they before the assembled people, "which is the door of Jesus?" alluding to his prophecy "the coming of the Lord draweth nigh ... behold the Judge standeth before the doors" (Greek, &nbsp;James 5:8-9), wherein he repeats Jesus' words (&nbsp;Matthew 24:33), "when ye shall see all these things, know that He (margin) is near, even at the doors." James replied with a loud voice, "Why ask ye me concerning Jesus, the Son of Man? He sitteth at the right hand of power, and will come again on the clouds of heaven." Many cried "Hosanna to the Son of David." </p> <p> But James was cast down by the Pharisees. Praying, "Father, forgive them, for they know not what they do," he was stoned in spite of the remonstrance of a [[Rechabite]] priest ("Stop! the just one is praying for you!"), then beaten to death with a fuller's club. Thus the Jews wreaked their vengeance on him, exasperated at his prophecy of their national doom in his epistle, which was circulated not only in Jerusalem but by those who came up to the great feasts, among "the twelve tribes scattered abroad" to whom it is addressed. James was probably married (&nbsp;1 Corinthians 9:5). Josephus makes Ananus, the high priest after Festus' death, to have brought J. before the [[Sanhedrin]] for having broken the laws, and to have delivered him and some others to be stoned. </p> <p> In &nbsp;Hebrews 13:7 there may be allusion to James' martyrdom, "Remember them which had (not have) the rule (spiritually) over you, (Hebrew, over whom he presided) who have spoken unto you the word of God, whose faith follow, considering the end of their conversation" (their life walk). If this be the allusion, the Epistle to [[Hebrew]] was probably A.D. 68, and James's martyrdom A.D. 62. His apprehension by [[Ananus]] was very probably in this year; but according to Hegesippus he was not martyred until just before the destruction of Jerusalem, A.D. 69, to which, as near, &nbsp;Hebrews 5:1 may refer. </p>

[[Jacob]] <p> 1. James, the son of Zebedee and brother of John (&nbsp;Matthew 4:21; &nbsp;Matthew 10:2; &nbsp;Mark 1:19; &nbsp;Mark 3:17; &nbsp;Luke 5:10 ). As one of the twelve disciples (&nbsp;Acts 1:13 ), he, with Peter and John, formed Jesus' innermost circle of associates. These three were present when Jesus raised Jairus' daughter (&nbsp;Mark 5:37; &nbsp;Luke 8:51 ), witnessed the transfiguration (&nbsp;Matthew 17:1; &nbsp;Mark 9:2; &nbsp;Luke 9:28 ), and were summoned by Christ for support during His agony in Gethsemane (&nbsp;Matthew 26:36-37; &nbsp;Mark 14:32-34 ). </p> <p> Perhaps because of James' and John's fiery fanaticism, evidenced as they sought to call down fire from heaven on the Samaritan village refusing to receive Jesus and the disciples (&nbsp;Luke 9:52-54 ), Jesus called the brothers “Boanerges” or “sons of thunder” (&nbsp;Mark 3:17 ). James' zeal was revealed in a more selfish manner as he and John (their mother, on their behalf, in &nbsp;Matthew 20:20-21 ) sought special positions of honor for the time of Christ's glory (&nbsp;Mark 10:35-40 ). They were promised, however, only a share in His suffering. </p> <p> Indeed, James was the first of the twelve to be martyred (&nbsp;Acts 12:2 ). His execution (about A.D. 44), by order of King Herod Agrippa I of Judea, was part of a larger persecution in which Peter was arrested (&nbsp;Acts 12:1-3 ). </p> <p> 2. James, the son of Alphaeus, one of the twelve disciples (&nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; &nbsp;Acts 1:13 ). He is not distinguished by name in any occasion reported in the Gospels or Acts. </p> <p> He may be “James the younger,” whose mother, Mary, was among the women at Jesus' crucifixion and tomb (&nbsp;Matthew 27:56; &nbsp;Mark 15:40; &nbsp;Mark 16:1; &nbsp;Luke 24:10 ). In &nbsp;John 19:25 , this Mary is called the wife of Cleophas, perhaps to be identified with Alphaeus. See [[Cleophas]]; [[Mary]] . </p> <p> 3. James, the brother of Jesus. Bible students debate the precise meaning of “the Lord's brother” (&nbsp;Galatians 1:19 ). Possibilities are the literal brother or stepbrother, a cousin, or intimate friend and associate. The literal meaning is to be preferred. </p> <p> During the Lord's ministry, the brothers of Jesus (&nbsp;Matthew 13:55; &nbsp;Mark 6:3; &nbsp;1 Corinthians 9:5 ) were not believers (&nbsp;John 7:3-5; compare &nbsp;Matthew 12:46-50; &nbsp;Mark 3:31-35; &nbsp;Luke 8:19-21 ). Paul specifically mentioned a resurrection appearance by Jesus to James (&nbsp;1 Corinthians 15:7 ). After the resurrection and ascension, the brothers are said to have been with the twelve and the other believers in Jerusalem (&nbsp;Acts 1:14 ). </p> <p> Paul, seeking out Peter in Jerusalem after his conversion, reported “other of the apostles saw I none, save James the Lord's brother” (&nbsp;Galatians 1:19 ). In time, James assumed the leadership of the Jerusalem church, originally held by Peter. Evidently, such was achieved not through a power struggle but by James' constancy with the church while Peter and other apostles traveled. </p> <p> In a Jerusalem conference called regarding Paul's [[Gentile]] mission, James presided as spokesman for the Jerusalem church (&nbsp;Acts 15:1 ). See Apostolic Council. </p> <p> James perceived his calling as to the “circumcised,” that is, the Jews (&nbsp;Galatians 2:9 ), and is portrayed as loyal to Jewish tradition. He was, however, unwilling to make the law normative for all responding to God's new action in Christ. </p> <p> The death of James reportedly was at the order of the high priest Ananus, and was either by stoning (according to Flavius Josephus, first century historian of the Jews) or by being cast down from the Temple tower (after Hegesippus, early Christian writer, quoted by the third-century Christian historian Eusebius). These accounts of James's death (about A.D. 66), are not confirmed in the New Testament. </p> <p> James E. Glaze </p>

<p> '''James.''' (the Greek form of Jacob, supplanter). </p> <p> 1. James, the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother's name was Salome. We first hear of him in A.D. 27, &nbsp;Mark 1:20, when, at the call of the Master, he left all, and became, one and forever, his disciple, in the spring of A.D. 28. &nbsp;Matthew 10:2; &nbsp;Mark 3:14; &nbsp;Luke 6:13; &nbsp;Acts 1:13. It would seem to have been at the time of the appointment of the twelve apostles that the name of '''Boanerges''' , [sons of thunder] was given to the sons of Zebedee. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. &nbsp;Mark 10:37; &nbsp;Luke 9:54. </p> <p> On the night before the crucifixion, James was present at the agony in the garden. On the day of the ascension, he is mentioned as persevering, with the rest of the apostles and disciples, in prayer. &nbsp;Acts 1:13. [[Shortly]] before the day of the '''Passover''' , in the year A.D. 44, he was put to death by Herod Agrippa I. &nbsp;Acts 12:1-2. </p> <p> 2. James, the son of Alpheus, one of the twelve apostles. &nbsp;Matthew 10:3. Whether or not this James is to be identified with James the Less, the son of Alphaeus, the brother of our Lord, is one of the most difficult questions in the gospel history. By comparing &nbsp;Matthew 27:56 and &nbsp;Mark 15:40 with &nbsp;John 19:25, we find that the Virgin Mary had a sister named, like herself, Mary, who was the wife of Clopas or Alpheus, (varieties of the same name), and who had two sons, James the Less and Joses. </p> <p> By referring to &nbsp;Matthew 13:55 and &nbsp;Mark 6:3, we find that a James the Less and Joses, with two other brethren called Jude and Simon, and at least three sisters, were sisters with the Virgin Mary at Nazareth. By referring to &nbsp;Luke 6:16 and &nbsp;Acts 1:13, we find that there were two brethren named James and Jude among the apostles. </p> <p> It would certainly be natural to think that we had here, but one family of four brothers and three or more sisters, the children of Clopas and Mary, nephews and nieces of the Virgin Mary. There are difficulties however, in the way of this conclusion into which we cannot here enter; but in reply to the objection that the four brethren in &nbsp;Matthew 13:55 are described as the brothers of '''Jesus''' , not as his cousins, it must be recollected that '''adelphoi''' , which is here translated "brethren," may also signify cousins. </p>

<p> '''James''' (jâmez), same name as Jacob. 1. James the son of Zebedee, one of the twelve apostles, and elder brother of John. His mother's name was Salome. He was a fisherman, &nbsp;Mark 1:19, when at the call of the [[Master]] he left all, and became a disciple. &nbsp;Matthew 10:2; &nbsp;Mark 3:7; &nbsp;Luke 6:14; &nbsp;Acts 1:13. The name of Boanerges was given to him and his brother. The "sons of thunder" had a burning and impetuous spirit, which twice exhibits itself. &nbsp;Mark 10:37; &nbsp;Luke 9:54. He was one of the three who witnessed the raising of Jairus' daughter, the transfiguration, and the agony of Jesus in Gethsemane. On the day of the ascension he is mentioned as persevering, with the rest of the apostles and disciples, in prayer. &nbsp;Acts 1:13. Shortly before the passover, in the year 44, he was put to death by Herod Agrippa I. &nbsp;Acts 12:1; &nbsp;Acts 2:2. James the son of Alphæus, one of the twelve apostles. &nbsp;Matthew 10:3. Galled also James the Less. &nbsp;Mark 15:40; &nbsp;Mark 16:1; &nbsp;Matthew 27:56; &nbsp;Acts 1:13. Tradition says he labored in [[Palestine]] and Egypt. By some he is regarded as a cousin of Jesus. 3. James the "brother of the Lord." &nbsp;Galatians 1:19. At some time in the 40 days that intervened between the resurrection and the ascension, the Lord appeared to him, &nbsp;1 Corinthians 15:7. Ten years after we find James mentioned with Peter, and with him deciding on the admission of Paul into fellowship with the church at Jerusalem, &nbsp;Acts 15:13; and from henceforth we always and him equal to, and sometimes presiding over, the very chiefest apostles, Peter, John, and Paul. &nbsp;Acts 9:27. This pre-eminence is evident throughout the after-history of the apostles, whether we read it in the Acts, in the epistles, or in ecclesiastical writers. &nbsp;Acts 12:17; &nbsp;Acts 15:13; &nbsp;Acts 15:19; &nbsp;Acts 21:18; &nbsp;Galatians 2:9. According to tradition, James was thrown down from the temple by the scribes and Pharisees; he was then stoned and his brains dashed out with a fuller's club while praying for his murderers. Josephus places his death in 62 a.d., but Hegesippus in 69 a.d. </p>

<li> The son of Alphaeus, or Cleopas, "the brother" or near kinsman or cousin of our Lord (&nbsp;Galatians 1:18,19 ), called James "the Less," or "the Little," probably because he was of low stature. He is mentioned along with the other apostles (&nbsp;Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15 ). He had a separate interview with our Lord after his resurrection (&nbsp;1 Corinthians 15:7 ), and is mentioned as one of the apostles of the circumcision (&nbsp;Acts 1:13 ). He appears to have occupied the position of head of the Church at Jerusalem, where he presided at the council held to consider the case of the Gentiles (&nbsp;Acts 12:17; &nbsp;15:13-29 : &nbsp;21:18-24 ). This James was the author of the epistle which bears his name. <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'James'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/j/james.html. 1897. </p> </div> </li>

<p> One of the apostles of Christ. There were two of this name, and both apostles; one the son of Salome, the other of Mary. Hence by way, of distinction, they are called James the Elder, and James the Less. The former was the brother of John, (&nbsp;Matthew 4:21) the latter is called by Paul the Lord's brother, (&nbsp;Galatians 1:19) not so in reality, as we now mean by the term brother, but as the custom then was, from tribes and families, Mary, James's mother, was sister to the blessed Virgin. James the Elder was the son of Zebedee; James the Less the son of Alpheus, (&nbsp;Matthew 10:2-3) The former was killed by Herod,; (&nbsp;Acts 12:1) the latter we have no scriptural relation of his death. It is to this man, under God the Holy Ghost, that we are indebted for that gracious Epistle which bears his name. </p>

<p> '''''jāmz''''' ( Ἰάκωβος , <i> '''''Iácōbos''''' </i> ): English form of Jacob, and the name of 3 New [[Testament]] men of note: </p> <p> (1) The Son of Zebedee , one of the Twelve Apostles ( ὁ τοῦ Ζεβεδαίου , <i> ''''' ho toú Zebedaı́ou ''''' </i> ): </p> A) the Son of Zebedee <p> I. In the New Testament </p> 1. Family Relations, Etc <p> To the Synoptists alone are we indebted for any account of this James. He was the son of Zebedee and the brother of John (&nbsp;Matthew 4:21; &nbsp;Mark 1:19; &nbsp;Luke 5:10 ). As the Synoptists generally place the name of James before that of John, and allude to the latter as "the brother of James," it is inferred that James was the elder of the two brothers. His mother's name was probably Salome, the sister of the mother of Jesus (compare &nbsp;Matthew 27:56; &nbsp;Mark 15:40; &nbsp;John 19:25 ), but this is disputed by some (compare [[Brethren Of The Lord]] ). James was a fisherman by trade, and worked along with his father and brother (&nbsp;Matthew 4:21 ). According to Lk, these were partners with Simon (&nbsp;Luke 5:10 ), and this is also implied in Mk (&nbsp;Mark 1:19 ). As they owned several boats and employed hired servants (&nbsp;Luke 5:11; &nbsp;Mark 1:20 ), the establishment they possessed must have been considerable. </p> 2. First Call <p> The call to James to follow Christ (&nbsp;Matthew 4:18-22; &nbsp;Mark 1:16-20; &nbsp;Luke 5:1-11 ) was given by Jesus as He was walking by the sea of [[Galilee]] (&nbsp;Matthew 4:18 ). There He saw "James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. And they straightway left the boat and their father, and followed him" (&nbsp;Matthew 4:21 , &nbsp;Matthew 4:22 ). The account of Luke varies in part from those of Matthew and Mark, and contains the additional detail of the miraculous draught of fishes, at which James and John also were amazed. This version of Luke is regarded by some as an amalgamation of the earlier accounts with &nbsp;John 21:1-8 . </p> 3. [[Probation]] and [[Ordination]] <p> As the above incident took place after the imprisonment of John the Baptist, when Jesus had departed into Galilee (&nbsp;Matthew 4:12; &nbsp;Mark 1:14 ), and as there is no mention of James among those who received the preliminary call recorded by John (compare Jn 1:35-51; &nbsp;John 3:24 , and compare [[Andrew]] ), it is probable that while Peter and Andrew made the pilgrimage to Bethany, James and the other partners remained in Galilee to carry on the business of their trade. Yet, on the return of Peter and Andrew, the inquiries of James must have been eager concerning what they had seen and heard. His mind and imagination became filled with their glowing accounts of the newly found "Lamb of God" (&nbsp;John 1:36 ) and of the preaching of John the Baptist, until he inwardly dedicated his life to Jesus and only awaited an opportunity to declare his allegiance openly. By this is the apparently abrupt nature of the call, as recorded by the Synoptists, to be explained. After a period of companionship and probationership with his Master, when he is mentioned as being present at the healing of Simon's wife's mother at Capernaum (&nbsp;Mark 1:29-31 ), he was ordained one of the Twelve Apostles (&nbsp;Matthew 10:2; &nbsp;Mark 3:17; &nbsp;Luke 6:14; &nbsp;Acts 1:13 ). </p> 4. Apostleship <p> From this time onward he occupied a prominent place among the apostles, and, along with Peter and John, became the special confidant of Jesus. These three alone of the apostles were present at the raising of Jairus' daughter (&nbsp;Mark 5:37; &nbsp;Luke 8:51 ), at the Transfiguration (Mr &nbsp;John 17:1-8; &nbsp;Mark 9:2-8; &nbsp;Luke 9:28-36 ), and at the [[Agony]] in the Garden of Gethsemane (&nbsp;Matthew 26:36-46; &nbsp;Mark 14:32-42 ). Shortly after the Transfiguration, when Jesus, having "stedfastly set his face to go to Jerusalem" (&nbsp;Luke 9:51 ), was passing through Samaria, the ire of James and John was kindled by the ill reception accorded to Him by the populace (&nbsp;Luke 9:53 ). They therefore asked of Jesus, "Lord, wilt thou that we bid fire to come down from heaven, and consume them?" (&nbsp;Luke 9:54 ). "But he turned, and rebuked them" (&nbsp;Luke 9:55 ). It was probably this hotheaded impetuosity and fanaticism that won for them the surname "Boanerges, which is, Sons of thunder," bestowed on them when they were ordained to the Twelve (&nbsp;Mark 3:17 ). Yet upon this last occasion, there was some excuse for their action. The impression left by the Transfiguration was still deep upon them, and they felt strongly that their Lord, whom they had lately beheld "in his glory" with "countenance altered" and "glistering raiment," should be subjected to such indignities by the Samaritans. Upon the occasion of Jesus' last journey to Jerusalem (&nbsp;Mark 10:32 ), the two brothers gave expression to this presumptuous impetuosity in a more selfish manner (&nbsp;Mark 10:35-45 ). Presuming on their intimacy with Jesus, they made the request of him, "Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory" (&nbsp;Mark 10:37 ). In the account of Matthew (&nbsp;Matthew 20:20-28 ), the words are put in the mouth of their mother. The request drew forth the rebuke of Jesus (&nbsp;Mark 10:38 ), and moved the ten with indignation (&nbsp;Mark 10:40 ); but by the words of their Lord peace was again restored (&nbsp;Mark 10:42-45 ). After the arrival of Jesus in Jerusalem, when He "sat on the mount of Olives over against the temple," James was one of the four who put the question to Him concerning the last things (&nbsp;Mark 13:3 , &nbsp;Mark 13:1 ). He was also present when the risen Jesus appeared for the 3rd time to the disciples and the miraculous draught of fishes was made at the sea of [[Tiberias]] (&nbsp;John 21:1-14 ). </p> 5. Death <p> James was the first martyr among the apostles, being slain by King Herod Agrippa I about 44 ad, shortly before Herod's own death. The vehemence and fanaticism which were characteristic of James had made him to be feared and hated among the Jewish enemies of the Christians, and therefore when "Herod the king put forth his hands to afflict certain of the church ... he killed James the brother of John with the sword" (&nbsp;Acts 12:1 , &nbsp;Acts 12:2 ). Thus did James fulfill the prophecy of our Lord that he too should drink of the cup of his Master (&nbsp;Mark 10:39 ). </p> <p> II. In Apocryphal Literature </p> <p> According to the "Genealogies of the Twelve Apostles" (compare Budge, <i> Contendings of the Apostles </i> , II, 49), "Zebedee was of the house of Levi, and his wife of the house of Judah. Now, because the father of James loved him greatly he counted him among the family of his father Levi, and similarly because the mother of John loved him greatly, she counted him among the family of her father Judah. And they were surnamed 'Children of Thunder,' for they were of both the priestly house and of the royal house." The Acts of John, a heretical work of the 2nd century, referred to by Clement of Alexandria in his <i> ''''' Hypotyposis ''''' </i> and also by Eusebius ( <i> Historia Ecclesiastica </i> , III, 25), gives an account of the call of James and his presence at the Transfiguration, similar in part to that of the Gospels, but giving fantastic details concerning the supernatural nature of Christ's body, and how its appearances brought confusion to James and other disciples (compare Itennecke, <i> Handbuch zu den neutestamentlichen Apokryphen </i> , 423-59). The Acts of James in India (compare Budge, II, 295-303) tells of the missionary journey of James and Peter to India, of the appearance of Christ to them in the form of a beautiful young man, of their healing a blind man, and of their imprisonment, miraculous release, and their conversion of the people. According to the [[Martyrdom]] of James (Budge, II, 304-8), James preached to the 12 tribes scattered abroad, and persuaded them to give their first-fruits to the church instead of to Herod. The accounts of his trial and death are similar to that in &nbsp; Acts 12:1-2 . </p> <p> (1) James is the patron saint of Spain. The legend of his preaching there, of his death in Judea, of the transportation of his body under the guidance of angels to Iria and of the part that his miraculous appearances played in the history of Spain, is given in Mrs. Jameson's <i> Sacred and Legendary Art </i> , I, 230-41. </p> <p> (2) James the son of [[Alpheus]] ( ὁ τοῦ Ἀλφαίου , <i> ''''' ho toú Alphaı́ou ''''' </i> ; for etymology, etc., of James, see above): One of the Twelve Apostles (&nbsp; Matthew 10:3; &nbsp;Mark 3:18; &nbsp;Luke 6:15; &nbsp;Acts 1:13 ). By Matthew and Mark he is coupled with Thaddaeus, and by Luke and Acts with Simon Zelotes. As Matthew or Levi is also called the son of Alpheus (compare &nbsp;Matthew 9:9; &nbsp;Mark 2:14 ), it is possible that he and James were brothers. According to the [[Genealogies]] of the Apostles (compare Budge, <i> Contendings of the Apostles </i> , II, 50), James was of the house of Gad. The Martyrdom of James, the son of Alpheus (compare Budge, ib, 264-66) records that James was stoned by the Jews for preaching Christ, and was "buried by the [[Sanctuary]] In Jerusalem." </p> <p> This James is generally identified with James the Little or the Less, the brother of Joses and son of Mary (&nbsp;Matthew 27:56; &nbsp;Mark 15:40 ). In &nbsp;John 19:25 this Mary is called the wife of Cleophas (the King James Version) or Clopas (Revised Version), who is thus in turn identified with Alpheus. There is evidence in apocryphal literature of a Simon, a son of Clopas, who was also one of the disciples (compare [[Nathanael]] ). If this be the same as Simon Zelotes, it would explain why he and James (i.e. as being brothers) were coupled together in the apostolic lists of Luke and Acts. Some have applied the phrase "his mother's sister" in &nbsp;John 19:25 to Mary the wife of Clopas, instead of to a separate person, and have thus attempted to identify James the son of Alpheus with James the brother of our Lord. For a further discussion of the problem, see [[Brethren Of The Lord]] . </p> <p> (3) James , "the Lord's brother" ( ὁ ἀδελφὸς τοῦ Κυρίου , <i> ''''' ho adelphós toú Kurı́ou ''''' </i> ). </p> <p> I. New Testament References </p> 1. In the Gospels <p> This James is mentioned by name only twice in the Gospels, i.e. when, on the visit of Jesus to Nazareth, the countrymen of our Lord referred in contemptuous terms to His earthly kindred, in order to disparage His preaching (&nbsp;Matthew 13:55; &nbsp;Mark 6:3 ). As James was one of "his brethren," he was probably among the group of Christ's relatives who sought to interview Him during His tour through Galilee with the Twelve (&nbsp;Matthew 12:46 ). By the same reasoning, he accompanied Jesus on His journey to Capernaum (&nbsp;John 2:12 ), and joined in attempting to persuade Him to depart from Galilee for [[Judea]] on the eve of the [[Feast]] of [[Tabernacles]] (&nbsp;John 7:3 ). At this feast James was present (&nbsp;John 7:10 ), but was at this time a non-believer in Jesus (compare &nbsp;John 7:5 , "Even his brethren did not believe on him"). </p> 2. In the [[Epistles]] <p> Yet the seeds of conversion were being sown within him, for, after the crucifixion, he remained in Jerusalem with his mother and brethren, and formed one of that earliest band of believers who "with one accord continued steadfastly in prayer" (&nbsp;Acts 1:14 ). While there, he probably took part in the election of [[Matthias]] to the vacant apostleship (&nbsp;Acts 1:15-25 ). James was one of the earliest witnesses to the resurrection, for, after the risen Lord had manifested Himself to the five hundred, "he was seen of James" (&nbsp;1 Corinthians 15:7 the King James Version). By this his growing belief and prayerful expectancy received confirmation. About 37 or 38 ad, James, "the Lord's brother" (&nbsp; Galatians 1:19 ), was still in Jerusalem, and had an interview there for the first time with Paul, when the latter returned from his 3 years' sojourn in [[Damascus]] to visit Cephas, or Peter (&nbsp;Galatians 1:18 , &nbsp;Galatians 1:19; compare &nbsp;Acts 9:26 ). In several other passages the name of James is coupled with that of Peter. Thus, when Peter escaped from prison (about 44 ad), he gave instructions to those in the house of John Mark that they should immediately inform "James and the brethren" of the manner of his escape (&nbsp;Acts 12:17 ). By the time of the Jerusalem convention, i.e. about 51 ad (compare &nbsp;Galatians 2:1 ), James had reached the position of first overseer in the church (compare &nbsp;Acts 15:13 , &nbsp;Acts 15:19 ). Previous to this date, during Paul's ministry at Antioch, he had dispatched certain men thither to further the mission, and the teaching of these had caused dissension among the newly converted Christians and their leaders (&nbsp;Acts 15:1 , &nbsp;Acts 15:2; &nbsp;Galatians 2:12 ). The conduct of Peter, over whom James seems to have had considerable influence, was the principal matter of contention (compare &nbsp;Galatians 2:11 ). However, at the Jerusalem convention the dispute was amicably settled, and the pillars of the church, James, John and Cephas, gave to Paul and [[Barnabas]] the right hand of fellowship (&nbsp;Galatians 2:9 ). The speech of James on this occasion (Acts 15:13-29), his sympathy with the religious needs of the Gentile world (&nbsp;Acts 15:17 ), his desire that formalism should raise no barrier to their moral and spiritual advancement (&nbsp;Acts 15:19 , &nbsp;Acts 15:20 , &nbsp;Acts 15:28 , &nbsp;Acts 15:29 ), and his large-hearted tributes to the "beloved Barnabas and Paul" (&nbsp;Acts 15:25 , &nbsp;Acts 15:26 ), indicate that James was a leader in whom the church was blessed, a leader who loved peace more than faction, the spirit more than the law, and who perceived that religious communities with different forms of observance might still live and work together in common allegiance to Christ. Once more (58 ad), James was head of the council at Jerusalem when Paul made report of his labors, this time of his 3rd missionary [[Journey]] (&nbsp;Acts 21:17 ). At this meeting Paul was admonished for exceeding the orders he had received at the first council, in that he had endeavored to persuade the converted Jews also to neglect circumcision (&nbsp;Acts 21:21 ), and was commanded to join in the vow of purification (&nbsp;Acts 21:23-26 ). There is no Scriptural account of the death of James. From &nbsp;1 Corinthians 9:5 it has been inferred that he was married. This is, however, only a conjecture, as the passage refers to those who "lead about a sister, a wife" (the King James Version), while, so far as we know, James remained throughout his life in Jerusalem. </p> <p> This James has been regarded as the author of the Epistle of James, "a servant of God and of the Lord Jesus Christ"; compare [[James]] , Epistle Of . Also, for details concerning his relationship to Christ, compare [[Brethren Of The Lord]] . </p> <p> II. References in Apocryphal Literature </p> <p> James figures in one of the miraculous events recorded in the [[Gnostic]] "Gospel of the Infancy, by Thomas the [[Israelite]] philosopher," being cured of a snake-bite by the infant Jesus (compare Hennecke, Handbuch zu den neutestamentlichen Apokryphen, 73). According to the Gospel of the Hebrews (compare ib, 11-21), James had also partaken of the cup of the Lord, and refused to eat till he had seen the risen Lord. Christ acknowledged this tribute by appearing to James first. In the Acts of Peter (compare Budge, Contendings of the Apostles, II, 475), it is stated that "three days after the ascension of our Lord into heaven, James, whom our Lord called his 'brother in the flesh,' consecrated the [[Offering]] and we all drew nigh to partake thereof: and when ten days had passed after the ascension of our Lord, we all assembled in the holy fortress of Zion, and we stood up to say the prayer of sanctification, and we made supplication unto God and besought Him with humility, and James also entreated Him concerning the descent of the Holy [[Ghost]] upon the Offering." The [[Preaching]] of James the Just (compare Budge, II, 78-81) tells of the appointment of James to the bishopric of Jerusalem, of his preaching, healing of the sick and casting out of devils there. This is confirmed by the evidence of Clement of Alexandria (Euseb., HE, II, 1). In the Martyrdom of James the Just (compare Budge, II, 82-89), it is stated that J., "the youngest of the sons of Joseph," alienated, by his preaching, Piobsata from her husband Ananus, the governor of Jerusalem. Ananus therefore inflamed the Jews against James, and they hurled him down from off the pinnacle of the temple. Hegesippus, quoted by Eusebius (Historia Ecclesiastica, II, 23), and Josephus (Ant., XX, ix, 1), testify to the general truth of this. It is thus probable that James was martyred about 62 or 63 ad. </p> <p> Besides the epistle which bears his name, James was also the reputed author of the Protevangelium Jacobi, a work which originated in the 2nd century and received later additions (compare Henn, NA, 47-63; also [[Joseph]] , [[Husband]] Of Mary ). </p>