Easton's Bible Dictionary (1897)
) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus’s daughter (Mark 5:37-43), and in the garden with our Lord (14:33). D. 44. (Comp. Matt. 4:21; 20:20-23). ) The son of Alphaeus, or Cleopas, “the brother” or near kinsman or cousin of our Lord (Gal. 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 (Matt. 10:3; Mark 3:18; Luke 6:15). He had a separate interview with our Lord after his resurrection (1 Cor. 15:7), and is mentioned as one of the apostles of the circumcision (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 (Acts 12:17; 15:13-29: 21:18-24). This James was the author of the epistle which bears his name.
Smith's Bible Dictionary (1863)
(the Greek form of Jacob, supplanter).
Hastings' Dictionary of the Bible (1898)
JAMES (the same as "Jacob," the supplanter). James the Elder, one of the three favorite apostles, a son of Zebedee and Salome, and a brother of John the evangelist. With Peter and John, he was present at the raising of Jairus's daughter, the transfiguration, and the agony in Gethsemane. d. 44, thus fulfilling our Saviour's prediction concerning the baptism of blood. Matt 4:21; Matt 20:20-23; Ex 26:37; Mark 1:19-20; Mark 10:35; Acts 12:2. His apostolic labors seem not to have extended beyond Jerusalem and Judaea. " gave him a brotherly kiss, and had him for a companion in martyrdom.
His place was filled partly by James the brother of the Lord, partly by Paul. James the Less, or the Little, also one of the twelve apostles, a son of Alpheus and Mary. Mark 15:40; Mark 16:1; Matt 10:3; Matt 27:56; Acts 1:13. He labored, according to the tradition of the Greek Church (which distinguishes him from James, the brother of the Lord), in the south-western part of James the Less, or the Little, also one of the twelve apostles, a son of Alpheus and Mary. Mark 15:40; Mark 16:1; Matt 10:3; Matt 27:56; Acts 1:13.
He labored, according to the tradition of the Greek Church (which distinguishes him from James, the brother of the Lord), in the south-western part of Palestine, afterward in Egypt, and was crucified in Lower Egypt. He is regarded by many as a cousin of Jesus. James, "the brother of the Lord," Gal 1:19; comp. Matt 13:55; Mark 6:3, or simply James, Acts 12:17; Acts 15:13; Gen 21:18; Gal 2:9; 1 Cor 15:7. " Commentators are divided as to his relation to James the Less.
Some identify him with the younger apostle of that name, and regard him simply as a cousin of Jesus, while others distinguish the two, and understand the designation "brother of the Lord" in the strict sense either of a uterine brother or a half-brother of Jesus. See Brother and Brethren of Jesus. It is certain, from the Acts of the Apostles, that this James, after the dispersion of the disciples and the departure of Peter, Acts 12:17, occupied the most prominent position in the church of Jerusalem, and stood at the head of the Jewish converts.
He presided at the apostolic council, and proposed the compromise which prevented a split between the Jewish and the Gentile sections of the church. Acts 15 and Gal 2. He stood mediating between the old and the new dispensations, and conformed very nearly to the Jewish traditions and temple-service as long as there was any hope of a national conversion. d. 62. D. 69, shortly before the destruction of Jerusalem, and adds that he was thrown by the Pharisees from the pinnacle of the temple, and then despatched with a fuller's club while on his knees, in the act of praying for his murderers.
" It is one of the catholic or general Epistles, and consists of five chapters. The design of the Epistle is, (1) To correct errors into which the Jewish Christians had fallen, especially relating to justification by faith; (2) To animate their hope, and strengthen their faith, in view of afflictions felt and feared; and (3) To excite the unbelieving Jews to repentance toward God and faith in the rejected Messiah. " Ruth 2:1. The gospel is described as the perfect law of freedom. The Epistle strongly resembles the preaching of John the Baptist and the Sermon on the Mount.
The main stress is laid on works rather than faith. It enforces an eminently practical Christianity which manifests itself in good fruits. Its doctrine of justification, ch. Jas 2, apparently conflicts with that of Paul, Rom 3-4, but in reality the two apostles supplement each other, and guard each other against abuse and excess. James opposes a dead orthodoxy, an unfruitful theoretical belief, and insists on practical demonstration of faith, while Paul, in opposition to Pharisaical legalism and self-righteousness, exhibits a living faith in Christ as the principle and root of all good works.
The one judges the tree by its fruit, the other proceeds from the root. d. 62, perhaps much earlier, probably from Jerusalem, the scene of his labors, and is addressed to the twelve tribes scattered abroad, Jas 1:1 -that is, either to all the Jews of the Dispersion, or only to the Jewish Christians, as to the true spiritual Israel. The style is lively, vigorous, and impressive. What kindling words on patience in suffering, joy in sorrow, heavenly wisdom, the power of prayer as the most certain unfailing thing, from deep personal experience! T.
" This is an incidental proof of the genuineness of the Epistle. d. 44, has little to support it. He assumes that the Epistle was addressed to all the Jews of the dispersion with the view to convert them by a moral rather than doctrinal exhibition of Christianity.
Hitchcock's Bible Names (1869)
same as Jacob
Schaff's Bible Dictionary
JAMES (the same as "Jacob," the supplanter). James the Elder, one of the three favorite apostles, a son of Zebedee and Salome, and a brother of John the evangelist. With Peter and John, he was present at the raising of Jairus's daughter, the transfiguration, and the agony in Gethsemane. d. 44, thus fulfilling our Saviour's prediction concerning the baptism of blood. Matt 4:21; Matt 20:20-23; Ex 26:37; Mark 1:19-20; Mark 10:35; Acts 12:2. His apostolic labors seem not to have extended beyond Jerusalem and Judaea. " gave him a brotherly kiss, and had him for a companion in martyrdom.
His place was filled partly by James the brother of the Lord, partly by Paul. Palestine, afterward in Egypt, and was crucified in Lower Egypt. He is regarded by many as a cousin of Jesus. " It is one of the catholic or general Epistles, and consists of five chapters.
The design of the Epistle is, (1) To correct errors into which the Jewish Christians had fallen, especially relating to justification by faith; (2) To animate their hope, and strengthen their faith, in view of afflictions felt and feared; and (3) To excite the unbelieving Jews to repentance toward God and faith in the rejected Messiah. " Ruth 2:1. The gospel is described as the perfect law of freedom. The Epistle strongly resembles the preaching of John the Baptist and the Sermon on the Mount. The main stress is laid on works rather than faith.
It enforces an eminently practical Christianity which manifests itself in good fruits. Its doctrine of justification, ch. Jas 2, apparently conflicts with that of Paul, Rom 3-4, but in reality the two apostles supplement each other, and guard each other against abuse and excess. James opposes a dead orthodoxy, an unfruitful theoretical belief, and insists on practical demonstration of faith, while Paul, in opposition to Pharisaical legalism and self-righteousness, exhibits a living faith in Christ as the principle and root of all good works.
The one judges the tree by its fruit, the other proceeds from the root. d. 62, perhaps much earlier, probably from Jerusalem, the scene of his labors, and is addressed to the twelve tribes scattered abroad, Jas 1:1 -that is, either to all the Jews of the Dispersion, or only to the Jewish Christians, as to the true spiritual Israel. The style is lively, vigorous, and impressive. What kindling words on patience in suffering, joy in sorrow, heavenly wisdom, the power of prayer as the most certain unfailing thing, from deep personal experience! T.
" This is an incidental proof of the genuineness of the Epistle. d. 44, has little to support it. He assumes that the Epistle was addressed to all the Jews of the dispersion with the view to convert them by a moral rather than doctrinal exhibition of Christianity.