However cautious one ought to be in accepting anything about Jesus from Jewish sources, it must be confessed that in some things they seem to be more correct in their statements (whenever their direct interest in stating facts is not concerned) than our good but too jealous Fathers. One thing is certain, James, the “Brother of the Lord,” is silent about the _resurrection_. He terms Jesus nowhere “Son of God,” nor even Christ-God. Once only, speaking of Jesus, he calls him the “Lord of Glory,” but so do the Nazarenes when writing about their prophet _Iohanan bar Zacharia_, or John, son of Zacharias (St. John Baptist). Their favorite expressions about their prophet are the same as those used by James when speaking of Jesus. A man “of the seed of a man,” “Messenger of Life,” of light, “my Lord Apostle,” “King sprung of Light,” and so on. “Have not the faith of our _Lord_ JESUS Christ, _the Lord of Glory_” etc., says James in his epistle (ii. 1), presumably addressing Christ as GOD. “Peace to thee, my _Lord_, JOHN Abo Sabo, Lord of Glory!” says the _Codex Nazaræus_ (ii., 19), known to address but a prophet. “Ye have condemned and killed the _Just_,” says James (v. 6). “Iohanan (John) is the _Just_ one, he comes in the way of _justice_,” says Matthew (xxi. 32, Syriac text). James does not even call Jesus _Messiah_, in the sense given to the title by the Christians, but alludes to the kabalistic “King Messiah,” who is Lord of Sabaoth[374] (v. 4), and repeats several times that the “Lord” will come, but identifies the latter nowhere with Jesus. “Be patient, therefore, brethren, unto the coming of the Lord ... be patient, for the coming of the Lord _draweth nigh_” (v. 7, 8). And he adds: “Take, my brethren, the prophet (Jesus) _who has spoken in the name of the Lord_ for an example of suffering, affliction, and of patience.” Though in the present version the word “prophet” stands in the plural, yet this is a deliberate falsification of the original, the purpose of which is too evident. James, immediately after having cited the “prophets” as an example, adds: “Behold ... ye have _heard_ of the patience of Job, and _have seen the end_ of the Lord”--thus combining the examples of these two admirable characters, and placing them on a perfect equality. But we have more to adduce in support of our argument. Did not Jesus himself glorify the prophet of the Jordan? “What went ye out for to see? A prophet? Yea, I say unto you, and more than a prophet.... Verily, I say unto you, among them that are born _of women_ there hath not risen a greater than John the Baptist.”