According to either view, James was the son of Joseph, and almost certainly was brought up with his Divine Brother in the humble home at Nazareth. His father, as St. Matthew tells us (i. 19) was a _just_ or _righteous_ man, like the parents of the Baptist (Luke i. 6), and this was the title by which James was known during his lifetime, and by which he is still constantly known. He is James "the Just" (ὁ δίκαιος). The epithet as used in Scripture of his father and others (Matt. i. 19; xxiii. 35; Luke i. 6; ii. 25; xxiii. 50; Acts x. 20; 2 Peter ii. 7), and in history of him, must not be understood as implying precisely what the Athenians meant when they styled Aristeides "the Just," or what we mean by being "just" now. To a Jew the word implied not merely being impartial and upright, but also having a studied and even scrupulous reverence for everything prescribed by the Law. The Sabbath, the synagogue worship, the feasts and fasts, purification, tithes, all the moral and ceremonial ordinances of the Law of the Lord--these were the things on which the just man bestowed a loving care, and in which he preferred to do more than was required, rather than the bare minimum insisted on by the Rabbis. It was in a home of which righteousness of this kind was the characteristic that St. James was reared, and in which he became imbued with that reverent love for the Law which makes him, even more than St. Paul, to be the ideal "Hebrew of Hebrews." For him Christ came "not to destroy, but to fulfil." Christianity turns the Law of Moses into a "royal law" (ii. 8), but it does not abrogate it. The Judaism which had been his moral and spiritual atmosphere during his youth and early manhood remained with him after he had learned to see that there was no antagonism between the Law and the Gospel. It would be part of his strict Jewish training that he should pay the prescribed visits to Jerusalem at the feasts (John vii. 10); and he would there become familiar with the magnificent liturgy of the Temple, and would lay the foundation for that love of public and private prayer within its precincts which was one of his best-known characteristics in after-life. A love of prayer, and a profound belief in its efficacy, appear again and again in the pages of his Epistle (i. 5; iv. 2, 3, 8; v. 13-18). It was out of a strong personal experience that the man who knelt in prayer until "his knees became hard like a camel's" declared that "the supplication of a righteous man availeth much in its working."