brother Summary and Overview

(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19). (2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19). (3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5). (4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12). (5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor. 5:11); whence the early disciples of our Lord were known to each other as brethren. (6.) A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1). (7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5; Heb. 2:17). (8.) One beloved or closely united with another in affection (2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren of Jesus (Matt. 1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19; 1 Cor. 9:5, etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. The first interpretation, however, is the most natural.

The Hebrew word is used in various senses in the Old Testament, as, 1. Any kinsman, and not a mere brother; e.g. nephew, #Ge 13:8; 14:16| husband, #So 4:9| 2. One of the same tribe. #2Sa 19:13| 3. Of the same people, #Ex 2:11| or even of a cognate people. #Nu 20:14| 4. An ally. #Am 1:9| 5. Any friend, #Job 5:15| 6. One of the same office. #1Ki 9:13| 7. A fellow man. #Le 19:17| 8. Metaphorically of any similarity, as in #Job 30:19| The word adelphos has a similar range of meanings in the New Testament.

BROTHER or BRETH'REN a term which properly denotes the nearest consanguinity -- that is, male children of the same parents, as in Gen 4:2 and Gen 42:13, but sometimes persons of more remote kindred or of the same nation, Gen 13:8; Esth 10:3; Acts 7:25, 2 Kgs 18:37 and Acts 13:26, or even those who are closely united in affection. 2 Sam 1:26. In the N. T. the term is more frequently applied to the spiritual relationship which the true followers of Christ sustain to him and to each other. Matt 12:50; Rom 14:10; 2 Thess 2:13. "The Brethren of the Lord." -- The N. T. repeatedly speaks of brethren (and also of sisters) of Jesus, and names four of them -- James, Joseph, Simon, and Judas. There are three theories about the degree of this relationship. 1. The simplest explanation is that they were the full brothers of Jesus, or younger children of Joseph and Mary. This is the natural deduction from the context. Matt 1:25; Matt 13:55. But the feeling of reverence for the virgin mother, the value placed upon celibacy in the early Church, the instinctive shrinking from regarding Mary as an ordinary woman, bearing children in sorrow, and that, too, after the Holy Ghost had overshadowed her and she had given birth to the Messiah, -- have suggested to the Roman and Greek Churches and to many Protestants two other theories. 2. That they were the children of Joseph by a former marriage. So taught Epiphanius and the ancient Greek Church. 3. That they were the children of Mary, the wife of Alpheus, the supposed sister of the Virgin Mary, and hence that they were Christ's cousins, and among the apostles. So St. Jerome and the Roman Church. Lange has modified this view by supposing that Alpheus was the brother of Joseph, and that because he died early they were adopted by Joseph into his family, which is extremely improbable. The strongest objection to 1 is that Jesus commended his mother to John. John 19:26. 2 is not open to any grave objection. 3 is beset with difficulties: (1.) It does violence to the natural and usual meaning of the word "brother," while the N. T. has a special term for "cousins." Col 4:10; Luke 1:36. (2.) It assumes that two sisters had the same name, Mary. (3.) It fails to explain how these brethren could also be apostles, while we are told that they did not believe in Jesus before the resurrection and treated him rather disrespectfully. John 7:5. (4.) It is probable that Salome, and not Mary, was the sister of our Lord's mother. John 19:25. The natural view furnishes an argument in favor of the historical character of the Gospels.

Includes, besides sons of the same parents, cousins and near relatives, as a nephew (Genesis 13:8; Genesis 14:16; Deuteronomy 25:5-6 margin). One of the same tribe (2 Samuel 19:12). Of the same or a kindred people (Exodus 2:11; Numbers 20:14). A friend (Job 6:15). A fellow man (Leviticus 19:17). "A brother to (i.e. a fellow on a level with) the dragons" or "jackals" (Job 30:29). As the outer pagan world knew believers by the name "Christian," so they know one another by the name "brethren" (Acts 11:26; Acts 26:28; 1 Peter 4:16; compare Matthew 25:40; Acts 11:29). The Jews distinguished a "brother" as an Israelite by birth, and a "neighbor" a proselyte, and allowed neither title to the Gentiles. But Christ applied "brother" to all Christians, and "neighbor" to all the world (1 Corinthians 5:11; Luke 10:29-30). The arguments for the "brethren" of Jesus (James, Joses, Simon, and Judas) mentioned in Matthew 13:56 being literally His brothers, born of Joseph and Mary, are: (1) their names are always connected with Mary, "His brethren" is the phrase found nine times in the Gospels, once in Acts (Acts 1:14); (2) nothing is said to imply that the phrase is not to be taken literally. But: (1) "My brethren" is found in the wide sense (Matthew 28:10; John 20:17). (2) If Joseph had been their father, they would have been some one time at least designated in the usual mode "sons of Joseph." The statement that. His "brethren did not believe in Him" (John 7:5) may refer to His near relations generally, excepting the two apostles James (who is expressly called "the Lord's brother," Galatians 1:19) and Jude (Judges 1:1). In Acts 1:14 His "brethren," as distinct from the apostles, may refer to Simon and Joses and other near relatives. It is not likely there would be two pairs of brothers named alike, of such eminence; James and Jude. His brethren are, most probably, the writers of the epistles. (3) It is expressly stated that Mary, wife of Cleophas and sister of the Virgin Mary (John 19:25), had sons, of whom James and Joses are named (Matthew 27:56; Mark 15:40). How unlikely that two mothers of the same name, Mary the Virgin and her sister, should have sons also bearing the same names. (4) If the Virgin had had sons of her own, Jesus would not have given her in charge to John (John 19:26), who was not a relative. (5) It is a fitting thing that in Jesus the line of David should have its final consummation. The naming of Jesus' brethren with His virgin mother so often may be because Jesus and she took up their abode at the home of Mary, the Virgin's sister, after Joseph's death; for that he soon died appears from his name being never mentioned after Luke 2. Hence the cousins would grow up as brothers. The very difficulty implies the absence of collusion or mythical origin in the gospel narrative. "Firstborn son" (Matthew 1:25) does not imply that any sons were born of the Virgin afterwards, but that none were born before Him. Exodus 13:2 defines "the firstborn" "whatsoever openeth the womb": whether other children followed or not. "Knew her not until" does not necessarily imply he even then knew her; compare Genesis 28:15, "I will not leave thee until I have done," not meaning He would leave Jacob even then. The main truth asserted is the virginity of Mary up to Jesus' birth. What was afterward is not dearly revealed, being of less consequence to us.