The Expositor's Bible: The General Epistles of St. James and St. Jude. Alfred Plummer
Probably most persons who study these coincidences will be of the opinion that Bernhard Weiss is needlessly cautious and sceptical when he refuses to assent to the common opinion that in some portions of the Epistle St. James closely follows the Wisdom of Jesus, the son of Sirach. The strongest coincidence is the seventh in the table. The word for "to rust" (κατιόω) occurs nowhere else either in the Septuagint or in the New Testament, and the passages in Ecclesiasticus and St. James "are the only Biblical passages in which the figure of rust as affecting unused silver and gold occurs" (Edersheim). The fifth instance is also very striking.
Let us now look at some of the coincidences between the Book of the Wisdom of Solomon and the Epistle of St. James.
| WISDOM. | ST. JAMES. |
| 1. The hope of the ungodly is like thistle-down carried away by the wind; like a thin froth that is driven away by the blast, and like smoke is dispersed by the wind (v. 14. Comp. μαρανθῆναι in ii. 8). | He that doubteth is like the surge of the sea driven by the wind and tossed. … As the flower of the grass he shall pass away. … So also shall the rich man fade away (μαρανθήσεται) in his ways (i. 6, 10, 11). |
| 2. In eternity it weareth a crown and triumpheth (iv. 2). | When he hath been approved he shall receive the crown of life, which the Lord promised to them that love Him (i. 12). |
| 3. The alterations of the solstices and the change of seasons (τροπῶν ἀλλαγὰς καὶ μεταβολὰς καιρῶν: vii. 18). | With whom can be no variation, neither shadow of turning (παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα: i. 17). |
| 4. Let us oppress (καταδυναστεύσωμεν) the poor righteous man. … Let us examine him with despitefulness and torture (ii. 10, 19). | Ye have dishonoured the poor man. Do not the rich oppress (καταδυναστεύουσιν) you, and themselves drag you before the judgment-seats? (ii. 6). |
| 5. For the lowest is pardonable by mercy; but mighty men shall be mightily chastised (vi. 6). | For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment (ii. 13). |
| 6. What hath pride profited us? or what good hath riches with our vaunting (ἀλαζονείας) brought us? All those things are passed away like a shadow, and as a post that hasted by, etc. etc.; even so we, as soon as we were born, came to an end" (v. 8–14). | Go to now, ye that say, To-day or to-morrow we will go into this city, and spend a year there, and trade and get gain: whereas ye know not what shall be on the morrow. What is your life? For ye are a vapour, that appeareth for a little time, and then vanisheth away. … But now ye glory in your vauntings (ἀλαζονίαις): all such glorying is evil (iv. 13–16). |
| 7. Let us lie in wait for the righteous (τὸν δίκαιον). … Let us condemn him (καταδικάσωμεν) with a shameful death (ii. 12, 20). | Ye have condemned (κατεδικάσατε), ye have killed the righteous one (τὸν δίκαιον); he doth not resist you (v. 6). |
It will at once be perceived that these parallels are neither so numerous nor so convincing as those which have been pointed out between Ecclesiasticus and the Epistle of St. James; but they are sufficient to make a primâ facie case of considerable probability, whatever date we assign to the Book of Wisdom. This probability is strengthened by the fact that this book, with the rest of the Apocrypha or deutero-canonical writings, constituted to a large extent the religious literature of the Jews of the Dispersion; and therefore in writing to such Jews St. James would be likely to make conscious allusions to writings with which his hearers would be sure to be familiar; a consideration which strengthens the case as regards the coincidences with Ecclesiasticus, as well as regards those with the Wisdom of Solomon. Even if the probability as to the Alexandrian origin of Wisdom were a certainty, and if the conjectural date A.D. 40 were established, there would be nothing surprising in its becoming well known in Jerusalem within twenty years of its production. It is, therefore, far too strong an assertion when Weiss declares that "it must be distinctly denied that there is anywhere [in the Epistle of St. James] an echo of the Book of Wisdom." All that one can safely say is that the evidence for his acquaintance with the book does not approach to proof.
But the use of these two books of the Apocrypha by writers in the New Testament does not depend upon the question whether St. James makes use of them or not. If this were the place to do it, it might be shown that other coincidences, both of language and thought, far too numerous and too strong to be all of them accidental, occur in the writings of St. Peter, St. Paul, and St. John.[41] Such things also occur outside the New Testament in the Epistles of Clement and of Barnabas; while Clement of Alexandria frequently quotes Ecclesiasticus with the introductory formula, "The Scripture saith."
These facts go a long way towards proving that the neglect of the Apocrypha which is so prevalent among ourselves is a thing which cannot be defended, either by an appeal to Scripture or by the practice of the primitive Church; for both the one and the other show a great respect for these deutero-canonical writings. That the New Lectionary omits a good deal of what used to be read publicly in church is not a thing to be lamented. We gladly sacrifice portions of the Apocrypha in order to obtain more of Ezekiel and Revelation. It is the neglect of them in private reading that is so much to be deplored. Passages which are too grotesque and too unspiritual to be edifying when read to a mixed congregation are nevertheless full of instruction, and throw most valuable light both on the Old and on the New Testament. The Apocryphal writings, instead of being a worthless interpolation between the Old Testament and the New, like a block of paltry buildings disfiguring two noble edifices, are among our best means of understanding how the Old Testament led up to the New, and prepared the way for it. They show us the Jewish mind under the combined influences of Jewish Scriptures, Gentile culture, and new phases of political life, and being gradually brought into the condition in which it either fiercely opposed or ardently accepted the teaching of Christ and His Apostles. A huge chasm yawns between Judaism as we leave it at the close of the Old Testament canon, and as we find it at the beginning of the Gospel history; and we have no better material with which to bridge the chasm than the writings of the Apocrypha. This is well brought out, not only in the commentary on the Apocrypha already quoted more than once, but also in a valuable review of the commentary from which some of what follows is taken.[42]
The neglect of the Apocrypha has not been by any means entirely accidental. It is partly the result of a deliberate protest against the action of the Council of Trent in placing these books on a level with the books of the Old and New Testament. In the seventeenth century we find the learned John Lightfoot writing, "Thus sweetly and nearly should the two Testaments join together, and thus Divinely should they kiss each other, but that the wretched Apocrypha doth thrust in between." And the fact that many people are now unable to recognize or appreciate an allusion to the Apocrypha is by no means the most serious result of this common neglect of its contents. Appreciation of the Bible in general, and especially of those books in which the Old and New Testaments come most in contact, is materially diminished in consequence. The Apocrypha is not a barrier, but a bridge; it does not separate, but unite the two Covenants. What thoughtful reader can pass from the Old to the New Testament without feeling that he has entered another world? He is still in Palestine, still among the Jews; but how different from the Palestine and the Judaism of Ezra, and Nehemiah, and Malachi! He "finds mention of persons, and sects, and schools of which he can find no trace in the Old Testament. He comes upon beliefs and opinions for which the earlier canon does not even furnish a clue. He discovers institutions long settled, and