Let us endeavour to form an opinion for ourselves; and the only way in which to do this with thoroughness is to place side by side, in the original Greek, the passages in which there seems to be coincidence between the two writers. Want of space prevents this from being done here. But some of the most striking coincidences shall be placed in parallel columns, and where the coincidence is inadequately represented by the English Version the Greek shall be given also. Other coincidences, which are not drawn out in full, will be added, to enable students who care to examine the evidence more in detail to do so without much trouble. Two Bibles, or, still better, a Septuagint and a Greek Testament, will serve the purpose of parallel columns.
It will be found that by far the greater number of coincidences occur in the first chapter, a fact which suggests the conjecture that St. James had been reading Ecclesiasticus shortly before he began to write. In the middle of the Epistle there is very little that strongly recalls the son of Sirach. In the last chapter there are one or two striking parallels; but by far the larger proportion is in the first chapter.
1. A patient man will bear for a Count it all joy, my brethren, time, and afterward joy shall when ye fall into manifold spring up unto him (i. 23). temptations (πειρασμοῖς), knowing that the proof (τὸ δοκίμιον) My son, if thou come to serve the of your faith worketh patience. Lord, prepare thy soul for And let patience have her perfect temptation (πειρασμόν). Set thy work, that ye may be perfect heart aright, and constantly and entire, lacking in nothing endure.... Whatsoever is brought (i. 2-4). upon thee take cheerfully, and be patient when thou art changed to a Blessed is the man that endureth low estate. For gold is tried temptation (πειρασμόν); (δοκιμάζεται) in the fire, and for when he hath been approved acceptable men in the furnace of (δόκιμος γενόμενος), he shall adversity (ii. 1-5). receive the crown of life (i. 12).
2. If thou desire wisdom But if any of you lacketh (σοφίαν), keep the commandments, wisdom (σοφίαν), let him ask and the Lord shall give her unto of God, who giveth to all men thee (i. 26). liberally, and upbraideth not (μὴ ὀνειδίζοντος); and it shall I desired wisdom (σοφίαν) openly be given him (i. 5). in my prayer.... The Lord hath given me a tongue for my reward (li. 13, 22).
Thy desire for wisdom (σοφίας) shall be given thee (vi. 37. Comp. xliii. 33). [A fool] will give little, and will upbraid (ὀνειδίσει) much (xx. 15).
After thou hast given, upbraid (ὀνείδιζε) not (xli. 22. Comp. xviii. 18).
3. Distrust not the fear of the But let him ask in faith, Lord; and come not unto Him with a nothing doubting: for he that double heart (i. 28). doubteth is like the surge of the sea driven by the wind and Woe be to fearful hearts, and faint tossed. For let not that man hands, and the sinner that goeth think that he shall receive two ways (ii. 12). anything of the Lord; a double-minded man, unstable in all Be not faint-hearted when thou his ways (i. 6-8. Comp. iv. 8). makest thy prayer (vii. 10. Comp. xxxiii. 2; xxxv. 16, 17).
4. Exalt not thyself, lest thou But let the brother of low fall, and bring dishonour upon thy degree glory in his high estate; soul (i. 30). and the rich in that he is made low (i. 9, 10). The greater thou art, the more humble thyself, and thou shalt find favour before the Lord (iii. 18. Comp. xxxi. 1-9).
5. Say not thou, It is through the Let no man say, when he is Lord that I fell away: for thou tempted, I am tempted of God: oughtest not to do the things that for God cannot be tempted He hateth. Say not thou, He hath with evil, and He Himself caused me to err: for He hath no tempteth no man (i. 13). need of the sinful man (xv. 11, 12).