[34] See F. D. Maurice, _Unity of the N.T._ (Parker, 1854), p. 318. [35] On the strength of the word for "entire" (ὁλόκληρος), which occurs nowhere else in the New Testament, excepting 1 Thess. v. 23, it has been asserted that the writer of this Epistle must have seen that passage. The adjective is used in the Septuagint of whole, unhewn stones, _saxis informibus et impolitis_ (Deut. xxvii. 6), and in Josephus of entire animals used for sacrifice (_Ant._ III. ix. 2). It is fairly common in Plato and Aristotle. The substantive ὁλοκληρία occurs in Acts iii. 16, of the "perfect soundness" given to the impotent man, and in the Septuagint (Isa. i. 6), of the "soundness" which was wholly wanting in Israel. If St. James did not get his knowledge of the word simply from his knowledge of the Greek language, which is manifestly very complete, he probably derived it from the Septuagint. It is absurd to base an argument as to acquaintance with 1 Thessalonians on so common a word. CHAPTER VI. _THE RELATION OF THIS EPISTLE TO THE BOOKS OF ECCLESIASTICUS AND OF THE WISDOM OF SOLOMON. THE VALUE OF THE APOCRYPHA, AND THE MISCHIEF OF NEGLECTING IT._ "But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord; a double-minded man, unstable in all his ways."--ST. JAMES i. 5-8. The previous section led us to the question as to the relation of this Epistle to certain Christian writings, and in particular to the Epistle of St. Paul to the Romans, and to the First Epistle of St. Peter. The present section, combined with the preceding one, raises a similar question--the relation of our Epistle to certain Jewish writings, and especially the Books of Ecclesiasticus and the Wisdom of Solomon.