In contrast with this barren faith, which makes a man's spiritual condition no better than that of the demons, St. James places two conspicuous instances of living and fruitful faith--Abraham and Rahab. The case of "Abraham our father" would be the first that would occur to every Jew. As the passages in the Apocrypha (Wisdom x. 5; Ecclus. xliv. 20; 1 Macc. ii. 52) prove, Abraham's faith was a subject of frequent discussion among the Jews, and this fact is quite enough to account for its mention by St. James, St. Paul (Rom. iv. 3; Gal. iii. 6), and the writer of the Epistle to the Hebrews (xi. 17), without supposing that any one of them had seen the writings of the others. Certainly there is no proof that the writer of this Epistle is the borrower, if there is borrowing on either side. It is urged that between the authors of this Epistle and that to the Hebrews there must be dependence on one side or the other, because each selects not only Abraham, but Rahab, as an example of faith; and Rahab is so strange an example that it is unlikely that two writers would have selected it independently. There is force in the argument, but less than at first sight appears. The presence of Rahab's name in the genealogy of the Christ (Matt. i. 5), in which so few women are mentioned, must have given thoughtful persons food for reflexion. Why was such a woman singled out for such distinction? The answer to this question cannot be given with certainty. But whatever caused her to be mentioned in the genealogy may also have caused her to be mentioned by St. James and the writer of Hebrews; or the fact of her being in the genealogy may have suggested her to the authors of these two Epistles. This latter alternative does not necessarily imply that these two writers were acquainted with the written Gospel of St. Matthew, which was perhaps not in existence when they wrote. The genealogy, at any rate, was in existence, for St. Matthew no doubt copied it from official or family registers. Assuming, however, that it is not a mere coincidence that both writers use Abraham and Rahab as examples of fruitful faith, it is altogether arbitrary to decide that the writer of the Epistle to the Hebrews wrote first. The probabilities are the other way. Had St. James known that Epistle, he would have made more use of it.