It has been already pointed out that a letter addressed by a Jewish Christian to Jewish Christians would not be very likely to take account of St. Paul's doctrine, whether rightly or wrongly understood. It has also been shown that St. James, as is natural in such a letter, makes frequent appeals to the Old Testament, and also has numerous coincidences with portions of that now much-neglected Jewish literature which forms a connecting-link between the Old and the New, especially with the Books of Wisdom and Ecclesiasticus. It was in the period in which that literature was produced that discussions as to the value of faith in God, as distinct from the fear of God, and in particular as to the faith of Abraham, the friend of God, began to be common among the Jews, especially in the Rabbinical schools. We find evidence of this in the Apocrypha itself. "Abraham was a great father of many people, ... and when he was proved he was found faithful" (Ecclus. xliv. 19, 20). "Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?" (1 Macc. ii. 52), where the interrogative form of sentence may have suggested the interrogation of St. James. It will be observed that in these passages we have the adjective "faithful" (πιστός); not yet the substantive "faith" (πίστις). But in the composite and later work which in our Bibles bears the name of the Second Book of Esdras we have faith frequently spoken of. "The way of truth shall be hidden, and the land shall be barren of faith" (v. 1). "As for faith, it shall flourish, corruption shall be overcome, and the truth, which hath been so long without fruit, shall be declared" (vi. 28). "Truth shall stand, and faith shall wax strong" (vii. 34). And in two remarkable passages faith is spoken of in connexion with works. "And every one that shall be saved, and shall be able to escape by his works, and by faith, whereby ye have believed, shall be preserved from the said perils, and shall see My salvation" (ix. 7, 8). "These are they that have works and faith towards the Most Mighty" (xiii. 23). With Philo faith and the faith of Abraham are common topics. He calls it "the queen of the virtues," and the possessor of it "will bring a faultless and most fair sacrifice to God." Abraham's faith is not easy to imitate, so hard is it to trust in the unseen God rather than in the visible creation; whereas he without wavering believed that the things which were not present were already present, because of His most sure faith in Him who promised.[62]
Other instances might be quoted from Jewish literature; but these suffice to show that the nature of faith, and the special merit of Abraham's faith, were subjects often discussed among Jews, and were likely to be familiar to those whom St. James addresses. This being so, it becomes probable that what he has in his mind is not Pauline doctrine, or any perversion of it, but some Pharisaic tenet respecting these things. The view that faith is formal orthodoxy--the belief in one God--and that correctness of belief suffices for the salvation of a son of Abraham, seems to be the kind of error against which St. James is contending. About faith in Christ or in His Resurrection there is not a word. It is the cold Monotheism which the self-satisfied Pharisee has brought with him into the Christian Church, and which he supposes will render charity and good works superfluous, that St. James is condemning.[63] So far from this being a contradiction to St. Paul, it is the very doctrine which he taught, and almost in the same form of words. "_What doth it profit_ (τί ὄφελος), my brethren," asks St. James, "if a man say he hath faith, but have not works?" "If I have all faith, so as to remove mountains, but have not love, I am nothing," says St. Paul. "And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, _it profiteth me nothing_" (οὐδὲω ὠφελοῦμαι).