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James 2:14 [study!]

American Standard Version (ASV 1901) [2]
— What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him?
King James Version (KJV 1769)
— What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
New American Standard Bible (NASB ©1995)
— What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him?
Webster's Revision of the KJB (WEB 1833)
— What [doth it] profit, my brethren, though a man sayeth he hath faith, and hath not works? can faith save him?
Darby's Translation (DBY 1890)
— What [is] the profit, my brethren, if any one say he have faith, but have not works? can faith save him?
Rotherham's Emphasized Bible (EBR 1902)
— What profit, my brethren,—if one should be saying he hath, faith, but hath not, works; can his faith save him?
Young's Literal Translation (YLT 1898)
— What [is] the profit, my brethren, if faith, any one may speak of having, and works he may not have? is that faith able to save him?
Douay-Rheims Challoner Revision (DR 1750)
— What shall it profit, my brethren, if a man say he hath faith, but hath not works? Shall faith be able to save him?
Original King James Bible (AV 1611) [2]
— What doth it profit, my brethren, though a man say hee hath faith, and haue not workes? can faith saue him?
John Etheridge Peshitta-Aramaic NT (1849)
— WHAT is the use, my brethren, if a man say, I have faith, and works he hath not? How can his faith save him?
James Murdock Peshitta-Aramaic NT (1852)
— What is the use, my brethren, if a man say, I have faith; and he hath no works? can his faith vivify him?

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
What 5101
{5101} Prime
τίς
tis
{tis}
Probably emphatic of G5100; an interrogitive pronoun, who, which or what (in direct or indirect questions).
[doth it] profit, 3786
{3786} Prime
ὄφελος
ophelos
{of'-el-os}
From ὀφέλλω [[ophello]] (to heap up, that is, accumulate or benefit); gain.
my 3450
{3450} Prime
μοῦ
mou
{moo}
The simpler from of G1700; of me.
brethren, 80
{0080} Prime
ἀδελφός
adelphos
{ad-el-fos'}
From G0001 (as a connective particle) and δελφύς [[delphus]] (the womb); a brother (literally or figuratively) near or remote (much like [H0001]).
though 1437
{1437} Prime
ἐάν
ean
{eh-an'}
From G1487 and G0302; a conditional particle; in case that, provided, etc.; often used in connection with other particles to denote indefiniteness or uncertainty.
a man 5100
{5100} Prime
τὶς
tis
{tis}
An enclitic indefinite pronoun; some or any person or object.
say 3004
{3004} Prime
λέγω
lego
{leg'-o}
A primary verb; properly to 'lay' forth, that is, (figuratively) relate (in words [usually of systematic or set discourse; whereas G2036 and G5346 generally refer to an individual expression or speech respectively; while G4483 is properly to break silence merely, and G2980 means an extended or random harangue]); by implication to mean.
z5725
<5725> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 352
he hath 2192
{2192} Prime
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
faith, 4102
{4102} Prime
πίστις
pistis
{pis'-tis}
From G3982; persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself.
and 1161
{1161} Prime
δέ
de
{deh}
A primary particle (adversative or continuative); but, and, etc.
have 2192
{2192} Prime
ἔχω
echo
{ekh'-o}
A primary verb (including an alternate form σχέω [[scheo]], {skheh'-o}; used in certain tenses only); to hold (used in very various applications, literally or figuratively, direct or remote; such as possession, ability, contiguity, relation or condition).
z5725
<5725> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Subjunctive (See G5792)
Count - 352
not 3361
{3361} Prime
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
works? 2041
{2041} Prime
ἔργον
ergon
{er'-gon}
From ἔργω [[ergo]] (a primary but obsolete word; to work); toil (as an effort or occupation); by implication an act.
x3361
(3361) Complement
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
can 1410
{1410} Prime
δύναμαι
dunamai
{doo'-nam-ahee}
Of uncertain affinity; to be able or possible.
z5736
<5736> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Indicative (See G5791)
Count - 618
y3361
[3361] Standard
μή
me
{may}
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not, (conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative one]); whether.
faith 4102
{4102} Prime
πίστις
pistis
{pis'-tis}
From G3982; persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by extension the system of religious (Gospel) truth itself.
save 4982
{4982} Prime
σῴζω
sozo
{sode'-zo}
From a primary word σῶς [[sos]] (contraction for the obsolete σάος [[saos]], 'safe'); to save, that is, deliver or protect (literally or figuratively).
z5658
<5658> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 516
him? 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
Jamieson-Fausset-Brown Commentary

James 2:14

_ _ James here, passing from the particular case of “mercy” or “love” violated by “respect of persons,” notwithstanding profession of the “faith of our Lord Jesus” (James 2:1), combats the Jewish tendency (transplanted into their Christianity) to substitute a lifeless, inoperative acquaintance with the letter of the law, for change of heart to practical holiness, as if justification could be thereby attained (Romans 2:3, Romans 2:13, Romans 2:23). It seems hardly likely but that James had seen Paul’s Epistles, considering that he uses the same phrases and examples (compare James 2:21, James 2:23, James 2:25, with Romans 4:3; Hebrews 11:17, Hebrews 11:31; and James 2:14, James 2:24, with Romans 3:28; Galatians 2:16). Whether James individually designed it or not, the Holy Spirit by him combats not Paul, but those who abuse Paul’s doctrine. The teaching of both alike is inspired, and is therefore to be received without wresting of words; but each has a different class to deal with; Paul, self-justiciaries; James, Antinomian advocates of a mere notional faith. Paul urged as strongly as James the need of works as evidences of faith, especially in the later Epistles, when many were abusing the doctrine of faith (Titus 2:14; Titus 3:8). “Believing and doing are blood relatives” [Rutherford].

_ _ What doth it profit — literally, “What is the profit?”

_ _ though a man say — James’ expression is not, “If a man have faith,” but “if a man say he hath faith”; referring to a mere profession of faith, such as was usually made at baptism. Simon Magus so “believed and was baptized,” and yet had “neither part nor lot in this matter,” for his “heart,” as his words and works evinced, was not right in the sight of God. Alford wrongly denies that “say” is emphatic. The illustration, James 2:16, proves it is: “If one of you say” to a naked brother, “Be ye warmed, notwithstanding ye give not those things needful.” The inoperative profession of sympathy answering to the inoperative profession of faith.

_ _ can faith save him — rather, “can such a faith (literally, ‘the faith’) save him?” — the faith you pretend to: the empty name of boasted faith, contrasted with true fruit-producing faith. So that which self-deceivers claim is called “wisdom,” though not true wisdom, James 3:15. The “him” also in the Greek is emphatic; the particular man who professes faith without having the works which evidence its vitality.

Matthew Henry's Commentary

James 2:14-26

_ _ In this latter part of the chapter, the apostle shows the error of those who rested in a bare profession of the Christian faith, as if that would save them, while the temper of their minds and the tenour of their lives were altogether disagreeable to that holy religion which they professed. To let them see, therefore, what a wretched foundation they built their hopes upon, it is here proved at large that a man is justified, not by faith only, but by works. Now,

_ _ I. Upon this arises a very great question, namely, how to reconcile Paul and James. Paul, in his epistles to the Romans and Galatians, seems to assert the directly contrary thing to what James here lays down, saying if often, and with a great deal of emphasis, that we are justified by faith only and not by the works of the law. Amicae scripturarum lites, utinam et nostrae — There is a very happy agreement between one part of scripture and another, notwithstanding seeming differences: it were well if the differences among Christians were as easily reconciled. “Nothing,” says Mr. Baxter, “but men's misunderstanding the plain drift and sense of Paul's epistles, could make so many take it for a matter of great difficulty to reconcile Paul and James.” A general view of those things which are insisted on by the Antinomians may be seen in Mr. Baxter's Paraphrase: and many ways might be mentioned which have been invented among learned men to make the apostles agree; but it may be sufficient only to observe these few things following: — 1. When Paul says that a man is justified by faith, without the deeds of the law (Romans 3:28), he plainly speaks of another sort of work than James does, but not of another sort of faith. Paul speaks of works wrought in obedience to the law of Moses, and before men's embracing the faith of the gospel; and he had to deal with those who valued themselves so highly upon those works that they rejected the gospel (as Rom. 10, at the beginning most expressly declares); but James speaks of works done in obedience to the gospel, and as the proper and necessary effects and fruits of sound believing in Christ Jesus. Both are concerned to magnify the faith of the gospel, as that which alone could save us and justify us; but Paul magnifies it by showing the insufficiency of any works of the law before faith, or in opposition to the doctrine of justification by Jesus Christ; James magnifies the same faith, by showing what are the genuine and necessary products and operations of it. 2. Paul not only speaks of different works from those insisted on by James, but he speaks of a quite different use that was made of good works from what is here urged and intended. Paul had to do with those who depended on the merit of their works in the sight of God, and thus he might well make them of no manner of account. James had to do with those who cried up faith, but would not allow works to be used even as evidence; they depended upon a bare profession, as sufficient to justify them; and with these he might well urge the necessity and vast importance of good works. As we must not break one table of the law, by dashing it against the other, so neither must we break in pieces the law and the gospel, by making them clash with one another: those who cry up the gospel so as to set aside the law, and those who cry up the law so as to set aside the gospel, are both in the wrong; for we must take our work before us; there must be both faith in Jesus Christ and good works the fruit of faith. 3. The justification of which Paul speaks is different from that spoken of by James; the one speaks of our persons being justified before God, the other speaks of our faith being justified before men: “Show me thy faith by thy works,” says James, “let thy faith be justified in the eyes of those that behold thee by thy works;” but Paul speaks of justification in the sight of God, who justifies those only that believe in Jesus, and purely on account of the redemption that is in him. Thus we see that our persons are justified before God by faith, but our faith is justified before men by works. This is so plainly the scope and design of the apostle James that he is but confirming what Paul, in other places, says of his faith, that it is a laborious faith, and a faith working by love, Galatians 5:6; 1 Thessalonians 1:3; Titus 3:8; and many other places. 4. Paul may be understood as speaking of that justification which is inchoate, James of that which is complete; it is by faith only that we are put into a justified state, but then good works come in for the completing of our justification at the last great day; then, Come you children of my Father — for I was hungry, and you gave me meat, etc.

_ _ II. Having thus cleared this part of scripture from every thing of a contradiction to other parts of it, let us see what is more particularly to be learnt from this excellent passage of James; we are taught,

_ _ 1. That faith without works will not profit, and cannot save us. What doth it profit, my brethren, if a man say he hath faith, and have not works? Can faith save him? Observe here, (1.) That faith which does not save will not really profit us; a bare profession may sometimes seem to be profitable, to gain the good opinion of those who are truly good, and it may procure in some cases worldly good things; but what profit will this be, for any to gain the world and to lose their souls? What doth it profit? — Can faith save him? All things should be accounted profitable or unprofitable to us as they tend to forward or hinder the salvation of our souls. And, above all other things, we should take care thus to make account of faith, as that which does not profit, if it do not save, but will aggravate our condemnation and destruction at last. (2.) For a man to have faith, and to say he has faith, are two different things; the apostle does not say, If a man have faith without works, for that is not a supposable case; the drift of this place of scripture is plainly to show that an opinion, or speculation, or assent, without works, is not faith; but the case is put thus, If a man say he hath faith, etc. Men may boast of that to others, and be conceited of that in themselves, of which they are really destitute.

_ _ 2. We are taught that, as love or charity is an operative principle, so is faith, and that neither of them would otherwise be good for any thing; and, by trying how it looks for a person to pretend he is very charitable who yet never does any works of charity, you may judge what sense there is in pretending to have faith without the proper and necessary fruits of it: “If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be you warmed and filled, notwithstanding you give them not those things which are needful to the body, what doth it profit? James 2:15-17. What will such a charity as this, that consists in bare words, avail either you or the poor? Will you come before God with such empty shows of charity as these? You might as well pretend that your love and charity will stand the test without acts of mercy as think that a profession of faith will bear you out before God without works of piety and obedience. Even so faith, if it hath not works, is dead, being along,James 2:17. We are too apt to rest in a bare profession of faith, and to think that this will save us; it is a cheap and easy religion to say, “We believe the articles of the Christian faith;” but it is a great delusion to imagine that this is enough to bring us to heaven. Those who argue thus wrong God, and put a cheat upon their own souls; a mock-faith is as hateful as mock-charity, and both show a heart dead to all real godliness. You may as soon take pleasure in a dead body, void of soul, or sense, or action, as God take pleasure in a dead faith, where there are no works.

_ _ 3. We are taught to compare a faith boasting of itself without works and a faith evidenced by works, by looking on both together, to try how this comparison will work upon our minds. Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works, James 2:18. Suppose a true believer thus pleading with a boasting hypocrite, “Thou makest a profession, and sayest thou hast faith; I make no such boasts, but leave my works to speak for me. Now give any evidence of having the faith thou professest without works if thou canst, and I will soon let thee see how my works flow from faith and are the undoubted evidences of its existence.” This is the evidence by which the scriptures all along teach men to judge both of themselves and others. And this is the evidence according to which Christ will proceed at the day of judgment. The dead were judged according to their works, Revelation 20:12. How will those be exposed then who boast of that which they cannot evidence, or who go about to evidence their faith by any thing but works of piety and mercy!

_ _ 4. We are taught to look upon a faith of bare speculation and knowledge as the faith of devils: Thou believest that there is one God; thou doest well; the devils also believe, and tremble, James 2:19. That instance of faith which the apostle here chooses to mention is the first principle of all religion. “Thou believest that there is a God, against the atheists; and that there is but one God, against the idolaters; thou doest well: so far all is right. But to rest here, and take up a good opinion of thyself, or of thy state towards God, merely on account of thy believing in him, this will render thee miserable: The devils also believe, and tremble. If thou contentest thyself with a bare assent to articles of faith, and some speculations upon them, thus far the devils go. And as their faith and knowledge only serve to excite horror, so in a little time will thine.” The word tremble is commonly looked upon as denoting a good effect of faith; but here it may rather be taken as a bad effect, when applied to the faith of devils. They tremble, not out of reverence, but hatred and opposition to that one God on whom they believe. To rehearse that article of our creed, therefore, I believe in God the Father Almighty, will not distinguish us from devils at last, unless we now give up ourselves to God as the gospel directs, and love him, and delight ourselves in him, and serve him, which the devils do not, cannot do.

_ _ 5. We are taught that he who boasts of faith without works is to be looked upon at present as a foolish condemned person. But wilt thou know, O vain man, that faith without works is dead? James 2:20. The words translated vain mananthrpe kene, are observed to have the same signification with the word Raca, which must never be used to private persons, or as an effect of anger (Matthew 5:22), but may be used as here, to denote a just detestation of such a sort of men as are empty of good works, and yet boasters of their faith. And it plainly declares them fools and abjects in the sight of God. Faith without works is said to be dead, not only as void of all those operations which are the proofs of spiritual life, but as unavailable to eternal life: such believers as rest in a bare profession of faith are dead while they live.

_ _ 6. We are taught that a justifying faith cannot be without works, from two examples, Abraham and Rahab.

_ _ (1.) The first instance is that of Abraham, the father of the faithful, and the prime example of justification, to whom the Jews had a special regard (James 2:21): Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Paul, on the other hand, says (in ch. 4 of the epistle to the Romans) that Abraham believed, and it was counted to him for righteousness. But these are well reconciled, by observing what is said in Heb. 11, which shows that the faith both of Abraham and Rahab was such as to produce those good works of which James speaks, and which are not to be separated from faith as justifying and saving. By what Abraham did, it appeared that he truly believed. Upon this footing, the words of God himself plainly put this matter. Genesis 22:16, Genesis 22:17, Because thou hast done this thing, and hast not withheld thy son, thine only son; therefore in blessing I will bless thee. Thus the faith of Abraham was a working faith (James 2:22), it wrought with his works, and by works was made perfect. And by this means you come to the true sense of that scripture which saith, Abraham believed God, and it was imputed unto him for righteousness, James 2:23. And thus he became the friend of God. Faith, producing such works, endeared him to the divine Being, and advanced him to very peculiar favours and intimacies with God. It is a great honour done to Abraham that he is called and counted the friend of God. You see then (James 2:24) how that by works a man is justified (comes into such a state of favour and friendship with God), and not by faith only; not by a bare opinion, or profession, or believing without obeying, but by having such a faith as is productive of good works. Now besides the explication of this passage and example, as thus illustrating and supporting the argument James is upon, many other useful lessons may be learned by us from what is here said concerning Abraham. [1.] Those who would have Abraham's blessings must be careful to copy after his faith: to boast of being Abraham's seed will not avail any, if they do not believe as he did. [2.] Those works which evidence true faith must to works of self-denial, and such as God himself commands (as Abraham's offering up his son, his only son, was), and not such works as are pleasing to flesh and blood and may serve our interest, or are the mere fruits of our own imagination and devising. [3.] What we piously purpose and sincerely resolve to do for God is accepted as if actually performed. Thus Abraham is regarded as offering up his son, though he did not actually proceed to make a sacrifice of him. It was a done thing in the mind, and spirit, and resolution of Abraham, and God accepts it as if fully performed and accomplished. [4.] The actings of faith make it grow perfect, as the truth of faith makes it act. [5.] Such an acting faith will make others, as well as Abraham, friends of God. Thus Christ says to his disciples, I have called you friends, John 15:15. All transactions between God and the truly believing soul are easy, pleasant, and delightful. There is one will and one heart, and there is a mutual complacency. God rejoiceth over those who truly believe, to do them good; and they delight themselves in him.

_ _ (2.) The second example of faith's justifying itself and us with and by works is Rahab: Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? James 2:25. The former instance was of one renowned for his faith all his life long, This is of one noted for sin, whose faith was meaner and of a much lower degree; so that the strongest faith will not do, nor the meanest be allowed to go without works. Some say that the word here rendered harlot was the proper name of Rahab. Others tell us that it signifies no more than a hostess, or one who keeps a public house, with whom therefore the spies lodged. But it is very probable that her character was infamous; and such an instance is mentioned to show that faith will save the worst, when evidenced by proper works; and it will not save the best without such works as God requires. This Rahab believed the report she had heard of God's powerful presence with Israel; but that which proved her faith sincere was, that, to the hazard of her life, she received the messengers, and sent them out another way. Observe here, [1.] The wonderful power of faith in transforming and changing sinners. [2.] The regard which an operative faith meets with from God, to obtain his mercy and favour. [3.] Where great sins are pardoned, there must prefer the honour of God and the good of his people before the preservation of her own country. Her former acquaintance must be discarded, her former course of life entirely abandoned, and she must give signal proof and evidence of this before she can be in a justified state; and even after she is justified, yet her former character must be remembered; not so much to her dishonour as to glorify the rich grace and mercy of God. Though justified, she is called Rahab the harlot.

_ _ 7. And now, upon the whole matter, the apostle draws this conclusion, As the body without the spirit is dead, so faith without works is dead also, James 2:26. These words are read differently; some reading them, As the body without the breath is dead, so is faith without works: and then they show that works are the companions of faith, as breathing is of life. Others read them, As the body without the soul is dead, so faith without works is dead also: and then they show that as the body has no action, nor beauty, but becomes a loathsome carcass, when the soul is gone, so a bare profession without works is useless, yea, loathsome and offensive. Let us then take head of running into extremes in this case. For, (1.) The best works, without faith, are dead; they want their root and principle. It is by faith that any thing we do is really good, as done with an eye to God, in obedience to him, and so as to aim principally at his acceptance. (2.) The most plausible profession of faith, without works, is dead: as the root is dead when it produces nothing green, nothing of fruit. Faith is the root, good works are the fruits, and we must see to it that we have both. We must not think that either, without the other, will justify and save us. This is the grace of God wherein we stand, and we should stand to it.

John Wesley's Explanatory Notes

James 2:14

From James 1:22, the apostle has been enforcing Christian practice. He now applies to those who neglect this, under the pretence of faith. St. Paul had taught that "a man is justified by faith without the works of the law." This some began already to wrest to their own destruction. Wherefore St. James, purposely repeating (James 2:21, James 2:23, James 2:25) the same phrases, testimonies, and examples, which St. Paul had used, Romans 4:3, Hebrews 11:17, Hebrews 11:31, refutes not the doctrine of St. Paul, but the error of those who abused it. There is, therefore, no contradiction between the apostles: they both delivered the truth of God, but in a different manner, as having to do with different kinds of men. On another occasion St. James himself pleaded the cause of faith, Acts 15:13-21; and St. Paul himself strenuously pleads for works, particularly in his latter epistles. This verse is a summary of what follows. What profiteth it? is enlarged on, James 2:15-17; though a man say, James 2:18-19 can that faith save him? James 2:20.

It is not, though he have faith; but, though he say he have faith. Here, therefore, true, living faith is meant: but in other parts of the argument the apostle speaks of a dead, imaginary faith. He does not, therefore, teach that true faith can, but that it cannot, subsist without works: nor does he oppose faith to works; but that empty name of faith, to real faith working by love. Can that faith "which is without works" save him? No more than it can profit his neighbour.

Geneva Bible Translation Notes

James 2:14

(8) What [doth it] profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

(8) The fifth place which follows very well with the former treatise, concerning a true and living faith. The proposition of the place is this: Faith which does not bring forth works is not that faith by means of which we are justified, but an false image of that faith, or else this: they who do not show the effects of faith are not justified by faith.

Cross-Reference Topical ResearchStrong's Concordance
What:

James 2:16 And one of you say unto them, Depart in peace, be [ye] warmed and filled; notwithstanding ye give them not those things which are needful to the body; what [doth it] profit?
Jeremiah 7:8 Behold, ye trust in lying words, that cannot profit.
Romans 2:25 For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
1 Corinthians 13:3 And though I bestow all my goods to feed [the poor], and though I give my body to be burned, and have not charity, it profiteth me nothing.
1 Timothy 4:8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
Hebrews 13:9 Be not carried about with divers and strange doctrines. For [it is] a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

though:

James 2:18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.
James 2:26 For as the body without the spirit is dead, so faith without works is dead also.
James 1:22-25 But be ye doers of the word, and not hearers only, deceiving your own selves. ... But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
Matthew 5:20 For I say unto you, That except your righteousness shall exceed [the righteousness] of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
Matthew 7:21-23 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. ... And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
Matthew 7:26-27 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: ... And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
Luke 6:49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.
Acts 8:13 Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done.
Acts 8:21 Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God.
Acts 15:9 And put no difference between us and them, purifying their hearts by faith.
1 Corinthians 13:2 And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.
1 Corinthians 16:22 If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
Galatians 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.
Galatians 5:13 For, brethren, ye have been called unto liberty; only [use] not liberty for an occasion to the flesh, but by love serve one another.
1 Thessalonians 1:3 Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
1 Timothy 1:5 Now the end of the commandment is charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:
Titus 1:16 They profess that they know God; but in works they deny [him], being abominable, and disobedient, and unto every good work reprobate.
Titus 3:8 [This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
Hebrews 11:7-8 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. ... By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
Hebrews 11:17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten [son],
2 Peter 1:5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge;
1 John 5:4-5 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith. ... Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

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1 Corinthians 15:2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.
Ephesians 2:8-10 For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: ... For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
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Jr 7:8. Mt 5:20; 7:21, 26. Lk 6:49. Ac 8:13, 21; 15:9. Ro 2:25. 1Co 13:2, 3; 15:2; 16:22. Ga 5:6, 13. Ep 2:8. 1Th 1:3. 1Ti 1:5; 4:8. Tit 1:16; 3:8. He 11:7, 17; 13:9. Jm 1:22; 2:16, 18, 26. 2P 1:5. 1Jn 5:4.

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