Emanon Justification p.I

Note: Scripture I use is from the Douay-Rheims Bible (DRB) Translation or the RSV CE.

Opposing arguments are gray in color. Mine are not.

Three additional words to look for in these verses would be ‘law’, ‘works’, and ‘deeds’ though I have not highlighted them.  They both would refer to the types of actions or works that Roman Catholic theology requires be added to one’s faith in order to achieve ultimate justification or salvation. I think the verses below show that this cannot be the case. 

I disagree with this summary of the Catholic theology of Salvation. Before I get to the scripture presented by the opposing argument, I prefer to nip this in the bud, although I will offer commentary on all points, I have to start with the first fallacious claim. "Faith alone" is not what saves. The Bible tells us we are saved by all sorts of things.

Quick Points:

  • Are we saved by Faith? Yes.
  • Are We Saved by Faith Alone? No.
  • The Catholic Church does not, nor has it EVER taught that we are saved by works of the law (The Decalogue/Ten Commandments)
  • The only deeds we as Catholics are required to do are explicitly commanded by Christ.
  • All Meritorious works are just as faith, only possible by Christ's sacrifice on the Cross, which delivers to the "elect", unearned grace.
  • The unearned grace referenced above, is purchased for us by Christ on the cross.
  • The unearned grace, and merited increases in grace and contribute to our salvation, and would not exist without Christ's sacrifice.
So Catholics believe in being saved by Faith. It should be a simple concept. This fact of Catholic theology really makes posting scripture about being saved by faith moot. We agree we are saved by faith. It's the faith alone part we have a problem with. But somewhere in the 16th Century, John Calvin decided that the Church had fell into apostasy, along with other people that weren't Christ (Luther, Zwingli etc) , who founded Churches. Martin Luther wanted to remove James from the Bible. it should be obvious why.

The absolutely ONLY TIME the Holy Bible says "faith alone" is in James 2:24. Protestants have been trying to explain this simple fact away since the 16th Century.

James 2:24
You see that a man is justified by works and not by faith alone.

So what could possibly be the protestant argument? An attempt at confusing what Paul specifically says about "works of the Law".

Works of the law refers specifically to obeying the Ten Commandments, or Decalogue, which is to say that through following the Ten commandments, you will not be saved.
  • Is faith Without Works Dead? Yes. As are works without faith.

The Catholic Church teaches that we are saved by:

  • God (2 Timothy 1:8-9)
2 Timothy 1:8
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but labour with the gospel, according to the power of God.

2 Timothy 1:9
Who hath delivered us and called us by his holy calling, not according to our own works, but according to his own purpose and grace, which was given us in Christ Jesus before the times of the world:
  • Jesus (Matthew 1:21, 1 Timothy 1:15)
Matthew 1:21
And she shall bring forth a son: and thou shalt call his name Jesus. For he shall save his people from their sins.

1 Timothy 1:15
A faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am the chief.
  • The Holy Spirit (John 3:5, Titus 3:5, 2 Thessalonians 2:13)
John 3:5
Jesus answered: Amen, amen, I say to thee, unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.

Titus 3:5
Not by the works of justice which we have done, but according to his mercy, he saved us, by the laver of regeneration and renovation of the Holy Ghost.

2 Thessalonians 2:13
But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God chose you from the beginning to be saved, through sanctification by the Spirit and belief in the truth.
  • Grace (Ephesians 2:8)
Ephesians 2:8
For by grace you have been saved through faith; and this is not your own doing, it is the gift of God--
  • Hope (Romans 8:24)
Romans 8:24
For we are saved by hope. But hope that is seen is not hope. For what a man seeth, why doth he hope for?
  • Blood of Christ (Romans 5:9)
Romans 5:9
Christ died for us. Much more therefore, being now justified by his blood, shall we be saved from wrath through him.
  • Jesus’ Name (Acts 4:12)
Acts 4:12
Neither is there salvation in any other. For there is no other name under heaven given to men, whereby we must be saved.
  • Jesus’ Life (Romans 5:10)
Romans 5:10
For if, when we were enemies, we were reconciled to God by the death of his Son: much more, being reconciled, shall we be saved by his life.
  • The Gospel (Romans 1:16, 1 Corinthians 1:18, 15:1-2; 2 Thessalonians 2:13)
Romans 1:16
For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

1 Corinthians 1:18
For the word of the cross, to them indeed that perish, is foolishness: but to them that are saved, that is, to us, it is the power of God.

1 Corinthians 15:1
Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand.

1 Corinthians 15:2
By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.

2 Thessalonians 2:13
But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
  • The Implanted Word (James 1:21)
James 1:21
Wherefore, casting away all uncleanness and abundance of naughtiness, with meekness receive the ingrafted word, which is able to save your souls.
  • Faith (Acts 16:31, Romans 1:16, 10:9-10, 1 Peter 1:9)
Acts 16:31
But they said: believe in the Lord Jesus: and thou shalt be saved, and thy house.

Romans 1:16 
For I am not ashamed of the gospel. For it is the power of God unto salvation to every one that believeth: to the Jew first and to the Greek.

Romans 10:9
For if thou confess with thy mouth the Lord Jesus and believe in thy heart that God hath raised him up from the dead, thou shalt be saved.

Romans 10:10
For, with the heart, we believe unto justice: but, with the mouth, confession is made unto salvation.

1 Peter 1:9
Receiving the end of your faith, even the salvation of your souls.
  • Obedience (Matthew 7:21, Hebrews 5:9, 1 Peter 1:21)
Matthew 7:21
Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my Father who is in heaven, he shall enter into the kingdom of heaven.

Hebrews 5:9
And being consummated, he became, to all that obey him, the cause of eternal salvation:

1 Peter 1:21
Who through him are faithful in God who raised him up from the dead and hath given him glory, that your faith and hope might be in God.
  • Works (Philippians 2:12, James 2:24)
Philippians 2:12
Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling;

James 2:24
You see that a man is justified by works and not by faith alone.
  • Confession of Faith (Romans 10:9-10)
Romans 10:9
because, if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.

Romans 10:10
For man believes with his heart and so is justified, and he confesses with his lips and so is saved.
  • Repentance (2 Corinthians 7:10)
2 Corinthians 7:10
For godly grief produces a repentance that leads to salvation and brings no regret, but worldly grief produces death.
  • Baptism (Mark 16:16, 1 Peter 3:21, Acts 2:38, 22:16)
Mark 16:16
He who believes and is baptized will be saved; but he who does not believe will be condemned.

1 Peter 3:21
Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ,

Acts 2:38
And Peter said to them, "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit.

Acts 22:16
And now why do you wait? Rise and be baptized, and wash away your sins, calling on his name.'
  • Doctrine (1 Timothy 4:16)
1 Timothy 4:16
Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers.
  • Evangelism (Romans 10:14, 11:14; 1 Corinthians 1:21, 7:16, 9:22; James 5:20)
Romans 10:14
But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?

Romans 11:14
in order to make my fellow Jews jealous, and thus save some of them.

1 Corinthians 1:21
For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe.

1 Corinthians 7:16 
Wife, how do you know whether you will save your husband? Husband, how do you know whether you will save your wife?

1 Corinthians 9:22
To the weak I became weak, that I might win the weak. I have become all things to all men, that I might by all means save some.

James 5:20
let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins.


At this point, it hardly seems to make sense to offer (even some of the same) verses to try to justify "Faith Alone" as the only route of Salvation. It has been clearly demonstrated that not only are we saved by faith, but we are also saved by:

  • God (2 Timothy 1:8-9)
  • Jesus (Matthew 1:21, 1 Timothy 1:15)
  • The Holy Spirit (John 3:5, Titus 3:5, 2 Thessalonians 2:13)
  • Grace (Ephesians 2:8)
  • Hope (Romans 8:24)
  • Blood of Christ (Romans 5:9)
  • Jesus’ Name (Acts 4:12)
  • Jesus’ Life (Romans 5:10)
  • The Gospel (Romans 1:16, 1 Corinthians 1:18, 15:1-2; 2 Thessalonians 2:13)
  • The Implanted Word (James 1:21)
  • Faith (Acts 16:31, Romans 1:16, 10:9-10, 1 Peter 1:9)
  • Obedience (Matthew 7:21, Hebrews 5:9, 1 Peter 1:21)
  • Works (Philippians 2:12, James 2:24)
  • Confession of Faith (Romans 10:9-10)
  • Repentance (2 Corinthians 7:10)
  • Baptism (Mark 16:16, 1 Peter 3:21, Acts 2:38, 22:16)
  • Doctrine (1 Timothy 4:16)
  • Evangelism (Romans 10:14, 11:14; 1 Corinthians 1:21, 7:16, 9:22; James 5:20)
"Faith Alone" Scriptures:

The following scriptures and commentary have been offered by Emanon to support "Faith Alone" salvation.

  • My Commentary will appear in BLUE here.
  • "Opposing" arguments are still in gray.

Rom 1:16-17

16           I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who

believes: first for the Jew, then for the Gentile.

For it is the power of God unto salvation to every one; that is, it brings powerful helps to all, both Gentiles and Jews, in order to their salvation. --- To the Jew first, inasmuch as the gospel is to be first preached to the Jews. (Witham)

The promises of salvation were first made to the Jews. Jesus Christ preached to the Jews only, and forbad his disciples, during his life-time, to preach to any other nation. And after his resurrection, when they had full powers to preach every where, they did not turn to the Gentiles, till the Jews had refused to hear them. A miracle was necessary to determine St. Peter to communicate the gospel to the uncircumcised; and St. Paul, in every place, first addressed himself to the Jew, and then to the Gentile. The apostle here sweetly endeavours, in an indirect manner, to silence the presumption of the Romans, who seemed to raise themselves above the Jews, and believed they had merited the grace of vocation to the faith. (Calmet)

17           For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first

to last, just as it is written: "The righteous will live by faith."

For the justice of God.  He does not here mean that justice, by which God is just in himself, but that justice, or sanctification, which he communicates to men, and by which they are justified and sanctified. --- From faith to faith.  That is, by faith, and an increase  in faith, inasmuch as, by increasing in faith, we advance in virtues; as it is written, (Habacuc ii. 4.) the just man liveth by faith; including the love of God, hope, and other virtues. (Witham)

Rom 3:20

20           Therefore no one will be declared righteous in his sight by observing the law; rather, through the

 law we become conscious of sin.

Rom 3:21  But now the righteousness of God has been manifested apart from law, although the law and the prophets bear witness to it,

(Not sure why this committed from the opposing argument, it further expresses exactly which works Paul is talking about.)

Rom 3:22

22           This righteousness from God comes through faith in Jesus Christ to all who believe. There is no



Rom 3:28

28           For we maintain that a man is justified by faith apart from observing the law.

Note: In Romans 3:20 is speaking specifically about "observing the law". What is the law? The Decalogue, which is to say the Ten Commandments.

True, we are not righteous by works of the law, but through graces afforded us by Christ through his Crucifixion. This is what enables all meritorious works.

To the end of this chapter, the apostle shews that the Jews cannot be truly justified, and sanctified by the works of the  written law of Moses only; that a knowledge of sin, or of what is sinful, came by the law, but if they did not comply with the precepts of the law, this knowledge made them more guilty. 

Now, at the coming of Christ, the justice of God, that is, the justice by which he made others just, and justified them, cannot be had without faith in Christ, and by the grace of our Redeemer Jesus Christ, who God hath proposed to all, both Gentiles and Jews, as a sacrifice of[3] propitiation for the sins of all mankind, by faith in his blood; that is, by believing in him, who shed his blood and died for us on the cross. 

It is he alone, (ver. 26.) that is the just one, and the justifier of all.  And as to this, there is no distinction.  The Gentiles are justified, sanctified, or saved, but by the faith and grace of Christ Jesus. 

St. Paul does not pretend that the virtue of faith alone will justify and save a man; nothing can be more opposite to the doctrine of the gospel, and of the apostles in many places, as hath been observed, and wil be shewn hereafter.  He tells us in this chapter (ver. 20. and 28.) that man is justified without the works of the written law: and he teaches us, that no works of the law of Moses, nor any works that a  man does by the law of nature, are sufficient to justify a man, and save him of themselves, that is, unless they be joined with faith, and the grace of God. 

And when he seems to say, that men are justified or saved by faith, or by believing, as he says of Abraham in the next chapter, (ver. 3. and 5.) he never says (as some both ancient and later heretics have pretended) that faith alone is sufficient.  And besides by faith, he understands the Christian faith and doctrine of Christ, as opposite to the law of Moses, to circumcision, and the ceremonies of that law, as it evidently appears by the design of the apostle, both in this epistle and in that to the Galatians.  He teaches us in this epistle (chap. ii. 6.) that God will judge every man according to his works: (chap. ii. 13.) that "not the hearers of the law," but the doers, shall be justified. 

See also chap. vi.  He tells the Galatians (chap. v. ver. 6.) that faith, by which they must be saved, must be a faith working by charity.  He also tells the Corinthians (1 Corinthians vii. 19.) that circumcision is nothing, nor uncircumcision, but the keeping of the commandments of God.  That though a man should have a faith, that so he could remove mountains, it would avail him nothing without charity.  How often does he tell us that they who commit such and such sins, shall not inherit or possess the kingdom of God?  Does not St. James tell us, that faith without good works is dead?  See chap. ii.  Of this more hereafter. (Witham)

Rom 3:29-31

29           Is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,

30           since there is only one God, who will justify the circumcised by faith and the uncircumcised

through that same faith.

The apostle here tells us that all men are the creatures of God Almighty, and destined to eternal happiness.  Neither was it necessary to be incorporated with the Jews by circumcision, to be made partakers of the justice of God. Again, clearly talking about the law of the Prophets, and related "works".

31           Do we, then, nullify the law by this faith? Not at all! Rather, we uphold the law.

God who justifieth circumcision, and also the uncircumcised by faith; that is, by the faith and religion of the new law, or by a faith working by charity, and joined with good words proceeding from faith.  See the Council of Trent, Session 6. cap. viii. "When the apostle says, that a man is justified by faith, and gratis, according to the perpetual consent of the Catholic Church, we are said to be justified by faith, because faith is the beginning and foundation of man's salvation, and the root of his justification, without which we cannot please God, nor be made his sons; and we are said to be justified gratis, because nothing of those things which go before justification, whether faith or works, are meritorious of the grace of justification." (Witham)

Paul Also draws a parallel between Circumcision, and Baptism.

Col 2:11  In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ;
Col 2:12  and you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.

Rom 4:2-5

2              If, in fact, Abraham was justified by works, he had something to boast about-- but not before God.

3              What does the Scripture say? "Abraham believed God, and it was credited to him as


4              Now when a man works, his wages are not credited to him as a gift, but as an obligation.

5              However, to the man who does not work but trusts God who justifies the wicked, his faith is

credited as righteousness.

If Abraham were justified by works, or by his own works, he might have glory, and be commended by men, who judge only according to outward appearances; but not with God: that is, he could not be truly justified, so as to deserve a reward in heaven, without faith and the grace of God. (Witham) ---

Not with God.  Whatever glory or applause such works might procure from men, they would be of no value in the sight of God. (Challoner)

And again he adduced the statement, that "Abraham has glory, but not before God; (Archelaus)

This verse does not say works are worthless, it says they are worthless without Faith. Compare this verse with:

James 2:21 
Was not Abraham our father justified by works, when he offered his son Isaac upon the altar?

Was not Abraham....justified by works?  We may observe, that St. James here brings the very same examples of Abraham and Rahab, which it is likely he knew some had miscontrued in St. Paul, as if the great apostle of the Gentiles had taught that faith alone was sufficient to salvation.  But St. Paul neither excludes good works done by faith, when he commends faith, excluding only the works of the law of Moses, as insufficient to a true justification. 

See Romans iii. 27. 

And St. James by requiring good works does not exclude faith, but only teacheth that faith alone is not enough.  This is what he clearly expresseth here in the 22nd and in the 24th verse.  Man, says he, is justified, and not by faith only.  And (ver. 22.) seest thou that faith did co-operate with Abraham's works, and by works faith was made perfect.  In fine, we must take notice, that when St. James here brings example of Abraham offering his son Isaac, to shew that he was justified by works, his meaning is not that Abraham then began first to be justified, but that he then received an increase of his justice.  He was justified at least from his first being called, and began then to believe and to do good works.  It is true his faith was made perfect, and his justice increased, when he was willing to sacrifice his son. (Witham)

Rom 4:9-11

9              Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying

that Abraham's faith was credited to him as righteousness.

This blessedness, by which a man's sins are forgiven, and his soul truly justified, was promised, and is given to the uncircumcised Gentiles, as well as to the circumcised Jews, by the faith and grace of Christ; as Abraham was justified, when he was in the state of uncircumcision. (Witham)

10           Under what circumstances was it credited? Was it after he was circumcised, or before? It was not

after, but before!

In effect, Abraham received circumcision a year only before the birth of Isaac; whereas he had received the promises and justification more than 25 years before, when the Almighty caused him to depart from Mesopotamia. (Calmet) --- Therefore he was justified by faith and grace, which is common both to the circumcised and uncircumcised. (Menochius)

11           And he received the sign of circumcision, a seal of the righteousness that he had by faith while he

was still uncircumcised. So then, he is the father of all who believe but have not been circumcised,

in order that righteousness might be credited to them.

And he received, after he was justified, circumcision, as a seal of the justice of faith, which he had before when he believed.  Circumcision, therefore, in Abraham, was as a seal and testimony of the justice which he had already by faith: though circumcision was chiefly given to Abraham and his posterity, as a sign or seal of that alliance which God made with Abraham, and his seed, to shew he had made choice of them for his elect people. (Witham)

Rom 4:13

13           It was not through law that Abraham and his offspring received the promise that he would be heir

of the world, but through the righteousness that comes by faith.

Of the world.  By the world, some understand the land of Chanaan, which is sometimes meant by the whole earth, particularly in the times of David and Solomon, when they ruled over the neighbouring nations.  But others think that the apostle alludes to the passage of Genesis, where the Almighty promises that in his (Abraham's) seed, all the nations of the earth should be blessed; which promise extends much beyond the narrow limits of Chanaan.  In fine, it may be understood in a spiritual sense, of his dignity of father of all the faithful; which makes him, in a manner, master of the whole world, since his spiritual children, spread through the whole world, have the universe for their inheritance. (Calmet) --- Postula a me, et dabo tibi Gentes hæreditatem tuam et possessionem tuam terminos terræ. (Psalm ii. 8.) (Haydock) --- It was by Christ that Abraham was to be heir of the world, in as much as the spiritual kingdom of Christ should be spread over all the world.  And this of one who was of the seed of David, being heir of the world, was not by the law, or by virtue of the law, which was not given to Moses till 400 years after. (Witham)

Rom 4:16

16           Therefore, the promise comes by faith, so that it may be by grace and may be guaranteed to all

Abraham's offspring-- not only to those who are of the law but also to those who are of the faith

of Abraham. He is the father of us all.

There are two kinds of children of Abraham, to whom alone these promises are made; the one is according to the flesh, the other according to the spirit.  The former of these had no part in the promises made to him and his seed than the Gentiles, unless they imitated the fidelity and obedience of their father. (Calmet) --- It is in this sense of spiritual father, that the [Catholic] priest at the altar, speaking in the name of the faithful, calls Abraham our patriarch. (Estius)

Rom 4:22-25

22           This is why "it was credited to him as righteousness."

23           The words "it was credited to him" were written not for him alone,

24           but also for us, to whom God will credit righteousness-- for us who believe in him who raised

Jesus our Lord from the dead.

25           He was delivered over to death for our sins and was raised to life for our justification.

The eternal Father delivered his Son to death, to expiate our offences; he raised him from the dead for our justification.  His death is our redemption; his resurrection is the principal object of our faith.  Our faith in the resurrection, is imputed unto justice, as was the faith of Abraham in the promises of God.  The apostle here seems to refer out faith and justification only to the resurrection, not to the exclusion of other mysteries of religion, which are all, and every one of them, the objects of our faith.  But the resurrection is, as it were, the zeal and consummation of the rest; it eminently includes in itself all the others. (Calmet)

Rom 5:1

1              Therefore, since we have been justified through faith, we have peace with God through our Lord

Jesus Christ,

It is a distinction of dispensations, not of gods. He enjoins those who are justified by faith in Christ and not by the law to have peace with God.

The apostle proceeds in this chapter to shew how great a benefit it is to be truly justified by the coming of Christ. --- Let us have [1] peace with God.  That is, says St. John Chrysostom, by laying aside all contentions.  Or let us have peace with God by sinning no more.  And this peace we may have under the greatest tribulations, which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God, &c. (Witham)

Rom 10:3-4

3              Since they did not know the righteousness that comes from God and sought to establish their own,

they did not submit to God's righteousness.

The justice of God.  That is, the justice which God giveth us through Christ; as, on the other hand, the Jews' own justice is that which the pretended to by their own strength, or by the observance of the law, without faith in Christ. (Challoner) --- Seeking to establish their own.  That is, for justice, or to be justified by their works, or the works of their written law. (Witham)

4              Christ is the end of the law so that there may be righteousness for everyone who believes.

For so he, who was after the law, Moses, foretold that it was necessary to hear in order that we might, according to the apostle, receive Christ, the fulness of the law.

Rom 10:9

9              That if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised

him from the dead, you will be saved.

Thou shalt be saved.  To confess the Lord Jesus, and to call upon the name of the Lord, (ver. 13.) is not barely the professing of a belief in the person of Christ: but moreover implies a belief of his whole doctrine, and an obedience to his law; without which the calling of him Lord will save no man. (St. Matthew vii. 21.) (Challoner) --- This passage must be understood like many others of this apostle, of a faith accompanied by a good-will ready to perform what faith says must be practised; as it is required in this very place, that what we believe in the heart, we should confess with our mouth. (Estius)

Rom 10:13

13           for, "Everyone who calls on the name of the Lord will be saved." (see my opening argument)

 10:14 omitted for some reason.Romans 10:14 
But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?
Or how shall they believe, &c.  He shews the necessity of preachers, and that all true preachers must be sent, and have their mission from God. --- Who hath believed our report? [1]  Literally, our hearing?  Some expound it thus: who hath believed the things we have heard from God, and which we have preached?  The common interpretation is, who hath believed what he hath heard from us? (Witham)

Rom 11:6

6              And if by grace, then it is no longer by works; if it were, grace would no longer be grace.

Indeed. We cannot merit the graces required for Salvation, which are given freely by Christ on the Cross.

It is not now by works: otherwise grace is no more grace.  The election of God, and the first grace at least, are always without any merits on our part; but if we speak of works done in a state of grace, and by the assistance of God's grace, we co-operate with the graces given, and by thus co-operating, we deserve and merit a reward in heaven. (Witham) --- If salvation were to come by works, done by nature, without faith and grace, salvation would not be a grace or favour, but a debt; but such dead works are indeed of no value in the sight of God towards salvation.  It is not the same with regard to works done with and by God's grace; for to such works as these he has promised eternal salvation. (Challoner)

Rom 11:20

20           Granted. But they were broken off because of unbelief, and you stand by faith. Do not be

arrogant, but be afraid.

I hear that some are puffed up and are arrogant, although it is written, "Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee."[11]

See also:

1 Corinthians 10:12 
Therefore let any one who thinks that he stands take heed lest he fall.

Gal 2:16

16           know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too,

have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing

the law, because by observing the law no one will be justified.

Again, Paul is speaking about salvation in relation to the Ten Commandments, or Decalogue. This does nothing to diminish the needs for obedience in Christ, or Works enabled by Christ's grace flowing from his sacrifice on the Cross.

Knowing that a man is not justified by the works of the law.  St. Paul, to the end of the chapter, seems to continue his discourse to St. Peter, but chiefly to the Jewish Galatians, to shew that both the Gentiles, whom the Jews called and looked upon as sinners, and also the Jews, when converted, could only hope to be justified and saved by the faith of Christ, and not by the works of the law. --- But if while we seek to be justified in Christ, by faith in him, and by his grace, we ourselves also are found sinners, as the false doctors teach you, and not to be justified but by the ceremonies and works of the law of Moses, this blasphemous consequence must follow, that Christ is the minister and author of sin, by making us believe that by faith in him, and complying with his doctrine, we may be justified and saved.  For thus we must be considered transgressors, unless we renew and build again what Christ and we have destroyed. --- For by the law I am dead to the law.  That is, says St. Jerome, by the evangelical law of Christ I am dead to the ancient law and its ceremonies.  Others expound it, that by the law and its types and figures, and by the predictions contained in the law, I know the Mosaical law hath now ceased, in which sense he might say, by the law I am dead to the law. --- If justice.  That is, if justification and salvation be to be had, or could have been had by the works of the law; therefore Christ died in vain, and it was not necessary that he should become our Redeemer. (Witham)

Gal 2:20-21

20           I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the

body, I live by faith in the Son of God, who loved me and gave himself for me.

21           I do not set aside the grace of God, for if righteousness could be gained through the law, Christ

died for nothing!"

But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that "a man is not justified by the works of the law, but by faith: "[106]

But when they see to be at hand, as far as their effort is concerned, the consummation of the world which is crucified to them, then Jesus will be no longer with them, but in them, and they will say, "It is no longer I that live but Christ that lives in me,"

Gal 3:3-6

3              Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by

human effort?

and, "Seeing ye began in the Spirit, are ye now made perfect in the flesh? "

Peccatun enim, cure sit "corruptio," non potest babere societatem cure incorruptione," quae est justitia. "Adeo stulti," inquit, "estis? cure spiritu coeperitis, nunc came consummamini."

4              Have you suffered so much for nothing-- if it really was for nothing?

5              Does God give you his Spirit and work miracles among you because you observe the law, or

because you believe what you heard?

If yet in vain: i.e. I have still good hopes, that what you have already suffered by persecutions and self-denials, since your conversion, will not be in vain; as they would be, if you sought to be justified by the works and ceremonies of the law of Moses, and not by the faith and law of Christ, by which only you can be truly sanctified. (Witham) --- St. Jerome, St. Augustine, and others, suppose that the power of working miracles still remained in the Galatians, notwithstanding what had passed; but St. John Chrysostom and several others, explain it of a power they had formerly possessed. (Calmet)

6              Consider Abraham: "He believed God, and it was credited to him as righteousness."

 As it is written: Abraham believed God, and it was reputed to him unto justice.  See Romans iv. 3.  They only who imitate the faith of Abraham shall be blessed with him, and are his spiritual children, whether Jews or Gentiles, whom God promised to bless by the seed of Abraham; i.e. by Christ, who descended from Abraham. (Witham)

The apostle thus argues with the Galatians; Abraham, who was never under the law, still received the grace of justification in reward of his faith, even before he had received circumcision.  Now, if a person can be justified without the law, the law can be no ways necessary to salvation. (Calmet)


Gal 3:7

7              Understand, then, that those who believe are children of Abraham.

For if" faith" is the source whence we are reckoned to Abraham as his "sons" (as the apostle teaches, saying to the Galatians, "You know, consequently, that (they) who are of faith, these are sons of Abraham

Gal 3:11

11           Clearly no one is justified before God by the law, because, "The righteous will live by faith."

 Omitted:Galatians 3:8 
And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed." Galatians 3:9 
So then, those who are men of faith are blessed with Abraham who had faith. Galatians 3:10 
For all who rely on works of the law are under a curse; for it is written, "Cursed be every one who does not abide by all things written in the book of the law, and do them."

Are under a curse....cursed is every man, &c.  The sense of these is to be found Deuteronomy xxvii. 26. in the Septuagint.  Some expound them thus: curses are pronounced against every one who keeps not all the precepts of the law, but there is not any one; i.e. scarce any one, who keepeth them all; therefore all under the law are under some curse.  But as it cannot be said that no one kept all the precepts, especially the moral precepts of the law, mentioned in that place of Deuteronomy; (for Zacharias and Elizabeth were both just in the sight of God, Luke i., and doubtless many others lived so as not to incur those curses, but were just and were saved, though not by virtue of the works of the law only, nor without faith in God, and in their Redeemer, who was to come) therefore  others understand that all such persons fall under these curses, who think to comply with all these precepts by their own strength, or who confide in the works of the law only, without faith in Christ, the Messias, and without which they cannot be saved.  This agrees with what follows, that the just man liveth by faith. (Habacuc ii. 4.)  See Romans i. 17. --- Now the law is not of faith, i.e. the works done merely  in compliance with the law, are not works of faith that can save a man: but he that doth those things of the law, shall live in them; i.e. says St. Jerome, shall have a long temporal life promised in the law; or, as others say, shall have life everlasting, if they are done with faith.

Christ hath redeemed us from these curses; but to do this, hath made himself a curse for our sake, by taking upon himself the similitude of a sinner, and by dying upon the cross, as if he had been guilty of the greatest sins, having only charged himself with our sins, inasmuch as it is written: (Deuteronomy xxi. 23.) cursed is every one who hangeth on a tree; which is to be understood, in case he deserve it for his own sins. --- That the blessing of Abraham (or promised to Abraham) might be fulfilled; i.e. Christ redeemed us, that these blessings might be fulfilled on all nations, and that all might receive the promise of the Spirit, or the promised spirit of grace believing in Christ, who is now come. (Witham)

Gal 3:21-24

21           Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given

that could impart life, then righteousness would certainly have come by the law.

22           But the Scripture declares that the whole world is a prisoner of sin, so that what was promised,

being given through faith in Jesus Christ, might be given to those who believe.

Hath concluded all under sin; i.e. hath declared all to be under sin, from which they could not be delivered but by faith in Jesus Christ, the promised seed. (Challoner) --- The law was not given to all; but all its precepts and prohibitions were binding under sin, and all violators of the law were guilty of sin.

23           Before this faith came, we were held prisoners by the law, locked up until faith should be


sal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our schoolmaster to bring us to Christ, that we might be justified by faith; but after that faith is come, we are no longer under a schoolmaster."

24           So the law was put in charge to lead us to Christ that we might be justified by faith.

As for the law, it was put or given because of transgressions, to put a stop, by the punishments prescribed, to idolatry and other crimes, which the Jews had learnt from other nations, particularly in Egypt.  The law was a pedagogue, or schoolmaster, to direct and correct and bring men to Christ, our chief Master, our great Mediator, who being now come, we are no longer under our former pedagogue.  Christ hath by his grace made all, who believe in him and follow his doctrine, his sons and his adopted children, whether they were before Jews or Gentiles; now they are all one, united in the same faith, and in the same spirit of charity.  All the faithful are to be accounted of the seed of Abraham, and his spiritual children by the accomplishment of the promise. (Witham) --- Pedagogue; i.e. schoolmaster, conductor, or instructor. (Challoner)

Gal 5:4

4              You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.

If you think that justice cannot be obtained but under the law, you make a renunciation of the justice of Christ: his mediation becomes of no avail to you. (Calmet)

Gal 5:6

6              For in Christ Jesus neither circumcision nor uncircumcision has any value. The only thing that

counts is faith expressing itself through love.

  We in spirit hope for true justice by faith in Christ; yet not by faith only, but by faith working by charity. (Witham) --- Here note with St. Augustine, that faith is not to be idle, but working or doing good works in charity: wherefore not faith alone. (De opere et fide. chap. xiv.) (Works)


Eph 1:12-13

12           in order that we, who were the first to hope in Christ, might be for the praise of his glory.

13           And you also were included in Christ when you heard the word of truth, the gospel of your

salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit,

In whom you....were sealed, &c.  Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation.  It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you --- the grace with which you are filled --- which shews itself outwardly by miraculous effects, &c. (Calmet) --- Some refer these words, in whom you were sealed, to the sacrament of baptism; others to confirmation: both, with the sacrament of holy orders, confer a character, or mark, of which St. Paul seems to speak whenever he speaks of God sealing us.

Eph 2:8-9

8              For it is by grace you have been saved, through faith-- and this not from yourselves, it is the gift

 of God--

Faith is the beginning, foundation, and the root of justification, and the first of all other virtues, without which it is impossible to please God. (Bristow)

Note Also that Grace precedes both Faith and Meritorious Works.

9              not by works, so that no one can boast.

Not of works, as of our own growth, or from ourselves: but as from the grace of God. (Challoner)

Again a simple illustration that Grace affords us faith, and meritorious works.

Remember: "and this is not from yourselves, it is the gift of God," (which is to say unearned grace), "not by works, so that no one can boast" In other words. UNEARNED.

John 1:7

7              He came as a witness to testify concerning that light, so that through him all men might believe.

That all men might believe through him; i.e. by John the Baptist's preaching, who was God's instrument to  induce them to believe in Jesus the Christ, or the Messias, their only Redeemer. (Witham)


John 1:12

12           Yet to all who received him, to those who believed in his name, he gave the right to become

children of God--

He gave to them  power to be made the adoptive sons of God, and heirs of the kingdom of heaven.  They are made the children of God by believing and by a new spiritual birth in the sacrament of baptism, not of blood; (literally, no of bloods) not by the will, and desires of the flesh, not by the will of men, nor by human generation, as children are first born of their natural parents, but of God, by faith and divine grace. (Witham)

John 3:15

15           that everyone who believes in him may have eternal life.

Omitted: 3:13-14

John 3:13 

No one has ascended into heaven but he who descended from heaven, the Son of man.

John 3:14 

And as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up,

And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:15. That whosoever believes in him should not perish, but have eternal life.

CHRYS. Having made mention of the gift of baptism, He proceeds to the source of it, i.e. the cross: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up.

BEDE; He introduces the teacher of the Mosaic law, to the spiritual sense of that law; by a passage from the Old Testament history, which was intended to be a figure of His Passion, and of man's salvation.

John 3:16

16           "For God so loved the world that he gave his one and only Son, that whoever believes in him shall

not perish but have eternal life.

Give his only begotten Son --- God sent not his Son into the world.  He was then his Son,  his only begotten Son, before he sent him into the world.  He was not, therefore,  his Son, only by the incarnation, but was his Son from the beginning, as he was also his word from all eternity.  This was the constant doctrine of the Church, and of the Fathers, against the heresy of the Arians, that God was always Father,[1] and the Son always the eternal Son of the eternal Father.  See note on chap. i. ver. 14. (Witham) --- The world may be saved.  Why, says St. Augustine, is Christ called the Saviour of the world, unless from the obligation he took upon himself at his birth?  He has come like a good physician, effectually to save mankind.  The man, therefore, destroys himself, who refuses to follow the prescriptions of his physician. (St. Augustine)

John 3:18

18           Whoever believes in him is not condemned, but whoever does not believe stands condemned

already because he has not believed in the name of God's one and only Son.

Is not judged.  He that believeth, viz. by a faith working through charity, is not judged; that is, is not condemned; but the obstinate unbeliever is judged; that is, condemned already, by retrenching himself from the society of Christ and his Church. (Challoner)

John 3:36

36           Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for

God's wrath remains on him."

The divinity of the Son is in this chapter proved as clearly as in 1 John v. 7. "There are three who give testimony in heaven; the Father, the Word, and the Holy Ghost; and these three are one."  Which verse is entirely omitted by Luther in his version; for which omission he is severly reproved by keckerman.  But while Catholics and Protestants deduce from this and many other places in Scripture, the divinity of Jesus Christ, as an indubitable and irrefragable consequence, how may learned Arians, Socinians, and Unitarians read the saem texts, and deduce quite contrary consequences? 

How clearly does this preove that the Bible only cannot prove the exclusive rule of faith.  With reason does the Cambridge divinity professor, Dr. Herbert Marsh, ask in his late publication on this subject, p. 18, "Are all Protestants alike in their religion?  Have we not got Protestants of the Church of England, Protestants of the Church of Scotland, Protestants who hold the profession of Augsburgh?  Have we not both Arminian and Calvinistic Protestants?  Are not the Moravians, the Methodists, the Baptists, the Quakers, and even the Jumpers, the Dunkers, the Swedenborgians, all Protestants? 

Since, then Protestantism assumes so many different forms, men speak quite indefinitely, if they speak of it without explaining the particular kind wich they mean.  When I hear of a Swedish or a Danish Protestant, I know that it means a person whose religion is the Bible only, as expounded by the Synod of Dort.  In like manner a Protestant of the Church of England, is a person whose religion is the Bible only; but the Bible as expounded by its Liturgy and Articles.  How, therefore, can we know, if we give the Bible only, what sort of Protestantism well be deduced from it?" --- In the same publication, Dr. Herbert Marsh, p. 21, adds, "Protestants of every description, however various adn even opposite in their opinions, claim severally for themselves the honour of deducing from the Bible irrefragable and indubitable consequences. 

The doctrine of conditional salvation is an indubitable consequence to the Arminian.  The doctrine of absolute decree, an indubitable consequence to the Calvinist.  The doctrines of the trinity, the atonement and the sacraments, which the Church of England considers as indubitable consequences of the Bible, would not be so, if the Unitarians and Quakers were right in the consequences which they draw from the Bible.  But the consequences which they deduce appear indubitable to them."  This the professor properly styles protestantism in the abstract, or generalized, and nearly allied to apostacy from Christianity: a system, p. 16, "by which many a pilgrim has lost his way between the portal of the temple and the altar --- disdaining the gate belonging only to the priests, adn approaching at once the portals of the the temple, they have ventured without a clue, to explore the inmost recesses; and have been bewildered in their way, till at length they have wandered to the devious passage, where Christianity itself becomes lost from the view."  See his Inquiry into the consequences of neglecting to give the Prayer-Book with the Bible.


John 5:24

24           "I tell you the truth, whoever hears my word and believes him who sent me has eternal life and

 will not be condemned; he has crossed over from death to life.

Hath everlasting life.  That is, a title to an eternal inheritance of glory, by believing in the Father, and in the Son, and also in the Holy Ghost, as we are taught to believe at our baptism. (Witham)

John 6:28-29

28           Then they asked him, "What must we do to do the works God requires?"

29           Jesus answered, "The work of God is this: to believe in the one he has sent."

ALCUIN. They understood that the meat, which remains to eternal life, was the work of God: and therefore they ask Him what to do to work the work of God, i.e. obtain the meat: Then said they to Him, What shall we do that we might work the works of God?

BEDE. i.e. By keeping what commandments shall we be able to fulfill the law of God?

CHRYS. But they said this, not that they might learn, and do them, but to obtain from Him another exhibition of His bounty.

THEOPHYL. Christ, though He saw it would not avail, yet for the good of others afterwards, answered their question; and showed them, or rather the whole world, what was the work of God: Jesus answered and said to them, This is the work of God, that you believe in Him whom He has sent.

AUG. He does not say, That you believe Him, but, that you believe in Him. For the devils believed Him, and did not believe in Him; and we believe Paul, but do not believe in Paul. To believe in Him is believing to love, believing to honor Him, believing to go to Him, and be made members incorporate of His Body. The faith, which God requires of us, is that which works by love. Faith indeed is distinguished from works by the Apostle, who says, That man is justified by faith without the deeds of the law. But the works indeed which appear good, without faith in Christ, are not really so, not being referred to that end, which makes them good. For Christ is the end of the law for righteousness to every one that believes. And therefore our Lord would not separate faith from works, but said that faith itself was the doing the work of God; He said not, This is your work, but, This is the work of God, that you believe in Him: in order that he that glories might glory in the Lord.

AUG. To eat then that meat which endures to everlasting life, is to believe in Him. Why do you make ready your tooth and your belly? Only believe, and you have eaten already. As He called on them to believe, they still asked for miracles whereby to believe; They said therefore to Him, What sign show you then, that we may see and believe You? What do you work?

CHRYS. Nothing can be more unreasonable than their asking for another miracle, as if none had been given already. And they do not even leave the choice of the miracle to our Lord; but would oblige Him to give them just that sign, which was given to their fathers: Our fathers did eat manna in the desert.

ALCUIN. And to exalt the miracle of the manna they quote the Psalm, As it is written, He gave them bread from heaven to eat.

CHRYS. Whereas many miracles were performed in Egypt, at the Red Sea, and in the desert, they remembered this one the best of any. Such is the force of appetite. They do not mention this miracle as the work either of God, or of Moses, in order to avoid raising Him on the one hand to an equality with God, or lowering Him on the other by a comparison with Moses; but they take a middle ground, only saying, Our fathers did eat manna in the desert.

AUG. Or thus; Our Lord sets Himself above Moses, who did not dare to say that He gave the meat which perishes not. The multitude therefore remembering what Moses had done, and wishing for some greater miracle, say, as it were, you promise the meat which perishes not, and does not works equal to those Moses did. He gave us not barley loaves, but manna from heaven.

CHRYS. Our Lord might have replied, that He had done miracles greater than Moses: but it was not the time for such a declaration. One thing He desired, viz. to bring them to taste the spiritual meat: then Jesus said to them, Verily, verily, I say to you, Moses gave you not that bread from heaven; but My Father gives you the true bread from heaven. Did not the manna come from heaven? True, but in what sense did it? The same in which the birds are called, the birds of heaven; and just as it is said in the Psalm, The Lord thundered out of heaven. He calls it the true bread, not because the miracle of the manna was false, but because it was the figure, not the reality. He does not say too, Moses gave it you not, but I: but He puts God for Moses, Himself for the manna.

AUG. As if He said, That manna was the type of this food, of which I just now spoke; and which all my. miracles refer to. You like my miracles, you despise what is signified by them. This bread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God is He which comes down from hearer, and gives life to the world.

BEDE. Not to the physical world, but to men, its inhabitants.

THEOPHYL. He calls Himself the true bread, because the only-begotten Son of God, made man, was principally signified by the manna. For manna means literally, what is this? The Israelites were astonished at first on finding it, and asked one another what it was. And the Son of God, made man, is in an especial sense this mysterious manna, which we ask about, saying, What is this? How can the Son of God be the Son of man? How can one person consist of two natures?

ALCUIN. Who by the humanity, which was assumed, came down from heaven, and by the divinity, which assumed it, gives life to the world.

THEOPHYL. But this bread, being essentially life, (for He is the Son of the living Father,) in quickening all things, does but what is natural to Him to do. For as natural bread supports our weak flesh, so Christ, by the operations of the Spirit, gives life to the soul; and even incorruption to the body, (for at the resurrection the body will be made incorruptible.) Wherefore He says, that He gives life to the world.

CHRYS. Not only to the Jews, but to the whole world. The multitude, however, still attached a low meaning to His words: Then said they to Him, Lord, evermore give us this bread. They say, Give us this bread, not, Ask Your Father to give it us: whereas He had said that His Father gave this bread.

AUG. As the woman of Samaria, when our Lord told her, Whosoever drinks of this water shall never thirst, thought He meant natural water, and said, Sir, give me this water, that she might never be in want of it again: in the same way these say, Give us this bread, which refreshes, supports, and fails not.


John 6:35

35           Then Jesus declared, "I am the bread of life. He who comes to me will never go hungry, and he

who believes in me will never be thirsty.

CHRYS. Our Lord now proceeds to set forth mysteries; and first speaks of His Divinity: And Jesus said to them, I am the bread of life. He does not say this of His body, for He speaks of that at the end; The bread that I will give you is My flesh. Here He is speaking of His Divinity. The flesh is bread, by virtue of the Word; this bread is heavenly bread, on account of the Spirit which dwells in it.

THEOPHYL. He does not say, I am the bread of nourishment, but of life, for, whereas all things brought death, Christ has quickened us by Himself. But the life here, is not our common life, but that which is not cut short by death: He that comes to Me shall never hunger; and, He that believes in Me shall never thirst.

AUG. He that comes to Me, i.e. that believes in Me, shall never hunger, has the same meaning as shall never thirst; both signifying that eternal society, where there is no want.


John 6:40

40           For my Father's will is that everyone who looks to the Son and believes in him shall have eternal

life, and I will raise him up at the last day."

 Now the Lord Himself has most clearly revealed the equality of salvation, when He said: "For this is the will of my Father, that every one that seeth the Son, and believeth on Him, should have everlasting life; and I will raise him up in the last day."

John 6:47

47           I tell you the truth, he who believes has everlasting life.

 Thus Jesus Christ concludes the first part of his discourse: "Amen, amen, he that believeth in me, hath everlasting life;" which shews that faith is a necessary predisposition to the heavenly bread.

John 7:38

38           Whoever believes in me, as the Scripture has said, streams of living water will flow from within


And also to those who are made lawful believers, the baptism of their own blood is wanting without mischief, because, being baptized in the name of Christ, they have been redeemed with the most precious blood of the Lord; since both of these rivers of the baptism of the Lord proceed out of one and the same fountain, that every one who thirsts may come and drink, as says the Scripture, "From his belly flowed rivers of living water; "

Out of his belly shall flow rivers of living water.  By this living water, are signified the gifts of the Holy Ghost, which were promised to the faithful. (Witham)

John 8:24

24           I told you that you would die in your sins; if you do not believe that I am [the one I claim to be],

you will indeed die in your sins."

ORIGEN. But some one will object: If this was spoken to men who persisted in unbelief, how is it He says, You shall seek Me? For to seek Jesus is to seek truth and wisdom. You will answer that it was said of His persecutors, that they sought to take Him. There are different ways of seeking Jesus. All do not seek Him for their health and profit: and only they who seek Him aright, find peace. And they are said to seek Him aright, who seek the Word which was in the beginning with God, in order that He may lead them to the Father.


John 11:25-26

25           Jesus said to her, "I am the resurrection and the life. He who believes in me will live, even though

he dies;

  I am the resurrection, and the life.  That is, the author of both. (Witham) --- I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. (St. Augustine)

26           and whoever lives and believes in me will never die. Do you believe this?"

If Christ was only man, how is it that He Himself says, "And every one that believeth in me shall not die for evermore? "


John 12:46

46           I have come into the world as a light, so that no one who believes in me should stay in darkness.

CHRYS. Because the love of human praise prevented the chief rulers from believing, Jesus cried and said, He that believes in Me, believes not on Me, but on Him that sent Me: as if to say, Why are you afraid to believe in Me? Your faith through Me passes to God.

AUG. He signifies to them that He is more than He appears to be, (for to men He appeared but a man; His Godhead was hid.) Such as the Father is, such am I in nature and in dignity; He that believes in Me, believes not in Me, i.e. on that which He sees, but in Him that sent Me, i.e. on the Father. [He that believes in the Father must believe in Him as the Father, i.e. must believe that He has a Son; and reversibly, he who believes in the Son thereby believes in the Father.] And again, if anyone thinks that God has sons by grace, but not a Son equal and coeternal with Himself, neither does he believe in the Father, who sent the Son; because what he believes in is not the Father who sent Him.

And to show that He is not the Son, in the sense of one out of many, a son by grace, but the Only Son equal to the Father, He adds And He that sees Me, sees Him that sent Me; so little difference is there between Me and Him that sent Me, that He that sees Me, sees Him. Our Lord sent His Apostles, yet none of them dared to say, He that believes in Me. We believe an Apostle, but we do not believe in an Apostle. Whereas the Only Begotten says, He that believes in Me, does not believe in Me, but on Him that sent Me. Wherein He does not withdraw the believer's faith from Himself, but gives him a higher object than the form of a servant, for that faith.


John 14:29

29           I have told you now before it happens, so that when it does happen you will believe.

CHRYS. After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

AUG. Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: you have heard how I said to you, I go away, and come again to you. In that He was man, He went; in that He was God, He stayed.

John 19:35

35           The man who saw it has given testimony, and his testimony is true. He knows that he tells the

truth, and he testifies so that you also may believe.

CHRYS. The Jews who strained at a gnat and swallowed a camel after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain upon the cross on the Sabbath.

BEDE. Parasceue, i. e. preparation: the sixth day was so called because the children of Israel prepared twice the number of loaves on that day. For that Sabbath day was an high day, i. e. on account of the feast of the passover.  Besought Pilate that their legs might be broken.

AUG. Not in order to take away the legs, but to cause death, that they might be taken down from the cross, and the feast day not be defiled by the sight of such horrid torments.


John 20:31

31           But these are written that you may believe that Jesus is the Christ, the Son of God, and that by

believing you may have life in his name.

The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verities, saying: "But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name,"

1 Cor 1:21

21           For since in the wisdom of God the world through its wisdom did not know him, God was pleased

through the foolishness of what was preached to save those who believe.

For seeing that in the wisdom of God, &c.  That is, by the works of the divine wisdom, by the visible creatures of this world, and the effects of his providence, the world had not wisdom, or was not wise enough, to know and worship God, as they might, and ought to have done: it pleased God to shew his power by the foolishness of preaching, by sending illiterate men to preach a God crucified, which to human wisdom seems a folly, and to save men by this belief. (Witham) --- The gospel, which I announce to you, though it appears folly to the vain philosopher, is the wisdom of God; and whilst it exhibits the picture of a crucified God, and teaches us the mortification of our senses, promises a happiness in the next life, not to be found in this. (Vat. Grot. Tir. Just. [Vatable?; Grotius?; Tirinus?; St. Justin Martyr?])


I Jn 5:1

1              Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father

loves his child as well.

That Jesus is the Christ, the promised Messias, the Redeemer of the world, is born of God, is made his adoptive son by his grace in baptism. (Witham) --- Is born of God; that is, is justified, and become a child of God by baptism; which is also to be understood, provided the belief of this fundamental article of the Christian faith is accompanied with all the other conditions, which, by the word of God and his appointment, are also required for justification; such as a general belief of all that God has revealed and promised; hope, love, repentance, and a sincere disposition to keep God's holy law and commandments. (Challoner) --- Loveth him [1] that begot; i.e. the eternal Father. --- Loveth him also who was born of him; i.e. loveth him who is his only begotten and eternal Son. (Witham)

I Jn 5:4-5

4              for everyone born of God overcomes the world. This is the victory that has overcome the world,

even our faith.

5              Who is it that overcomes the world? Only he who believes that Jesus is the Son of God.

This is the victory which overcometh the world, our faith.  That is, a lively faith, working by charity, makes a man victorious over the greatest temptations, and over all the adversaries of his salvation. (Witham) --- Our faith; Not a bare speculative or dead faith, but a faith working by charity. (Galatians v. 6.) (Challoner)


I Jn 5:10-12

10           Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not

believe God has made him out to be a liar, because he has not believed the testimony God has

given about his Son.

He that believeth not the Son, maketh him (God) a liar, by refusing to believe the testimonies given by the three divine Persons, that Jesus was the Messias and the true Son of God, by whom eternal life is obtained and promised to all that comply with his doctrine.  In him we have also this lively confidence, that we shall obtain whatever we ask, according to his will, when we ask what is for our good with perseverance and in the manner we ought.  And this we know and have experience of, by having obtained the petitions that we have made. (Witham)

11           And this is the testimony: God has given us eternal life, and this life is in his Son.

Accordingly, those also who fell asleep received the seal of the Son of God. For," he continued, "before a man bears the name of the Son of God

12           He who has the Son has life; he who does not have the Son of God does not have life.

I Jn 5:13

13           I write these things to you who believe in the name of the Son of God so that you may know that

you have eternal life.

[Those who] believe not the testimony of God in which He testifies to us of His Son. "He that hath not the Son, hath not life."


1 Tim 1:16

16           But for that very reason I was shown mercy so that in me, the worst of sinners, Christ Jesus might

display his unlimited patience as an example for those who would believe on him and receive

eternal life.

   " That repentance, O sinner, like myself (nay, rather, less than myself, for pre-eminence in sins I acknowledge to be mine[23]  

2 Tim 1:9

9              who has saved us and called us to a holy life-- not because of anything we have done but because

of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of


Onesiphorus.  This person, also an inhabitant of Asia, seems to have supplied St. Paul with necessaries, as well at Rome during his confinement, as at Ephesus.  Timothy being with St. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. (Denis the Carthusian)


2 Tim 3:15

15           and how from infancy you have known the holy Scriptures, which are able to make you wise for

salvation through faith in Christ Jesus.

Clement of Alexandria Exhortation to the Heathen

 "Thou, O Timothy," he says, "from a child hast known the holy letters, which are able to make thee wise unto salvation, through faith that is in Christ Jesus."[113]

Titus 3:5

5              he saved us, not because of righteous things we had done, but because of his mercy. He saved us

through the washing of rebirth and renewal by the Holy Spirit,

Not by the works, &c.  St. Paul in this verse alludes to the sacrament of baptism.  This text is brought by divines to prove that baptism, like every other sacrament, produces its effect by its own power, (or, as it is termed in the schools, ex opere operato) independently of any disposition on the part of the receiver.  We are saved, says the apostle, not by the works of justice, or any good works we have performed, but our salvation must be attributed solely to the mercy of our Saviour, God, manifested to us by the washing itself of regeneration and renovation of the Holy Ghost. --- by the laver of regeneration, &c.[2]  That is, baptism, by which we are born anew the adoptive children of God, by the grace of the Holy Ghost, whom he hath poured, &c. (Witham)


James 2:23

23           And the scripture was fulfilled that says, "Abraham believed God, and it was credited to him as

righteousness," and he was called God's friend.

For Christ is one, in whom every nation that believes, and every tongue that confesses, is gathered unto God. And those that were of a stony heart have become the children of Abraham, the friend of God; (see also 1 Clement)


Heb 10:38-39

38           But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him."

But my [8] just man, he that liveth according to the doctrine I have taught, liveth by faith, which is the groundwork and foundation of a good life. --- But if he withdraw himself, and fall from this faith of Christ, he shall not please my soul.  It is a Hebrew way of speaking, and as it were in the person of God. (Witham) --- Luther and Calvin teach that faith alone is sufficient for justification, and they define this faith to be an assured confidence that their sins are forgiven them wholly by Christ's passion.  No text, however, in Scripture teaches that a man is justified by faith only.  In Romans, (ii.) Luther makes St. Paul say that a man is justified by faith only, without the works of the law: the authorized Protestant version has omitted the word only, foisted into the German translations.  Solifidians [Those who pretend justification by faith alone] vainly cite this text, as its obvious meaning is, that neither the works of the written law, done by the Jew, nor the works of the law of nature, done by the Gentiles, before either of them believe in Christ, can without faith in Christ justify any one.  Saving faith is a faith working through charity in Jesus Christ, a faith which includes hope, love, repentance, and the use of the sacraments.  Hence St. James (Chap. ii.) declares, that a man may have faith but not works, but that faith without works will not save him.   St. Paul teaches the same, 1 Corinthians xiii. 2. "If I should have all faith, so as to move mountains, and have not charity, I am nothing;" where we should observe the word all faith.

39           But we are not of those who shrink back and are destroyed, but of those who believe and are


But we are not the children of withdrawing;[9] i.e. we are not such as withdraw ourselves in this manner from the true faith to perdition, but remain constant in the faith and law of Christ. (Witham)

Heb 11:1-13

1              Now faith is being sure of what we hope for and certain of what we do not see.

2              This is what the ancients were commended for.

All this chapter is a commendation and recommendation of faith, which is the substance [1] of things hoped for, giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass. --- It is also a sure conviction [2] of things that appear not.  For when God has revealed things, and we believe them upon the divine and infallible authority of the revealer, we have a greater certainty of them than any demonstration can afford us.  By this virtue of faith, they of old, our forefathers, obtained [3] a testimony from God that their actions were pleasing to him. (Witham) --- Faith is the basis, the foundation supporting hope; for unless there be faith, there cannot possibly be any hope. (Menochius)

3              By faith we understand that the universe was formed at God's command, so that what is seen was

not made out of what was visible.

The faith so highly commended here is not that special faith of sectarists, by means of which persons of various and contradictory tenets pretend to assure themselves that their sins in particular are pardoned for Christ's sake, but a firm and lively belief of all that God has revealed or promised.

4              By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a

righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he

is dead.

A sacrifice.[4]  Literally, a greater sacrifice than his brother Cain, offering to God the best and fattest cattle he had, by which he obtained a testimony (a mark of God's approbation) that he was just, and his piety pleasing to God.  St. Jerome, from a tradition among the Hebrews, thinks that this mark was, that fire descended from heaven upon Abel's sacrifice and not upon that of Cain. --- And by it, he being dead, yet speaketh.  By it, in construction, may be either referred to his faith or to his sacrifice.  Some expound it, that by reason of his faith, or of his sacrifice, his memory still lives after his death, and he is commended by all good men.  Others think that the apostle alludes to the words which God spoke to Cain, (Genesis iv. 10) "The voice of thy brother's blood crieth to me from the earth," and that in this manner he is said to have spoken after his death. (Witham) --- Men of all religions, whether true or false, have offered sacrifices, as being the supreme act of religion; and therefore we may conclude, that what is so general and universal, must have come from the instinct and light of our nature, and be a kind of first principle implanted in us by God himself.

5              By faith Enoch was taken from this life, so that he did not experience death; he could not be

found, because God had taken him away. For before he was taken, he was commended as one

who pleased God.

Henoch [Enoch] was translated, so as not to die nor see death.  In Ecclesiasticus (Chap. xliv.) he is said to be translated into paradise.  By these words, that he should not see death, it is the general exposition of the ancient interpreters, that he is not dead; but in what place, or in what manner God preserveth him, we know not.  See St. Augustine, lib. de pec. orig. [on Original Sin] chap. xxiii.; St. John Chrysostom; &c. (Witham)

6              And without faith it is impossible to please God, because anyone who comes to him must believe

that he exists and that he rewards those who earnestly seek him.

He proves the Henoch [Enoch] was translated by faith, or on account of faith, thus: Henoch was translated because he pleased God; now he could not please God but by faith; therefore by faith he was translated. (Menochius)

7              By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family.

By his faith he condemned the world and became heir of the righteousness that comes by faith.

Having received an answer....moved with fear;[5] i.e. with a religious fear: by the Greek, prepared the ark, by which he condemned the rest of the  incredulous world, who would not take warning nor believe. (Witham) --- Noe [Noah] warned impenitent sinners of impending judgments; but unbelievers and scoffers, they only laughed at Noe's credulity: thus worldlings, who laugh at the simplicity of the few, who work out their salvation with fear and trembling, will one day see their error, when the former shall perish in their infidelity, and the latter shall triumph in the midst of a falling world.

8              By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed

and went, even though he did not know where he was going.

By faith he that is called Abraham, &c.  He commends his faith, who believing God, left his own country, lived in Chanaan [Canaan] as in a strange country, waiting for the promise and for a city, whose builder and maker is God; i.e. for an habitation in the kingdom of heaven. (Witham)

9              By faith he made his home in the promised land like a stranger in a foreign country; he lived in

tents, as did Isaac and Jacob, who were heirs with him of the same promise.

see also: Tertullian An Answer to the Jews

10           For he was looking forward to the city with foundations, whose architect and builder is God.

 The Patriarchs, who lived to a great age, dwelt not in fixed dwellings, but in moveable tents, as pilgrims; whereas their descendants, the period of whose existence is greatly curtailed, pass their time in building and planning as if they were never to die.  This earth is a place of our exile, heaven is our true country: let us then live here as strangers and pilgrims, looking forward with anxious desires for our true country, the land of the living, in the bosom of our God.

11           By faith Abraham, even though he was past age-- and Sarah herself was barren-- was enabled to

become a father because he considered him faithful who had made the promise.

By faith also Sara, &c.  Though Sara [Sarah] seemed at first incredulous, yet she presently believed, and conceived Isaac when she was past the age of having children. (Witham)

12           And so from this one man, and he as good as dead, came descendants as numerous as the stars in

the sky and as countless as the sand on the seashore.

Hid as dead: dead in a manner in that respect, and incapable of having children by Sara [Sarah]. (Witham)

Et hoc emortuo: the ordinary Greek copies have, Greek: kai tauta nenek romenou; i.e. secundum hæc, or in this respect dead, being incapable of having children by Sara.

13           All these people were still living by faith when they died. They did not receive the things

promised; they only saw them and welcomed them from a distance. And they admitted that they

were aliens and strangers on earth.

All these died in the faith of God's promises; that is, of their posterity, being to be introduced into the promised land of Chanaan [Canaan], but chiefly into the happy country of heaven.  For had they only aspired and wished for the country of Chaldea, out of which Abraham came, they had time enough to have returned thither. (Witham) --- A metaphor taken from sailors, who, after a long and dangerous voyage, no sooner descry their native country, but they hail it with transports of joy: this in Virgil:        Italiam, Italiam, primus conclamat Achates.
Thus the Patriarchs, when beholding at a distance, and through faith, their heavenly country, hailed it with joyous and repeated accents, eagerly desiring to reach the envied port.

1 Pet 1:5

5              who through faith are shielded by God's power until the coming of the salvation that is ready to be

revealed in the last time.


1 Peter 1:4 
and to an inheritance which is imperishable, undefiled, and unfading, kept in heaven for you

Reserved in heaven for you.  Literally, in you; that is, it is also in you by reason of that lively faith and hope, which is in you, of enjoying Christ. (Witham)


Matt 9:2

2              Some men brought to him a paralytic, lying on a mat. When Jesus saw their faith, he said to the

paralytic, "Take heart, son; your sins are forgiven."

Thy sins are forgiven thee.  We do not find that the sick man asked this; but it was the much greater benefit, and which every one ought to prefer before the health of the body. (Witham) --- He says this, because he wished to declare the cause of the disease, and to remove it, before he removed the disease itself.  He might also desire to shew the paralytic, what he ought to have prayed for in the first place. (Menochius)

The sick man begs for corporal health, but Christ first restores to him the health of his soul, for two reasons: 1st. That be might insinuate to the beholders, that the principal intent of his coming into the world was to cure the evils of the soul, and to let them know that the spiritual cure ought most to be desired and petitioned for.  Corporal infirmities, as we learn in many places of the sacred text, are only the consequences of the sins of the patient.  In St. John (chap. iii.), Christ bids the man whom he had healed, to sin no more, lest something worse should befall him; and St. Paul says, that many of the Corinthians were afflicted with various diseases, and with death, on account of their unworthily receiving the body of the Lord.  A second reason why Christ forgave the sick man his sins, was, that he might take occasion from the murmurs of the Pharisees, to speak more plainly of his power and divinity, which he proved not only by restoring the man instantaneously to health, but by another miracle equally great and conclusive, which consisted in seeing the thoughts they had never expressed; for the
evangelist observes, that they murmured in their hearts.  He afterwards cures the sink man to shew, says he, that the Son of man has power to forgive sins. (Jansenius)
We may here observe likewise, that when Christ afterwards gave his apostles their mission, and empowered them to preach to the whole world, he communicates this same power to them, and seems to refer to the miracles which he had wrought, to prove that he himself had the power which he gave to them.  All power, says he, is given to me in heaven and on earth.  As the Father sent me, so I send you. ... Whose sins you shall forgive, they are forgiven. (Haydock)

Seeing their faith.  It does not follow from hence, as Calvin would have it, that faith alone will save us.  For St. John Chrysostom says, "Faith indeed is a great and salutary thing, and without it there is no gaining salvation."  But this will not of itself suffice without good works; for St. Paul admonishes us, who have made ourselves deserving a participation of the mysteries of Christ, thus, (Hebrews chap. iv.) "Let us hasten, therefore, to enter into that rest."  He tells us to hasten, that is, faith alone will not suffice, but we must also strive all our life by good works to render ourselves worthy to enter the kingdom of heaven: for if those Israelites, who murmured and would not bear the calamities of the desert, were not, on that account, permitted to enter the land of promise, how can we think ourselves worthy of the kingdom of heaven, (figured by the land of promise) if we will not in this world undergo the labours of good works.  (St. John Chrysostom)

From hence St. Ambrose concludes, that our Saviour is moved to grant our petitions through the invocation of saints, as he even forgave this man his sins through the faith of those that brought him.  Of how much greater efficacy then will not the prayers of the saints be?  Barardius.

Christ does not always require faith in the sick who desire to be cured, but seems to have dispensed with it on many occasions; for example, in the cases of those he cured possessed by the devil.  (St. John Chrysostom) --- Son, &c.  O the wonderful humility of the God-man!  Jesus looks with complacence on this miserable wretch, whom the Jewish priests disdain to look upon, and in the midst of all his miseries calls him his son.  (St. Thomas Aquinas)

They had read what Isaias had said: I am, I am he who destroyeth thy sins: ego sum, ego sum ipse, qui deleo iniquitates tuas, xliii. 25.: but they had not read, or, at least they had not understood what the same prophet says, liii. 6.  The Lord hath heaped upon him the iniquity of us all: posuit Dominus in eo iniquitatem omnium nostrum.  Nor had they remembered the testimony of the Baptist: behold the Lamb of God, behold him who taketh away the sins of the world.  (John i. 29.)  (Maldonatus)


Matt 9:22

22           Jesus turned and saw her. "Take heart, daughter," he said, "your faith has healed you." And the

woman was healed from that moment.

Greek: Epistrapseis kai idon, turning about and seeing, as if he were ignorant, and wished to see who it was that had touched him, as the other evangelists relate.  In St. Mark (v. 29,) we see she was cured on touching the garment; and Jesus only confirms the cure by what he says in verse 34. --- But Jesus turning about.  Our divine Saviour, fearing lest he might alarm the woman by his words, says immediately to her, Take courage; and at the same time calls her his daughter, because her faith had rendered her such.  (St. John Chrysostom)


Matt 9:29

29           Then he touched their eyes and said, "According to your faith will it be done to you";


Jerome: The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. "And as Jesus passed thence," that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David."

Chrys., Hom., xxxii: Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their hearing only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David because that seemed to be a name of honour.

Remig.: Rightly they call Him Son of David, because the Virgin Mary was of the line of David.

Mark 5:34

34           He said to her, "Daughter, your faith has healed you. Go in peace and be freed from your


Theophylact: After the miracle of the demoniac, the Lord works another miracle, namely, in raising up the daughter of the ruler of the synagogue; the Evangelist, before narrating this miracle, says, "And when Jesus was passed over again by ship unto the other side, much people gathered unto Him."

Augustine, de Con. Evan., 2, 28: But we must understand, that what is added of the daughter of the ruler of the synagogue, took place when Jesus had again crossed the sea in a ship, though how long after does not appear; for if there were not an interval, there could be no time for the taking place of that which Matthew relates, concerning the feast at his own house; after which event, nothing follows immediately, except this concerning the daughter of the chief of the synagogue. For he has so put it together, that the transition itself shews that the narrative follows the order of time.  It goes on, "There cometh one of the rulers of the synagogue, &c."


Mark 10:52

52           "Go," said Jesus, "your faith has healed you." Immediately he received his sight and followed

Jesus along the road.

Augustine, de Con. Evan., ii, 65: It is for this reason that Mark wished to relate his case alone, because his receiving his sight had gained for the miracle a fame, illustrious in proportion to the extent of the knowledge of his affliction. But although Luke relates a miracle done entirely in the same way, nevertheless we must understand that a similar miracle was wrought on another blind man, and a similar method of the same miracle.


Mark 11:22

22           "Have faith in God," Jesus answered.


Omitted 11:20-21

Theophylact: Consider the Divine mercy, how it confers on us, if we approach Him in faith, the power of miracles, which He Himself possesses by nature, so that we should be able even to change mountains.

Luke 5:20

20           When Jesus saw their faith, he said, "Friend, your sins are forgiven."

Great is the Lord, who pardons men on account of the merits of others.  If you are diffident of the pardon of your grievous sins, have recourse to the Church.  She will pray for you; and the Almighty, at her intercession, will grant you that pardon he might have denied to your prayers. (St. Ambrose, lib. v. in Luc.)


Luke 8:12

12           Those along the path are the ones who hear, and then the devil comes and takes away the word

from their hearts, so that they may not believe and be saved.

THEOPHYL. That which David had foretold in the person of Christ, I will open my mouth in parables, the Lord here fulfills; as it is said, And when much people were gathered together, and were come to him out of every city, he spoke by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spokes mystically.


Luke 8:48

48           Then he said to her, "Daughter, your faith has healed you. Go in peace."

AUG. After relating the miracle of the Gadarenes, Luke goes on to relate that of the ruler of the synagogue's daughter; saying, And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.


Luke 18:42

42           Jesus said to him, "Receive your sight; your faith has healed you."

GREG. Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened.

THEOPHYL. And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain.

AUG. We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question n about the number, if we suppose that one of the Evangelists remembering only one was silent about the other Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke's Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other.