# Faith before miracles—and miracles before faith

Commentary on Orthodoxy by G. K. Chesterton.

On [CH09.P014](https://glosses.org/orthodoxy/pg16769-r1/CH09.P014/#char=123,176): "the miracle could only come to him who believed in it"

This resembles a real Gospel pattern without being a universal Gospel rule. At Nazareth, Mark places Jesus's restricted mighty works beside the inhabitants' unbelief, although he still heals a few sick people (Mark 6:1–6). In the healing of the afflicted boy, Jesus connects possibility with belief, but the father's response combines belief with acknowledged unbelief (Mark 9:22–27). These narratives provide context for Chesterton's suggestion that spiritual receptivity might be relevant; they do not make perfect assurance an entrance requirement. [King James Version, Mark 6 and 9](https://www.gutenberg.org/ebooks/10).

John supplies an especially useful qualification. Thomas refuses his companions' report until he can inspect Jesus's wounds; Jesus subsequently appears and invites that inspection, after which Thomas confesses belief (John 20:24–29). The chapter then says its recorded signs are intended to produce belief in readers (20:30–31). Here evidence can precede belief. Chesterton carefully presents the faith requirement as a possible objection—‘It may be so’—rather than explicitly attributing an exceptionless law to Jesus. Reading his conditional beside these passages prevents its conversion into such a law. These are contextual parallels, not identifiable quotations or certain allusions. The inspected text is Project Gutenberg's King James Version, updated 2024; the translation was first published in 1611. [John 20:24–31](https://www.gutenberg.org/ebooks/10).

## Sources

- [The King James Version of the Bible](https://www.gutenberg.org/ebooks/10), Mark 6:1–6; Mark 9:22–27; John 20:24–31; Project Gutenberg ebook 10, text updated October 29, 2024

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