The Harmony of the Gospels

The Harmony of the Gospels

continued

Chapter VIII.-Of the Absence of Any Discrepancies in the Accounts Which the Evangelists Give of What Took Place in Pilate's Presence.

32. He next proceeds as follows: "And Jesus stood before the governor: and the governor asked Him, saying, Art thou the King of the Jews? Jesus saith unto him, Thou sayest. And when He was accused of the chief priests and elders, He answered nothing. Then saith Pilate unto Him, Hearest thou not how many things they witness against thee? And He answered him to never a word; insomuch that the governor marvelled greatly. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered Him. But when he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. But the governor answered and said unto them, Whether of the twain will ye that I release unto you? And they said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say, Let him be crucified. The governor said to them, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified.

When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them; and when he had scourged Jesus, he delivered Him to them to be crucified. These are the things which Matthew has reported to have been done to the Lord by Pilate. 33. Mark also presents an almost entire identity with the above, both in language and in subject. The words, however, in which Pilate replied to the people when they asked him to release one prisoner according to the custom of the feast, are reported by this evangelist as follows: "But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? On the other hand, Matthew gives them thus: "Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? There need be no difficulty in the circumstance that Matthew says nothing about the people having requested that one should be released unto them. But it may fairly be asked, what were the words which Pilate actually uttered, whether these reported by Matthew, or those recited by Mark. For there seems to be some difference between these two forms of expression, namely, "Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? and, "Will ye that I release unto you the King of the Jews? Nevertheless, as they were in the habit of calling their kings "anointed ones," and one might use the one term or the other, it is evident that what Pilate asked them was whether they would have the King of the Jews, that is, the Christ, released unto them.

And it matters nothing to the real identity in meaning that Mark, desiring simply to relate what concerned the Lord Himself, has not mentioned Barabbas here. For, in the report which he gives of their reply, he indicates with sufficient clearness who the person was whom they asked to have released unto them. His version is this: "But the chief priests moved the people, that he should rather release Barabbas unto them. Then he proceeds to add the sentence, "And Pilate answered and said again unto them, What will ye then that I should do unto him whom ye call the King of the Jews? This makes it plain enough now, that in speaking of the King of the Jews, Mark meant to express the very sense which Matthew intended to convey by using the term "Christ. For kings were not called "anointed ones" except among the Jews; and the form which Matthew gives to the words in question is this, "Pilate saith unto them, What shall I do then with Jesus which is called Christ? So Mark continues, "And they cried out again, Crucify him: which appears thus in Matthew, "They all say unto him, Let him be crucified. Again Mark goes on, "Then Pilate said unto them Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. Matthew has not recorded this passage;

but he has introduced the statement, "When Pilate saw that he could prevail nothing, but that rather a tumult was made," and has also informed us how he washed his hands before the people with the view of declaring himself innocent of the blood of that just person (a circumstance not reported by Mark and the others). And thus he has also shown us with all due plainness how the governor dealt with the people with the intention of securing His release. This has been briefly referred to by Mark, when he tells us that Pilate said, "Why, what evil hath he done? And thereupon Mark also concludes his account of what took place between Pilate and the Lord in these terms: "And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged Him, to be crucified. The above is Mark's recital of what occurred in presence of the governor.

34. Luke gives the following version of what took place in presence of Pilate: "And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, and saying that he himself is Christ a king. The previous two evangelists have not recorded these words, although they do mention the fact that these parties accused Him. Luke is thus the one who has specified the terms of the false accusations which were brought against Him. On the other hand, he does not state that Pilate said to Him, "Answerest thou nothing? behold, how many things they witness against thee. Instead of introducing these sentences, Luke goes on to relate other matters which are also reported by these two. Thus he continues: "And Pilate asked Him, saying, Art thou the King of the Jews? And He answered him and said, Thou sayest. Matthew and Mark have likewise inserted this fact, previous to the statement that Jesus was taken to task for not answering His accusers. The truth, however, is not at all affected by the order in which Luke has narrated these things; and as little is it affected by the mere circumstance that one writer passes over some incident without notice, which another expressly specifies. We have an instance in what follows; namely, "Then said Pilate to the chief priests and to the people, I find no fault in this man.

And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. But when Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that He belonged unto Herod's jurisdiction, he sent Him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad; for he was desirous to see Him of a long season, because he had heard many things of Him, and he hoped to see some miracle done by Him. Then he questioned with Him in many words; but He answered him nothing. And the chief priests and scribes stood and vehemently accused Him. And Herod with his men of war set Him at nought, and mocked Him, and arrayed Him in a gorgeous robe, and sent Him again to Pilate. And the same day Herod and Pilate were made friends together: for before they were at enmity between themselves. All these things are related by Luke alone, namely, the fact that the Lord was sent by Pilate to Herod, and the account of what took place on that occasion. At the same time, among the statements which he makes in this passage, there are some bearing a resemblance to matters which may be found reported by the other evangelists in connection with different portions of their narrations.

But the immediate object of these others, however, was to recount simply the various things which were done in Pilate's presence on to the time when the Lord was delivered over to be crucified. In accordance with his own plan, however, Luke makes the above digression with the view of telling what occurred with Herod; and after that he reverts to the history of what took place in the governor's presence. Thus he now continues as follows: "And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me as one that perverteth the people: and, behold, I having examined him before you, have found no fault in this man touching those things whereof ye accuse him. Here we notice that he has omitted to mention how Pilate asked the Lord what answer He had to make to His accusers. Thereafter he proceeds in these terms: "No, nor yet Herod: for I sent you to him: and, lo, nothing worthy of death is done unto him. I will therefore chastise him and release him. For of necessity he must release one unto them at the feast. And they cried out all at once, saying, Away with this man, and release unto us Barabbas; who for a certain sedition made in the city, and for murder, was cast into prison. Pilate, therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, crucify him.

And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they were instant with loud voices, requiring that He might be crucified; and the voices of them prevailed. The repeated effort which Pilate, in his desire to accomplish the release of Jesus, thus made to gain the people's consent, is satisfactorily attested by Matthew, although in a very few words, when he says, "But when Pilate saw that he could prevail nothing, but that rather a tumult was made. For he would not have made such a statement at all, had not Pilate exerted himself earnestly in that direction, although at the same time he has not told us how often he made such attempts to rescue Jesus from their fury. Accordingly, Luke concludes his report of what took place in the governor's presence in this fashion: "And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they desired; but he delivered Jesus to their will."

35. Let us next take the account of these same incidents-that is to say, those in which Pilate was engaged-as it is presented by John. He proceeds thus: "And they themselves went not into the judgment-hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. We must look into this passage in order to show that it contains nothing inconsistent with Luke's version, which states that certain charges were brought against Him, and also specifies their terms. For Luke's words are these: "And they began to accuse Him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a king. On the other hand, according to the paragraph which I have now cited from John, the Jews seem to have been unwilling to state any specific accusations, when Pilate asked them, "What accusation bring ye against this man? For their reply was, "If he were not a malefactor, we would not have delivered him up unto thee; the purport of which was, that he should accept their authority, cease to inquire what fault was alleged against Him, and believe Him guilty for the simple reason that He had been [reckoned] worthy of being delivered up by them to him.

This being the case, then, we ought to suppose that both these versions report words which were actually said, both the one before us at present, and the one given by Luke. For among the multitude of sayings and replies which passed between the parties, these writers have made their own selections as far as their judgment allowed them to go, and each of them has introduced into his narrative just what he considered sufficient. It is also true that John himself mentions certain charges which were alleged against Him, and which we shall find in their proper connections. Here, then, he proceeds thus: "Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews, therefore, said unto him, It is not lawful for us to put any man to death; that the saying of Jesus might be fulfilled, which He spake, signifying what death He should die. Then Pilate entered into the judgment-hall again, and called Jesus, and said unto Him, Art thou the King of the Jews? And Jesus answered, Sayest thou this thing of thyself, or did others tell it thee of me? This again may seem not to harmonize with what is recorded by the others,-namely, "Jesus answered, Thou sayest,"-unless it is made clear in what follows that the one thing was said as well as the other.

Hence he gives us to understand that the matters which he records next are [not to be regarded as] things never actually uttered by the Lord, but are rather to be considered things which have been passed over in silence by the other evangelists. Mark, therefore, what remains of his narrative. It proceeds thus: "Pilate answered, Am I a Jew? Thine own nation, and the chief priests, have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews; but now is my kingdom not from hence. Pilate therefore said unto Him, Art thou a king then? Jesus answered, Thou sayest that I am a king. Behold, here is the point at which he comes to that which the other evangelists have reported. And then he goes on, the Lord being still the speaker, to recite other matters which the rest have not recorded. His terms are these: "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find no fault in him. But ye have a custom, that I should release unto you one at the passover:

will ye, therefore, that I release unto you the King of the Jews? Then cried they all again, Not this man, but Barabbas. Now Barabbas was a robber. Then Pilate, therefore, took Jesus, and scourged Him. And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe; and they came to Him and said, Hail, King of the Jews! and they smote Him with their hands. Pilate went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw Him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. This may fit in with what Luke reports to have been stated in the accusation brought by the Jews,-namely, "We found this fellow perverting our nation,"-so that we might append here the reason given for it, "Because he made himself the Son of God. John then goes on in the following strain: "When Pilate, therefore, heard that saying, he was the more afraid, and went again into the judgment-hall, and saith unto Jesus, Whence art thou?

But Jesus gave him no answer. Then saith Pilate unto Him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. From thenceforth Pilate sought to release Him: but the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king, speaketh against Caesar. This may very well agree with what Luke records in connection with the said accusation brought by the Jews. For after the words, "We found this fellow perverting our nation," he has added the clause, "And forbidding to give tribute to Caesar, and saying that he himself is Christ a king. This will also offer a solution for the difficulty previously referred to, namely, the occasion which might seem to be given for supposing John to have indicated that no specific charge was laid by the Jews against the Lord, when they answered and said unto him, "If he were not a malefactor, we would not have delivered him up unto thee. John then continues in the following strain: "When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour;

and he saith unto the Jews, Behold your King? But they cried out, Away with him, crucify him. Pilate saith unto them, Shall I crucify your king? The chief priests answered, We have no king but Caesar. Then delivered he Him therefore unto them to be crucified. The above is John's version of what was done by Pilate.

Chapter IX.-Of the Mockery Which He Sustained at the Hands of Pilate's Cohort, and of the Harmony Subsisting Among the Three Evangelists Who Report that Scene, Namely, Matthew, Mark, and John.

1 36. We have now reached the point at which we may study the Lord's passion, strictly so called, as it is presented in the narrative of these four evangelists. Matthew commences his account as follows: "Then the soldiers of the governor took Jesus into the common hall, and gathered unto Him the whole band of soldiers. And they stripped Him, and put on Him a scarlet robe. And when they had platted a crown of thorns, they put it upon His head, and a reed in His right hand: and they bowed the knee before Him, and mocked Him, saying, Hail, King of the Jews! At the same stage in the narrative, Mark delivers himself thus: "And the soldiers led Him away into the hall called Praetorium; and they called together the whole band. And they clothed Him with purple, and platted a crown of thorns, and put it on His head, and began to salute Him, saying, Hail, King of the Jews! And they smote Him on the head with a reed, and did spit upon Him, and, bowing their knees, worshipped Him. Here, therefore, we perceive that while Matthew tells us how they "put on Him a scarlet robe," Mark speaks of purple, with which He was clothed. The explanation may be that the said scarlet robe was employed instead of the royal purple by these scoffers. There is also a certain red-coloured purple which resembles scarlet very closely.

2 And it may also be the case that Mark has noticed the purple which the robe contained, although it was properly scarlet. Luke has left this without mention. On the other hand, previous to stating how Pilate delivered Him up to be crucified, John has introduced the following passage: "Then Pilate therefore took Jesus, and scourged Him. And the soldiers platted a crown of thorns, and put it on His head, and they put on Him a purple robe, and said, Hail, King of the Jews! And they smote Him with their hands. This makes it evident that Matthew and Mark have reported this incident in the way of a recapitulation, and that it did not actually take place after Pilate had delivered Him up to be crucified. For John informs us distinctly enough that these things took place when He yet was with Pilate. Hence we conclude that the other evangelists have introduced the occurrence at that particular point, just because, having previously passed it by, they recollected it there. This is also borne out by what Matthew proceeds next to relate. He continues thus: "And they spit upon Him, and took the reed, and smote Him on the head. And after that they had mocked Him, they took the robe off from Him, and put His own raiment on Him, and led Him away to crucify Him.

3 Here we are given to understand that the taking the robe off Him and the clothing Him with His own raiment were done at the close, when He was being led away. This is given by Mark, as follows: "And when they had mocked Him. they took off the purple from Him, and put His own clothes on Him." 4 Chapter X.-Of the Method in Which We Can Reconcile the Statement Which is Made by Matthew, Mark, and Luke, to the Effect that Another Person Was Pressed into the Service of Carrying the Cross of Jesus, with that Given by John, Who Says that Jesus Bore It Himself. 37. Matthew, accordingly, goes on with his narrative in these terms: "And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear His cross." In like manner, Mark says: "And they led Him out to be crucified. And they compelled one Simon, a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear His cross." Luke's version is also to this effect: "And as they led Him away, they laid hold upon one Simon a Cyrenian, coming out of the country; and on him they laid the cross, that he might bear it after Jesus." On the other hand, John records the matter as follows: "And they took Jesus, and led Him away. And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha; where they crucified Him." From all this we understand that Jesus was carrying the cross Himself as He went forth into the place mentioned. But on the way the said Simon, who is named by the other three evangelists, was pressed into the service, and got the cross to carry for the rest of the course until the spot was reached. Thus we find that both circumstances really took place; namely, first the one noticed by John, and thereafter the one instanced by the other three.

Chapter XI.-Of the Consistency of Matthew's Version with that of Mark in the Account of the Potion Offered Him to Drink, Which is Introduced Before the Narrative of His Crucifixion.

38. Matthew then proceeds in these terms: "And they came unto a place called Golgotha; that is to say, a place of a skull." So far as the place is concerned, they are most unmistakeably at one. The same Matthew next adds, "and they gave Him wine to drink, mingled with gall; and when He had tasted thereof, He would not drink." This is given by Mark as follows: "And they gave Him to drink wine mingled with myrrh; and He received it not." Here we may understand Matthew to have conveyed the same sense as Mark, when he speaks of the wine being "mingled with gall." For the gall is mentioned with a view to express the bitterness of the potion. And wine mingled with myrrh is remarkable for its bitterness. The fact may also be that gall and myrrh together made the wine exceedingly bitter. Again, when Mark says that "He received it not," we understand the phrase to denote that He did not receive it so as actually to drink it. He did taste it, however, as Matthew certifies. Thus Mark's words, "He received it not," convey the same meaning as Matthew's version, "He would not drink." The former, however, has said nothing about His tasting the potion.

Chapter XII.-Of the Concord Preserved Among All the Four Evangelists on the Subject of the Parting of His Raiment.

39. Matthew goes on thus: "And after they crucified Him, they parted His garments, casting lots: and sitting down, they watched Him." Mark reports the same incident, as follows: "And crucifying Him, they parted His garments, casting lots upon them, what every man should take." In like manner Luke says: "And they parted His raiment, and cast lots. And the people stood beholding." The occurrence is thus recorded briefly by the first three. But John gives us a more detailed narrative of the method in which the act was gone about. His version runs thus: "Then the soldiers, when they had crucified Jesus, took His garments, and made four parts, to every soldier a part; and also His coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my garments, and for my vesture they did cast lots."

Chapter XIII.-Of the Hour of the Lord's Passion, and of the Question Concerning the Absence of Any Discrepancy Between Mark and John in the Article of the "Third" Hour and the "Sixth."

40. Matthew continues thus: "And they set up over His head His accusation written, `This is Jesus the King of the Jews.'" Mark, on the other hand, before making any such statement, inserts these words: "And it was the third hour, and they crucified Him." For he subjoins these terms immediately after he has told us about the parting of the garments. This, then, is a matter which we must consider with special care, lest any serious error emerge. For there are some who entertain the idea that the Lord was certainly crucified at the third hour; and that thereafter, from the sixth hour on to the ninth, the darkness covered the land. According to this theory, we should have to understand three hours to have passed between the time when He was crucified and the time when the darkness occurred. And this view might certainly be held with all due warrant, were it not that John has stated that it was about the sixth hour when Pilate sat down on the judgment-seat, in a place that is called the Pavement, but in Hebrew, Gabbatha. For his version goes on in this manner: "And as it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him! Pilate said unto them, Shall I crucify your king? The chief priests answered, We have no king but Caesar. Then delivered he Him therefore unto them to be crucified." If Jesus, therefore, was delivered up to the Jews to be crucified when it was about the sixth hour, and when Pilate was then sitting upon the judgment-seat, how could He have been crucified at the third hour, as some have been led to suppose, in consequence of a misinterpretation of the words of Mark?

41. First, then, let us consider what the hour really is at which He can have been crucified; and then we shall see how it happens that Mark has reported Him to have been crucified at the third hour. Now it was about the sixth hour when Pilate, who was sitting, as has been stated, at the time upon the judgment-seat, delivered Him up to be crucified. The expression is not that it was the sixth hour fully, but only that it was about the sixth hour; that is to say, the fifth hour was entirely gone, and so much of the sixth hour had also been entered upon. These writers, however, could not naturally use such phraseologies as the fifth hour and a quarter, or the fifth hour and a third, or the fifth hour and a hall or anything of that kind. For the Scriptures have the well-known habit of dealing simply with the round numbers, without mention of fractions, especially in matters of time. We have an example of this in the case of the "eight days," after which, as they tell us, He went up into a mountain, -a space which is given by Matthew and Mark as "six days after," because they look simply at the days between the one from which the reckoning commences and the one with which it closes. This is particularly to be kept in view when we notice how measured the terms are which John employs here. For he says not "the sixth hour," but "about the sixth hour.

And yet, even had he not expressed himself in that way, but had stated merely that it was the sixth hour, it would still be competent for us to interpret the phrase in accordance with the method of speech with which we are, as I said, familiar in Scripture, namely, the use of the round numbers. And thus we could still take the sense quite fairly to be that, on the completion of the fifth hour and the commencement of the sixth, those matters were going on which are recorded in connection with the Lord's crucifixion, until, on the close of the sixth hour, and when He was hanging on the cross, the darkness occurred which is attested by three of the evangelists, namely, Matthew, Mark, and Luke. 42. In due order, let us now inquire how it is that Mark, after telling us that they parted His garments when they were crucifying Him, casting lots upon them what every man should take, has appended this statement, "And it was the third hour, and they crucified Him. Now here he had already made the declaration, "And crucifying Him, they parted His garments; and the other evangelists also certify that, when He was crucified, they parted His garments. If, therefore, it was Mark's design to specify the time at which the incident took place, it would have been enough for him to say simply, "And it was the third hour. What reason, then, can be assigned for his having added these words, "And they crucified Him," but that, under the summary statement thus inserted, he intended significantly to suggest something which might be found a subject for consideration, when the Scripture in question was read in times in which the whole Church knew perfectly well what hour it was at which the Lord was hanged upon the tree, and the means were possessed for either correcting the writer's error or confuting his want of truth?

But, inasmuch as he was quite aware of the fact that the Lord was suspended on the cross] by the soldiers, and not by the Jews, as John most plainly affirms, his hidden object [in bringing in the said clause] was to convey the idea that those parties who cried out that He should be crucified were the Lord's real crucifiers, rather than the men who simply discharged their service to their chief in accordance with their duty. We understand, accordingly, that it was the third hour when the Jews cried out that the Lord should be crucified. And thus it is intimated most truly that these persons did really crucify Christ at the time when they cried out. All the more, too, did this merit notice, because they were unwilling to have the appearance of having done the deed themselves, and with that view delivered Him up unto Pilate, as their words indicate clearly enough in the report given by John. For, after stating how Pilate said to them, "What accusation bring ye against this man? his version proceeds thus: "They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death. Consequently, what they were especially unwilling to have the appearance of doing, that Mark here shows that they actually did do at the third hour.

For he judged most truly that the Lord's murderer was rather the tongue of the Jews than the hand of the soldiers. 43. Moreover, if any one alleges that it was not the third hour when the Jews cried out for the first time in the terms referred to, he simply displays himself most insanely to be an enemy to the Gospel; unless perchance he can prove himself able to produce some new solution of the problem. For he cannot possibly establish the position that it was not the third hour at the period alluded to. And, consequently, we surely ought rather to credit a veracious evangelist than the contentious suspicions of men. But you may ask, How can you prove that it was the third hour? I answer, Because I believe the evangelists; and if you also believe them, show me how the Lord can have been crucified both at the sixth hour and at the third. For, to make a frank acknowledgment, we cannot get over the statement of the sixth hour in John's narrative; and Mark records the third hour: and, therefore, if both of us accept the testimony of these writers, show me any other way in which both these notes of time can be taken as literally correct. If you can do so, I shall most cheerfully acquiesce. For what I prize is not my own opinion, but the truth of the Gospel. And I could wish, indeed, that more methods of clearing up this problem might be discovered by others. Until that be done, however, join me, if it please you, in taking advantage of the solution which I have propounded. For if no explanation can be found, this one will suffice of itself. But if another can be devised, when it is unfolded, we shall make our choice. Only don't consider it an inevitable conclusion that any one of all the four evangelists has stated what is false, or has fallen into error in a position of authority at once so elevated and so holy.

44. Again, if any one affirms his ability to prove it not to have been the third hour when the Jews cried out in the terms in question, because, after Mark's statement to this effect, "And Pilate answered, and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? And they cried out again, Crucify him," we find no further details introduced into the narrative of the same evangelist, but are led on at once to the statement, that the Lord was delivered up by Pilate to be crucified-an act which John mentions to have taken place about the sixth hour;-I repeat, if any one adduces such an argument, let him understand that many things have been passed by without record here, which occurred in the interval when Pilate was engaged in looking out for some means by which he could rescue Jesus from the Jews, and was exerting himself most strenuously by every means in his power to withstand their maddened desires. For Matthew says, "Pilate saith unto them, What shall I do, then, with Jesus, which is called Christ? They all say, Let him be crucified. Then we affirm it to have been the third hour.

And when the same Matthew goes on to add the sentence, "But when Pilate saw that he could prevail nothing, but that rather a tumult was made," we understand that a period of two hours had passed, during the attempts made by Pilate to effect the release of Jesus, and the tumults raised by the Jews in their efforts to defeat him, and that the sixth hour had then commenced, previous to the close of which those things took place which are related as happening between the time when Pilate delivered up the Lord and the oncoming of the darkness. Once more, as regards what Matthew records above,-namely, "And when he was set down on the judgment-seat, his wife sent unto him, saying, Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him," -we remark, that Pilate really took his seat upon the tribunal at a later point, but that, among the earlier incidents which Matthew was recounting, the account given of Pilate's wife came into his mind, and he decided on inserting it in this particular connection, with the view of preparing us for understanding how Pilate had an especially urgent reason for wishing, even on to the last, not to deliver Him up to the Jews.

45. Luke, again, after mentioning how Pilate said, "I will therefore chastise him and let him go," tells us that the whole multitude then cried out, "Away with this man, and release unto us Barabbas." But perhaps they had not yet exclaimed, "Crucify him!" For Luke next proceeds thus: "Pilate therefore, willing to release Jesus, spake gain to them. But they cried, saying, Crucify him, crucify him!" This is understood to have been at the third hour. Luke then continues in these terms: "And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they were instant With loud voices requiring that He might be crucified. And the voices of them prevailed." Here, then, this evangelist also makes it quite evident that there was a great tumult. With sufficient accuracy for the purposes of my inquiry into the truth, we can further gather how long the interval was after which he spoke to them in these terms, "Why, what evil hath he done?" And when he adds thereafter, "They were instant with loud voices, requiring that He might be crucified, and the voices of them prevailed," who can fail to perceive that this clamour was made just because they saw that Pilate was unwilling to deliver the Lord up to them? And, inasmuch as he was exceedingly reluctant to give Him up, he did not certainly yield at present in a moment, but in reality two hours and something more were passed by him in that state of hesitancy.

46. Interrogate John in like manner, and see how strong this hesitancy was on Pilate's part, and how he shrank from so shameful a service. For this evangelist records these incidents much more fully, although even he certainly does not mention all the occurrences which took up these two hours and part of the sixth hour. After telling us how Pilate scourged Jesus, and allowed the robe to be put on Him in derision by the soldiers, and suffered Him to be subjected to ill-treatment and many acts of mockery (all of which was permitted by Pilate, as I believe, really with the view of mitigating their fury and keeping them from persevering in their maddened desire for His death), John continues his account in the following manner: "Pilate went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! The object of this was, that they might gaze upon that spectacle of ignominy and be appeased. But the evangelist proceeds again: "When the chief priests therefore and officers saw Him, they cried out, saying, Crucify him, crucify him! It was then the third hour, as we maintain. Mark also what follows: "Pilate saith unto them, Take ye him, and crucify him; for I find no fault in him.

The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment-hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto Him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. From thenceforth Pilate sought to release Him. Now, when it is said here that "Pilate sought to release Him," how long a space of time may we suppose to have been spent in that effort, and how many things may have beer omitted here among the sayings which were uttered by Pilate, or the contradictions which were raised by the Jews, until these Jews gave expression to the words which moved him, and made him yield? For the writer goes on thus: "But the Jews cried out, saying, If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, about the sixth hour.

Thus, then, between that exclamation of the Jews when they first cried out, "Crucify him," at which period it was the third hour, and this moment when he sat down on the judgment-seat, two hours had passed, which had been taken up with Pilate's attempts to delay matters and the tumults raised by the Jews; and by this time the fifth hour was quite spent, and so much of the sixth hour had been entered. Then the narrative goes on thus: "He saith unto the Jews, Behold your King! But they cried out, Away with him, away with him! crucify him! But not even now was Pilate so overcome by the apprehension of their bringing a charge against himself as to be very ready to yield. For his wife had sent to him when he was sitting at this time upon the judgment-seat,-an incident which Matthew, who is the only one that records it, has given by anticipation, introducing it before he comes to its proper place (according to the order of time) in his narrative, and bringing it in at another point which he judged opportune. In this way, Pilate, still continuing his efforts to prevent further advances, said then to them, "Shall I crucify your king? Thereupon "the chief priests answered, We have no king but Caesar. Then delivered he Him therefore unto them to be crucified.

And in the time that passed when He was on the way, and when He was crucified along with the two robbers, and when His garments were parted and the possession of His coat was decided by lot, and the various deeds of contumely were done to Him (for, while these different things were going on, gibes were also cast at Him), the sixth hour was fully spent, and the darkness came on, which is mentioned by Matthew, Mark, and Luke. 47. Let such impious pertinacity therefore perish, and let it be believed that the Lord Jesus Christ was crucified at once at the third hour by the voice of the Jews, and at the sixth by the hands of the soldiers. For during these tumults on the part of the Jews, and these agitations on the side of Pilate, upwards of two hours elapsed from the time when they burst out with the cry, "Crucify Him. But again, even Mark, who studies brevity above all the other evangelists, has been pleased to give a concise indication of Pilate's desire and of his efforts to save the Lord's life. For, after giving us this statement, "And they cried again, Crucify him" (in which he gives us to understand that they had cried out before this, when they asked that Barabbas might be released to them), he has appended these words: "Then Pilate continued to say unto them, Why, what evil hath he done? Thus by one short sentence he has given us an idea of matters which took a long time for their transaction. At the same time, however, keeping in view the correct apprehension of his meaning, he does not say, "Then Pilate said unto them," but expresses himself thus: "Then Pilate continued to say unto them, Why, what evil hath he done? For, if his phrase had been "said," we might have understood him to mean that such words were uttered only once.

But, by adopting the terms, "continued to say," he has made it clear enough to the intelligent that Pilate spoke repeatedly, and in a number of ways. Let us therefore consider how briefly Mark has expressed this as compared with Matthew, how briefly Matthew as compared with Luke, how briefly Luke as compared with John, while at the same time each of these writers has introduced now one thing and now another peculiar to himself. In fine, let us also consider how brief is even the narrative given by John himself, as compared with the number of things which took place, and the space of time occupied by their occurrence. And let us give up the madness of opposition, and believe that two hours, and something more, may quite well have passed in the interval referred to. 48. If any one, however, asserts that if this was the real state of the case, Mark might have mentioned the third hour explicitly at the point at which it really was the third hour, namely, when the voices of the Jews were lifted up demanding that the Lord should be crucified; and, further, that he might have told us plainly there that those vociferators did really crucify Him at that time,-such a reasoner is simply imposing laws upon the historians of truth in his own overweening pride. For he might as well maintain that if he were himself to be a narrator of these occurrences, they ought all to be recorded just in the same way and the same order by all other writers as they have been recorded by himself. Let him therefore be content to reckon his own notion inferior to that of Mark the evangelist, who has judged it right to insert the statement just at the point at which it was suggested to him by divine inspiration. For the recollections of those historians have been ruled by the hand of Him who rules the waters, as it is written, according to His own good pleasure. For the human memory moves through a variety of thoughts, and it is not in any man's power to regulate either the subject which comes into his mind or the time of its suggestion.

Seeing, then, that thoseholy and truthful men, in this matter of the order of their narrations, committed the casualties of their recollections (if such a phrase may be used) to the direction of the hidden power of God, to whom nothing is casual, it does not become any mere man, in his low estate, removed far from the vision of God, and sojourning distantly from Him, to say, "This ought to have been introduced here; for he is utterly ignorant of the reason which led God to will its being inserted in the place it occupies. The word of an apostle is to this effect: "But if our gospel be hid, it is hid to them that are lost. And again he says: "To the one indeed we are the savour of life unto life; to the other, the savour of death unto death; and adds immediately, "And who is sufficient for these things?" -that is to say, who is sufficient to comprehend how righteously that is done? The Lord Himself expresses the same when He says, "I am come that they which see not might see, and that they which see might be made blind. For it is in the depth of the riches of the knowledge and wisdom of God that it comes to pass that of the same lump one vessel is made unto honour, and another unto dishonour. And to flesh and blood it is said, "O man, who art thou that repliest against God?

Who, then, knows the mind of the Lord in the matter now under consideration? or who hath been His counsellor, where He has in such wise ruled the hearts of these evangelists in their recollections, and has raised them to so commanding a position of authority in the sublime edifice of His Church, that those very things which are capable of presenting the appearance of contradictions in them become the means by which many are made blind, deservedly given over to the lusts of their own heart, and to a reprobate mind; and by which also many are exercised in the thorough cultivation of a pious understanding, in accordance with the hidden righteousness of the Almighty? For the language of a prophet in speaking to the Lord is this: "Thy thoughts are exceeding deep. An inconsiderate man will not know, and a foolish man will not understand these things." 49. Moreover, I request and admonish those who read the statement which, with the help of the Lord, has thus been elaborated by us, to bear in mind this discourse, which I have thought it needful to introduce in the present connection, in every similar difficulty which may be raised in such inquiries, so that there may be no necessity for repeating the same thing over and over again. Besides, any one who is willing to clear himself of the hardness of impiety, and to give his attention to the subject, will easily perceive how opportune the place is in which Mark has inserted this notice of the third hour, so that every one may there be led to bethink himself of an hour at which the Jews really crucified the Lord, although they sought to transfer the burden of the crime to the Romans, whether to the leaders among them or to the soldiers,[as we see] when we come here upon the record of what was done by the soldiers in the discharge of their duty. For this writer says here, "And crucifying Him, they parted His garments, casting lots upon them, what every man should take." And to whom can this refer but to the soldiers, as is made manifest in John's narrative? Thus, lest any one should leave the Jews out of account, and make the conception of so great a crime lie against those soldiers, Mark gives us here the statement, "And it was the third hour, and they crucified Him,"-his object being to have those Jews rather discovered to be the real crucifiers, who will be found by the careful investigator in a position making it quite possible for them to have cried out for the Lord's crucifixion at the third hour, while he observes that what was done by the soldiers took place at the sixth hour.

50. At the same time, however, there are not wanting persons who would have the time of the preparation-which is referred to by John, when he says, "And it was the preparation of the passover, about the sixth hour"-understood under this third hour of the day, which was also the period at which Pilate sat down upon the judgment-seat. In this way the completion of the said third hour would appear to be the time when He was crucified, and when He was now hanging on the tree. Other three hours must then be supposed to have passed, at the end of which He gave up the ghost. According to this idea, too, the darkness would have commenced with the hour at which He died-that is to say, the sixth hour of the day-and have lasted until the ninth. For these persons affirm that the preparation of the passover of the Jews was indeed on the day which was followed by the day of the Sabbath, because the days of unleavened bread began with the said Sabbath; but that, nevertheless, the true passover, which was being realized in the Lord's passion, the passover not of the Jews, but of the Christians, began to be prepared-that is, to have its parasceue-from the ninth hour of the night onwards, inasmuch as the Lord was then being prepared for being put to death by the Jews. For the term parasceue means by interpretation "preparation.

Between the said ninth hour of the night, therefore, and His crucifixion, the period occurs which is called by John the sixth hour of the parasceue, and by Mark the third hour of the day; so that, according to this view, Mark has not introduced by way of recapitulation into his record the hour at which the Jews cried out, "Crucify him, crucify him," but has expressly mentioned the third hour as the hour at which the Lord was nailed to the tree. What believer would not receive this solution of the problem with favour, were it only possible to find some point [in the narrative of incidents] in connection with the said ninth hour, at which we could suppose, in due consistency with other circumstances, the parasceue of our passover-that is to say, the preparation of the death of Christ-to have commenced. For, if we say that it began at the time when the Lord was apprehended by the Jews, it was still but the first parts of the night. If we hold that it was at the time when He was conducted to the house of Caiaphas' father-in-law, where He was also heard by the chief priests, the cock had not crowed at all as yet, as we gather from Peter's denial, which took place only when the cock was heard. Again, if we suppose it was at the time when He was delivered up to Pilate, we have in the plainest terms the statement of Scripture, to the effect that by this time it was morning.

Consequently, it only remains for us to understand that this parasceue of the passover-that is to say, the preparation for the death of the Lord-commenced at the period when all the chief priests, in whose presence He was first heard, answered and said, "He is guilty of death," an utterance which we find reported both by Matthew and by Mark; so that they are taken to have introduced, in the form of a recapitulation, at a later stage, facts relating to the denial of Peter, which in point of historical order had taken place at an earlier point. And it is nothing unreasonable to conjecture, that the time at which, as I have said, they pronounced Him guilty of death, may very well have been the ninth hour of the night, between which time and the hour at which Pilate sat down on the judgment-seat there came in this sixth hour, as it is called-not, however, the sixth hour of the day, but that of the parasceue-that is to say, the preparation for the sacrifice of the Lord, which is the true passover. And, on this theory, the Lord was suspended on the tree when the sixth hour of the same parasceue was completed, which occurred at the completion of the third hour of the day.

We may make our choice, therefore, between this view and the other, which supposes Mark to have introduced the third hour by way of reminiscence, and to have had it especially in view, in mentioning the hour there, to suggest the fact of the condemnation brought upon the Jews in the matter of the Lord's crucifixion, in so far as they are understood to have been in a position to raise the clamour for His crucifixion to such an effect that we may hold them to have been the persons who actually crucified Him, rather than the men by whose hands He was suspended on the tree; just as the centurion, already referred to, approached the Lord in a more genuine sense than could be said of those friends whom He sent [on the matter-of-fact mission]. But whichever of these two views we adopt, unquestionably a solution is found for this problem on the subject of the hour of the Lord's passion, which is most remarkably apt at once to excite the impudence of the contentious and I to agitate the inexperience of the weak.

Chapter XIV.-Of the Harmony Preserved Among All the Evangelists on the Subject of the Two Robbers Who Were Crucified Along with Him.

51. Matthew continues his narrative in the following terms: "Then were there two robbers crucified with Him, one on the right hand, and another on the left." Mark and Luke give it also in a similar form. Neither does John raise any question of difficulty, although he has made no mention of those robbers. For he says, "And two other with Him, on either side one,and Jesus in the midst." But there would have been a contradiction if John had spoken of these others as innocent, while the former evangelists called them robbers.

Chapter XV.-Of the Consistency of the Accounts Given by Matthew, Mark, and Luke on the Subject of the Parties Who Insulted the Lord.

52. Matthew goes on in the following strain: "And they that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross." Mark's statement agrees with this almost to the letter. Then Matthew continues thus: "Likewise also the chief priests, mocking Him, with the scribes and elders, said, He saved others; himself he cannot save: if he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let Him deliver him now, if He will: for he said, I am the Son of God." Mark and Luke, although they report the words differently, nevertheless agree in conveying the same meaning, although the one passes without notice something which the other mentions. For they are both really at one on the subject of the chief priests, giving us to understand that they insulted the Lord when He was crucified. The only difference is, that Mark does not specify the elders, while Luke, who has instanced the rulers, has not added the designation "of the priests," and thus has rather comprehended the whole body of the leading men under the general designation; so that we may fairly take both the scribes and the elders to be included in his description.

Chapter XVI.-Of the Derision Ascribed to the Robbers, and of the Question Regarding the Absence of Any Discrepancy Between Matthew and Mark on the One Hand, and Luke on the Other, When the Last-Named Evangelist States that One of the Two Mocked Him, and that the Other Believed on Him. 53. Matthew continues his narrative in these terms: "The robbers also, which were crucified with Him, cast the same in His teeth. Mark is quite in harmony with Matthew here, giving the same statement in different words. On the other hand, Luke may be thought to contradict this, unless we be careful not to forget a certain mode of speech which is sufficiently familiar. For Luke's narrative runs thus: "And one of the malefactors which were hanged railed on Him, saying, If thou be Christ, save thyself and us. And then the same writer proceeds to introduce into the same context the following recital: "But the other answering, rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily, I say unto thee, To-day thou shall be with me in paradise. The question then is, how we can reconcile either Matthew's report, "The robbers also, which were crucified with Him, cast the same in His teeth," or Mark's, namely, "And they that were crucified with Him reviled Him," with Luke's testimony, which is to the effect that one of them reviled Christ, but that the other arrested him and believed on the Lord.

The explanation will be, that Matthew and Mark, presenting a concise version of the passage under review, have employed the plural number instead of the singular; as is the case in the Epistle to the Hebrews, where we find the statement given in the plural form, that "they stopped the mouths of lions," while Daniel alone is understood to be referred to. Again, the plural number is adopted where it is said that they "were sawn asunder," while that manner of death is reported only of Isaiah. In the same way, when it is said in the Psalm, "The kings of the earth set themselves, and the rulers took counsel together," etc., the plural number is employed instead of the singular, according to the exposition given of the passage in the Acts of the Apostles. For those who have made use of the testimony of the said Psalm in that book take the kings to refer to Herod, and the princes to Pilate. But further, inasmuch as the pagans are in the habit of bringing such slanderous charges against the Gospel, I would ask them to consider how their own writers have spoken of Phaedras and Medeas and Clytemnestras, when there really was but a single individual reputed trader each of these names. And what is more common, for example, than for a person to say, "The rustics also behave insolently to me," even although it should only be one that acted rudely?

In short, no real discrepancy would be created by the restriction of Luke's report to one of the two robbers, unless the other evangelists had declared expressly that "both" the malefactors reviled the Lord; for in that case it would not be possible for us to suppose only one individual intended under the plural number. Seeing, however, that the phrase employed is "the robbers," or "those who were crucified with Him," and the term "both" is not added, the expression is one which might have been used if both these men had been engaged in the thing, but which might equally well be adopted if one of the two had been implicated in it,-that fact being then conveyed by the use of the plural number, according to a familiar method of speech.

Chapter XVII.-Of the Harmony of the Four Evangelists in Their Notices of the Draught of Vinegar.

54. Matthew proceeds in the following terms: "Now from the sixth hour there was darkness over all the land unto the ninth hour. The same fact is attested by two others of the evangelists. Luke adds, however, a statement of the cause of the darkness, namely, that "the sun was darkened. Again, Matthew continues thus: "And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani! that is to say, My God, my God, why hast Thou forsaken me? And some of them that stood there, when they heard that, said, This man calleth for Elias. Mark's agreement with this is almost complete, so far as regards the words, and not only almost, but altogether complete, so far as the sense is concerned. Matthew next makes this statement: "And straightway one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave Him to drink. Mark presents it in a similar form: "And one ran, and filled a sponge full of vinegar, and put it on a reed, and gave Him to drink, saying, Let alone; let us see whether Elias will come to take Him down. Matthew, however, has represented these words about Elias to have been spoken, not by the person who offered the sponge with the vinegar, but by the rest. For his version runs thus: "But the rest said, Let be;

let us see whether Elias will come to save Him;" -from which, therefore, we infer that both the man specially referred to and the others who were there expressed themselves in these terms. Luke, again, has introduced this notice of the vinegar previous to his report of the robber's insolence. He gives it thus: "And the soldiers also mocked Him, coming to Him, and offering Him vinegar, and saying, If thou be the King of the Jews, save thyself. It has been Luke's purpose to embrace in one statement what was done and what was said by the soldiers. And we ought to feel no difficulty in the circumstance that he has not said explicitly that it was "one" of them who offered the vinegar. For, adopting a method of expression which we have discussed above, he has simply put the plural number for the singular. Moreover, John has also given us an account of the vinegar, where he says: "After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, I thirst. Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth. But although the said John thus informs us that Jesus said "I thirst," and also mentions that there was a vessel full of vinegar there, while the other evangelists leave these things unspecified, there is nothing to marvel at in this.

Chapter XVIII.-Of the Lord's Successive Utterances When He Was About to Die; And of the Question Whether Matthew and Mark are in Harmony with Luke in Their Reports of These Sayings, and Also Whether These Three Evangelists are in Harmony with John. 55. Matthew proceeds as follows: "And Jesus, crying again with a loud voice, yielded up the ghost. In like manner, Mark says, "And Jesus cried with a loud voice, and gave up the ghost. Luke, again, has told us what He said when that loud voice was uttered. For his version is thus: "And Jesus, crying with a loud voice, said, Father, into Thy hands I commend my spirit: and saying this, He gave up the ghost. John, on the other hand, as he has left unnoticed the first voice, which Matthew and Mark have reported-namely, "Eli, Eli"-has also passed over in silence the one which has been recited only by Luke, while the other two have referred to it under the designation of the "loud voice. I allude to the cry, "Father, into Thy hands I commend my spirit. Luke has also attested the fact that this exclamation was uttered with a loud voice; and hence we may understand this particular cry to be identified with the loud voice which Matthew and Mark have specified. But John has stated a fact which is noticed by none of the other three, namely, that He said "It is finished," after He had received the vinegar. This cry we take to have been uttered previous to the loud voice referred to. For these are John's words: "When Jesus, therefore, had received the vinegar, He said, It is finished; and He bowed His head, and gave up the ghost.

In the interval elapsing between this cry, "It is finished," and what is referred to in the subsequent sentence, "and He bowed His head and gave up the ghost," the voice was uttered which John himself has passed over without record, but which the other three have noticed. For the precise succession appears to be this, namely, that He said first "It is finished," when what had been prophesied regarding Him was fulfilled in Him, and that thereafter-as if He had been waiting for this, like one, indeed, who died when He willed it to be so-He commended His spirit [to His Father], and resigned it. But, whatever the order may be in which a person may consider it likely that these words were spoken, he ought above all things to guard against entertaining the notion that any one of the evangelists is in antagonism with another, when one leaves unmentioned something which another has repeated, or particularizes something which another has passed by in silence.

Chapter XIX.-Of the Rending of the Veil of the Temple, and of the Question Whether Matthew and Mark Really Harmonize with Luke with Respect to the Order in Which that Incident Took Place.

56. Matthew proceeds thus: "And, behold, the veil of the temple was rent in twain from the top to the bottom." Mark's version is also as follows: "And the veil of the temple was rent in twain from the top to the bottom." Luke likewise gives a statement in similar terms: "And the veil of the temple was rent in the midst." He does not introduce it, however, in the same order. For, with the intention of attaching miracle to miracle, he has told us first how "the sun was darkened," and then has deemed it right to subjoin the said sentence in immediate succession, namely, "And the veil of the temple was rent in the midst." Thus it would appear that he has introduced at an earlier point this incident, which really took place when the Lord expired, so as to give us there a summary description of the circumstances relating to the drinking of the vinegar, and the loud voice, and the death itself, which are understood to have taken place previous to the rending of the veil, and after the darkness had come in. For Matthew has inserted this sentence, "And, behold, the veil of the temple was rent," in immediate succession to the statement, "And Jesus, crying again with a loud voice, yielded up the ghost;" and has thus given us clearly to understand that the time when the veil was rent was after Jesus had given up His spirit. If, however, he had not added the words, "And behold," but had said simply, "And the veil of the temple was rent," it would have been uncertain whether Mark and he had narrated the incident in the form of a recapitulation, while Luke had kept the exact order, or whether Luke had given the summary account of what these others had introduced in the correct historical succession.

Chapter XX.-Of the Question as to the Consistency of the Several Notices Given by Matthew, Mark, and Luke, on the Subject of the Astonishment Felt by the Centurion and Those Who Were with Him.

57. Matthew proceeds thus: "And the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after the resurrection, and went into the holy city, and appeared unto many. There is no reason to fear that these facts, which have been related only by Matthew, may appear to be inconsistent with the narratives presented by any one of the rest. The same evangelist then continues as follows: "Now when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. Mark offers this version: "And when the centurion which stood over against Him saw that He so cried out, and gave up the ghost, he said, Truly this was the Son of God. Luke's report runs thus: "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. Here Matthew says that it was when they saw the earthquake that the centurion and those who were with him were thus astonished, whereas Luke represents the man's amazement to have been drawn forth by the fact that Jesus uttered such a cry, and then gave up the ghost; thus making it clear how He had it in His own power to determine the time for His dying. But this involves no discrepancy.

For as the said Matthew not only tells us how the centurion "saw the earthquake," but also appends the words, "and those things that were done," he has indicated that there was room enough for Luke to represent the Lord's death as itself the thing which called forth the centurion's wonder. For that event is also one of the things which were done in so marvellous a manner then. At the same time, even although Matthew had not added any such statement, it would still have been perfectly legitimate to suppose, that as many astonishing things did take place at that time, and as the centurion and those who were with him may well have looked upon them all with amazement, the historians were at liberty to select for narration any particular incident which they were severally disposed to instance as the subject of the man's wonder. And it would not be fair to impeach them with inconsistency, simply because one of them may have specified one occurrence as the immediate cause of the centurion's amazement, while another introduces a different incident. For all these events together had really been matters for the man's astonishment. Again, the mere fact that one evangelist tells us that the centurion said, "Truly this was the Son of God," while another informs us that the words were, "Truly this man was the Son of God," will create no difficulty to any one who has retained some recollection of the numerous statements and discussions bearing upon similar cases, which have already been given above.

For these different versions of the words both convey precisely the same sense and although one writer introduces the wore "man" while another does not, that implies no kind of contradiction. A greater appearance of discrepancy may be supposed to be created by the circumstance, that the words which Luke reports the centurion to have uttered are not "This was the Son of God," but "This was a righteous man. But we ought to suppose either that both things were actually said by the centurion, and that two of the evangelists have recorded the one expression, and the third the other; or else perhaps that it was Luke's intention to bring out the exact idea which the centurion had in view when he said that Jesus was the Son of God. For it may be the case that the centurion did not really understand Him to be the Only-begotten, equal with the Father; but that he called Him the Son of God simply because he believed Him to be a righteous man, as many righteous men have been named sons of God. Moreover, when Luke says, "Now when the centurion saw what was done," he has really used terms which cover all the marvellous things which occurred on that occasion, commemorating a single deed of wonder, so to speak, of which all those miraculous incidents were, as we may say, members and parts.

But, once more, as regards the circumstance that Matthew has also referred to those who were with the centurion, while the others have left these parties unnoticed, to whom will this not explain itself on the well-understood principle that there is no contradiction necessarily involved in the mere fact that one writer records what another passes by without mention? And, finally, as to Matthew's having told us that "they feared greatly," while Luke has said nothing about the man being afraid, but has informed us that "he glorified God," who can fail to understand that he glorified [God] just by the fear which he exhibited? Chapter XXI.-Of the Women Who Were Standing There, and of the Question Whether Matthew, Mark, and Luke, Who Have Stated that They Stood Afar Off, are in Antagonism with John, Who Has Mentioned that One of Them Stood by the Cross. 58. Matthew proceeds thus: "And many women were there beholding afar off, which followed Jesus from Galilee: among which was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee's children. Mark gives it in this form: "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the Less and of Joseph, and Salome (who also, when He was in Galilee, followed Him, and ministered unto Him); and many other women which came up with Him unto Jerusalem. I see nothing which can be supposed to constitute a discrepancy between these writers here. For in what way can the truth be affected by the fact that some of these women are named in both lists, while others are referred to only in the one? Luke has likewise connected his narrations as follows: "And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all His acquaintance and the women that followed Him from Galilee stood afar off beholding these things. Here we perceive that he is quite in harmony with the former two as far as regards the presence of the women, although he does not mention any of them by name.

On the subject of the multitude of people who were also present, and who, as they beheld the things which were done, smote their breasts and returned, he is in like manner at one with Matthew, although that evangelist has introduced into the context this distinct statement: "Now the centurion and they that were with him. Thus it simply appears that Luke is the only one who has spoken expressly of His "acquaintance" who stood afar off. For John has also noticed the presence of the women before the Lord gave up the ghost. His narrative runs thus: "Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. Now, as regards this statement, had not Matthew and Mark at the same time mentioned Mary Magdalene most explicitly by name, it might have been possible for us to say that there was one company of women afar off, and another near the cross. For none of these writers has mentioned the Lord's mother here but John himself.

The question, therefore, which rises now is this, How can we understand the same Mary Magdalene both to have stood afar off along with other women, as the accounts of Matthew and Mark bear, and to have been by the cross, as John tells us, unless it be the case that these women were at such a distance as made it quite legitimate to say at once that they were near, because they were at hand there in the sight of Him, and also afar off in comparison with the crowd of people who were standing round about in closer vicinity along with the centurion and the soldiers? It is open for us, then, to suppose that those women who were present at the scene along with the Lord's mother, after He commended her to the disciple, began then to retire with the view of extricating themselves from the dense mass of people, and of looking on at what remained to be done from a greater distance. And in this way the rest of the evangelists, who have introduced their notices of these women only after the Lord's death, have properly reported them to be standing by that time afar off.

Chapter XXII.-Of the Question Whether the Evangelists are All at One on the Subject of the Narrative Regarding Joseph, Who Begged the Lord's Body from Pilate, and Whether John's Version Contains Any Statements at Variance with Each Other.

1 59. Matthew proceeds as follows: "Now when the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple: he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. Mark presents it in this form: "And now when the even was come, because it was the preparation, that is, the day before the Sabbath, Joseph of Arimathea, an honourable councillor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled if He were already dead: and, calling unto him the centurion, he asked him whether He had been any while dead. And when he knew it of the centurion, he gave the body to Joseph. Luke's report runs in these terms: "And, behold, there was a man named Joseph, a councillor; and he was a good man, and a just (the same had not consented to the counsel and deed of them): he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. This man went unto Pilate, and begged the body of Jesus. John, on the other hand, first narrates the breaking of the legs of those who had been crucified with the Lord, and the piercing of the Lord's side with the lance (which whole passage has been recorded by him alone), and then subjoins a statement which is of the same tenor with what is given by the other evangelists.

2 It proceeds in these terms: "And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. There is nothing here to give any one of them the appearance of being in antagonism with another. But some one may perhaps ask whether John is not inconsistent with himself, when he at once unites with the rest in telling us how Joseph begged the body of Jesus, and comes forward as the only one who states here that Joseph had been a disciple of Jesus secretly for fear of the Jews. For the question may reasonably be raised as to how it happened that the man who had been a disciple secretly for fear had the courage to beg His body-a thing which not one of those who were His open followers was bold enough to do. We must understand, however, that this man did so in the confidence which his dignified position gave him, the possession of which rendered it possible for him to make his way on familiar terms into Pilate's presence. And we must suppose, further, that in the performance of that last service relating to the interment, he cared less for the Jews, however he tried in ordinary circumstances, when hearing the Lord, to avoid exposing himself to their enmity.

Chapter XXIII.-Of the Question Whether the First Three Evangelists are Quite in Harmony with John in the Accounts Given of His Burial.

1 60. Matthew proceeds thus: "And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. Mark's version is as follows: "And he bought fine linen, and took Him down, and wrapped Him in the linen, and laid Him in a sepulchre which was hewn out of a rock, and rolled a stone unto the door of the sepulchre. Luke reports it in those terms: "And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid. So far as these three narratives are concerned, no allegation of a want of harmony can possibly be raised. John, however, tells us that the burial of the Lord was attended to not only by Joseph, but also by Nicodemus. For he begins with Nicodemus in due connection with what precedes, and goes on with his narrative as follows: "And there came also Nicodemus (which at the first came to Jesus by night), and brought a mixture of myrrh and aloes, about an hundred pound weight. Then, introducing Joseph again at this point, he continues in these terms: "Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where He was crucified there was a garden;

2 and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus, therefore, because of the Jews' preparation day; for the sepulchre was nigh at hand. But there is really as little ground for supposing any discrepancy here as there was in the former case, if we take a correct view of the statement. For those evangelists who have left Nicodemus unnoticed have not affirmed that the Lord was buried by Joseph alone, although he is the only one introduced into their records. Neither does the fact, that these three are all at one in informing us how the Lord was wrapped in the linen cloth by Joseph, preclude us from entertaining the idea that other linen stuffs may have been brought by Nicodemus, and added to what was given by Joseph, so that John may be perfectly correct in his narrative, especially as what he tells us is that the Lord was wrapped not in a linen cloth, but in linen clothes. At the same time, when we take into account the handkerchief which was used for the head, and the bandages with which the whole body was swathed, and consider that all these were made of linen, we can see how, even although there was really but a single linen cloth [of the kind referred to by the first three evangelists] there, it could still have been stated with the most perfect truth that "they wound Him in linen clothes.

3 For the phrase, linen clothes, is one applied generally to all textures made of flax.