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TOPIC: Nicene Fathers Vol 06 (Other Topics in this Collection)
SUBJECT: 16.04.04 Harmony of Gospels Bk 2 Part 4
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Chapter XIX.-Of the Lengthened Sermon Which, According to Matthew, He Delivered on the Mount.
43. Now, regarding that lengthened sermon which, according to Matthew, the Lord delivered on the mount, let us at present see whether it appears that the rest of the evangelists stand in no manner of antagonism to it. Mark, it is true, has not recorded it at all, neither has he preserved any utterances of Christ's in any way resembling it, with the exception of certain sentences which are not given connectedly, but occur here and there, and which the Lord repeated in other places. Nevertheless, he has left a space in the text of his narrative indicating the point at which we may understand this sermon to have been spoken, although it has been left unrecited. That is the place where he says: "And He was preaching in their synagogues, and in all Galilee, and was casting out devils."hyperlink Under the head of this preaching, in which he says Jesus engaged in all Galilee, we may also understand that discourse to be comprehended which was delivered on the mount, and which is detailed by Matthew. For the same Mark continues his account thus: "And there came a leper to Him, beseeching Him; and kneeling down to Him, said, If Thou wilt, Thou canst make me clean."hyperlink And he goes on with the rest of the story of the cleansing of this leper, in such a manner as to make it intelligible to us that the person in question is the very man who is mentioned by Matthew as having been healed at the time when the Lord came down from the mount after the delivery of His discourse. For this is how Matthew gives the history there: "Now, when He was come down from the mountain, great multitudes followed Him; and, behold, there came a leper, and worshipped Him, saying, Lord, if Thou wilt, Thou canst make me clean;"hyperlink and so on.
44. This leper is also referred to by Luke?hyperlink not indeed in this order, but after the manner in which the writers are accustomed to act, recording at a subsequent point things which have been omitted at a previous stage, or bringing in at an earlier point occurrences which took place at a later period, according as they had incidents suggested to their minds by the heavenly influence, with which indeed they had become acquainted before, but which they were afterwards prompted to commit to writing as they came up to their recollection. This same Luke, however, has also left us a version of his own of that copious discourse of the Lord, in a passage which he commences just as the section in Matthew begins. For in the latter the words run thus: "Blessed are the poor in spirit: for theirs is the kingdom of heaven;"hyperlink while in the former they are put thus: "Blessed be ye poor: for yours is the kingdom of God."hyperlink Then, too, much of what follows in Luke's narrative is similar to what we have in the other. And finally, the conclusion given to the sermon is repeated in both Gospels in its entire identity,-namely, the story of the wise man who builds upon the rock, and the foolish man who builds upon the sand; the only difference being, that Luke speaks only of the stream beating against the house, and does not mention also the rain and the wind, as they occur in Matthew. Accordingly, it might very readily be believed that he has there introduced the self-same discourse of the Lord, but that at the same time he has omitted certain sentences which Matthew has inserted; that he has also brought in other sayings which Matthew has not mentioned; and that, in a similar manner, he has expressed certain of these utterances in somewhat different terms, but without detriment to the integrity of the truth.
45. This we might very well suppose to have been the case, as I have said, were it not that a difficulty is felt to attach to the circumstance that Matthew tells us how this discourse was delivered on a mount by the Lord in a sitting posture; while Luke says that it was spoken on a plain by the Lord in a standing posture. This difference, accordingly, makes it seem as if the former referred to one discourse, and the latter to another. And what should there be, indeed, to hinder [us from supposing] Christ to have repeated elsewhere some words which He had already spoken, or from doing a second time certain things which He had already done on some previous occasion? However, that these two discourses, of which the one is inserted by Matthew and the other by Luke, are not separated by a long space of time, is with much probability inferred from the fact that, at once in what precedes and in what follows them, both the evangelists have related certain incidents either similar or perfectly identical, so that it is not unreasonably felt that the narrations of the writers who introduce these things are occupied with the same localities and days. For Matthew's recital proceeds in the following terms: "And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan. And seeing the multitudes, He went up into a mountain; and when He was set, His disciples came unto Him: and He opened His mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven ;"hyperlink and so forth. Here it may appear that His desire was to free Himself from the great crowds of people, and that for this reason He went up into the mountain, as if He meant to withdraw Himself from the multitudes, and seek an opportunity of speaking with His disciples alone. And this seems to be certified also by Luke, whose account is to the following effect: "And it came to pass in those days, that He went out into a mountain to pray, and continued all night in prayer to God. And when it was day, He called unto Him His disciples: and of them He chose twelve, whom also He named apostles; Simon, whom He also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alpheus, and Simon, who is called Zelotes, Judas the brother of James, and Judas Scarioth, which was the traitor. And He came down with them, and stood in the plain, and the company of His disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea-coast of Tyrehyperlink and Sidon, which had come to hear Him, and to be healed of their diseases; and they that were vexed with unclean spirits were healed.hyperlink And the whole multitude sought to touch Him; for there went virtue out of Him, and healed them all. And He lifted up His eyes on His disciples, and said, Blessed be ye poor: for yours is the kingdom of heaven;"hyperlink and so on. Here the relation permits us to understand that, after selecting on the mountain twelve disciples out of the larger body, whom He also named apostles (which incident Matthew has omitted), He then delivered that discourse which Matthew has introduced, and which Luke has left unnoticed,-that is to say, the one on the mount; and that thereafter, when He had now come down, He spoke in the plain a second discourse similar to the first, on which Matthew is silent, but which is detailed by Luke; and further, that both these sermons were concluded in the same manner.hyperlink
46. But, again, as regards what Matthew proceeds to state after the termination of that discourse-namely this, "And it came to pass, when Jesus had ended these sayings, the peoplehyperlink were astonished at His doctrine,"hyperlink -it may appear that the speakers there were those multitudes of disciples out of whom He had chosen the twelve. Moreover, when the evangelist goes on immediately in these terms, "And when Hewas come down from the mountain, great multitudes followed Him; and, behold, there came a leper and worshipped Him,"hyperlink we are at libertyto suppose that that incident took place subsequently to both discourses,-not only after the one which Matthew records, but also after the one which Luke inserts. For it is not made apparent what length of time elapsed after the descent from the mountain. But Matthew's intention was simply to indicate the fact itself, that after that descent there were great multitudes of people with the Lord on the occasion when He cleansed the leper, and not to specify what period of time had intervened. And this supposition may all the more readily be entertained, since [we find that] Luke tells us how the same leper was cleansed at a time when the Lord was now in a certain city,-a circumstance which Matthew has not cared to mention.
47. After all, however, this explanation may also be suggested,-namely, that in the first instance the Lord, along with His disciples and no others, was on some more elevated portion of the mountain, and that during the period of His stay there He chose out of the number of His followers those twelve; that then He came down in company with them, not indeed from the mountain itself, but from that said altitude on the mountain, into the plain-that is to say, into some level spot which was found on the slope of the mountain, and which was capable of accommodating great multitudes; and that thereafter, when He had seated Himself, His disciples took up their position next Him, and in these circumstances He delivered both to them and to the other multitudes who were present one discourse, which Matthew and Luke have both recorded, their modes of narrating it being indeed different, but the truth being given with equal fidelity by the two writers in all that concerns the facts and sayings which both of them have recounted. For we have already prefaced our inquiry with the position, which indeed ought of itself to have been obvious to all without the need of any one to give them counsel to that effect beforehand, that there is not [necessarily] any antagonism between writers, although one may omit something which another mentions; nor, again, although one states a fact in one way, and another in a different method, provided that the same truth is set forth in regard to the objects and sayings themselves. In this way, therefore, Matthew's sentence, "Now when He was come down from the mountain," may at the same time be understood to refer also to the plain, which there might very well have been on the slope of the mountain. And thereafter Matthew tells the story of the cleansing of the leper, which is also given in a similar manner by Mark and Luke.
Chapter XX.-An Explanation of the Circumstance that Matthew Tells Us How the Centurion Came to Jesus on Behalf of His Servant, While Luke's Statement is that the Centurion Despatched Friends to Him.
48. After these things, Matthew proceeds with his narrative in the following terms: "And when Jesus was entered into Capharnaum, there came unto Him a centurion, beseeching Him, and saying, Lord, my servant lieth at home sick of the palsy, and he is grievously tormented;" and so forth, on to the place where it is said, "And his servant was healed in the self-same hour."hyperlink This case of the centurion's servant is related also by Luke; only Luke does not bring it in, as Matthew does, after the cleansing of the leper, whose story he has recorded as something suggested to his recollection at a later stage, but introduces it after the conclusion of that lengthened sermon already discussed. For he connects the two sections in this way: "Now when He had ended all His sayings in the audience of the people, He entered into Capharnaum; and a certain centurion's servant, who was dear unto him, was sick and ready to die;" and so forth, until we come to the verse where it is said that he was healed.hyperlink Here, then, we notice that it was not till after He had ended all His words in the hearing of the people that Christ entered Capharnaum; by which we are to understand simply that He did not make that entrance before He had brought these sayings to their conclusion; and we are not to take it as intimating the length of that period of time which intervened between the delivery of these discourses and the entrance into Capharnaum. In this interval that leper was cleansed, whose case is recorded by Matthew in its own proper place, but is given by Luke only at a later point.hyperlink
49. Accordingly, let us proceed to consider whether Matthew and Luke are at one in the account of this servant. Matthew's words, then, are these: "There came unto Him a centurion, beseeching Him, and saying, My servant lieth at home sick of the palsy."hyperlink Now this seems to be inconsistent with the version presented by Luke, which runs thus: "And when he heard of Jesus, he sent unto Him the elders of the Jews, beseeching Him that He would come and healhis servant. And when they came to Jesus, they besought Him instantly, saying, That he was worthy for whom He should do this: for he loveth our nation, and he hath built us a synagogue. Then Jesus went with them. And when He was now not far from the house, the centurion sent friends to Him, saying unto Him, Lord, trouble not Thyself; for I am not worthy that Thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto Thee: but say in a word, and my servant shall be healed."hyperlink For if this was the manner in which the incident took place, how can Matthew's statement, that there "came to Him a certain centurion," be correct, seeing that the man did not come in person, but sent his friends? The apparent discrepancy, however, will disappear if we look carefully into the matter, and observe that Matthew has simply held by a very familiar mode of expression. For not only are we accustomed to speak of one as cominghyperlink even before he actually reaches the place he is said to have approached,hyperlink whence, too, we speak of one as making small approach or making great approachhyperlink to what he is desirous of reaching; but we also not unfrequently speak of that access,hyperlink for the sake of getting at which the approach is made, as reached even although the person who is said to reach another may not himself see the individual whom he reaches, inasmuch as it may be through a friend that he reaches the person whose favour is necessary to him. This, indeed, is a custom which has so thoroughly established itself, that even in the language of every-day life now those men are called Perventoreshyperlink who, in the practice of canvassing,hyperlink get at the inaccessible ears, as one may say, of any of the men of influence, by the intervention of suitable personages. If, therefore, accesshyperlink itself is thus familiarly said to be gained by the means of other parties, how much more may an approachhyperlink be said to take place, although it be by means of others, which always remains something short of actual access! For it is surely the case, that a person may be able to do very much in the way of approach, but yet may have failed to succeed in actually reaching what he sought to get at. Consequently it is nothing out of the way for Matthew,-a fact, indeed, which may be understood by any intelligence,-when thus dealing with an approach on the part of the centurion to the Lord, which was effected in the person of others, to have chosen to express the matter in this compendious method, "There came a centurion to Him."
50. At the same time, however, we must be careful enough to discern a certain mystical depth in the phraseology adopted by the evangelist, which is in accordance with these words of the Psalm, "Come ye to Him, and be ye lightened."hyperlink For in this way, inasmuch as theLord Himself commended the faith of the centurion, in which indeed his approach was really made to Jesus, in such terms that He declared,"I have not found so great faith in Israel," the evangelist wisely chose to speak of the man himself as coming to Jesus, rather than to bring in the persons through whom he had conveyed his words. And furthermore, Luke has unfolded the whole incident to us just as it occurred, in a form constraining us to understand from his narrative in what manner another writer, who was also incapable of making any false statement,might have spoken of the man himself as coming. It is in this way, too, that the woman who suffered from the issue of blood, although she took hold merely of the hem of His garment, did yet touch the Lord more effectually than those multitudes did by whom He was thronged.hyperlink For just as she touched the Lord the more effectually, in so far as she believed the more earnestly, so the centurion also came the more really to the Lord, inasmuch as he believed the more thoroughly. And now, as regards the rest of this paragraph, it would be a superfluous task to go over in detail the various matters which are recounted by the one and omitted by the other. For, according to the principle brought under notice at the outset, there is not to be found in these peculiarities any actual antagonism between the writers.
Chapter XXI.-Of the Order in Which the Narrative Concerning Peter's Mother-In-Law is Introduced.
51. Matthew proceeds in the following terms: "And when Jesus was come into Peter's house, He saw his wife's mother laid, and sick of a fever. And He touched her hand, and the fever left her: and she arose, and ministered unto them."hyperlink Matthew has not indicated the date of this incident; that is to say, he has specified neither before what event nor after what occurrence it took place. For we are certainly under no necessity of supposing that, because it is recorded after a certain event, it must also have happenedin actual matter of fact after that event. And unquestionably, in this case, we are to understand that he has introduced for record here something which he had omitted to notice previously. For Mark brings in this narrative before his account of that cleansing of the leper which he would appear to have placed after the delivery of the sermon on the mount;hyperlink which discourse, however, he has left unrelated. And thus, too Lukehyperlink inserts this story of Peter's mother-in-law after an occurrencehyperlink which it follows likewise in Mark's version, but also before that lengthened discourse, which has been reproduced by him, and which may appear to be one with the sermon which Matthew states to have been delivered on the mount. For of what consequence is it in what place any of them may give his account; or what difference does it make whether he inserts the matter in its proper order, or brings in at a particular point what was previously omitted, or mentions at an earlier stage what really happened at a later, provided only that he contradicts neither himself nor a second writer in the narrative of the same facts or of others? For as it is not in one's own power, however admirable and trustworthy may be the knowledge he has once obtained of the facts, to determine the order in which he will recall them to memory (for the way in which one thing comes into a person's mind before or after another is something which proceeds not as we will, but simply as it is given to us), it is reasonable enough to suppose that each of the evangelists believed it to have been his duty to relate what he had to relate in that order in which it had pleased God to suggest to his recollection the matters he was engaged in recording. At least this might hold good in the case of those incidents with regard to which the question of order, whether it were this or that, detracted nothing from evangelical authority and truth.
52. But as to the reason why the Holy Spirit, who divideth to every man severally as He will,hyperlink and who therefore undoubtedly, with a view to the establishing of their books on so distinguished an eminence of authority, also governs and rules the minds of the holy men themselves in the matter of suggesting the things they were to commit to writing, has left one historian at liberty to construct his narrative in one way, and another in a different fashion, that is a question which any one may look into with pious consideration, and for which, by divine help, the answer also may possibly be found. That, however, is not the object of the work which we have taken in hand at present. The task we have proposed to ourselves is simply to demonstrate that not one of the evangelists contradicts either himself or his fellow-historians, whatever be the precise order in which he may have had the ability or may have preferred to compose his account of matters belonging to the doings and sayings of Christ; and that, too, at once in the case of subjects identical with those recorded by others, and in the case of subjects different from these. For this reason, therefore, when the order of times is not apparent, we ought not to feel it a matter of any consequence what order any of them may have adopted in relating the events. But wherever the order is apparent, if the evangelist then presents anything which seems to be inconsistent with his own statements, or with those of another, we must certainly take the passage into consideration, and endeavour to clear up the difficulty.
Chapter XXII.-Of the Order of the Incidents Which are Recorded After This Section and of the Question Whether Matthew Mark, and Luke are Consistent with Each Other in These.
53. Matthew, accordingly, continues his narration thus: "Now when the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick: that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses."hyperlink That this belongs in date to the same day, he indicates with sufficient clearness by these words which he subjoins, "Now when the even was come." In a similar manner, after concluding his account of the healing of Peter's mother-in-law with the sentence, "And she ministered unto them," Mark has appended the following statement: "And at even, when the sun did set, they brought unto Him all that were diseased, and them that were possessed of the devils. And all the city was gathered together at the door. And He healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew Him. And in the morning, rising up a great while before day, He went out, and departed into a solitary place."hyperlink Here Mark appears to have preserved the order in such wise, that after the statement conveyed in the words "And at even," he gives this note of time: "And in the morning, rising up a great while before day." And although there is no absolute necessity for supposing either that, when we have the words "And at even," the reference must be to the evening of the very same day, or that when the phrase "In the morning" meets us, it must mean the morninghyperlink after the self-same night; still, however that may be, this order in the occurrences may fairly appear to have been preserved with a view to an orderly arrangement of the times. Moreover, Luke, too, after relating the story of Peter's mother-in-law, while he does not indeed say expressly, "And at even," has at least used a phrase which conveys the same sense. For he proceeds thus: "Now when the sun had set,hyperlink all they that had any sick with divers diseases brought them unto Him; and He laid His hands on every one of them, and healed them. And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And He, rebuking them, suffered them not to speak: for they knew that He was Christ. And when it was day, He departed and went into a desert place."hyperlink Here, again, we see precisely the same order of times preserved as we discovered in Mark. But Matthew, who appears to have introduced the story of Peter's mother-in-law not according to the order in which the incident itself took place, but simply in the succession in which he had it suggested to his mind after previous omission, has first recorded what happened on that same day, to wit, when even was come; and thereafter, instead of subjoining the notice of the morning, goes on with his account in these terms: "Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side of the lake."hyperlink This, then, is something new, differing from what is given in the context by Mark and Luke, who, after the notice of the even, bring in the mention of the morning. Consequently, as regards this verse in Matthew, "Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side of the lake," we ought simply to understand that he has introduced here another fact which he has had brought to mind at this point,-namely, the fact that on a certain day, when Jesus had seen great multitudes about Him, He gave instructions to cross to the other side of the lake.
Chapter XXIII.-Of the Person Who Said to the Lord, "I Will Follow Thee Whithersoever Thou Goest;" And of the Other Things Connected Therewith, and of the Order in Which They are Recorded by Matthew and Luke.
54. He next appends the following statement: "And a certain scribe came and said unto Him, Master, I will follow Thee whithersoever thou goest;" and so on, down to the words, "Let the dead bury their dead."hyperlink We have a narrative in similar terms also in Luke. But he inserts it only after a variety of other matters, and without any explicit note of the order of time, but after the fashion of one only bethinking himself of the incident at that point. He leaves us also uncertain whether he brings it in there as something previously omitted, or as an anticipatory notice of something which in actual fact took place subsequently to those incidents by which it is followed in the history. For he proceeds thus: "And it came to pass, that as they went in the way, a certain man said unto Him, I will follow Thee whithersoever Thou goest."hyperlink And the Lord's answer is given here in precisely the same terms as we find recited in Matthew. Now, although Matthew tells us that this took place at the time when He gave commandment to depart unto the other side of the lake, and Luke, on the other hand, speaks of an occasion when they "went in the way," there is no necessary contradiction in that. For it may be the case that they went in the way just in order to come to the lake. Again, in what is said about the person who begged to be allowed first to bury his father, Matthew and Luke are thoroughly at one. For the mere fact that Matthew has introduced first the words of the man who made the request regarding his father, and that he has put after that the saying of the Lord, "Follow me," whereas Luke puts the Lord's command, "Follow me," first, and the declaration of the petitioner second, is a matter of no consequence to the sense itself. Luke has also made mention of yet another person, who said, "Lord, I will follow Thee, but let me first bid them farewell which are at home at my house;"hyperlink of which individual Matthewsays nothing. And thereafter Luke proceeds to another subject altogether, and not to what followed in the actual order of time. The passage runs: "And after these things, the Lord appointed other seventy-two also."hyperlink That this occurred "after these things"is indeed manifest; but at what length of time after these things the Lord did so is not apparent. Nevertheless, in this interval that took place which Matthew subjoins next in succession. For the same Matthew still keeps up the order of time, and continues his narrative, as we shall now see.
Chapter XXIV.-Of the Lord's Crossing the Lake on that Occasion on Which He Slept in the Vessel, and of the Casting Out of Those Devils Whom He Suffered to Go into the Swine; And of the Consistency of the Accounts Given by Matthew, Mark, and Luke of All that Was Done and Said on These Occasions.
55. "And when He was entered into a ship, His disciples followed Him. And, behold, there arose a great tempest in the sea." And so the story goes on, until we come to the words, "And He came into His own city."hyperlink Those two narratives which are told by Matthew in continuous succession,-namely, that regarding the calm upon the sea after Jesus was roused from His sleep and had commanded the winds, and that concerning the persons who were possessed with the fierce devil, and who brake their bands and were driven into the wilderness,-are given also in like manner by Mark and Luke.hyperlink Some parts of these stories are expressed, indeed, in different terms by the different writers, but the sense remains the same. This is the case, for example, when Matthew represents the Lord to have said, "Why are ye fearful, O ye of little faith?"hyperlink while Mark's version is, "Why are ye fearful? Is it that ye have no faith?"hyperlink For Mark's word refers to that perfect faith which is like a grain of mustard seed; and so he, too, speaks in effect of the "little faith." Luke, again, puts it thus: "Where is your faith?"hyperlink Accordingly, the whole utterance may perhaps have gone thus: "Why are ye fearful? Where is your faith, O ye of little faith?" And so one of them records one part, and another another part, of the entire saying. The same may be the case with the words spoken by the disciples when they awoke Him. Matthew gives us: "Lord, save us: weperish."hyperlink Mark has: "Master, carest Thou not that we perish?"hyperlink AndLuke says simply, "Master, we perish."hyperlink These different expressions, however, convey one and the same meaning on the part of those who were awaking the Lord, and who were wishful to secure their safety. Neither need we inquire which of these several forms is to be preferred as the one actually addressed to Christ. For whether they really used the one or the other of these three phraseologies, or expressed themselves in different words, which are unrecorded by any one of the evangelists, but which were equally well adapted to give the like representation of what was meant, what difference does it make in the fact itself? At the same time, it may also possibly have been the case that, when several parties in concert were trying to awake Him, all these various modes of expression had been used, one by one person, and another by another. In the same way, too, we may deal with the exclamation on the stilling of the tempest, which, according to Matthew, was, "What manner of man is this, that the winds and the sea obey Him?"hyperlink according to Mark, "What man, thinkest thou, is this,hyperlink that both the wind and the sea obey Him?"hyperlink and according to Luke, "What man, thinkest thou, is this?hyperlink for He commandeth both the winds and the sea,hyperlink and they obey Him." Who can fail to see that the sense in all these forms is quite identical? For the expression, "What man, thinkest thou, is this?" has precisely the same import with the other, "What manner of man is this?"hyperlink And where the words" He commandeth "are omitted, it can at least be understood as a matter of course that the obedience is rendered to the person commanding.
56. Moreover, with respect to the circumstance that Matthew states that there were two men who were afflicted with the legion of devils which received permission to go into the swine, whereas Mark and Luke instance only a single individual, we may suppose that one of these parties was a person of some kind of superior notability and repute, whose case was particularly lamented by that district, and for whose deliverance there was special anxiety. With the intention of indicating that fact, two of the evangelists have judged it proper to make mention only of the one person, in connection with whom the fame of this deed had been spread abroad the more extensively and remarkably. Neither should any scruple be excited by the different forms in which the words uttered by the possessedhyperlink have been reproduced by the various evangelists. For we may either resolve them all into one and the same thing, or suppose them all to have been actually spoken. Nor, again, should we find any difficulty in the circumstance that with Matthew the address is couched in the plural number, but with Mark and Luke in the singular. For these latter two tell us at the same time, that when the man was asked what was his name, he answered that he was Legion, because the devils were many. Nor, once more, is there any discrepancy between Mark's statement that the herd of swine was round about the mountain,hyperlink and Luke's, that they were on the mountain.hyperlink For the herd of swine was so great that one portion of it might be on the mountain, and another only round about it. For, as Mark has expressly informed us, there were about two thousand swine.
Chapter XXV.-Of the Man Sick of the Palsy to Whom the Lord Said, "Thy Sins are Forgiven Thee," And "Take Up Try Bed;" And in Especial, of the Question Whether Matthew and Mark are Consistent with Each Other in Their Notice of the Place Where This Incident Took Place, in So Far as Matthew Says It Happened "In His Own City," While Mark Says It Was in Capharnaum.
57. Hereupon Matthew proceeds with his recital, still preserving the order of time, and connects his narrative in the following manner:-"And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed;" and so on down to where it is said "But when the multitude saw it, they marvelled; and glorified God, which had given such power unto men."hyperlink Mark and Luke have also told the story of this paralytic. Now, as regards Matthew's stating that the Lord said," Son, be of good cheer, thy sins are forgiven thee;" while Luke makes the address run, not as "son," but as "man,"-this only helps to bring out the Lord's meaning more explicitly. For these sins were [thus said to be] forgiven to the "man," inasmuch as the very fact that he was a man would make it impossible for him to say, "I have not sinned;" and at the same time, that mode of address served to indicate that He who forgave sins to man was Himself God. Mark, again, has given the same form of words as Matthew, but he has left out the terms, "Be of good cheer." It is also possible, indeed, that the whole saying ran thus: "Man, be of good cheer: son, thy sins are forgiven thee;" or thus: "Son, be of good cheer: man, thy sins are forgiven thee;" or the words may have been spoken in some Other congruous order.
58. A difficulty, however, may certainly arise when we observe how Matthew tells the story of the paralytic after this fashion: "And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed;" whereas Mark speaks of the incident as taking place not in His own city, which indeed is called Nazareth, but in Capharnaum. His narrative is to the following effect:-" And again He entered into Capharnaum after some days; and it was noised that He was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and He spake a wordhyperlink unto them. And they came unto Him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto Him for the press, they uncovered the roof where He was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. And when Jesus saw their faith;" and so forth.hyperlink Luke, on the other hand, does not mention the place in which the incident happened, but gives the tale thus: "And it came to pass on a certain day that He was sitting teaching,hyperlink and there were Pharisees and doctors of the law also sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them. And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before Him. And when they could not find by what way they might bring him in because of the multitude, they went upon the house-top, and let him down through the tiling with his couch into the midst before Jesus. And when He saw their faith, He said, Man, thy sins are forgiven thee;" and so forth.hyperlink The question, therefore, remains one between Mark and Matthew, in so far as Matthew writes of the incident as taking place in the Lord's city;hyperlink while Mark locates it in Capharnaum. This question would be more difficult to solve if Matthew mentioned Nazareth by name. But, as the case stands, when we reflect that the state of Galilee itself might have been called Christ's city,hyperlink because Nazareth was in Galilee, just as the whole region which was made up of so many citieshyperlink is yet called a Roman state;hyperlink when, further, it is considered that so many nations are comprehended in that city, of which it is written, "Glorious things are spoken of thee, O city of God;"hyperlink and also that God's ancient people, though dwelling in so many cities, have yet been spoken of as one house, the house of Israel,hyperlink -who can doubtthat [it may be fairly said that] Jesus wrought this work in His own city [or, state], inasmuch as He did it in the city of Capharnaum, which was a city of that Galilee to which He had returned when He crossed over again from the country of the Gerasenes, so that when He came into Galilee He might correctly be said to have come into His own city [or, state], in which ever town of Galilee He might happen to be? This explanation may be vindicated more particularly on the ground that Capharnaum itself held a position of such eminence in Galilee that it was reckoned to be a kind of metropolis. But even were it altogether illegitimate to take the city of Christ in the sense either of Galilee itself, in which Nazareth was situated, or of Capharnaum, which was distinguished as in a certain sense the capital of Galilee, we might still affirm that Matthew has simply passed over all that happened after Jesus came into His own city until He reached Capharnaum, and that he has simply tacked on the narrative of the healing of the paralytic at this point; just as the writers do in many instances, leaving unnoticed much that intervenes, and, without any express indication of the omissions they are making, proceeding precisely as if what they subjoin, followed actually in literal succession.hyperlink
Chapter XXVI.-Of the Calling of Matthew, and of the Question Whether Matthew's Own Account is in Harmony with Those of Mark and Luke When They Speak of Levi the Son of Alphaeus.
59. Matthew next continues his narrative in the following terms:-" And as Jesus passed forth from thence, He saw a man named Matthew, sitting at the receipt of custom: and He saith unto him, Follow me. And he arose and followed Him."hyperlink Mark gives this story also, and keeps the same order, bringing it in after the notice of the healing of the man who was sick of the palsy. His version runs thus: "And He went forth again by the sea-side; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose, and followed Him."hyperlink There is no contradiction here; for Matthew is the same person with Levi. Luke also introduces this after the story of the healing of the same man who was sick of the palsy. He writes in these terms: "And after these things He went forth, and saw a publican, named Levi, sitting at the receipt of custom: and He said unto him, Follow me. And he left all, rose up, and followed Him."hyperlink Now, from this it will appear to be the most reasonable explanation to say that Matthew records these things here in the form of things previously passed over, and now brought to mind. For certainly we must believe that Matthew's calling took place before the delivery of the sermon on the mount. For Luke tells us that on this mountain on that occasion the election was made of all these twelve, whom Jesus also named apostles, out of the larger body of the disciples.hyperlink
Chapter XXVII.-Of the Feast at Which It Was Objected at Once that Christ Ate with Sinners, and that His Disciples Did Not Fast; Of the Circumstance that the Evangelists Seem to Give Different Accounts of the Parties by Whom These Objections Were Alleged; And of the Question Whether Matthew and Mark and Luke are Also in Harmony with Each Other in the Reports Given of the Words of These Persons, and of the Replies Returned by the Lord.
60. Matthew, accordingly, goes on to say: "And it came to pass, as He sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and His disciples;" and so on, down to where we read, "But they put new wine into new bottles, and both are preserved."hyperlink Here Matthew has not told us particularly in whose house it was that Jesus was sitting at meat along with the publicans and sinners. This might make it appear as if he had not appended this notice in its strict order here, but had introduced at this point, in the way of reminiscence, something which actually took place on a different occasion, were it not that Mark and Luke, who repeat the account in terms thoroughly similar, have made it plain that it was in the house of Levi-that is to say, Matthew-that Jesus sat at meat, and all these sayings were uttered which follow. For Mark states the same fact, keeping also the same order, in the following manner: "And it came to pass, as He sat at meat in his house, many publicans and sinners sat also together with Jesus."hyperlink Accordingly, when he says, "in his house," he certainly refers to the person of whom he was speaking directly before, and that was Levi. To the same effect, after the words, "He saith unto him, Follow me; and he left all, rose up, and followed Him,"hyperlink Luke has appended immediately this statement: "And Levi made Him a great feast in his own house: and there was a great company of publicans and of others that sat down with them." And thus it is manifest in whose house it was that these things took place.
61. Let us next look into the words which these three evangelists have all brought in as having been addressed to the Lord, and also into the replies which were made by Him. Matthew says: "And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?"hyperlink This reappears very nearly in the same words in Mark: "How is it that He eateth and drinketh with publicans and sinners?"hyperlink Only we find thus that Matthew has omitted one thing which Mark inserts-namely, the addition "and drinketh." But of what consequence can that be, since the sense is fully given, the idea suggested being that they were partaking of a repast in company? Luke, on the other hand, seems to have recorded this scene somewhat differently. For his version proceeds thus: "But their scribes and Pharisees murmured against His disciples, saying, Why do ye eat and drink with publicans and sinners?"hyperlink But his intention in this certainly is nothyperlink to indicate that their Master was not referred to on that occasion, but to intimate that the objection was levelled against all of them together, both Himself and His disciples; the charge, however, which was to be taken to be meant both of Him and of them, being addressed directly not to Him, but to them. For the fact is that Luke himself, no less than the others, represents the Lord as making the reply, and saying, "I came not to call the righteous, but sinners to repentance."hyperlink And He would not have returned that answer to them, had not their words, "Why do ye eat and drink?" been directed very specially to Himself. For the same reason, Matthew and Mark have told us that the objection which was brought against Him was stated immediately to His disciples, because, when the allegation was addressed to the disciples, the charge was thereby laid all the more seriously against the Master whom these disciples were imitating and following. One and the same sense, therefore, is conveyed; and it is expressed all the better in consequence of these variations employed in some of the terms, while the matter of fact itself is left intact. In like manner we may deal with the accounts of the Lord's reply. Matthew's runs thus: "They that be whole need not a physician, but they that are sick; but go ye and learn what this meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners."hyperlink Mark and Luke have also preserved for us the same sense in almost the same words, with this exception, that they both fail to introduce that quotation from the prophet, "I will have mercy, and not sacrifice." Luke, again, after the words, "I came not to call the righteous, but sinners," has added the term, "unto repentance." This addition serves to bring out the sense more fully, so as to preclude any one from supposing that sinners are loved by Christ, purely for the very reason that they are sinners. For this similitude also of the sick indicates clearly what God means by the calling of sinners, -that it is like the physician with the sick,-and that its object verily is that men should be saved from their iniquity as from disease; which healing is effected by repentance.
62. In the same way, we may subject what is said about the disciples of John to examination. Matthew's words are these: "Then came to Him the disciples of John, saying, Why do we and the Pharisees fast oft?"hyperlink The purport of Mark's version is similar: "And the disciples of John and the Phariseeshyperlink used to fast.hyperlink And they come and say unto Him, Why do the disciples of John and the Phariseeshyperlink fast, but thy disciples fast not?"hyperlink The only semblance of a discrepancy that can be found here, is in the possibility of supposing that the mention of the Pharisees as having spoken along with the disciples of John is an addition of Mark's, while Matthew states only that the disciples of John expressed themselves to the above effect. But the words which were actually uttered by the parties, according to Mark's version, rather indicate that the speakers and the persons spoken of were not the same individuals. I mean, that the persons who came to Jesus were the guests who were then present, that they came because the disciples of John and the Pharisees were fasting, and that they uttered the above words with respect to these parties. In this way, the evangelist's phrase, "they come," would not refer to the persons regarding whom he had just thrown in the remark, "And the disciples of John and the Pharisees were fasting." But the case would be, that as those parties were fasting, some others here, who are moved by that fact, come to Him, and put this question to Him, "Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?" This is more clearly expressed by Luke. For, evidently with the same idea in his mind, after stating what answer the Lord returned in the words in which He spoke about the calling of sinners under the similitude of those who are sick, he proceeds thus: "And they said unto Him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees, but thine eat and drink?"hyperlink Here, then, we see that, as was the case with Mark, Luke has mentioned one party as speaking to this intent in relation to other parties. How comes it, therefore, that Matthew says, "Then came to Him the disciples of John, saying, Why do we and the Pharisees fast?" The explanation may be, that those individuals were also present, and that all these various parties were eager to advance this charge, as they severally found opportunity. And the sentiments which sought expression on this occasion have been conveyed by the three evangelists undervaried terms, but yet without any divergence from a true statement of the fact itself.
63. Once more, we find that Matthew and Mark have given similar accounts of what was said about the children of the bridegroom not fasting as long as the bridegroom is with them, with this exception, that Mark has named them the children of the bridals,hyperlink while Matthew has designated them the children of the bridegroom.hyperlink That, however, is a matter of no moment. For by the children of the bridals we understand at once those connected with the bridegroom, and those connected with the bride. The sense, therefore, is obvious and identical, and neither different nor contradictory. Luke, again, does not say, "Can the children of the bridegroom fast?" but, "Can ye make the children of the bridegroom fast, while the bridegroom is with them?" By expressing it in this method, the evangelist has elegantly opened up the self-same sense in a way calculated to suggest something else. Forthus the idea is conveyed, that those very persons who were speaking would try to make the children of the bridegroom mourn and fast, inasmuch as they would [seek to] put the bridegroom to death. Moreover, Matthew's phrase, "mourn," is of the same import as that used by Mark and Luke, namely, "fast." For Matthew also says further on, "Then shall they fast," and not, "Then shall they mourn." But by the use of this phrase, he has indicated that the Lord spoke of that kind of fasting which pertains to the lowliness of tribulation. In the same way, too, the Lord may be understood to have pictured out a different kind of fasting, which stands related to the rapture of a mind dwelling in the heights of things spiritual, and for that reason estranged in a certain measure from the meats that are for the body, when He made use of those subsequent similitudes touching the new cloth and the new wine, by which He showed that this kind of fasting is an incongruity for sensualhyperlink and carnal people, who are taken up with the cares of the body, and who consequently still remain in the old mind. These similitudes are also embodied in similar terms by the other two evangelists. And it should be sufficiently evident that there need be no real discrepancy, although one may introduce something, whether belonging to the subject-matter itself, or merely to the terms in which that subject is expressed, which another leaves out; provided only that there be neither any departure from a genuine identity in sense, nor any contradiction created between the different forms which may be adopted for expressing the same thing.
Footnotes
189 Mark i. 39.
190 Mark i. 40.
191 Matt. viii. 1, 2.
192 Luke v. 12, 13. [It seems altogether more probable that the healing of the leper occurred, before the Sermon on the Mount, at the time indicated by Luke.-R.]
193 Matt. v. 3.
194 Luke vi. 20.
195 Matt. iv. 25, etc.
196 Various Mss. and editions insert et before the Tyri = both of Tyre, although it is wanting in the Greek.
197 Qui vexabantur a spiritibus immundis curabantur.
198 Luke vi. 12-20.
199 [The explanation suggested in § 47 is altogether more probable.-R.]
200 Turbae, multitudes.
201 Matt. vii. 28.
202 Matt. viii. 1, 2.
203 Matt. viii. 5-13.
204 Luke vii. 1-10.
205 [But see note on § 44.-R.]
206 Matt. viii. 5, 6.
207 Luke vii. 3-7.
208 Accessisse, approaching.
209 Accessisse, come to.
210 Parum accessit vel multum accessit.
211 Perventio, arrival.
212 Reachers, comers at.
213 Ambitionis arte.
214 Perventio.
215 Coming at-accessus.
216 Accedite ad eum et illuminamini. Ps. xxxiv. 5.
217 Luke vii. 42-48.
218 Matt. viii. 14, 15.
219 Cf. what is said above (chap. xix. 43) as to the note of time implied in the statement (Mark i. 39), that He preached in their synagogues throughout all Galilee, and cast out devils. [The order of Mark is probably correct.-R.]
220 Luke iv. 38, 39.
221 Referring, apparently, to the casting out of the unclean spirit (Mark i. 23, etc.; Luke iv. 33, etc.).
222 1 Cor. xii. 11.
223 Matt. viii. 16-18.
224 Mark i. 31-35.
225 Diluculum, dawn.
226 Occidisset.
227 Luke iv. 40-42.
228 Matt. viii. 18.
229 Matt. viii. 19-22.
230 Luke ix. 57.
231 Luke ix. 61.
232 Septuaginta duo Luke x. 1. [An early variation in the Greek text; comp. Revised Version margin.-R.]
233 Matt. viii. 23-ix. 1.
234 Mark iv. 36; Luke viii. 22-37.
235 Matt. viii. 16.
236 Mark iv. 40. [The variations in the Greek text are numerous. Augustin gives necdum, which represents the rending followed in the Revised Version.-R.]
237 Luke viii. 25.
238 Matt. viii. 25.
239 Mark iv. 38.
240 Luke viii. 24.
241 Matt. viii. 27.
242 Quis putas est iste.
243 Mark iv. 41. [The Greek text in Mark and Luke has nothing corresponding to "thinkest thou." The Authorized Version, given above, has an unnecessary variation; "that," "that," "for." The Greek particle is the same, and Augustin gives quia three times.-R.]
244 Quis putas hic est.
245 Mari.
246 Qualis est hic.
247 Or, the devils-daemonum.
248 Circa montem. [The correct Greek text is rendered "on the mountain side" in the Revised Version.-R.]
249 In monte.
250 Matt. ix. 1-8.
251 Loquebatur verbum. ["Was speaking the word" is probably the meaning.-R.]
252 Mark ii. 1-12.
253 Et ipse sedebat docens.
254 Luke v. 17-26.
255 Or, state-civitate.
256 Or,state-civitas.
257 Civitatibus.
258 Civitas, city.
259 Ps. lxxxvii. 3.
260 Isa. v. 7; Jer. iii. 20; Ezek. iii. 4.
261 [The true solution of the difficulty is simple. Our Lord had already left Nazareth and made Capernaum His headquarters (comp. Luke iv. 30, 31). But Augustin identifies that incident with a subsequent visit to Nazareth (see ch. xlii.).-R.]
262 Matt. ix. 9.
263 Mark ii. 13, 14.
264 Luke v. 27, 28.
265 Luke vi. 13. [This fact shows that the order of Matthew is not chronological. Indeed, as Augustin goes on, he is led more and more to accept the order of the other evangelists.-R.]
266 Matt. ix. 10-17.
267 Mark ii. 15.
268 Luke v. 27-29.
269 Matt. ix. 11.
270 Mark ii. 16.
271 Luke v. 30.
272 Non utique magistrum eorum nolens illic intelligi, with most Mss. The reading volens occurs in some = not meaning their Master to be referred to, he intimates, etc.
273 Luke v. 32.
274 Omitting in paenitentiam = unto repentance. [These words should be omitted in Matthew and Mark, according to the Greek Mss. Revised Version.-R.]
275 Matt. ix. 14.
276 Pharisaei, not Pharisaeorum. [So the Greek text.-R.]
277 Or, as Augustin's reasoning implies that he understood it, were fasting-erant jejunates. [So Revised Version.-R.]
278 Pharisaeorum.
279 Mark ii. 18.
280 Luke v. 33.
281 Filios nuptiarum.
282 Filios sponsi.
283 Animalibus.