Church Fathers: Nicene Fathers Vol 06: 16.04.06 Harmony of Gospels Bk 2 Part 6

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Church Fathers: Nicene Fathers Vol 06: 16.04.06 Harmony of Gospels Bk 2 Part 6

TOPIC: Nicene Fathers Vol 06 (Other Topics in this Collection)
SUBJECT: 16.04.06 Harmony of Gospels Bk 2 Part 6

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Chapter XLII.-Of His Coming into His Own Country, and of the Astonishment of the People at His Doctrine, as They Looked with Contempt Upon His Lineage; Of Matthew's Harmony with Mark and Luke in This Section; And in Particular, of the Question Whether the Order of Narration Which is Presented by the First of These Evangelists Does Not Exhibit Some Want of Consistency with that of the Other Two.

89. Matthew thence proceeds as follows: "And it came to pass that, when Jesus had finished these parables, He departed thence: and when He was come into His own country, He taught them in their synagogues;"^{hyperlink and so on, down to the words, "And He did not many mighty works there because of their unbelief."^{hyperlink Thus he passes from the above discourse containing the parables, on to this passage, in such a way as not to make it absolutely necessary for us to take the one to have followed in immediate historical succession upon the other. All the more may we suppose this to be the case, when we see how Mark passes on from these parables to a subject which is not identical with Matthew's directly succeeding theme, but quite different from that, and agreeing rather with what Luke introduces; and how he has constructed his narrative in such a manner as to make the balance of credibility rest on the side of the supposition, that what followed in immediate historical sequence was rather the occurrences which these two latter evangelists both insert in near connection [with the parables],-namely, the incidents of the ship in which Jesus was asleep, and the miracle performed in the expulsion of the devils in the country of the Gerasenes,^{hyperlink -two events which Matthew has already recalled and introduced at an earlier stage of his record.^{hyperlink At present, therefore, we have to consider whether [Matthew's report of] what the Lord spoke, and what was said to Him in His own country, is in concord with the accounts given by the other two, namely, Mark and Luke. For, in widely different and dissimilar sections of his history, John mentions words, either spoken to the Lord or spoken by Him,^{hyperlink which resemble those recorded in this passage by the other three evangelists.

90. Now Mark, indeed, gives this passage in terms almost precisely identical with those which meet us in Matthew; with the one exception, that what he says the Lord was called by His fellow-townsmen is, "the carpenter, and the son of Mary,"^{hyperlink and not, as Matthew tells us, the "carpenter's son." Neither is there anything to marvel at in this, since He might quite fairly have have been designated by both these names. For in taking Him to be the son of a carpenter, they naturally also took Him to be a carpenter. Luke, on the other hand, sets forth the same incident on a wider scale, and records a variety of other matters which took place in that connection. And this account he brings in at a point not long subsequent to His baptism and temptation, thus unquestionably introducing by anticipation what really happened only after the occurrence of a number of intervening circumstances. In this, therefore, every one may see an illustration of a principle of prime consequence in relation to this most weighty question concerning the harmony of the evangelists, which we have undertaken to solve by the help of God, -the principle, namely, that it is not by mere ignorance that these writers have been led to make certain omissions, and that it is as little through simple ignorance of the actual historical order of events that they have [at times] preferred to keep by the order in which these events were recalled to their own memory. The correctness of this principle may be gathered most clearly from the fact that, at a point antecedent to any account given by him of anything done by the Lord at Capharnaum, Luke has anticipated the literal date, and has inserted this passage which we have at present under consideration, and in which we are told how His fellow-citizens at once were astonished at the might of the authority which was in Him, and expressed their contempt for the meanness of His family. For he tells us that He addressed them in these terms: "Ye will surely say unto me, Physician, heal thyself: whatsoever we have heard done in Capharnaum, do also here in thy country;"^{hyperlink while, so far as the narrative of this same Luke is concerned, we have not yet read of Him as having done anything at Capharnaum. Furthermore, as it will not take up much time, and as, besides, it is both a very simple and a highly needful matter to do so, we insert here the whole context, showing the subject from which and the method in which the writer has come to give the contents of this section. After his statement regarding the Lord's baptism and temptation, he proceeds in these terms: "And when the devil had ended all the temptation, he departed from Him for a season. And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of Him through all the region round about. And He taught in their synagogues, and was magnified of all. And He came to Nazareth, where He had been brought up: and, as his custom was, He went into the synagogue on the Sabbath-day, and stood up for to read. And there was delivered unto Him the book of the prophet Esaias: and when He had opened the book, He found the place where it was written, The Spirit of the Lord is upon me, because He hath anointed me. He hath sent me to preach the gospel to the poor, to proclaim deliverance to the captives, and sight to the blind; to set at liberty them that are bruised, to proclaim the accepted year of the Lord, and the day of retribution. And when He had closed the book, He gave it again to the minister, and sat down: and the eyes of all them that were in the synagogue were fastened on Him. And He began to say unto them, This day is this scripture fulfilled in your ears. And all bare Him witness, and wondered at the gracious words which proceeded out of His mouth. And they said, Is not this Joseph's son? And He said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capharnaum, do also here in thy country."^{hyperlink And so he continues with the rest, until this entire section in his narrative is gone over. What, therefore, can be more manifest, than that he has knowingly introduced this notice at a point antecedent to its historical date, seeing it admits of no question that he knowsand refers to certain mighty deeds done by Him before this period in Capharnaum, which, at the same time, he is aware he has not as yet narrated in detail? For certainly he has not made such an advance with his history from his notice of the Lord's baptism, as that he should be supposed to have forgotten the fact that up to thispoint he has not mentioned any of the things which took place in Capharnaum; the truth being, that he has just begun here, after the baptism, to give us his narrative concerning the Lord personally.^hyperlink}}}}}}}}Chapter XLIII.-Of the Mutual Consistency of the Accounts Which are Given by Matthew, Mark, and Luke of What Was Said by Herod on Hearing About the Wonderful Works of the Lord, and of Their Concord in Regard to the Order of Narration.

91. Matthew continues: "At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is John the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him."^{hyperlink Mark gives the same passage, and in the same manner, but not in the same order.^{hyperlink For, after relating how the Lord sent forth the disciples with the charge to take nothing with them on the journey save a staff only, and after bringing to its close so much of the discourse which was then delivered as has been recorded by him, he has subjoined this section. He does not, however, connect it in such a way as to compel us to suppose that what it narrates took place actually in immediate sequence on what precedes it in the history. And in this, indeed, Matthew is at one with him. For Matthew's expression is, "at that time," not "on that day," or "at that hour." Only there is this difference between them, that Mark refers not to Herod himself as the utterer of the words in question, but to the people, his statement being this: "They said^{hyperlink that John the Baptist was risen from the dead;" whereas Matthew makes Herod himself the speaker, the phrase being: "He said unto his servants." Luke, again, keeping the same order of narration as Mark, and introducing it also indeed, like Mark, in no such way as to compel us to suppose that his order must have been the order of actual occurrence, presents his version of the same passage in the following terms: "Herod the tetrarch heard of all that was done by Him: and he was perplexed, because that it was said of some, that John was risen from the dead; and of some, that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this of whom I hear such things? And he desired to see Him."^{hyperlink In these words Luke also attests Mark's statement, at least, so far as concerns the affirmation that it was not Herod himself, but other parties, who said that John was risen from the dead. But as regards his mentioning how Herod was perplexed, and his bringing in thereafter those words of the same prince: "John have I beheaded: but who is this of whom I hear such things?" we must either understand that after the said perplexity he became persuaded in his own mind of the truth of what was asserted by others, when he spoke to his servants, in accordance with the version given by Matthew, which runs thus: "And he said to his servants, This is John the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him;" or we must suppose that these words were uttered in a manner betraying that he was still in a state of perplexity. For had he said, "Can this be John the Baptist?" or, "Can it chance that this is John the Baptist?" there would have been no need of saying anything about a mode of utterance by which he might have revealed his dubiety and perplexity. But seeing that these forms of expression are not before us, his words may be taken to have been pronounced in either of two ways: so that we may either suppose him to have been convinced by what was said by others, and so to have spoken the words in question with a real belief [in John's reappearance]; or we may imagine him to have been still in that state of hesitancy of which mention is made by Luke. Our explanation is favoured by the fact that Mark, who had already told us how it was by others that the statement was made as to John having risen from the dead, does not fail to let us know also that in the end Herod himself spoke to this effect: "It is John whom I beheaded: he is risen from the dead."^{hyperlink For these words may also be taken to have beenpronounced in either of two ways,-namely, asthe utterances either of one corroborating a fact, or of one in doubt. Moreover, while Luke passes on to a new subject after the notice which he gives of this incident, those other two, Matthew and Mark, take occasion to tell us at this point in what way John was put to death by Herod.}}}}}Chapter XLIV.-Of the Order in Which the Accounts of John's Imprisonment and Death are Given by These Three Evangelists.

92. Matthew then proceeds with his narrative in the following terms: "For Herod laid hold on John, and bound him, and put him in prison for Herodias' sake, his brother's wife;" and so on, down to the words, "And his disciples came and took up the body, and buried it, and went and told Jesus."^{hyperlink Mark gives this narrative in similar terms.^{hyperlink Luke, on the other hand, does not relate it in the same succession, but introduces it in connection with his statement of the baptism wherewith the Lord was baptized. Hence we are to understand him to have acted by anticipation here, and to have taken the opportunity of recording at this point an event which took place actually a considerable period later. For he has first reported those words which John spake with regard to the Lord-namely, that "His fan is in His hand, and that He will thoroughly purge His floor, and will gather the wheat into His garner; but the chaff He will burn up with fire unquenchable;" and immediately thereafter he has appended his statement of an incident which the evangelist John demonstrates not to have taken place in direct historical sequence. For this latter writer mentions that, after Jesus had been baptized, He went into Galilee at the period when He turned the water into wine; and that, after a sojourn of a few days in Capharnaum, He left that district and returned to the land of Judaea, and there baptized a multitude about the Jordan, previous to the time when John was imprisoned.^{hyperlink Now what reader, unless he were all the better versed^{hyperlink in these writings, would not take it to be implied here that it was after the utterance of the words with regard to the fan and the purged floor that Herod became incensed against John, and cast him into prison? Yet, that the incident referred to here did not, as matter of fact, occur in the order in which it is here recorded, we have already shown elsewhere; and, indeed, Luke himself puts the proof into our hands.^{hyperlink For if [he had meant that] John's incarceration took place immediately after the utterance of those words, then what are we to make of the fact that in Luke's own narrative the baptism of Jesus is introduced subsequently to his notice of the imprisonment of John? Consequently it is manifest that, recalling the circumstance in connection with the present occasion, he has brought it in here by anticipation, and has thus inserted it in his history at a point antecedent to a number of incidents, of which it was his purpose to leave us some record, and which, in point of time, were antecedent to this mishap that befell John. But it is as little the case that the other two evangelists, Matthew and Mark, have placed the fact of John's imprisonment in that position in their narratives which, as is apparent also froth their own writings, belonged to it in the actual order of events. For they, too, have told us how it was on John's being cast into prison that the Lord went into Galilee;^{hyperlink and then, after [relating] a number of things which He did in Galilee, they come to Herod's admonition or doubt as to the rising again from the dead of that John whom he beheaded;^{hyperlink and in connection with this latter occasion, they give us the story of all that occurred in the matter of John's incarceration and death.}}}}}}}Chapter XLV.-Of the Order and the Method in Which All the Four Evangelists Come to the Narration of the Miracle of the Five Loaves.

93. After stating how the report of John's death was brought to Christ, Matthew continues his account, and introduces it in the following connection: "When Jesus heard of it, He departed thence by ship into a desert place apart: and when the people had heard thereof, they followed Him on foot out of the cities. And He went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick."^{hyperlink He mentions, therefore, that this took place immediately after John had suffered. Consequently it was after this that those things took place which have been previously recorded-namely, the circumstances which alarmed Herod, and induced him to say,"John have I beheaded."^{hyperlink For it must surely I be understood that these incidents occurred subsequently which report carried to the ears of Herod, so that he became anxious, and was inperplexity as to who that person possibly could be of whom he heard things so remarkable, when he had himself put John to death. Mark, again, after relating how John suffered, mentions that the disciples who had been sent forth returned to Jesus, and told Him all that they had done and taught; and that the Lord (a fact which he alone records) directed them to rest for a little while in a desert place, and that He went on board a vessel with them, and departed; and that the crowds of people, when they perceived that movement, went before them to that place; and that the Lord had compassion on them, and taught them many things; and that, when the hour was now advancing, it came to pass that all who were present were made to eat of the five loaves and the two fishes.^{hyperlink This miracle has been recorded by all the four evangelists. For in like manner, Luke, who has given an account of the death of John at a much earlier stage in his narrative,^{hyperlink in connection with the occasion of which we have spoken, in the present context tells us first of Herod's perplexity as to who the Lord could be, and immediately thereafter appends statements to the same effect with those in Mark,-namely, that the apostles returned to Him, and reported to Him all that they had done; and that then He took them with Him and departed into a desert place, and that the multitudes followed Him thither, and that He spake to them concerning the kingdom of God, and restored those who stood in need of healing. Then, too, he mentions that, when the day was declining, the miracle of the five loaves was wrought.^{hyperlink

94. But John, again, who differs greatly from those three in this respect, that he deals more with the discourses which the Lord delivered than with the works which He so marvellously wrought, after recording how He left Judaea and departed the second time into Galilee, which departure is understood to have taken place at the time to which the other evangelists also refer when they tell us that on John's imprisonment He went into Galilee,-after recording this, I say, John inserts in the immediate context of his narrative the considerable discourse which He spake as He was passing through Samaria, on the occasion of His meeting with the Samaritan woman whom He found at the well; and then he states that two days after this He departed thence and went into Galilee, and that thereupon He came to Cana of Galilee, where He had turned the water into wine, and that there He healed the son of a certain nobleman.^{hyperlink But as to other things which the rest have told us He did and said in Galilee, John is silent. At the same time, however, he mentions something which the others have left unnoticed,-namely, the fact that He went up to Jerusalem on the day of the feast, and there wrought the miracle on the man who had the infirmity of thirty-eight years standing, and who found no one by whose help he might be carried down to the pool in which people afflicted with various diseases were healed.^{hyperlink In connection with this, John also relates how He spake many things on that occasion. He tells us, further, that after these events He departed across the sea of Galilee, which is also the sea of Tiberias, and that a great multitude followed Him; that thereupon He went away to a mountain, and there sat with His disciples,-the passover, a feast of the Jews, being then nigh; that then, on lifting up His eyes and seeing a very great company, He fed them with the five loaves and the two fishes;^{hyperlink which notice is given us also by the other evangelists. And this makes it certain that he has passed by those incidents which form the course along which these others have come to introduce the notice of this miracle into their narratives. Nevertheless, while different methods of narration, as it appears, are prosecuted, and while the first three evangelists have thus left unnoticed certain matters which the fourth has recorded, we see how those three, on the one hand, who have been keeping nearly the same course, have found a direct meeting-point with each other at this miracle of the five loaves; and how this fourth writer, on the other hand, who is conversant above all with the profound teachings of the Lord's discourses, in relating some other matters on which the rest are silent, has sped round in a certain method upon their track, and, while about to soar off from their pathway after a brief space again into the region of loftier subjects, has found a meeting-point with them in the view of presenting this narrative of the miracle of the five loaves, which is common to them all.}}}}}}}}Chapter XLVI.-Of the Question as to How the Four Evangelists Harmonize with Each Other on This Same Subject of the Miracle of the Five Loaves.

95. Matthew then proceeds and carries on his narrative in due consecution to the said incident connected with the five loaves in the following manner: "And when it was evening, His disciples came to Him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. But Jesus said unto them, They need not depart; give ye them to eat;" and so forth, down to where we read, "And the number of those who ate was five thousand men, besides women and children."^{hyperlink This miracle, therefore, which all the four evangelists record,^{hyperlink and in which they are supposed to betray certain discrepancies with each other, must be examined and subjected to discussion, in order that we may also learn from this instance some rules which will be applicable to all other similar cases in the form of principles regulating modes of statement in which, however diversethey may be, the same sense is nevertheless retained, and the same veracity in the expressionof matters of fact is preserved. And, indeed, this investigation ought to begin not with Matthew, although that would be in accordance with the order in which the evangelists stand, but rather with John, by whom the narrative in question is told with such particularity as to record even the names of the disciples with whom the Lord conversed on this subject. For he gives the history in the following terms: "When Jesus than lifted up His eyes, and saw a very great company come unto Him, He saith unto Philip, Whence shall we buy bread, that these may eat? And this He said to prove him; for He Himselfknew what He would do. Philip answered Him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. One of His disciples, Andrew, Simon Peter's brother, saith unto Him, There is a lad here, which hath five barley loaves, and two fishes; but what are they among so many? Jesus said therefore, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. Jesus then took the loaves; and when He had given thanks, He distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would. And when they were filled, He said unto His disciples, Gather up the fragments that remain, that they be not lost. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten."^{hyperlink

96. The inquiry which we have here to handle does not concern itself with a statement given by this evangelist, in which he specifies the kind of loaves; for he has not omitted to mention, what has been omitted by the others, that they were barley loaves. Neither does the question deal with what he has left unnoticed,-namely, the fact that, in addition to the five thousand men, there were also women and children, as Matthew tells us. And it ought now by all means to be a settled matter, and one kept regularly in view in all such investigations, that no one should find any difficulty in the there circumstance that something which is unrecorded by one writer is related by another. But the question here is as to how the several matters narrated by these writers may be [shown to be] all true, so that the one of them, in giving his own peculiar version, does not put out of court the account offered by the other. For if the Lord, according to the narrative of John, on seeing the multitudes before Him, asked Philip,with the view of proving him, whence bread might be got to be given to them, a difficulty may be raised as to the truth of the statement which is made by the others,-namely, that the disciples first said to the Lord that He should send the multitudes away, in order that they might go and purchase food for themselves in the neighbouring localities, and that He made this reply to them, according to Matthew: "They need not depart; give ye them to eat."^{hyperlink With this last Mark and Luke also agree, only that they leave out the words, "They need not depart." We are to suppose, therefore, that after these words the Lord looked at the multitude, and spoke to Philip in the terms which John records, but which those others have omitted. Then the reply which, according to John, was made by Philip, is mentioned by Mark as having been given by the disciples, -the intention being, that we should understand Philip to have returned this answer as the mouthpiece of the rest; although they may also have put the plural number in place of the singular, according to very frequent usage. The words here actually ascribed to Philip-namely, "Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little"^{hyperlink -have their counterpart in this version by Mark, "Shall we go and buy two hundred pennyworth of bread, and give them to eat?"^{hyperlink The expression, again, which the same Mark relates to have been used by the Lord, namely, "How many loaves have ye?" has been passed by without notice by the rest. On the other hand, the statement occurring in John, to the effect that Andrew made the suggestion about the five loaves and the two fishes, appears in the others, who use here the plural number instead of the singular, as a notice referring the suggestion to the disciples generally. And, indeed, Luke has coupled Philip's reply together with Andrew's answer in one sentence. For when he says, "We have no more but five loaves and two fishes," he reports Andrew's response; but when he adds, "except we should go and buy meat for all this people," he seems to carry us back to Philip's reply, only that he has left unnoticed the "two hundred pennyworth." At the same time, that [sentence about the going and buying meat] may also be understood to be implied in Andrew's own words. For after saying, "There is a lad here which hath five barley loaves and two fishes," he likewise subjoined, "But what are they among so many?" And this last clause really means the same as the expression in question, namely, "except we should go and buy meat for all this people."

97. From all this variety of statement which is found in connection with a genuine harmony in regard to the matters of fact and the ideas conveyed, it becomes sufficiently clear that we have the wholesome lesson inculcated upon us, hat what we have to look to in studying a person's words is nothing else than the intention of the speakers; in setting forth which intention all truthful narrators ought to take the utmost pains when they record anything, whether it may relate to man, or to angels, or to God. For the subjects' mind and intention admit of being expressed in words which should leave no appearance of any discrepancies as regards the matter of fact.

98. In this connection, it is true, we ought not to omit to direct the reader's attention to certain other matters which may turn out to be of a kindred nature with those already considered. One of these is found in the circumstance that Luke has stated that they were ordered to sit down by fifties, whereas Mark's version is that it was by hundreds and by fifties. This difference, however, creates no real difficulty. The truth is, that the one has reported simply a part, and the other has given the whole. For the evangelist who has introduced the notice of the hundreds as well as the fifties has just mentioned something which the other has left unmentioned. But there is no contradiction between them on that account. If, indeed, the one had noticed only the fifties, and the other only the hundreds, they might certainly have seemed to be in some antagonism with each other, and it might not have been easy to make it plain that both instructions were actually uttered, although only the one has been specified by the former writer, and the other by the latter. And yet, even in such a case, who will not acknowledge that when the matter was subjected to more careful consideration, the solution should have been discovered? This I have instanced now for this reason, that matters of that kind do often present themselves, which, while they really contain no discrepancies, appear to do so to persons who pay insufficient attention to them, and pronounce upon them inconsiderately.}}}}}}Chapter XLVII.-Of His Walking Upon the Water, and of the Questions Regarding the Harmony of the Evangelists Who Have Narrated that Scene, and Regarding the Manner in Which They Pass Off from the Section Recording the Occasion on Which He Fed the Multitudes with the Five Loaves,

99. Matthew goes on with his account in the following terms: "And when He had sent the multitudes away, He went up into a mountain apart to pray: and when the evening was come, He was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night He came unto them, walking on the sea. And when the disciples saw Him walking on the sea, they were troubled, saying, It is a spirit;" and so on, down to the words, "They came and worshipped Him, saying, Of a truth Thou art the Son of God."^{hyperlink In like manner, Mark, after narrating the miracle of the five loaves, gives his account of this same incident in the following terms: "And when it was late, the ship was in the midst of the sea, and He alone on the land. And He saw them toiling in rowing: for the wind was contrary to them," and so on.^{hyperlink This is similar to Matthew's version, except that nothing is said as to Peter's walking upon the waters. But here we must see to it, that no difficulty be found in what Mark has stated regarding the Lord, namely, that, when He walked upon the waters, He would also have passed by them. For in what way could they have understood this, were it not that He was really proceeding in a different direction from them, as if minded to pass those persons by like strangers, who were so far from recognizing Him that they took Him to be a spirit? Who, however, is so obtuse as not to perceive that this bears a mystical significance? At the same time, too, He came to the help of the men in their perturbation and outcry, and said to them, "Be of good cheer, it is I; be not afraid." What is the explanation, therefore, of His wish to pass by those persons whom nevertheless He thus encouraged when they were in terror, but that that intention to pass them by was made to serve the purpose of drawing forth those cries to which it was meet to bear succour?

100. Furthermore, John still tarries for a little space with these others. For, after his recital of the miracle of the five loaves, he also gives us some account of the vessel that laboured, and of the Lord's act in walking upon the sea. This notice he connects with his preceding narrative in the following manner: "When Jesus therefore perceived that they would come and take Him by force and make Him a king, He departed again into a mountain Himself alone. And when it became late, His disciples went down unto the sea; and when they had entered into a ship, they came over the sea to Capharnaum: and it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew," and so on.^{hyperlink In this there cannot appear to be anything contrary to the records preserved in the other Gospels, unless it be the circumstance that Matthew tells us how, when the multitudes were sent away, He went up into a mountain, in order that there He might pray alone; while John states that He was on a mountain with those same multitudes whom He fed with the five loaves.^{hyperlink But seeing that John also informs us how He departed into a mountain after the said miracle, to preclude His being taken possession of by the multitudes, who wished to make Him a king, it is surely evident that they had come down from the mountain to more level ground when those loaves were provided for the crowds. And consequently there is no contradiction between the statements made by Matthew and John as to His going up again to the mountain. The only difference is, that Matthew uses the phrase "He went up," while John's term is "He departed." And there would be an antagonism between these two, only if in departing He had not gone up. Nor, again, is any want of harmony betrayed by the fact that Matthew's words are, "He went up into a mountain apart to pray;" whereas John puts it thus: "When He perceived that they would come to make Him a king, He departed again into a mountain Himself alone." Surely the matter of the departure is in no way a thing antagonistic to the matter of prayer. For, indeed, the Lord, who in His own person transformed the body of our humiliation in order that He might make it like unto the body of His own glory,^{hyperlink hereby taught us also the truth that the matter of departure should be to us in like manner grave matter for prayer. Neither, again, is there any defect of consistency proved by the circumstance that Matthew has told us first how He commanded His disciples to embark in the little ship, and to go before Him unto the other side of the lake until He sent the multitudes away, and then informs us that, after the multitudes were sent away, He Himself went up into a mountain alone to pray; while John mentions first that He departed unto a mountain alone, and then proceeds thus: "And when it became late, His disciples came down unto the sea; and when they had entered into a ship," etc. For who will not perceive that, in recapitulating the facts, John has spoken of something as actually done at a later point by the disciples, which Jesus had already charged them to do before His own departure unto the mountain; just as it is a familiar procedure in discourse, to revert in some fashion or other to any matter which otherwise would have been passed over But inasmuch as it may not be specifically noted that a reversion, especially when done briefly and instantaneously, is made to something omitted, the auditors are sometimes led to suppose that the occurrence which is mentioned at the later stage also took place literally at the later period. In this way the evangelist's statement really is, that to those persons whom he had described as embarking in the ship and coming across the sea to Capharnaum, the Lord came, walking toward them upon the waters, as they were toiling in the deep; which approach of the Lord of course took place at the earlier point, during the said voyage in which they were making their way to Capharnaum.^{hyperlink

101. On the other hand, Luke, after the record of the miracle of the five loaves, passes to another subject, and diverges from this order of narration. For he makes no mention of that little ship, and of the Lord's pathway over the waters. But after the statement conveyed in these words, "And they did all eat, and were filled, and there was taken up of fragments that remained to them twelve baskets," he has subjoined the following notice: "And it came to pass, as He was alone praying, His disciples were with Him; and He asked them, saying, Who say the people that I am?"^{hyperlink Thus he relates in this succession something new, which is not given by those three who have left us the account of the manner in which the Lord walked upon the waters, and came to the disciples when they were on the voyage. It ought not, however, on this account, to be supposed that it was on that same mountain to which Matthew has told us He went up in order to pray alone, that He said to His disciples, "Who say the people that I am?" For Luke, too, seems to harmonize with Matthew in this, because his words are, "as He was alone praying;" while Matthew's were, "He went up unto a mountain alone to pray." But it must by all means be held to have been on a different occasion that He put this question, since [it is said here, both that] He prayed alone, and [that] the disciples were with Him. Thus Luke, indeed, has mentioned only the fact of His being alone, but has said nothing of His being without His disciples, as is the case with Matthew and John, since [according to these latter] they left Him in order to go before Him to the other side of the sea. For with unmistakeable plainness Luke has added the statement that "His disciples also were with Him." Consequently, in saying that He was alone, he meant his statement to refer to the multitudes, who did not abide with Him.}}}}}}}Chapter XLVIII.-Of the Absence of Any Discrepancy Between Matthew and Mark on the One Hand, and John on the Other, in the Accounts Which the Three Give Together of What Took Place After the Other Side of the Lake Was Reached.

102. Matthew proceeds as follows: "And when they were gone over, they came into the land of Genesar. And when the men of that place had knowledge of Him, they sent out unto all that country round about, and brought unto Him all that were diseased, and besought Him that they might only touch the hem of His garment: and as many as touched were made perfectly whole. Then came to Him scribes and Pharisees from Jerusalem, saying, Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread," and so on, down to the words, "But to eat with unwashen hands defileth not a man."^{hyperlink This is also related by Mark, in a way which precludes the raising of any question about discrepancies. For anything expressed here by the one in a form differing from that used by the other, involves at least no departure from identity in sense. John, on the other hand, fixing his attention, as his wont is, upon the Lord's discourses, passes on from the notice of the ship, which the Lord reached by walking upon the waters, to what took place after they disembarked upon the land, and mentions that He took occasion from the eating of the bread to deliver many lessons, dealing pre-eminently with divine things. After this address, too, his narrative is again borne on to one subject after another, in a sublime strain.^{hyperlink At the same time, this transition which he thus makes to different themes does not involve any real want of harmony, although he exhibits certain divergencies from these others, with the order of events presented by the rest of the evangelists. For what is there to hinder us from supposing at once that those persons, whose story is given by Matthew and Mark, were healed by the Lord, and that He delivered this discourse which John recounts to the people who followed Him across the sea? Such a supposition is made all the more reasonable by the fact that Capharnaum, to which place they are said, according to John, to have crossed, is near the take of Genesar; and that, again, is the district into which they came, according to Matthew, on landing.}}Chapter XLIX.-Of the Woman of Canaan Who Said, "Yet the Dogs Eat of the Crumbs Which Fall from Their Masters' Tables," And of the Harmony Between the Account Given by Matthew and that by Luke.

103. Matthew, accordingly, proceeds with his narrative, after the notice of that discourse which the Lord delivered in the presence of the Pharisees on the subject of the unwashed hands. Preserving also the order of the succeeding events, as far as it is indicated by the transitions from the one to the other, he introduces this account into the context in the following manner: "And Jesus went thence, and departed into the coasts of Tyre and Sidon. And, behold, a woman of Canaan came out of the same coasts, and cried unto Him, saying, Have mercy on me, O Lord, Thou son of David; my daughter is grievously vexed with a devil. But He answered her not a word," and so on, down to the words, "O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour."^{hyperlink This story of the woman of Canaan is recorded also by Mark, who keeps the same order of events, and gives no occasion to raise any question as to a want of harmony, unless it be found in the circumstance that he tells us how the Lord was in the house at the time when the said woman came to Him with the petition on behalf of her daughter.^{hyperlink Now we might readily suppose that Matthew has simply omitted mention of the house, while nevertheless relating the same occurrence. But inasmuch as he states that the disciples made the suggestion to Him in these terms, "Send her away, for she crieth after us," he seems to imply distinctly that the woman gave utterance to these cries of entreaty behind the Lord as He walked on. In what sense, then, could it have been "in the house," unless we are to take Mark to have intimated the fact, that she had gone into the place where Jesus then was, when he mentioned at the beginning of the narrative that He was in the house? But when Matthew says that "He answered her not a word," he has given us also to understand what neither of the two evangelists has related explicitly,-namely, the fact that during that silence which He maintained Jesus went out of the house. And in this manner all the other particulars arebrought into a connection which from this point onwards presents no kind of appearance of discrepancy. For as to what Mark records with respect to the answer which the Lord gave her, to the effect that it was not meet to take the children's bread and cast it unto the dogs, that, reply was returned only after the interposition of certain sayings which Matthew has not left unrecorded. That is to say, [we are to suppose that] there came in first the request which the disciples addressed to Him in regard to the woman's case, and the answer He gave them, to the effect that He was not sent but unto the lost sheep of the house of Israel; that next there was her own approach, or, in other words, her coming after Him, and worshipping Him, saying, "Lord, help me;" and that then, after all these incidents, those words were spoken which have been recorded by both the evangelists.}}Chapter L.-Of the Occasion on Which He Fed the Multitudes with the Seven Loaves, and of the Question as to the Harmony Between Matthew and Mark in Their Accounts of that Miracle.

104. Matthew proceeds with his narrative in the following terms: "And when Jesus had departed from thence, He came nigh unto the sea of Galilee; and went up into a mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet, and He healed them; insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. Then Jesus called His disciples unto Him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat," and so on, down to the words, "And they that did eat were four thousand men, besides women and children."^{hyperlink This other miracle of the seven loaves and the few little fishes is recorded also by Mark, and that too in almost the same order; the exception being that he inserts before it a narrative given by no other,-namely, that relating to the deaf man whose ears the Lord opened, when He spat and said, "Effeta," that is, Be opened.^{hyperlink

105. In the case of this miracle of the seven loaves, it is certainly not a superfluous task to call attention to the fact that these two evangelists, Matthew and Mark, have thus introduced it into their narrative. For if one of them had recorded this miracle, who at the same time had taken no notice of the instance of the five loaves, he would have been judged to stand opposed to the rest. For in such circumstances, who would not have supposed that there was only the one miracle wrought in actual fact, and that an incomplete and unveracious version of it had been given by the writer referred to, or by the others, or by all of them together; so [that we must have imagined] either that the one evangelist, by a mistake on his own part, had been led to mention seven loaves instead of five; or that the other two, whether as having both presented an incorrect statement, or as having been misled through a slip of memory, had put the number five for the number seven. In like manner, it might have been supposed that there was a contradiction between the twelve baskets^{hyperlink and the seven baskets,^{hyperlink and again, between the five thousand and the four thousand, expressing the numbers of those who were fed. But now, since those evangelists who have given us the account of the miracle of the seven loaves have also not failed to mention the other miracle of the five loaves, no difficulty can be felt by any one, and all can see that both works were really wrought. This, accordingly, we have instanced, in order that, if in any other passage we come upon some similar deed of the Lord's, which, as told by one evangelist, seems so utterly contrary to the version of it given by another that no method of solving the difficulty can possibly be found, we may understand the explanation to be simply this, that both incidents really took place, and that they were recorded separately by the two several writers. This is precisely what we have already recommended to attention in the matter of the seating of the multitudes by hundreds and by fifties. For were it not for the circumstance that both these numbers are found noted by the one historian, we might have supposed that the different writers had made contradictory statements.^hyperlink}}}}Chapter LI.-Of Matthew's Declaration That, on Leaving These Parts, He Came into the Coasts of Magedan; And of the Question as to His Agreement with Mark in that Intimation, as Well as in the Notice of the Saying About Jonah, Which Was Returned Again as an Answer to Those Who Sought a Sign.

106. Matthew continues as follows: "And He sent away the multitude, and took ship, and came into the coasts of Magedan;" and so on, down to the words, "A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it but the sign of the prophet Jonas."^{hyperlink This has already been recorded in another connection by the same Matthew.^{hyperlink Hence again and again we must hold by the position that the Lord spake the same words on repeated occasions; so that when any completely irreconcilable difference appears between statements of His utterances, we are to understand the words to have been spoken twice over. In this case, indeed, Mark also keeps the same order; and after his account of the miracle of the seven loaves, subjoins the same intimation as is given us in Matthew, only with this difference, that Matthew's expression for the locality is not Dalmanutha, as is read in certain codices, but Magedan.^{hyperlink There is no reason, however, for questioning the fact that it is the same place that is intended under both names. For most codices, even of Mark's Gospel, give no other reading than that of Magedan.^{hyperlink Neither should any difficulty be felt in the fact that Mark does not say, as Matthew does, that in the answer which the Lord returned to those who sought after a sign, He referred to Jonah, but mentions simply that He replied in these terms: "There shall no sign be given unto it." For we are given to understand what kind of sign they asked-namely, one from heaven. And he has simply omitted to specify the words which Matthew has introduced regarding Jonas.

Footnotes}}}}^{370 Three Mss., however, give in synagoga eorum-in their synagogue-as in our version.

³⁷¹Matt. xiii. 53-58.

³⁷²Mark iv. 35, v. 17; Luke viii. 22-37. [On the variations in the name, see critical editions of Greek text. Comp. Revised Version. The Latin versions generally read "Gerasenes" in all three accounts.-R.]

³⁷³Matt. viii. 23-34.

³⁷⁴John vi. 42.

³⁷⁵Mark vi. 1-6.

³⁷⁶1 Luke iv. 23.

³⁷⁷2 Luke iv. 13-23.

³⁷⁸3 [The question of the identity of the visits to Nazareth is still an open one. But there are some points ignored by Augustin which indicate that Luke refers to an earlier visit.-R.]

³⁷⁹4 Matt. xiv. 1, 2.

³⁸⁰5 Mark vi. 14-16.

³⁸¹6 Dicebant: so that the reading e_legon is followed instead of e_legen in Mark vi. 14. [Westcott and Hort give the plural in their text, following the Vatican codex and some other authorities.-R.]

³⁸²Luke ix. 7-9.

³⁸³[Augustin gives the reading followed in the Revised Version ("John whom I beheaded, he is risen"). The translator gives the words of the Authorized Version.-R.]

³⁸⁴Matt. xiv. 3-12.

³⁸⁵Mark vi. 17-29.

³⁸⁶John ii. 1, 12, iii. 22-24.

³⁸⁷The reading in the Mss. and in Migne's text is, quis autem non putet qui minus in his litteris eruditus est; for which some give, quis autem non putet nisi qui minus, etc.

³⁸⁸Luke iii. 15-21.

³⁸⁹Matt. iv. 12; Mark i. 14.

³⁹⁰Matt. xiv. 1, 2; Mark vi. 14-16.

³⁹¹Matt. xiv. 13, 14.

³⁹²Luke ix. 9.

³⁹³Mark vi. 30-44.

³⁹⁴Luke iii. 20.

³⁹⁵Luke ix. 10-17.

³⁹⁶John iv. 3, 5, 43-54.

³⁹⁷[Augustin here passes over one of the most difficult questions in connection with the Gospel history. The length of our Lord's ministry turns upon the feast referred to in John v. If it was passover, then John refers to four passovers; and our Lord's ministry extended over three years and a few weeks. If some other feast is meant, the ministry covered but two years and a few weeks.-R.]

³⁹⁸John v.-vi. 13.

³⁹⁹Matt. xiv. 15-21.

⁴⁰⁰Mark vi. 34-44; Luke ix. 12-17.

⁴⁰¹John vi. 5-13.

⁴⁰²Matt. xiv. 16.

⁴⁰³John vi. 7.

⁴⁰⁴Mark vi. 37.

⁴⁰⁵Matt. xiv. 23-33.

⁴⁰⁶Mark vi. 47-54.

⁴⁰⁷John vi. 15-21.

⁴⁰⁸Reading in monte fuisse cum eisdem turbis quas de quinque panibus pavit. According to Migne, this is the reading of several Mss. of the better class; some twelve other Mss. give in monte fuisse cum easdem turbas, etc. = "He was on a mountain when He fed," etc. Some editions have also in montem fugisse cum easdem, etc. = "He departed to a mountain when He fed," etc.

⁴⁰⁹Phil. iii. 21.

⁴¹⁰[The difficulty in regard to the course of the ship did not suggest itself to Augustin, nor does he allude to the position Bethsaida. Luke ix. 10 seems to place it on one side of the lake and Mark vi. 45 on the other. A contrary wind would blow them across the lake, unless they were trying to get to some point on the eastern shore; from which shore they certainly started, after the feeding of the five thousand.-R.]

⁴¹¹Luke ix. 17, 18.

⁴¹²Matt. xiv. 34-xv. 20.

⁴¹³John vi. 22-72.

⁴¹⁴Matt. xv. 21-28.

⁴¹⁵Mark vii. 24-30.

⁴¹⁶Matt. xv. 29-38.

⁴¹⁷Mark vii. 31-viii. 9.

⁴¹⁸Cophinis.

⁴¹⁹Sportis.

⁴²⁰See above, chap. xlvi.

⁴²¹Matt. xv. 39-xvi. 4.

⁴²²Matt. xii. 38.

⁴²³Mark viii. 10-12.

⁴²⁴["Magdala," as the Authorized Version reads in Matthew, is poorly supported, and was probably substituted by some ignorant scribe for "Magadan" (comp. Revised Version). In Mark viii. 10, however, the reading "Dalmanutha" is well attested. Augustin refers to Latin codices.-R.]}