Chapter XX.-Of the Question as to the Consistency of the Several Notices Given by Matthew, Mark, and Luke, on the Subject of the Astonishment Felt by the Centurion and Those Who Were with Him.
57. Matthew proceeds thus: "And the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after the resurrection, and went into the holy city, and appeared unto many." There is no reason to fear that these facts, which have been related only by Matthew, may appear to be inconsistent with the narratives presented by any one of the rest. The same evangelist then continues as follows: "Now when the centurion, and they that were with him watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God." Mark offers this version: "And when the centurion which stood over against Him saw that He so cried out, and gave up the ghost, he said, Truly this was the Son of God." Luke's report runs thus: "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man." Here Matthew says that it was when they saw the earthquake that the centurion and those who were with him were thus astonished, whereas Luke represents the man's amazement to have been drawn forth by the fact that Jesus uttered such a cry, and then gave up the ghost; thus making it clear how He had it in His own power to determine the time for His dying. But this involves no discrepancy. For as the said Matthew not only tells us how the centurion "saw the earthquake," but also appends the words, "and those things that were done," he has indicated that there was room enough for Luke to represent the Lord's death as itself the thing which called forth the centurion's wonder. For that event is also one of the things which were done in so marvellous a manner then. At the same time, even although Matthew had not added any such statement, it would still have been perfectly legitimate to suppose, that as many astonishing things did take place at that time, and as the centurion and those who were with him may well have looked upon them all with amazement, the historians were at liberty to select for narration any particular incident which they were severally disposed to instance as the subject of the man's wonder. And it would not be fair to impeach them with inconsistency, simply because one of them may have specified one occurrence as the immediate cause of the centurion's amazement, while another introduces a different incident. For all these events together had really been matters for the man's astonishment. Again, the mere fact that one evangelist tells us that the centurion said, "Truly this was the Son of God," while another informs us that the words were, "Truly this man was the Son of God," will create no difficulty to any one who has retained some recollection of the numerous statements and discussions bearing upon similar cases, which have already been given above. For these different versions of the words both convey precisely the same sense and although one writer introduces the wore "man" while another does not, that implies no kind of contradiction. A greater appearance of discrepancy may be supposed to be created by the circumstance, that the words which Luke reports the centurion to have uttered are not "This was the Son of God," but "This was a righteous man." But we ought to suppose either that both things were actually said by the centurion, and that two of the evangelists have recorded the one expression, and the third the other; or else perhaps that it was Luke's intention to bring out the exact idea which the centurion had in view when he said that Jesus was the Son of God. For it may be the case that the centurion did not really understand Him to be the Only-begotten, equal with the Father; but that he called Him the Son of God simply because he believed Him to be a righteous man, as many righteous men have been named sons of God. Moreover, when Luke says, "Now when the centurion saw what was done," he has really used terms which cover all the marvellous things which occurred on that occasion, commemorating a single deed of wonder, so to speak, of which all those miraculous incidents were, as we may say, members and parts. But, once more, as regards the circumstance that Matthew has also referred to those who were with the centurion, while the others have left these parties unnoticed, to whom will this not explain itself on the well-understood principle that there is no contradiction necessarily involved in the mere fact that one writer records what another passes by without mention? And, finally, as to Matthew's having told us that "they feared greatly," while Luke has said nothing about the man being afraid, but has informed us that "he glorified God," who can fail to understand that he glorified [God] just by the fear which he exhibited?
Chapter XXI.-Of the Women Who Were Standing There, and of the Question Whether Matthew, Mark, and Luke, Who Have Stated that They Stood Afar Off, are in Antagonism with John, Who Has Mentioned that One of Them Stood by the Cross.
58. Matthew proceeds thus: "And many women were there beholding afar off, which followed Jesus from Galilee: among which was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee's children." Mark gives it in this form: "There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the Less and of Joseph, and Salome (who also, when He was in Galilee, followed Him, and ministered unto Him); and many other women which came up with Him unto Jerusalem." I see nothing which can be supposed to constitute a discrepancy between these writers here. For in what way can the truth be affected by the fact that some of these women are named in both lists, while others are referred to only in the one? Luke has likewise connected his narrations as follows: "And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. And all His acquaintance and the women that followed Him from Galilee stood afar off beholding these things." Here we perceive that he is quite in harmony with the former two as far as regards the presence of the women, although he does not mention any of them by name. On the subject of the multitude of people who were also present, and who, as they beheld the things which were done, smote their breasts and returned, he is in like manner at one with Matthew, although that evangelist has introduced into the context this distinct statement: "Now the centurion and they that were with him." Thus it simply appears that Luke is the only one who has spoken expressly of His "acquaintance" who stood afar off. For John has also noticed the presence of the women before the Lord gave up the ghost. His narrative runs thus: "Now there stood by the cross of Jesus His mother, and His mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple standing by whom He loved, He saith unto His mother, Woman, behold thy son! Then saith He to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home." Now, as regards this statement, had not Matthew and Mark at the same time mentioned Mary Magdalene most explicitly by name, it might have been possible for us to say that there was one company of women afar off, and another near the cross. For none of these writers has mentioned the Lord's mother here but John himself. The question, therefore, which rises now is this, How can we understand the same Mary Magdalene both to have stood afar off along with other women, as the accounts of Matthew and Mark bear, and to have been by the cross, as John tells us, unless it be the case that these women were at such a distance as made it quite legitimate to say at once that they were near, because they were at hand there in the sight of Him, and also afar off in comparison with the crowd of people who were standing round about in closer vicinity along with the centurion and the soldiers? It is open for us, then, to suppose that those women who were present at the scene along with the Lord's mother, after He commended her to the disciple, began then to retire with the view of extricating themselves from the dense mass of people, and of looking on at what remained to be done from a greater distance. And in this way the rest of the evangelists, who have introduced their notices of these women only after the Lord's death, have properly reported them to be standing by that time afar off.
Chapter XXII.-Of the Question Whether the Evangelists are All at One on the Subject of the Narrative Regarding Joseph, Who Begged the Lord's Body from Pilate, and Whether John's Version Contains Any Statements at Variance with Each Other.
59. Matthew proceeds as follows: "Now when the even was come, there came a rich man of Arimathea, named Joseph, who also himself was Jesus' disciple: he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered." Mark presents it in this form: "And now when the even was come, because it was the preparation, that is, the day before the Sabbath, Joseph of Arimathea, an honourable councillor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. And Pilate marvelled if He were already dead: and, calling unto him the centurion, he asked him whether He had been any while dead. And when he knew it of the centurion, he gave the body to Joseph." Luke's report runs in these terms: "And, behold, there was a man named Joseph, a councillor; and he was a good man, and a just (the same had not consented to the counsel and deed of them): he was of Arimathea, a city of the Jews: who also himself waited for the kingdom of God. This man went unto Pilate, and begged the body of Jesus." John, on the other hand, first narrates the breaking of the legs of those who had been crucified with the Lord, and the piercing of the Lord's side with the lance (which whole passage has been recorded by him alone), and then subjoins a statement which is of the same tenor with what is given by the other evangelists. It proceeds in these terms: "And after this, Joseph of Arimathea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus." There is nothing here to give any one of them the appearance of being in antagonism with another. But some one may perhaps ask whether John is not inconsistent with himself, when he at once unites with the rest in telling us how Joseph begged the body of Jesus, and comes forward as the only one who states here that Joseph had been a disciple of Jesus secretly for fear of the Jews. For the question may reasonably be raised as to how it happened that the man who had been a disciple secretly for fear had the courage to beg His body-a thing which not one of those who were His open followers was bold enough to do. We must understand, however, that this man did so in the confidence which his dignified position gave him, the possession of which rendered it possible for him to make his way on familiar terms into Pilate's presence. And we must suppose, further, that in the performance of that last service relating to the interment, he cared less for the Jews, however he tried in ordinary circumstances, when hearing the Lord, to avoid exposing himself to their enmity.