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Commissioning the Twelve
1 THEN calling together the twelve apostles, he gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said to them: Take nothing for your journey; neither staff, nor scrip, nor bread, nor money; neither have two coats. 4 And whatsoever house you shall enter into, abide there, and depart not from thence. 5 And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them. 6 And going out, they went about through the towns, preaching the gospel, and healing every where. Herod Thinks Jesus is John, Raised
(Luke 9:7-9 Matt 14:1-2 Mark 6:14-16) 7 Now Herod, the tetrarch, heard of all things that were done by him; and he was in a doubt, because it was said 8 By some, that John was risen from the dead: but by other some, that Elias had appeared; and by others, that one of the old prophets was risen again. 9 And Herod said: John I have beheaded; but who is this of whom I hear such things? And he sought to see him. Feeding the Five Thousand
10 And the apostles, when they were returned, told him all they had done. And taking them, he went aside into a desert place, apart, which belongeth to Bethsaida. 11 Which when the people knew, they followed him; and he received them, and spoke to them of the kingdom of God, and healed them who had need of healing. 12 Now the day began to decline. And the twelve came and said to him: Send away the multitude, that going into the towns and villages round about, they may lodge and get victuals; for we are here in a desert place. 13 But he said to them: Give you them to eat. And they said: We have no more than five loaves and two fishes; unless perhaps we should go and buy food for all this multitude. 14 Now there were about five thousand men. And he said to his disciples: Make them sit down by fifties in a company. 15 And they did so; and made them all sit down. 16 And taking the five loaves and the two fishes, he looked up to heaven, and blessed them; and he broke, and distributed to his disciples, to set before the multitude. 17 And they did all eat, and were filled. And there were taken up of fragments that remained to them, twelve baskets. Peter's Confession at Caesarea Philippi
18 And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am? 19 But they answered, and said: John the Baptist; but some say Elias; and others say that one of the former prophets is risen again. 20 And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God. 21 But he strictly charging them, commanded they should tell this to no man. Jesus Foretells His Passion
(Luke 9:22 Matt 16:21-23 Mark 8:31-33) 22 Saying: The Son of man must suffer many things, and be rejected by the ancients and chief priests and scribes, and be killed, and the third day rise again. “If Any Man would Come after Me”
23 And he said to all: If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, and cast away himself? 26 For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty, and that of his Father, and of the holy angels. 27 But I tell you of a truth: There are some standing here that shall not taste death, till they see the kingdom of God. The Transfiguration
(Luke 9:28-36 Matt 17:1-9 Mark 9:2-10) 28 And it came to pass about eight days after these words, that he took Peter, and James, and John, and went up into a mountain to pray. 29 And whilst he prayed, the shape of his countenance was altered, and his raiment became white and glittering. 30 And behold two men were talking with him. And they were Moses and Elias, 31 Appearing in majesty. And they spoke of his decease that he should accomplish in Jerusalem. 32 But Peter and they that were with him were heavy with sleep. And waking, they saw his glory, and the two men that stood with him. 33 And it came to pass, that as they were departing from him, Peter saith to Jesus: Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias; not knowing what he said. 34 And as he spoke these things, there came a cloud, and overshadowed them; and they were afraid, when they entered into the cloud. 35 And a voice came out of the cloud, saying: This is my beloved Son; hear him. 36 And whilst the voice was uttered, Jesus was found alone. And they held their peace, and told no man in those days any of these things which they had seen. Jesus Heals a Boy Possessed by a Spirit
37 And it came to pass the day following, when they came down from the mountain, there met him a great multitude. 38 And behold a man among the crowd cried out, saying: Master, I beseech thee, look upon my son, because he is my only one. 39 And lo, a spirit seizeth him, and he suddenly crieth out, and he throweth him down and teareth him, so that he foameth; and bruising him, he hardly departeth from him. 40 And I desired thy disciples to cast him out, and they could not. 41 And Jesus answering, said: O faithless and perverse generation, how long shall I be with you, and suffer you? Bring hither thy son. 42 And as he was coming to him, the devil threw him down, and tore him. Jesus Foretells His Passion again
(Luke 9:43-45 Matt 17:22-23 Mark 9:30-32) 43 And Jesus rebuked the unclean spirit, and cured the boy, and restored him to his father. 44 And all were astonished at the mighty power of God. But while all wondered at all the things he did, he said to his disciples: Lay you up in your hearts these words, for it shall come to pass, that the Son of man shall be delivered into the hands of men. 45 But they understood not this word; and it was hid from them, so that they perceived it not. And they were afraid to ask him concerning this word. True Greatness
(Luke 9:46-48 Matt 18:1-5 Mark 9:33-37 John 13:20) 46 And there entered a thought into them, which of them should be greater. 47 But Jesus seeing the thoughts of their heart, took a child and set him by him, 48 And said to them: Whosoever shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me. For he that is the lesser among you all, he is the greater. 49 And John, answering, said: Master, we saw a certain man casting out devils in thy name, and we forbade him, because he followeth not with us. 50 And Jesus said to him: Forbid him not; for he that is not against you, is for you. Departure to Judea
(Luke 9:51 Matt 19:1-2 Mark 10:1) 51 And it came to pass, when the days of his assumption were accomplishing, that he steadfastly set his face to go to Jerusalem. 52 And he sent messengers before his face; and going, they entered into a city of the Samaritans, to prepare for him. 53 And they received him not, because his face was of one going to Jerusalem. 54 And when his disciples James and John had seen this, they said: Lord, wilt thou that we command fire to come down from heaven, and consume them? 55 And turning, he rebuked them, saying: You know not of what spirit you are. 56 The Son of man came not to destroy souls, but to save. And they went into another town. On Following Jesus, the Would-be Followers
(Luke 9:57-62 Matt 8:18-22 Mark 4:35) 57 And it came to pass, as they walked in the way, that a certain man said to him: I will follow thee withersoever thou goest. 58 Jesus said to him: The foxes have holes, and the birds of the air nests; but the Son of man hath not where to lay his head. 59 But he said to another: Follow me. And he said: Lord, suffer me first to go, and to bury my father. 60 And Jesus said to him: Let the dead bury their dead: but go thou, and preach the kingdom of God. 61 And another said: I will follow thee, Lord; but let me first take my leave of them that are at my house. 62 Jesus said to him: No man putting his hand to the plough, and looking back, is fit for the kingdom of God. Gospel Harmony on Luke 9
Commissioning the Twelve
(Luke 9:1-6; 6:12-16; 10:3 Matt 10:1-16 Mark 6:7-11; 3:13-19) When the Lord said to the Apostles, “Possess not gold,” He added immediately, “The laborer is worthy of his hire,” to show why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to show that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labor of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one’s power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, “Nor a staff,” [p. 374] to show that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, “Take nothing but a staff only.” [Mark 6:18] And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting. Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively? (St. Augustine harmony of the Gospels 2.30) Herod Thinks Jesus is John, Raised
(Luke 9:7-9 Matt 14:1-2 Mark 6:14-16) Matthew says, “At that time,” not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark. Matthew continues: “At that time Herod the tetrarch heard of the fame of Jesus, and said unto his servants, This is Jn the Baptist: he is risen from the dead; and therefore mighty works do show forth themselves in him.”(Mt 14:1-2) Mc gives the same passage, and in the same manner, but not in the same order.(Mark 6:14-16) 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 Mc refers not to Herod himself as the utterer of the words in question, but to the people, his statement being this: “They said 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 Jn 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, Jn have I beheaded: but who is this of whom I hear such things? And he desired to see Him.”(Luke 9:7-9) 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 Jn 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 Jn 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 Jn the Baptist?” or, “Can it chance that this is Jn 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 Jn whom I beheaded: he is risen from the dead.” 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. (St. Augustine Harmony of the Gospels 2.43) Feeding the Five Thousand
(Luke 9:10-17 Matt 14:13-21 Mark 6:32-44 John 6:1-15)
OF THE ORDER AND THE METHOD IN WHICH ALL THE FOUR EVANGELISTS COME TO THE NARRATION OF THE MIRACLE OF THE FIVE LOAVES 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.”(Mt 14:13-14) 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,“Jn have I beheaded.”(Luke 9:9) 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 Jn to death. Mark, again, after relating how Jn 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.(Mark 6:30-41) This miracle has been recorded by all the four evangelists. For in like manner, Luke, who has given an account of the death of Jn at a much earlier stage in his narrative,(Luke 3:20) 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.(Luke 9:10-17) 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, Jn 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.(Jn 4:3,5,43-54) But as to other things which the rest have told us He did and said in Galilee, Jn 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. In connection with this, Jn 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;(Jn 5-6:13) 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. OF THE QUESTION AS TO HOW THE FOUR EVANGELISTS HARMONIZE WITH EACH OTHER ON THIS SAME SUBJECT OF THE MIRACLE OF THE FIVE LOAVES. 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.”(Mt 14:15-21) This miracle, therefore, which all the four evangelists record,(Mark 6:34-44 Luke 9:12-17) 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.”(Jn 5:5-13) 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.”(Mt 14:16) With this last Mc and Lc 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 Jn records, but which those others have omitted. Then the reply which, according to John, was made by Philip, is mentioned by Mc 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”(Jn 6:7) —have their counterpart in this version by Mark, “Shall we go and buy two hundred pennyworth of bread, and give them to eat?”(Mark 6:37) The expression, again, which the same Mc 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, Lc 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.” 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. 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 Lc 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. (St. Augustine Harmony of the Gospels 2.45-46) Peter's Confession at Caesarea Philippi
(Luke 9:18-21 Matt 16:13-20 Mark 8:27-30 John 6:67-71) Matthew continues thus: “And Jesus came into the coasts of Caesarea Philippi; and He asked His disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that Thou art Jn the Baptist; some, Elias; and others, Jeremias, or one of the prophets;” and so on, down to the words,” And whatsoever thou shalt loose on earth shall be loosed in heaven.”(Mt 16:13-19) Mc relates this nearly in the same order. But he has brought in before it a narrative which is given by him alone, —namely, that regarding the giving of sight to that blind man who said to the Lord, “I see men as trees walking.”(Mark 8:22-29) Luke, again, also records this incident, inserting it after his account of the miracle of the five loaves;(Luke 9:18-20) and, as we have already shown above, the order of recollection which is followed in his case is not antagonistic to the order adopted by these others. Some difficulty, however, may be imagined in the circumstance that Luke’s representation bears that the Lord put this question, as to whom men held Him to be, to His disciples at a time when He was alone praying, and when His disciples were also with Him; whereas Mark, on the other hand, tells us that the question was put by Him to the disciples when they were on the way. But this will be a difficulty only to the man who has never prayed on the way. I recollect having already stated that no one should suppose that Peter received that name for the first time on the occasion when He said to Him, “Thou art Peter, and upon this rock I will build my Church.” For the time at which he did obtain this name was that referred to by John, when he mentions that he was addressed in these terms: “Thou shalt be called Cephas, which is, by interpretation, Peter.”(Jn 1:42) Hence, too, we are as little to think that Peter got this designation on the occasion to which Mc alludes, when he recounts the twelve apostles individually by name, and tells us how James and Jn were called the sons of thunder, merely on the ground that in that passage he has recorded the fact that He surnamed him Peter.(Mark 3:16-19) For that circumstance is noticed there simply because it was suggested to the writer’s recollection at that particular point, and not because it took place in actual fact at that specific time. (St. Augustine Harmony of the Gospels 2.53) Jesus Foretells His Passion
(Luke 9:22 Matt 16:21-23 Mark 8:31-33) Matthew proceeds in the following strain: “Then charged He His disciples that they should tell no man that He was Jesus the Christ. From that time forth began Jesus to show unto His disciples how that He must go into Jerusalem, and suffer many things of the elders, and chief priests, and scribes;” and so on, down to where we read, “Thou savourest not the things that be of God, but those that be of men.”(Mt 16:20-23) Mark and Luke add these passages in the same order. Only Lc says nothing about the opposition which Peter expressed to the passion of Christ. (St. Augustine Harmony of the Gospels 2.54) “If Any Man would Come after Me”
(Luke 9:23-27 Matt 16:24-28 Mark 8:34-9:1 John 12:25) Matthew continues thus: “Then said Jesus unto His disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me;” and so on, down to the words, “And then He shall reward every man according to his work.”(Mt 16:24-27) This is appended also by Mark, who keeps the same order. But he does not say of the Son of man, who was to come with His angels, that He is to reward every man according to his work. Nevertheless, he mentions at the same time that the Lord spoke to this effect: “Whosoever shall be ashamed of me and my words in this adulterous and sinful generation, of him also shall the Son of man be ashamed when He comes in the glory of His Father with the holy angels.”(Mark 8:34-38) And this may be taken to bear the same sense as is expressed by Matthew, when he says, that “He shall reward every man according to his work.” Luke(9:25-26) also adds the same statements in the same order, slightly varying the terms indeed in which they are conveyed, but still showing a complete parallel with the others in regard to the truthful reproduction of the self-same ideas. (St. Augustine Harmony of the Gospels 2.55) The Transfiguration
(Luke 9:28-36 Matt 17:1-9 Mark 9:2-10) Matthew proceeds thus: “Verily I say unto you, There be some standing here which shall not taste of death till they see the Son of man coming in His kingdom. And after six days, Jesus taketh Peter, James, and John his brother, and brought them up into an high mountain;” and so on, down to where we read, “Tell the vision to no man until the Son of man be risen again from the dead.” This vision of the Lord upon the mount in the presence of the three disciples, Peter, James, and John, on which occasion also the testimony of the Father’s voice was borne Him from heaven, is related by the three evangelists in the same order, and in a manner expressing the same sense completely.(Mt 17:1-9 Mark 8:39-9:9 Luke 9:27-36) And as regards other matters, they may be seen by the readers to be in accordance with those modes of narration of which we have given examples in many passages already, and in which there are diversities in expression without any consequent diversity in meaning. But with respect to the circumstance that Mark, along with Matthew, tells us how the event took place after six days, while Luke states that it was after eight days, those who find a difficulty here do not deserve to be set aside with contempt, but should be enlightened by the offering of explanations. For when we announce a space of days in these terms, “after so many days,” sometimes we do not include in the number the day on which we speak, or the day on which the thing itself which we intimate beforehand or promise is declared to take place, but reckon only the intervening days, on the real and full and final expiry of which the incident in question is to occur. This is what Matthew and Mark have done. Leaving out of their calculation the day on which Jesus spoke these words, and the day on which He exhibited that memorable spectacle on the mount, they have regarded simply the intermediate days, and thus have used the expression, “after six days.” But Luke, reckoning in the extreme day at either end, that is to say, the first day and the last day, has made it “after eight days,” in accordance with that mode of speech in which the part is put for the whole. Moreover, the statement which Lc makes with regard to Moses and Elias in these terms, “And it came to pass, as they departed from Him, Peter said unto Jesus, Master, it is good for us to be here,” and so forth, ought not to be considered antagonistic to what Matthew and Mc have subjoined to the same effect, as if they made Peter offer this suggestion while Moses and Elias were still talking with the Lord. For they have not expressly said that it was at that time, but rather they have simply left unnoticed the fact which Luke has added,—namely, that it was as they went away that Peter made the suggestion to the Lord with respect to the making of three tabernacles. At the same time, Luke has appended the intimation that it was as they were entering the cloud that the voice came from heaven,—a circumstance which is not affirmed, but which is as little contradicted, by the others. (St. Augustine Harmony of the Gospels 2.56) Jesus Heals a Boy Possessed by a Spirit
(Luke 9:37-43; 17:6 Matt 17:14-21 Mark 9:14-29) Matthew goes on in the following terms: “And when He was come to the multitude, there came to Him a certain man, kneeling down before Him, and saying, Lord, have mercy on my son; for he is lunatic, and sore vexed;” and so on, down to the words, “Howbeit this kind is not cast out but by prayer and fasting.”(Mt 17:14-20) Both Mark and Luke record this incident, and that, too, in the same order, without any suspicion of a want of harmony.(Mark 9:16-28 Luke 9:38-45) (St. Augustine harmony of the Gospels 2.58) Jesus Foretells His Passion again
(Luke 9:43-45 Matt 17:22-23 Mark 9:30-32) Matthew continues thus: “And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men; and they shall kill Him, and the third day He shall rise again. And they were exceeding sorry.”(Mt 17:21-22) Mark and Luke record this passage in the same order.(Mark 9:29-31 Luke 9:44-45) (St. Augustine Harmony of the Gospels 2.59) True Greatness
(Luke 9:46-48 Matt 18:1-5 Mark 9:33-37 John 13:20) The same Matthew then proceeds with his narrative in the following terms: “In that hour came the disciples unto Jesus, saying, Who,thinkest Thou, is the greater in the kingdom of heaven? And Jesus called a little child untoHim, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven;” and so on, down to the words, “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.”(Mt 18) Of this somewhat lengthened discourse which was spoken by the Lord, Mark, instead of giving the whole, has presented only certain portions, in dealing with which he follows meantime the same order. He has also introduced some matters which Matthew doesnot mention.(Mark 9:33-49) Moreover, in this complete discourse, so far as we have taken it under consideration, the only interruption is that which is made by Peter, when he inquires how often a brother ought to be forgiven. The Lord, however, was speaking in a strain which makes it quite clear that even the question which Peter thus proposed, and the answer which was returned to him, belong really to the same address. Luke, again, records none of these things in the order here observed, with the exception of the incident with the little child whom He set before His disciples, for their imitation when they were thinking of their own greatness.(Luke 9:46-48) For if he has also narrated some other matters of a tenor resembling those which are inserted in this discourse, these are sayings which he has recalled for notice in other connections, and on occasions different from the present: just as John(20:23) introduces the Lord’s words on the subject of the forgiveness of sins,—namely, those to the effect that they should be remitted to him to whom the apostles remitted them, and that they should be retained to him to whom they retained them, as spoken by the Lord after His resurrection; while Matthew mentions that in the discourse now under notice the Lord made this declaration, which, however, the self-same evangelist at the same time affirms to have been given on a previous occasion to Peter.(Mt 16:19) Therefore, to preclude the necessity of having always to inculcate the same rule, we ought to bear in mind the fact that Jesus uttered the same word repeatedly, and in a number of different places,—a principle which we have pressed so often upon your attention already; and this consideration should save us from feeling any perplexity, even although the order of the sayings may be thought to create some difficulty. OF THE STATEMENT WHICH JOHN MADE CONCERNING THE MAN WHO CAST OUT DEVILS
(Luke 9:49-50 Mark 9:38-39) Mark proceeds as follows: “In those days again, the multitude being very great, and having nothing to eat;” and so on, down to the words, “John answered Him, saying, Master, we saw one casting out devils in Thy name, and he followeth not us; and we forbade him.(Luke 9:49) But Jesus said, Forbid him not; for there is no man which shall do a miracle in my name, that can lightly speak evil of me; for he that is not against you is on your side.”(Mark 8:1- 9:39) Luke relates this in similar terms, with this exception, that he does not insert the clause, “for there is no man which shall do a miracle in my name that can lightly speak evil of me.” Consequently, there is nothing here to raise the question of any discrepancy between these two. We must see, however, whether this sentence must be supposed to stand in opposition to another of the Lord’s sayings, namely, the one to this effect, “He that is not with me is against me; and he that gathereth not with me scattereth abroad.”(Mt 12:30) For how was this man not against Him, who was notwith Him, and of whom Jn reported that he did not unite with them in following Him, if he is against Him who is not with Him? Or if the man was against Him, how does He say to the disciples, “Forbid him not; for he that is not against you is on your side”? Will any one aver that it is of consequence to observe that here He says to the disciples, “He that is not against you is on your side;” whereas, in the other passage, He spoke of Himself in the terms, “He that is not with me is against me”? That would make it appear, indeed, as if it were possible for one not to be with Him, although he was associated with those disciples of His who are, so to speak; His very members. Besides, how would the truth of such sayings as these stand then: “He that receiveth you receiveth me;”(Mt 10:40) and “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”?(Mt 25:40) Or is it possible for one not to be against Him, although he may be against His disciples? Nay; for what shall we make then of words like these: “He that despiseth you, despiseth me;”(Luke 10:16) and, “Inasmuch as ye did it not unto the least of mine, ye did it not unto me;”(Mt 25:45) and, “Saul, Saul, why persecutest thou me,”(Acts 9:4) —although it was His disciples that Saul was persecuting? But, in good truth, the sense intended to be conveyed is just this, that, so far as a man is not with Him, so far is he against Him; and again, that, so far as a man is not against Him, so far is he with Him. For example, take this very case of the individual who was working miracles in the name of Christ, and yet was not in the company of Christ’s disciples: so far as this man was working miracles in His name, so far was he with them, and so far he was not against them.26 But, inasmuch as they had prohibited the man from doing a thing in which, so far forth, he was really with them, the Lord said to them,” Forbid him not.” For what they ought to have forbidden was what was outside their fellowship, so that they might bring him over to the unity of the Church, and not a thing like this, in which he was at one with them, that is to say, so far as he commended the name of their Master and Lord in the casting out of devils. And this is the principle on which the Catholic Church acts, not condemning common sacraments among heretics; for in these they are with us, and they are not against us. But she condemns and forbids division and separation, or any sentiment adverse to peace and truth. For therein they are against us, just because they are not with us in that, and because, not gathering with us, they are consequently scattering). (St. Augustine Harmony of the Gospels 4.5) On Following Jesus, the Would-be Followers
(Luke 9:57-62 Matt 8:18-22 Mark 4:35) It is clear that this day on which they went over the lake was another day, and not that which followed the one on which Peter’s mother-in-law was healed, on which day Mark and Luke relate that He went out into the desert. Matthew relates that this was done when He gave them commandment that they should go over the lake, Luke, that it happened as they walked by the way; which is no contradiction, for they must have walked by the way that they might come to the lake. (St. Augustine Harmony of the Gospels 2.22-23) |
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