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Herod Thinks Jesus is John, Raised
(Matt 14:1-2 Mark 6:14-16 Luke 9:7-9) 1 AT the time Herod the Tetrarch heard the fame of Jesus. 2 And he said to his servants: This is John the Baptist: he is risen from the dead, and therefore mighty works shew forth themselves in him. The Death of John the Baptist
(Matt 14:3-12 Mark 6:17-29 Luke 3:19-20) 3 For Herod had apprehended John and bound him, and put him into prison, because of Herodias, his brother's wife. 4 For John said to him: It is not lawful for thee to have her. 5 And having a mind to put him to death, he feared the people: because they esteemed him as a prophet. 6 But on Herod's birthday, the daughter of Herodias danced before them: and pleased Herod. 7 Whereupon he promised with an oath, to give her whatsoever she would ask of him. 8 But she being instructed before by her mother, said: Give me here in a dish the head of John the Baptist. 9 And the king was struck sad: yet because of his oath, and for them that sat with him at table, he commanded it to be given. 10 And he sent, and beheaded John in the prison. 11 And his head was brought in a dish: and it was given to the damsel, and she brought it to her mother. 12 And his disciples came and took the body, and buried it, and came and told Jesus. Feeding the Five Thousand
13 Which when Jesus had heard, he retired from thence by boat, into a desert place apart, and the multitudes having heard of it, followed him on foot out of the cities. 14 And he coming forth saw a great multitude, and had compassion on them, and healed their sick. 15 And when it was evening, his disciples came to him, saying: This is a desert place, and the hour is now past: send away the multitudes, that going into the towns, they may buy themselves victuals. 16 But Jesus said to them, They have no need to go: give you them to eat. 17 They answered him: We have not here, but five loaves, and two fishes. 18 He said to them: Bring them hither to me. 19 And when he had commanded the multitudes to sit down upon the grass, he took the five loaves and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitudes. 20 And they did all eat, and were filled. And they took up what remained, twelve full baskets of fragments. 21 And the number of them that did eat, was five thousand men, besides women and children. The Walking on the Water
(Matt 14:22-33 Mark 6:45-52 John 6:16-21) 22 And forthwith Jesus obliged his disciples to go up into the boat, and to go before him over the water, till he dismissed the people. 23 And having dismissed the multitude, he went into a mountain alone to pray. And when it was evening, he was there alone. 24 But the boat in the midst of the sea was tossed with the waves: for the wind was contrary. 25 And in the fourth watch of the night, he came to them walking upon the sea. 26 And they seeing him walk upon the sea, were troubled, saying: It is an apparition. And they cried out for fear. 27 And immediately Jesus spoke to them, saying: Be of good heart: it is I, fear ye not. 28 And Peter making answer, said: Lord, if it be thou, bid me come to thee upon the waters. 29 And he said: Come. And Peter going down out of the boat, walked upon the water to come to Jesus. 30 But seeing the wind strong, he was afraid: and when he began to sink, he cried out, saying: Lord, save me. 31 And immediately Jesus stretching forth his hand took hold of him, and said to him: O thou of little faith, why didst thou doubt? 32 And when they were come up into the boat, the wind ceased. 33 And they that were in the boat came and adored him, saying: Indeed thou art the Son of God. Healings at Gennesaret
(Matt 14:34-36 Mark 6:53-56 John 6:22-25) 34 And having passed the water, they came into the country of Genesar. 35 And when the men of that place had knowledge of him, they sent into all that country, and brought to him all that were diseased. 36 And they besought him that they might touch but the hem of his garment. And as many as touched, were made whole.Gospel Harmony on Matthew 14
Herod Thinks Jesus is John, Raised
(Matt 14:1-2 Mark 6:14-16 Luke 9:7-9) The Death of John the Baptist
(Matt 14:3-12 Mark 6:17-29 Luke 3:19-20) Feeding the Five Thousand
(Matt 14:13-21 Mark 6:32-44 Luke 9:10-17 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 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) The Walking on the Water
(Matt 14:22-33 Mark 6:45-52 John 6:16-21) Furthermore, Jn 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.(Jn 6:15-21) 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 Jn states that He was on a mountain with those same multitudes whom He fed with the five loaves. But seeing that Jn 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 Jn 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 Jn 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,(Phil 3:21) 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 Jn 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, Jn 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. 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?”(Luke 9:17-18) 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 Lc 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. (St. Augustine Harmony of the Gospels 2.47) Healings at Gennesaret
(Matt 14:34-36 Mark 6:53-56 John 6:22-25) 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.”(Mt 14:34-15:20)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.(Jn 6:22-72) 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). (St. Augustine Harmony of the Gospels 2.43) |
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