148. Again, what Matthew states in this form, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come," [1190] is given also in the same connection by Mark in the following manner: "And the gospel must first be published among all nations." [1191] Mark has not added the words, "and then shall the end come;" but he indicates what they express, when he uses the phrase "first" in the sentence, "And the gospel must first be published among all nations." For they had asked Him about the end. And therefore, when He addresses them thus, "The gospel must first be published among all nations," the term "first" clearly suggests the idea of something to be done before the consummation should come.
149. In like manner, what Matthew states thus, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, whoso readeth let him understand," [1192] is put in the following form by Mark: "But when ye shall see the abomination of desolation standing where it ought not, let him that readeth understand." [1193] But though the phrase is thus altered, the sense conveyed is the same. For the point of the clause "where it ought not," is that the abomination of desolation ought not to be in the holy place. Luke's method of putting it, again, is neither, "And when ye shall see the abomination of desolation stand in the holy place," nor "where it ought not," but, "And when ye shall see Jerusalem compassed with an army, then know that the desolation thereof is nigh." [1194] At that time, therefore, will the abomination of desolation be in the holy place.
150. Again, what is given by Matthew in the following terms: "Then let them which be in Judæa flee into the mountains; and let him which is on the house-top not come down to take anything out of his house; neither let him which is in the field return back to take his clothes," [1195] is reported also by Mark almost in so many words. On the other hand, Luke's version proceeds thus: "Then let them which are in Judæa flee to the mountains." [1196] Thus far he agrees with the other two. But he presents what is subsequent to that in a different form. For he goes on to say, "And let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto: for these be the days of vengeance, that all things which are written may be fulfilled." Now these statements seem to present differences enough between each other. For the one, as it occurs in the first two evangelists, runs thus: "Let him which is on the house-top not come down to take anything out of his house;" whereas what is given by the third evangelist is to this effect: "And let them which are in the midst of it depart out." The import, however, may be, that in the great agitation which will arise in the face of so mighty an impending peril, those shut up in the state of siege (which is expressed by the phrase, "they which are in the midst of it") will appear upon the housetop [or "wall"], amazed and anxious to see what terror hangs over them, or what method of escape may open. Still the question rises, How does this third evangelist say here, "let them depart out," when he has already used these terms: "And when ye shall see Jerusalem compassed with an army"? For what is brought in after this--namely, the sentence, "And let not them that are in the countries enter thereinto"--appears to form part of one consistent admonition; and we can perceive how those who are outside the city are not to enter into it; but the difficulty is to see how those who are in the midst of it are to depart out, when the city is already compassed with an army. Well, may not this expression, "in the midst of it," indicate a time when the danger will be so urgent as to leave no opportunity open, so far as temporal means are concerned, for the preservation of this present life in the body, and that the fact that this will be a time when the soul ought to be ready and free, and neither taken up with, nor burdened by, carnal desires, is imported by the phrase employed by the first two writers--namely, "on the house-top," or, "on the wall"? In this way the third evangelist's phraseology, "let them depart out" (which really means, let them no more be engrossed with the desire of this life, but let them be prepared to pass into another life), is equivalent in sense to the terms used by the other two," let him not come down to take anything out of his house" (which really means, "let not his affections turn towards the flesh, as if it could yield him anything to his advantage then"). And in like manner the phrase adopted by the one, "And let not them that are in the countries enter thereunto" (which is to say, "Let not those who, with good purpose of heart, have already placed themselves outside it, indulge again in any carnal lust or longing after it"), denotes precisely what the other two evangelists embody in the sentence, "Neither let him which is in the field return back to take his clothes," which is much the same as to state that he should not again involve himself in cares of which he had been unburdened.
151. Moreover, Matthew proceeds thus: "But pray ye that your flight be not in the winter, neither on the Sabbath-day." Part of this is given and part omitted by Mark, when he says, "And pray ye that your flight be not in the winter." Luke, on the other hand, leaves this out entirely, and instead of it introduces something which is peculiar to himself, and by which he appears to me to have cast light upon this very clause which has been set before us somewhat obscurely by these others. For his version runs thus: "And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass." [1197] This is to be understood to be the same flight as is mentioned by Matthew, which should not be taken in the winter or on the Sabbath-day. That "winter," moreover, refers to these "cares of this life" which Luke has specified directly; and the "Sabbath-day" refers in like manner to the "surfeiting and drunkenness." For sad cares are like a winter; and surfeiting and drunkenness drown and bury the heart in carnal delights and luxury--an evil which is expressed under the term "Sabbath-day," because of old, as is the case with them still, the Jews had the very pernicious custom of revelling in pleasure on that day, when they were ignorant of the spiritual Sabbath. Or, if something else is intended by the words which thus appear in Matthew and Mark, Luke's terms may also be taken to bear on something else, while no question implying any antagonism between them need be raised for all that. At present, however, we have not undertaken the task of expounding the Gospels, but only that of defending them against groundless charges of falsehood and deceit. Furthermore, other matters which Matthew has inserted in this discourse, and which are common to him and Mark, present no difficulty. On the other hand, with respect to those sections which are common to him and Luke, [it is to be remarked that] these are not introduced into the present discourse by Luke, although in regard to the order of narration here they are at one. But he records sentences of like tenor in other connections, either reproducing them as they suggested themselves to his memory, and thus bringing them in by anticipation so as to relate at an earlier point words which, as spoken by the Lord, belong really to a later; or else, giving us to understand that they were uttered twice over by the Lord, once on the occasion referred to by Matthew, and on a second occasion, with which Luke himself deals.
[1189] Matt. xxiv. 3-xxv. 46; Mark xiii. 4-37; Luke xxi. 7-36.
[1190] Matt. xxiv. 14.
[1191] Mark xiii. 10.
[1192] Matt. xxiv. 15.
[1193] Mark xiii. 14. [The Greek text of Mark, according to the best authorities, does not contain the phrase "spoken of by Daniel the prophet." Augustin also omits the clause, but the Edinburgh edition inserts it, following the Authorized Version. It has therefore been stricken out in this edition.--R.]
[1194] Luke xxi. 20.
[1195] Matt. xxiv. 16-18.
[1196] Luke xxi. 21.
[1197] Luke xxi. 34-36.
Chapter LXXVIII.--Of the Question Whether There is Any Contradiction Between Matthew and Mark on the One Hand, and John on the Other, in So Far as the Former State that After Two Days Was to Be the Feast of the Passover, and Afterwards Tells Us that He Was in Bethany, While the Latter Gives a Parallel Narrative of What Took Place at Bethany, But Mentions that It Was Six Days Before the Passover.
152. Matthew continues thus: "And it came to pass, when Jesus had finished all these sayings, He said unto His disciples, Ye know that after two days will be the feast of the passover, and the Son of man shall be betrayed to be crucified." [1198] This is attested in like manner by the other two,--namely, Mark and Luke,--and that, too, with a thorough harmony on the subject of the order of narration. [1199] They do not, however, introduce the sentence as one spoken by the Lord Himself. They make no statement to that effect. At the same time, Mark, speaking in his own person, does tell us that "after two days was the feast of the passover and of unleavened bread." And Luke likewise gives this as his own affirmation: "Now the feast of unleavened bread drew nigh, which is called the passover;" that is to say, it "drew nigh" in this sense, that it was to take place after two days' space, as the other two are more apparently at one in expressing it. John, on the other hand, has mentioned in three several places the nearness of this same feast-day. In the two earlier instances the intimation is made when he is engaged in recording certain matters of another tenor. But on the third occasion his narrative appears clearly to deal with those very times, in connection with which the other three evangelists also notice the subject,--that is to say, the times when the Lord's passion was actually imminent. [1200]
153. But to those who look into the matter without sufficient care, there may seem to be a contradiction involved in the fact that Matthew and Mark, after stating that the passover was to be after two days, have at once informed us how Jesus was in Bethany on that occasion, on which the account of the precious ointment comes before us; whereas John, when he is about to give us the same narrative concerning the ointment, begins by telling us that Jesus came to Bethany six days before the passover. [1201] Now, the question is, how the passover could be spoken of by those two evangelists as about to be celebrated two days after, seeing that we find them, immediately after they have made this statement, in company with John, giving us an account of the scene with the ointment in Bethany; while in that connection the last-named writer informs us, that the feast of the passover was to take place six days after. Nevertheless, those who are perplexed by this difficulty simply fail to perceive that Matthew and Mark have brought in their account of the scene which was enacted in Bethany really in the form of a recapitulation, not as if the time of its occurrence was actually subsequent to the [time indicated in the] announcement made by them on the subject of the two days' space, but as an event which had already taken place at a date when there was still a period of six days preceding the passover. For neither of them has appended his account of what took place at Bethany to his statement regarding the celebration of the passover after two days' space in any such terms as these: "After these things, when He was in Bethany." But Matthew's phrase is this: "Now when Jesus was in Bethany." And Mark's version is simply this: "And being in Bethany," etc.; which is a method of expression that may certainly be taken to refer to a period antecedent to the utterance of what was said two days before the passover. The case, therefore, stands thus: As we gather from the narrative of John, Jesus came to Bethany six days before the passover; there the supper took place, in connection with which we get the account of the precious ointment; leaving this place, He came next to Jerusalem, sitting upon an ass; and thereafter happened those things which they relate to have occurred after this arrival of His in Jerusalem. Consequently, even although the evangelists do not mention the fact, we understand that between the day on which He came to Bethany, and which witnessed the scene with the ointment, and the day to which all these deeds and words which are at present before us belonged, there elapsed a period of four days, so that at this point might come in the day which the two evangelists have defined by their statement as to the celebration of the passover two days after. Further, when Luke says, "Now the feast of unleavened bread drew nigh," he does not indeed make any express mention of a two days' space; but still, the nearness which he has instanced ought to be accepted as made good by this very space of two days. Again, when John makes the statement that "the Jews' passover was nigh at hand," [1202] he does not intend a two days' space to be understood thereby, but means that there was a period of six days before the passover. Thus it is that, on recording certain matters immediately after this affirmation, with the intention of specifying what measure of nearness he had in view when he spoke of the passover as nigh at hand, he next proceeds in the following strain: "Then Jesus, six days before the passover, came to Bethany, where Lazarus had died, whom Jesus raised from the dead; [1203] and there they made Him a supper." [1204] This is the incident which Matthew and Mark introduce in the form of a recapitulation, after the statement that after two days would be the passover. In their recapitulation they thus come back upon the day in Bethany, which was yet a six days' space off from the passover, and give us the account which John also gives of the supper and the ointment. Subsequently to that scene, we are to suppose Him to come to Jerusalem, and then, after the occurrence of the other things recorded, to reach this day, which was still a two days' space from the passover, and from which these evangelists have made this digression, with the object of giving a recapitulatory notice of the incident with the ointment in Bethany. And after the completion of that narrative, they return once more to the point from which they made the digression; that is to say, they now proceed to record the words spoken by the Lord two days before the passover. For if we remove the notice of the incident at Bethany, which they have introduced as a digression from the literal order, and have given in the form of a recollection and recapitulation inserted at a point subsequent to its actual historical position, and if we then set the narrative in its regular connection, the recital will go on as follows;--according to Matthew, the Lord's words coming in thus: "Ye know that after two days shall be the feast of the passover, and the Son of man shall be betrayed to be crucified. Then assembled together the chief priests and the elders of the people unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtilty, and kill Him. But they said, Not on the feast-day, lest there be an uproar among the people. Then one of the twelve, called Judas Scarioth, went unto the chief priests," [1205] etc. For between the place where it is said, "lest there be an uproar among the people," and the passage where we read, "then one of the disciples, called Judas, went," etc., that notice of the scene at Bethany intervenes, which they have introduced by way of recapitulation. Consequently, by leaving it out, we have established such a connection in the narrative as may make our conclusion satisfactory, that there is no contradiction here in the matter of the order of times. Again, if we deal with Mark's Gospel in like manner, and omit the account of the same supper at Bethany, which he also has brought in as a recapitulation, his narrative will proceed in the following order: "Now after two days was the feast of the passover, and of unleavened bread: and the chief priests and the scribes sought how they might take Him by craft, and put Him to death. For they said, [1206] Not on the feast-day, lest there be an uproar of the people. And Judas Scariothes, one of the twelve, went unto the chief priests, to betray Him." [1207] Here, again, the incident at Bethany which these evangelists have inserted, by way of recapitulation, is placed between the clause, "lest there be an uproar of the people," and the verse which we have attached immediately to that, namely, "And Judas Scariothes, one of the twelve." Luke, on the other hand, has simply omitted the said occurrence at Bethany. This is the explanation which we give in reference to the six days before the passover, which is the space mentioned by John when narrating what took place at Bethany, and in reference to the two days before the passover, which is the period specified by Matthew and Mark when presenting their account, in direct sequence upon the statement thus made, of that same scene in Bethany which has been recorded also by John. [1208]