8. If, however, the demand is to get at the very words, literally and completely, which the Lord addressed to Peter, we answer that it is impossible to discover these; and further, that it is simply superfluous to ask them, inasmuch as the speaker's meaning--to intimate which was the object He had in view in uttering the words--admits of being understood with the utmost plainness, even under the diverse terms employed by the evangelists. And whether, then, it be the case that Peter, instigated at different occasions in the course of the Lord's sayings, made his presumptuous declaration three several times, and had his denial foretold him thrice over by the Lord, as is the more probable result to which our investigation points us; or whether it may appear that the accounts given by all the evangelists are capable of being reduced to a single statement, when a certain order of narration is adopted, so that it could be proved that it was only on one occasion that the Lord predicted to Peter, on the exhibition of his presumptuous spirit, the fact that he would deny Him;--in either case, any contradiction between the evangelists will fail to be detected, as nothing of that nature really exists.
[1245] John xiii. 33-38.
[1246] Matt. xxvi. 30-35; Mark xiv. 26-31; Luke xxii. 31-34.
[1247] John xxi. 15-17.
[1248] John xiii. 33-36.
[1249] John xiii. 37.
[1250] Luke xxii. 31-33.
[1251] Matt. xxvi. 30-32.
[1252] Mark xiv. 26-28.
[1253] Matt. xxvi. 33-35. [It is very probable that the prediction of Peter's denial was repeated, being first spoken in the upper room (Luke, John), and afterwards on the way to Gethsemane (Matthew, Mark)--R.]
[1254] Mark xiv. 30. [The Latin reproduces the emphatic form of the Greek text: "That thou to-day, even this night, before the cock crow twice, shalt deny me thrice" (Revised Version). It seem probable that this is the most accurate report, derived from Peter himself.--R.]
[1255] Reading quanta futura esset. Quando also occurs for quanta, in which case the sense would be = the period at which it was to take place.
[1256] Adopting concepta est. There is another reading, coepta est = it was commenced.
[1257] The text gives simply: ut rectius diligentiusque attendentibus. Migne states that in six mss. videtur is added = it seems to those who consider the matter more correctly, etc.
[1258] Matt. v. 28.
[1259] The text gives eum. Another common reading is eam = it, i.e. his mind.
Chapter III.--Of the Manner in Which It Can Be Shown that No Discrepancies Exist Between Them in the Accounts Which They Give of the Words Which Were Spoken by the Lord, on to the Time of His Leaving the House in Which They Had Supped.
9. At this point, therefore, we may now follow, as far as we can, the order of the narrative, as gathered from all the evangelists together. Thus, then, after the prediction in question had been made to Peter, according to John's version, the same John proceeds with his statement, and introduces in this connection the Lord's discourse, which was to the following effect: "Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions;" [1260] and so forth. He narrates at length the sayings, so memorable and so pre-eminently sublime, of which He delivered Himself in the course of that address, until, in due connection, he comes to the passage where the Lord speaks as follows: "O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent me. And I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved me may be in them, and I in them." [1261] Again we find, according to the narrative given by Luke, that there arose "a strife among them which of them should be accounted the greatest. And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; [1262] and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. And ye are they which have continued with me in my temptations: and I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel." [1263] The said Luke also immediately subjoins to these words the following passage: "And the Lord said to Simon: Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren. And he said unto Him: Lord, I am ready to go with Thee, both into prison, and to death. And He said, I tell thee, Peter, the cock shall not crow this day, before that thou shall thrice deny that thou knowest me. And He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. Then said He unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, this that is written must yet be accomplished in me, And He was reckoned among the transgressors: for the things concerning me have an end. And they said, Lord, behold, here are two swords. And He said unto them, It is enough." [1264] Next comes the passage, given both by Matthew and by Mark: "And when they had sung an hymn, they went out into the Mount of Olives. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. Peter answered and said unto Him, Though all men shall be offended because of Thee, yet will I never be offended. Jesus saith unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. Peter saith unto Him, Though I should die with Thee, yet will I not deny Thee. Likewise also said all the disciples." [1265] We have introduced the preceding section as it is presented by Matthew. But Mark also records it almost in so many and the same words, with the exception of the apparent discrepancy, which we have already cleared up above, on the subject of the crowing of the cock.
[1260] John xiv. 1, 2.
[1261] John xvii. 25, 26.
[1262] Another reading is minor = as the less.
[1263] Luke xxii. 24-30. [This incident may with more propriety be placed before the washing of the disciples' feet.--R.]
[1264] Luke xxii. 31-38. [The conversation in regard to the swords (vers. 35-38) probably preceded the discourse reported by John (xiv.-xvii.).--R.]
[1265] Matt. xxvi. 30-35.
Chapter IV.--Of What Took Place in the Piece of Ground or Garden to Which They Came on Leaving the House After the Supper; And of the Method in Which, in John's Silence on the Subject, a Real Harmony Can Be Demonstrated Between the Other Three Evangelists--Namely, Matthew, Mark, and Luke.
10. Matthew then proceeds with his narrative in the same connection as follows: "Then cometh Jesus with them unto a place called Gethsemane." [1266] This is mentioned also by Mark. [1267] Luke, too, refers to it, although he does not notice the piece of ground by name. For he says: "And He came out, and went, as was His wont, to the Mount of Olives; and His disciples also followed Him. And when He was at the place, He said unto them, Pray that ye enter not into temptation." [1268] That is the place which the other two have instanced under the name of Gethsemane. There, we understand, was the garden which John brings into notice when he gives the following narration: "When Jesus had spoken these words, He went forth with His disciples over the brook Cedron, where was a garden, into the which He entered, and His disciples." [1269] Then taking Matthew's record, we get this statement next in order: "He said unto His disciples, Sit ye here, while I go and pray yonder. [1270] And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith He unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And He went a little farther, and fell on His face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as Thou wilt. And He cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me except I drink it, Thy will be done. And He came and found them asleep again: for their eyes were heavy. And He left them, and went away again, and prayed the third time, saying the same words. Then cometh He to His disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that shall betray me." [1271]
11. Mark also records these passages, introducing them quite in the same method and succession. Some of the sentences, however, are given with greater brevity by him, and others are somewhat more fully explained. These sayings of our Lord, indeed, may seem in one portion to stand in some manner of contradiction to each other as they are presented in Matthew's version. I refer to the fact that [it is stated there that] He came to His disciples after His third prayer, and said to them, "Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that shall betray me." For what are we to make of the direction thus given above, "Sleep on now, and take your rest," when there is immediately subjoined this other declaration, "Behold, the hour is at hand," and thereafter also the instruction, "Arise, let us be going"? Those readers who perceive something like a contradiction here, seek to pronounce these words, "Sleep on now, and take your rest," in a way betokening that they were spoken in reproach, and not in permission. And this is an expedient which might quite fairly be adopted were there any necessity for it. Mark, however, has reproduced these sayings in a manner which implies that after He had expressed himself in the terms, "Sleep on now, and take your rest," He added the words, "It is enough," and then appended to these the further statement, "The hour is come; behold, the Son of man shall be betrayed." [1272] Hence we may conclude that the case really stood thus: namely, that after addressing these words to them, "Sleep on now, and take your rest," the Lord was silent for a space, so that what He had thus given them permission to do might be [seen to be] really acted upon; and that thereafter He made the other declaration, "Behold the hour is come." Thus it is that in Mark's Gospel we find those words [regarding the sleeping] followed immediately by the phrase, "It is enough;" that is to say, "the rest which you have had is enough now." But as no distinct notice is introduced of this silence on the Lord's part which intervened then, the passage comes to be understood in a forced manner, and it is supposed that a peculiar pronunciation must be given to these words.
12. Luke, on the other hand, has omitted to mention the number of times that He prayed. He has told us, however, a fact which is not recorded by the others--namely, that when He prayed He was strengthened by an angel, and that, as He prayed more earnestly, He had a bloody sweat, with drops falling down to the ground. Thus it appears that when he makes the statement, "And when He rose up from prayer, and was come to His disciples," he does not indicate how often He had prayed by that time. But still, in so doing, he does not stand in any kind of antagonism to the other two. Moreover, John does indeed mention how He entered into the garden along with His disciples. But he does not relate how He was occupied there up to the period when His betrayer came in along with the Jews to apprehend Him.