The Harmony of the Gospels

⁴⁸ If any one, however, asserts that if this was the real state of the case, Mark might have mentioned the third hour explicitly at the point at which it really was the third hour, namely, when the voices of the Jews were lifted up demanding that the Lord should be crucified; and, further, that he might have told us plainly there that those vociferators did really crucify Him at that time,— such a reasoner is simply imposing laws upon the historians of truth in his own overweening pride.

For he might as well maintain that if he were himself to be a narrator of these occurrences, they ought all to be recorded just in the same way and the same order by all other writers as they have been recorded by himself. Let him therefore be content to reckon his own notion inferior to that of Mark the evangelist, who has judged it right to insert the statement just at the point at which it was suggested to him by divine inspiration. For the recollections of those historians have been ruled by the hand of Him who rules the waters, as it is written, according to His own good pleasure.

For the human memory moves through a variety of thoughts, and it is not in any man's power to regulate either the subject which comes into his mind or the time of its suggestion. Seeing, then, that those holy and truthful men, in this matter of the order of their narrations, committed the casualties of their recollections (if such a phrase may be used) to the direction of the hidden power of God, to whom nothing is casual, it does not become any mere man, in his low estate, removed far from the vision of God, and sojourning distantly from Him, to say, “This ought to have been introduced here;” for he is utterly ignorant of the reason which led God to will its being inserted in the place it occupies.

The word of an apostle is to this effect: “But if our gospel be hid, it is hid to them that are lost.” And again he says: “To the one indeed we are the savour of life unto life; to the other, the savour of death unto death;” and adds immediately, “And who is sufficient for these things?” — that is to say, who is sufficient to comprehend how righteously that is done? The Lord Himself expresses the same when He says, “I have come that they which see not might see, and that they which see might be made blind.” For it is in the depth of the riches of the knowledge and wisdom of God that it comes to pass that of the same lump one vessel is made unto honour, and another unto dishonour. And to flesh and blood it is said, “O man, who are you that repliest against God?” Who, then, knows the mind of the Lord in the matter now under consideration?

Or who has been His counsellor, where He has in such wise ruled the hearts of these evangelists in their recollections, and has raised them to so commanding a position of authority in the sublime edifice of His Church, that those very things which are capable of presenting the appearance of contradictions in them become the means by which many are made blind, deservedly given over to the lusts of their own heart, and to a reprobate mind; and by which also many are exercised in the thorough cultivation of a pious understanding, in accordance with the hidden righteousness of the Almighty? For the language of a prophet in speaking to the Lord is this: “Your thoughts are exceeding deep. An inconsiderate man will not know, and a foolish man will not understand these things.”