The reader should most carefully consider the useful as well as the damaging effect of Gospel inconsistencies in the matter of the credibility of the Evangelists. A certain class of persons have imagined the Gospel writers to be common conspirators who met together at the same time and place to devise ways and means of publishing a false report to the world. This is a silly supposition, since it is positively known that the authors of the Evangelical narratives wrote and published them at different times and places. Moreover, the style and contents of the books themselves negative the idea of a concerted purpose to deceive. And, besides, the very inconsistencies themselves show that there was no "confederacy and fraud"; since intelligent conspirators would have fabricated exactly the same story in substantially the same language.
Furthermore, a just and impartial criticism will consider not only the discrepant but also the corroborative elements in the New Testament histories. It should not be forgotten that the authors of the Gospels were independent historians who wrote at different times and places. Then, in all matters of fact in which there is a common agreement, they may be said to fully corroborate each other. And it may be contended without fear of successful contradiction that, when so considered, there will be found numerous cases of corroboration where there is one of discord or inconsistency.
The corroborative elements or features in the Evangelical narratives may be classified under three headings: (1) Instances in which certain historical events related by one of the Gospel writers are also told by one or more of the others. These are cases of ordinary corroboration. (2) Instances in which the recital of a certain fact by one of the Evangelists would be obscure or meaningless unless explained or supplemented by another. These may be regarded as examples of internal confirmation. (3) Instances in which the fact related by one Evangelist must be true from the nature of the case, regardless of what the others have said. This is the simple confirmation of logic or reason.
A few illustrations will serve to make clear this classification.
Under the first heading of "ordinary corroboration" may be mentioned the accounts of the miracle of feeding the five thousand. All the Evangelists tell us of this event, and each records the fact that the fragments taken up were twelve baskets full.[22]
Under the second heading of "internal confirmation" the following instances may be cited:
Matt. xxvi. 67, 68: "And others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee?"
A caviling criticism would demand: Why ask of the Christ to prophesy to those in His presence? And the obscurity would be damaging, were it not for an additional sentence in Luke, who records the same circumstance. "And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, Who is it that smote thee?"[23] The fact that Jesus was blindfolded, which is told by Luke, explains the use of the word "prophesy" by Matthew, which would otherwise be absurd.
Again, Matt. xiii. 2: "And great multitudes were gathered together with him, so that he went into the ship, and sat." Here, the definite article points to a particular ship which Matthew fails to mention. But Mark comes to his aid and clearly explains the statement: "And he spake to his disciples, that a small vessel should wait upon him because of the multitude, lest they should throng him." These two passages taken together identify the ship.
Again, John vi. 5: "When Jesus lifted up his eyes, and saw a great company come to him, he saith unto Philip, Whence shall we buy bread that these may eat?" This is one of the only two places in the Gospel where Jesus addressed this Apostle. But why ask Philip instead of one of the others? Two other passages, one from John and one from Luke, furnish an explanation. In John i. 44 we read that "Philip was of Bethsaida." In Luke ix. 10 we learn that the scene of the event, the miracle of feeding the five thousand, was "a desert place belonging to the city called Bethsaida." The reason, then, for addressing Philip, instead of one of the other Apostles, is clear. Bethsaida was the home of Philip; and he would naturally, therefore, be more familiar with the location of the bread shops than the others. In John vi., where the question is asked, neither the place of the feeding nor the apostle questioned is even remotely connected with the city of Bethsaida; and in Luke the account of the miracle says nothing of Philip or the question put to him. But when the passages are connected the striking coincidence appears, and the explanation is complete.