1 The statement in xxiv. 44, however, is suggestive as
showing how the fulfilment of the Prophets and Psalms is in
the mind of the writer. We have seen how much this idea
influenced the account of the Passion in the Gospels.
showed unto them both his hands and his side. The disciples, therefore, rejoiced when they saw the Lord. 21. So then he said to them again: Peace be unto you: as the Father hath sent me, I also send you. 22. And when he said this, he breathed on them, and saith unto them, Receive ye the Holy Spirit: 23. Whosesoever sins ye forgive they are forgiven unto them; whosesoever ye retain they are retained." This appearance of Jesus to the eleven bears so far analogy to that in the third Gospel, which we have just examined, that it occurs upon the same day and to the same persons. Is it probable that Jesus appeared twice upon the same evening to the eleven disciples? The account in the fourth Gospel itself confirms the only reasonable reply: that he did not do so; but the narrative in the third Synoptic renders the matter certain. That appearance was the first to the eleven (xxiv. 36 f.), and he then conducted them towards Bethany, and ascended into heaven (v. 50 f.). How then, we may inquire, could two accounts of the same event differ so fundamentally? It is absolutely certain that both cannot be true. Is it possible to suppose that the third Synoptist could forget to record the extraordinary powers supposed to have been on this occasion bestowed upon the ten Apostles to forgive sins and to retain them? Is it conceivable that he would not relate the circumstance that Jesus breathed upon them, and endowed them with the Holy Ghost? Indeed, as regards the latter point, he seems to exclude it, v. 49, and in the Acts (ii.) certainly represents the descent of the Holy Spirit as taking place at Pentecost. On the other hand, can we suppose that the fourth Evangelist would have ignored the walk to Bethany and the solemn parting there? or the injunction to remain in Jerusalem?
not to mention other topics. The two episodes cannot be reconciled.
In the fourth Gospel, instead of showing his hands and feet, Jesus is represented as exhibiting "his hands and his side," and that this is not accidental is most clearly demonstrated by the fact that Thomas, who is not present, refuses to believe (v. 25) unless he see and put his finger into the print of the nails in his hands and put his hand into his side; and Jesus, when he appears again, allows him (v. 27) to put his finger into his hands and his hand into his side. In the Synoptic, the wound made by that mythical lance is ignored and, in the fourth Gospel, the wounds in the feet. The omission of the whole episode of the leg-breaking and lance-thrust by the three Synoptics thus gains fresh significance. On the other hand, it may be a question whether, in the opinion of the fourth Evangelist, the feet of Jesus were nailed to the cross at all, or whether, indeed, they were so in fact. It was at least as common, not to say more, that the hands alone of those who were crucified were nailed to the cross, the legs being simply bound to it by cords. Opinion is divided as to whether Jesus was so bound or whether the feet were likewise nailed, but the point is not important to our examination and need not be discussed, although it has considerable interest in connection with the theory that death did not actually ensue on the cross, but that, having fainted through weakness, Jesus, being taken down after so unusually short a time on the cross, subsequently recovered. There is no final evidence upon the point.
None of the explanations offered by apologists remove the contradiction between the statement that Jesus bestowed the Holy Spirit upon this occasion and that of the
third Synoptic and Acts. There is, however, a curious point to notice in connection with this: Thomas is said to have been absent upon this occasion, and the representation, therefore, is that the Holy Spirit was only bestowed upon ten of the Apostles. Was Thomas excluded? Was he thus punished for his unbelief? Are we to suppose that an opportunity to bestow the Holy Spirit was selected when one of the Apostles was not present?(l) We have, however, somewhat anticipated the narrative (xx. 24 if.), which relates that upon the occasion above discussed Thomas, one of the Twelve, was not present, and hearing from the rest that they have seen the Lord, he declares that he will not believe without palpable proof by touching his wounds. The Evangelist continues: v. 26. "And after eight days again his disciples were within, and Thomas was with them. Jesus cometh, the doors having been shut [———], and stood in the midst and said: Peace be unto you. 27. Then saith he to Thomas: Reach hither thy finger and behold my hands; and reach hither thy hand and put it into my side, and be not unbelieving but believing. 28. Thomas answered and said unto him: My Lord and my God. 29. Jesus saith unto him: Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed."
The third Synoptic gives evidence that the risen Jesus is not incorporeal by stating that he not only permitted himself to be handled, but actually ate food in their presence. The fourth Evangelist attains the same result in a more artistic manner through the doubts of Thomas, but in allowing him actually to put his finger into the prints of the nails in his hands, and his hand into the