appealed to Phlegon the Chronicler, who mentions(1) an eclipse of the sun about this period accompanied by an earthquake, and also to a similar occurrence referred to by Eusebius,(2) probably quoted from the historian Thallus, but, of course, modern knowledge has dispelled the illusion that these phenomena have any connection with the darkness we are discussing, and the theory that the evangelists are confirmed in their account by this evidence is now generally abandoned.(3) It is apart from our object to show how common it was amongst cla.s.sical and other writers to represent nature as sympathising with national or social disasters;(4) and as a poetical touch this remarkable darkness of the Synoptists, of which no one else knows anything, is quite intelligible. The statement, however, is as seriously and deliberately made as any other in their narrative, and does not add to its credibility. It is palpable that the account is mythical,(5) and it bears a strange likeness to pa.s.sages in the Old Testament, from the imagery of which the representation in all probability was derived.(6) The first and second Gospels state that when Jesus
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cried with a loud voice and yielded up his spirit, "the veil of the temple was rent in twain from the top to the bottom."(1) The third Synoptic a.s.sociates this occurrence with the eclipse of the sun, and narrates it before the final cry and death of the Master.(2) The fourth Gospel takes no notice of so extraordinary a phenomenon. The question might be asked: How could the chief priests, who do not appear to have been at all convinced by such a miracle, but still continued their invincible animosity against the Christian sect, reveal the occurrence of such a wonder, of which there is no mention elsewhere? Here again the account is legendary and symbolical,(3) and in the spirit of the age of miracles.(4)
The first Synoptist, however, has further marvels to relate. He states in continuation of the pa.s.sage quoted above: "and the earth was shaken [------] and the rocks were rent and the sepulchres were opened, and many bodies of the saints who slept were raised; and they came out of the sepulchres after his resurrection, and entered into the holy city and appeared unto many."(5) How great must be the amazement of anyone who may have been inclined to suppose the Gospels soberly historical works, on finding that the other three evangelists do not even mention these
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astounding occurrences related by the first Synoptist! An earthquake [------](1) and the still more astounding resurrection of many saints who appeared unto "many," and, therefore, an event by no means secret and unknown to all but the writer, and yet three other writers, who give accounts of the crucifixion and death of Jesus, and who enter throughout into very minute details, do not even condescend to mention them! Nor does any other New Testament writer chronicle them. It is unnecessary to say that the pa.s.sage has been a very serious difficulty for apologists; and one of the latest writers of this school, reproducing the theories of earlier critics, deals with it in a Life of Christ, which "is avowedly and unconditionally the work of a believer,"(2) as follows: "An earthquake shook the earth and split the rocks, and as it rolled away from their places the great stones which closed and covered the cavern sepulchres of the Jews, so it seemed to the imaginations of many to have disimprisoned the spirits of the dead, and to have filled the air with ghostly visitants, who after Christ had risen appeared to linger in the Holy City." In a note he adds "Only in some such way as this can I account for the singular and wholly isolated allusion of Matt. xxvii. 52, 53."(3) It is worthy of note, and we may hereafter
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refer to the point, that learned divines thus do not scruple to adopt the "vision hypothesis" of the resurrection. Even if the resurrection of the saints so seriously related by the evangelist be thus disposed of, and it be a.s.sumed that the other Gospels, likewise adopting the "vision"
explanation, consequently declined to give an objective place in their narrative to what they believed to be a purely subjective and unreal phenomenon, there still remains the earthquake, to which supernatural incident of the crucifixion none of the other evangelists think it worth while to refer. Need we argue that the earthquake(1) is as mythical as the resurrection of the saints?(2) In some apocryphal writings even the names of some of these risen saints are given.(3) As the case actually stands, with these marvellous incidents related solely by the first Synoptist and ignored by the other evangelists, it would seem superfluous to enter upon more detailed criticism of the pa.s.sage, and to point out the incongruity of the
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fact that these saints are said to be raised from the dead just as the Messiah expires, or the strange circ.u.mstance that, although the sepulchres are said to have been opened at that moment and the resurrection to have then taken place, it is stated that they only came out of their graves after the resurrection of Jesus. The allegation, moreover, that they were raised from the dead at that time, and before the resurrection of Jesus, virtually contradicts the saying of the Apocalypse (i. 5) that Jesus was the "first begotten of the dead," and of Paul (1 Cor. xv. 20) that he was "the first fruits of them who have fallen asleep."(1) Paul"s whole argument is opposed to such a story; for he does not base the resurrection of the dead upon the death of Jesus, but, in contradistinction, upon his resurrection only. The Synoptist evidently desires to a.s.sociate the resurrection of the saints with the death of Jesus to render that event more impressive, but delays the completion of it in order to give a kind of precedence to the resurrection of the Master. The attempt leads to nothing but confusion.
What could be the object of such a resurrection? It could not be represented as any effect produced by the death of Jesus, nor even by his alleged resurrection, for what dogmatic connection could there be between that event and the fact that a few saints only were raised from their graves, whilst it was not pretended that the dead "saints"
generally partic.i.p.ated in this resurrection? No intimation is given that their appearance to many was for any special purpose, and certainly no practical result has ever been traced to it. Finally we might ask: What became of these saints raised from the dead? Did they die again? Or did they also "ascend into Heaven?"(2)
1 Can the author of the Apocalypse, or Paul, ever have heard of the raising of Lazarus?
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A little reflection will show that these questions are pertinent. It is almost inconceivable that any serious mind could maintain the actual truth of such a story, upon such evidence. Its objective truth not being maintainable, however, the character of the work which advances such an unhesitating statement is determined, and at least the value of its testimony can without difficulty be settled.
The continuation of this episode in the first Synoptic is quite in keeping with its commencement. It is stated: "But when the centurion and they that were with him watching Jesus saw the earthquake [------] and the things that were done [------] they feared greatly, saying, Truly this was a son of G.o.d" [------].(1) In Mark the statement is very curiously varied: "And when the centurion who stood over against him saw that he so expired, he said: Truly this man was a son of G.o.d."(2) It is argued on the one hand that the centurion"s wonder here was caused by Jesus dying with so loud a cry, and the reading of many MSS.
would clearly support this;(3) and on the other that the cause of his exclamation was the unexpectedly rapid death of Jesus. Whichever view be taken, the centurion"s deduction, it must be admitted, rests upon
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singularly inconclusive reasoning. We venture to think that it is impossible that a Roman soldier could either have been led to form such an opinion upon such grounds, or to express it in such terms. In Luke, we have a third reading: "But when the centurion saw what was done, he glorified G.o.d, saying: Certainly this man was righteous"(1) [------].
There is nothing here about the "Son of G.o.d;" but when the writer represents the Roman soldier as glorifying G.o.d, the narrative does not seem much more probable than that of the other Synoptists.
The fourth Evangelist of course does not refer to any such episode, but, as usual, he introduces a very remarkable incident of his own, of which the Synoptists, who record such peculiar details of what pa.s.sed, seem very strangely to know nothing. The fourth evangelist states: "The Jews, therefore, because it was the preparation, that the bodies might not remain upon the cross on the sabbath, (for that sabbath-day was a high day), besought Pilate that their legs might be broken and they might be taken away. So the soldiers came and brake the legs of the first, and of the other who was crucified with him, but when they came to Jesus, as they saw that he was dead already, they brake not his legs; but one of the soldiers with a spear pierced his side, and forthwith there came out blood and water. And he that hath seen hath borne witness, and his witness is true: and that man knoweth that he saith what is true, that ye also may believe. For these things came to pa.s.s that the Scripture might be fulfilled: A bone of him shall not be broken. And again another Scripture saith: They shall look on him whom they pierced."(2) It is inconceivable that, if this
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actually occurred, and occurred more especially that the "Scripture might be fulfilled," the other three Evangelists could thus totally ignore it all.(1) The second Synoptist does more: he not only ignores but excludes it, for (xv. 43 f.) he represents Joseph as begging the body of Jesus from Pilate "when evening was now come." "And Pilate marvelled if he were already dead; and calling unto him the centurion, he asked him whether he had been long dead. And when he knew it of the centurion he gave the corpse to Joseph."(2) Now, although there could be no doubt on the point, the fourth Gospel clearly states (xix. 38, [------] that Joseph made his request for the body after the order had been given by Pilate to break the legs of the crucified, and after it had been executed as above described. If Pilate had already given the order to break the legs, how is it possible he could have marvelled, or acted as he is described in Mark to have done?
It is well known that the Crurifragium, which is here applied, was not usually an accompaniment of crucifixion, though it may have been sometimes employed along with it,(3) but that it was a distinct punishment. It consisted in breaking, with hammers or clubs, the bones of the condemned from the hips to the feet. We shall not discuss whether in the present case this measure really was adopted or not. The representation is that the Jews requested Pilate to break the legs of the crucified that the bodies might be removed before the Sabbath, and
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that the order was given and executed. The first point to be noted is the very singular manner in which the leg-breaking was performed. The soldiers are said to have broken the legs of the first and then of the other who was crucified with Jesus, thus pa.s.sing over Jesus in the first instance; and then the Evangelist says: "_but when they came to Jesus_, as they saw that he was dead already, they brake not his legs, but one of the soldiers with a spear pierced his side." This order of procedure is singular; but the whole conduct of the guard is so extraordinary that such details become comparatively insignificant. An order having been given to the Roman soldiers, in accordance with the request of the Jews, to break the legs of the crucified, we are asked to believe that they did not execute it in the case of Jesus! It is not reasonable to suppose, however, that Roman soldiers either were in the habit of disregarding their orders, or could have any motive for doing so in this case, and subjecting themselves to the severe punishment for disobedience inflicted by Roman military law. It is argued that they saw that Jesus was already dead, and therefore that it was not necessary to break his legs; but soldiers are not in the habit of thinking in this way: they are disciplined to obey. The fact is, however, that the certainty that Jesus was dead already did not actually exist in their minds, and could scarcely have existed seeing that the death was so singularly rapid, for in that case why should the soldier have pierced his side with a spear? The only conceivable motive for doing so was to make sure that Jesus really was dead;(1) but is it possible to suppose that a Roman soldier, being in the slightest doubt, actually chose to a.s.sure himself in
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this way when he might still more effectually have done so by simply obeying the order of his superior and breaking the legs? The whole episode is manifestly un-historical.(1)
It is clear that to fulfil in a marked way the prophecies which the writer had in his mind, and wished specially to apply to Jesus, it was necessary that, in the first place, there should have been a distinct danger of the bones being broken, and at the same time of the side not being pierced. The order to break the legs of the crucified is therefore given, but an extraordinary exception is made in favour of Jesus, and a thrust with the lance subst.i.tuted, so that both pa.s.sages of the Scripture are supposed to be fulfilled.(3) What Scriptures, however, are fulfilled? The first: "A bone of him shall not be broken," is merely the prescription with regard to the Paschal lamb, Ex. xii. 46,(3) and the dogmatic view of the fourth Evangelist leads him throughout to represent Jesus as the true Paschal lamb. The second is Zech. xii. 10,(4) and any one who reads the pa.s.sage, even without the a.s.sistance of learned exegesis, may perceive that it has no such application as our Evangelist gives it. We shall pa.s.s over, as not absolutely necessary for our immediate purpose, very many important details of the episode; but regarding this part of the subject we may say that we consider it evident that, if an order was given to break the legs of the crucified upon this occasion, that
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order must have been executed upon Jesus equally with any others who may have been crucified with him.
There has been much discussion as to the intention of the author in stating that, from the wound made by the lance, there forthwith came out "blood and water" [------]; and likewise as to whether the special testimony here referred to in the third person is to attest more immediately the flow of blood and water, or the whole episode.(1) In regard to the latter point, we need not pause to discuss the question.(2) As to the "blood and water," some see in the statement made an intention to show the reality of the death of Jesus,(3) whilst others more rightly regard the phenomenon described as a representation of a supernatural and symbolical incident,(4) closely connected with the whole dogmatic view of the Gospel. It is impossible not to see in this the same idea as that expressed in 1 John v. 6: "This is he that came by water and blood, Jesus Christ; not in the water only, but in the water and the blood."(5) As a natural incident it cannot be entertained, for in no sense but mere quibbling could it be said that "blood and water"
could flow from such a wound, and as a supernatural
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phenomenon it must be rejected. As a proof of the reality of the death of Jesus, it could only have been thought of at a time when gross ignorance prevailed upon all medical subjects. We shall not here discuss the reality of the death of Jesus, but we may merely point out that the almost unprecedentedly rapid decease of Jesus was explained by Origen(1) and some of the Fathers as miraculous. It has been argued that the thrust of the lance may have been intended to silence those objectors who might have denied the actual death on the ground that the legs of Jesus were not broken like those of the two malefactors,(2) and it certainly is generally quoted as having a.s.sured the fact of death.
The statement that blood flowed from the wound, however, by no means supports the allegation and, although we may make little use of the argument, it is right to say that there is no evidence of any serious kind advanced of the reality of the death of Jesus, here or in the other Gospels.(3)
The author of the fourth Gospel himself seems to betray that this episode is a mere interpolation of his own into a narrative to which it does not properly belong.(4) According to his own account (xix. 31), the Jews besought Pilate that the legs might be broken and that the bodies "might be taken away" [------], The order to do this was obviously given,
3 It has likewise been thought that the representation in Mark xv. 44, that Pilate marvelled at the rapid death of Jesus, and sent for the centurion to ascertain the fact, was made to meet similar doubts, or at least to give a.s.surance of the reality of the death.
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for the legs are forthwith broken and of coa.r.s.e, immediately after, the bodies in pursuance of the same order would have been taken away.
As soon as the Evangelist has secured his purpose of showing how the Scriptures were fulfilled by means of this episode, he takes up the story as though it had not been interrupted, and proceeds v. 38: "After these things" [------], that is to say after the legs of the malefactors had been broken and the side of Jesus pierced, Joseph besought Pilate that he might take away the body of Jesus, and Pilate gave leave. But, if v. 31f. be historical, the body must already have been taken away.
All the Synoptics agree with the fourth Gospel in stating that Joseph of Arimathaea begged for and obtained the body of Jesus from Pilate.(1) The second and third Synoptics describe him as belonging to the Council, but the first Gospel merely calls him "a rich man," whilst the fourth omits both of these descriptions. They all call him a disciple of Jesus--secretly for fear of the Jews, the fourth Gospel characteristically adds--although the term that he was "waiting for the Kingdom of G.o.d," used by the second and third Gospels, is somewhat vague. The fourth Gospel, however, introduces a second personage in the shape of Nicodemus, "who at the first came to him by night,"(2) and who, it will be remembered, had previously been described as "a ruler of the Jews."(3) The Synoptics do not once mention such a person, either in the narrative of the Pa.s.sion or in the earlier chapters, and there are more than doubts as to his historical character.(4) The accounts of the Entombment given by the three
1 According to Luke xxiii. 53, Joseph actually "took down"
the body.
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Synoptists, or at least by the second and third, distinctly exclude the narrative of the fourth Gospel, both as regards Nicodemus and the part he is represented as taking. The contradictions which commence here between the account of the fourth Gospel and the Synoptics, in fact, are of the most glaring and important nature, and demand marked attention.
The fourth Gospel states that, having obtained permission from Pilate, Joseph came and took the body of Jesus away. "And there came also Nicodemus,... bringing a mixture of myrrh and aloes, about a hundred pound weight. They took, therefore, the body of Jesus, and wound it in linen cloths with the spices, as the manner of the Jews is to bury.
Now in the place where he was crucified there was a garden, and in the garden a new sepulchre wherein was never man yet laid. There, therefore, on account of the preparation of the Jews [------], they laid Jesus, for the sepulchre was at hand" [------].(1)
According to the first Synoptic, when Joseph took the body, he simply wrapped it "in clean linen" [------] and "laid it in his own new sepulchre, which he hewed in the rock: and he rolled a great stone to the door of the sepulchre, and departed."(2) There is no mention of spices or any anointing of the body,(3) and the statement that the women provide for this is not made in this Gospel. According to the writer, the burial is complete, and the sepulchre finally closed. Mary Magdalene and the other Mary come merely "to behold the sepulchre" at the end of the
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Sabbath.(1) The fourth Evangelist apparently does not know anything of the sepulchre being Joseph"s own tomb, and the body is, according to him, although folly embalmed, only laid in the sepulchre in the garden on account of the Sabbath and because it was at hand. We shall refer to this point, which must be noted, further on.
There are very striking differences between these two accounts, but the narratives of the second and third Synoptists are still more emphatically contradictory of both. In Mark,(2) we are told that Joseph "bought linen, and took him down and wrapped him in the linen, and laid him in a sepulchre which had been hewn out of a rock, and rolled a stone against the door of the sepulchre." There is no mention here of any embalming performed by Joseph or Nicodemus, nor are any particulars given as to the ownership of the sepulchre, or the reasons for its selection. We are, however, told:(3) "And when the Sabbath was past, Mary Magdalene and Mary the mother of James, and Salome, bought spices that they might come and anoint him." It is distinctly stated in connection with the entombment, moreover, in agreement with the first Synoptic:(4) "And Mary Magdalene and Mary the mother of Joses beheld where he was laid."(5) According to this account and that of the first Gospel, the women, having remained to the last and seen the body deposited in the sepulchre, knew so little of its having been embalmed by Joseph and Nicodemus, that they actually purchase the spices and come to perform that office themselves.
In Luke, the statement is still more specific, in
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agreement with Mark, and in contradiction to the fourth Gospel. Joseph took down the body "and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.... And women who had come with him out of Galilee followed after, and beheld the sepulchre _and how his body was laid_. And they returned and prepared spices and ointments." Upon the first day of the week, the author adds: "they came unto the sepulchre bringing the spices which they had prepared."(1)