Note 304 — Chapter IX · MIRACLES OF JESUS.

Here, then, the natural explanation once more fails to fulfil its task: the text retains its miracle, and if we have reason to think this incredible, we must inquire whether the narrative of the text deserves credence. The agreement of all the four Evangelists is generally adduced in proof of its distinguished credibility: but this agreement is by no means so perfect. There are minor differences, first between Matthew and Luke; then between these two and Mark, who in this instance again embellishes; and lastly, between the synoptists collectively and John, in the following points: according to the synoptists, the scene of the event is a desert place, according to John, a mountain; according to the former, the scene opens with an address from the disciples, according to John, with a question from Jesus (two particulars in which, as we have already remarked, the narrative of John approaches that of the second feeding in Matthew and Mark); lastly, the words which the three first Evangelists put into the mouth of the disciples indefinitely, the fourth in his individualizing manner ascribes to Philip and Andrew, and the same Evangelist also designates the bearer of the loaves and fishes as a boy (παιδάριον). These divergencies however may be passed over as less essential, that we may give our attention only to one, which has a deeper hold. While, namely, according to the synoptical accounts, Jesus had been long teaching the people and healing their sick, and was only led to feed them by the approach of evening, and the remark of the disciples that the people needed refreshment: in John, the first thought of Jesus, when he lifts up his eyes and sees the people gathering round him, is that which he expresses in his question to Philip: Whence shall we buy bread that these may eat? or rather, as he asked this merely to prove Philip, well knowing himself what he would do, he at once forms the resolution of feeding the multitude in a miraculous manner. But how could the design of feeding the people arise in Jesus immediately on their approach? They did not come to him for this, but for the sake of his teaching and his curative power. He must therefore have conceived this design entirely of his own accord, with a view to establish his miraculous power by so signal a demonstration. But did he ever thus work a miracle without any necessity, and even without any inducement,—quite arbitrarily, and merely for the sake of working a miracle? I am unable to describe strongly enough how impossible it is that eating should here have been the first thought of Jesus, how impossible that he could thus obtrude his miraculous repast on the people. Thus in relation to this point, the synoptical narrative, in which there is a reason for the miracle, must have the preference to that of John, who, hastening towards the miracle, overlooks the requisite motive for it, and makes Jesus create instead of awaiting the occasion for its performance. An eye-witness could not narrate thus;304 and if, therefore, the account of that gospel to which the greatest authority is now awarded, must be rejected as unhistorical; so, with respect to the other narratives, the difficulties of the fact itself are sufficient to cast a doubt on their historical credibility, especially if in addition to these negative grounds we can discover positive reasons which render it probable that our narrative had an unhistorical origin.