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Introduction to Gospel Harmony

The Gospels—Matthew, Mark, Luke, and John—offer unique perspectives on the life and ministry of Jesus Christ. Critics often point to perceived contradictions within these accounts as evidence against their reliability. However, a careful examination reveals that these apparent discrepancies are not true contradictions but rather complementary details that provide a fuller picture. Understanding the historical, cultural, and literary context of the Gospels helps to resolve these Bible difficulties.

The Centurion’s Servant: Who Approached Jesus?

A commonly cited contradiction involves the healing of the centurion’s servant. Matthew 8:5-6 records, “When he entered Capernaum, a centurion came forward to him, appealing to him, ‘Lord, my servant is lying paralyzed at home, suffering terribly.'” In contrast, Luke 7:3-4 states, “When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant.”

The resolution lies in understanding the ancient practice of acting through intermediaries. Although Matthew directly attributes the appeal to the centurion, it was culturally appropriate to credit the principal figure even when representatives conveyed the message. Luke’s account adds detail by specifying that Jewish elders acted on the centurion’s behalf. This intermediary role is analogous to other scriptural instances, such as Solomon’s construction of the temple (2 Chronicles 3:1; 7:11), where he was credited with the work performed by others.

The Request of James and John: Who Made It?

Another supposed contradiction arises in the request for positions of honor in Jesus’ kingdom. Matthew 20:20-21 recounts, “Then the mother of the sons of Zebedee came up to him with her sons, and kneeling before him she asked him for something.” However, Mark 10:35-37 states, “And James and John, the sons of Zebedee, came up to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.'”

Here, the explanation is similar. The mother of James and John acted as their spokesperson, a common practice in the culture. Both accounts are true; Matthew highlights the mother’s involvement, while Mark emphasizes the brothers’ initiative. The indignation of the other disciples in Matthew 20:24 supports this, as it was directed at James and John, not their mother, indicating that the request ultimately originated with them.

The Blind Men of Jericho: How Many Were Healed?

The healing of blind men near Jericho presents another challenge. Matthew 20:29-30 records, “As they went out of Jericho, a great crowd followed him. And behold, there were two blind men sitting by the roadside.” In contrast, Mark 10:46 states, “And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside.”

The solution involves recognizing that multiple individuals could be involved in the same event. Matthew includes both blind men, while Mark focuses on Bartimaeus, possibly because he was the more prominent or vocal of the two. This selective reporting is a common feature in historical narratives, where different writers emphasize different aspects of an event.

The Inscription on the Cross: What Did It Say?

The wording of the inscription on Jesus’ cross is another frequently mentioned discrepancy. Matthew 27:37 reports, “And over his head they put the charge against him, which read, ‘This is Jesus, the King of the Jews.'” Mark 15:26 states, “And the inscription of the charge against him read, ‘The King of the Jews.'” Luke 23:38 adds, “There was also an inscription over him, ‘This is the King of the Jews.'” Finally, John 19:19 provides, “Pilate also wrote an inscription and put it on the cross. It read, ‘Jesus of Nazareth, the King of the Jews.'”

These variations can be harmonized by recognizing that the full inscription likely read, “This is Jesus of Nazareth, the King of the Jews.” Each Gospel writer recorded a part of the inscription, consistent with their narrative style and theological emphasis. The differences in wording reflect the same message and do not constitute a contradiction.

The Time of Jesus’ Crucifixion: When Did It Happen?

The timing of Jesus’ crucifixion as recorded by Mark and John appears contradictory. Mark 15:25 states, “And it was the third hour when they crucified him,” while John 19:14 notes, “Now it was the day of Preparation of the Passover. It was about the sixth hour.”

Understanding the different methods of timekeeping resolves this issue. The Jewish day was divided into twelve hours starting at sunrise (approximately 6 AM). Mark’s “third hour” corresponds to 9 AM. John, writing for a broader audience possibly including Gentiles who used Roman timekeeping (starting at midnight), places the events at around 6 AM. Additionally, the “sixth hour” in John may refer to the time Pilate handed Jesus over for crucifixion, not the crucifixion itself, allowing for the events leading up to the actual nailing to the cross.

The Resurrection Morning: Who Saw Jesus First?

The accounts of who first witnessed the resurrected Jesus differ among the Gospels. Matthew 28:9 states, “And behold, Jesus met them and said, ‘Greetings!’ And they came up and took hold of his feet and worshiped him.” Mark 16:9 records, “Now when he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons.” Luke 24:34 mentions, “The Lord has risen indeed, and has appeared to Simon!” John 20:14-16 describes, “Having said this, she turned around and saw Jesus standing, but she did not know that it was Jesus.”

These variations are resolved by considering that Jesus made multiple appearances on Resurrection Sunday. He first appeared to Mary Magdalene, as Mark and John detail. Subsequently, he appeared to other women (Matthew), to Peter (Luke), and later to the two disciples on the road to Emmaus (Luke 24:13-35). The different accounts reflect these various appearances rather than a single event.

The Genealogies of Jesus: Matthew vs. Luke

The genealogies of Jesus in Matthew 1 and Luke 3 present different names and sequences, leading some to allege inconsistency. Matthew traces Jesus’ lineage through Joseph back to Abraham, while Luke traces it through Mary back to Adam.

Matthew’s genealogy establishes Jesus’ legal right to the throne of David through Joseph, His legal father, emphasizing His Jewish heritage and fulfillment of messianic prophecy (Matthew 1:1-16). Luke’s genealogy, on the other hand, underscores Jesus’ humanity by tracing His biological lineage through Mary (Luke 3:23-38). The differences arise from these distinct purposes: Matthew shows Jesus as the Jewish Messiah, while Luke presents Him as the universal Savior.

The Death of Judas: How Did He Die?

Matthew 27:5 states, “And throwing down the pieces of silver into the temple, he departed, and he went and hanged himself.” Acts 1:18 records, “Now this man acquired a field with the reward of his wickedness, and falling headlong he burst open in the middle and all his bowels gushed out.”

These accounts can be reconciled by understanding that both descriptions refer to different aspects of the same event. Judas hanged himself, as Matthew records. The detail in Acts likely describes what happened to his body afterward, either through the branch breaking or his body being discovered and subsequently falling and bursting open.

Further Alleged Contradictions in the Gospels and Their Rational Explanations

The Healing of Two Blind Men: One or Two?

The accounts of Jesus healing blind men near Jericho appear different in the Synoptic Gospels. Matthew 20:29-30 states, “As they went out of Jericho, a great crowd followed him. And behold, there were two blind men sitting by the roadside.” In contrast, Mark 10:46 mentions only one blind man, “And they came to Jericho. And as he was leaving Jericho with his disciples and a great crowd, Bartimaeus, a blind beggar, the son of Timaeus, was sitting by the roadside.” Luke 18:35 also mentions only one blind man.

This discrepancy can be resolved by understanding that Mark and Luke focus on Bartimaeus, who may have been more well-known or vocal, while Matthew includes the presence of a second blind man. The differing focus does not imply contradiction but rather emphasizes different details important to each Gospel writer’s audience and purpose.

The Cursing of the Fig Tree: Timing of the Event

The timing of Jesus cursing the fig tree is narrated differently in Matthew and Mark. Matthew 21:18-19 records, “In the morning, as he was returning to the city, he became hungry. And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, ‘May no fruit ever come from you again!’ And the fig tree withered at once.” Mark 11:12-14, 20-21 presents the event over two days, “On the following day, when they came from Bethany, he was hungry. And seeing in the distance a fig tree in leaf, he went to see if he could find anything on it… And he said to it, ‘May no one ever eat fruit from you again.’… As they passed by in the morning, they saw the fig tree withered away to its roots.”

The solution lies in recognizing that Matthew often condenses events for thematic emphasis, presenting the story as a single event to highlight the immediacy of Jesus’ judgment. Mark, known for his detailed chronological narrative, provides a more extended account. Both accounts are accurate but tailored to the narrative style of each Gospel.

The Death of Jesus: The Centurion’s Exclamation

The centurion’s reaction to Jesus’ death varies slightly among the Gospels. Matthew 27:54 states, “When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, ‘Truly this was the Son of God!'” Mark 15:39 reports, “And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was the Son of God!'” Luke 23:47 notes, “Now when the centurion saw what had taken place, he praised God, saying, ‘Certainly this man was innocent!'”

These differences can be harmonized by understanding that the centurion likely made multiple exclamations. Each Gospel writer includes the aspect most relevant to their narrative focus. Matthew emphasizes Jesus’ divine sonship, Mark focuses on the centurion’s recognition of Jesus’ identity, and Luke highlights his innocence. Collectively, these statements offer a fuller picture of the centurion’s response.

The Feeding of the Five Thousand: Where Did It Take Place?

The location of the feeding of the five thousand appears slightly different in the Gospels. Matthew 14:13-14 and Mark 6:32-34 describe the event as occurring in a desolate place. Luke 9:10-11 specifies it happened near Bethsaida, “On their return the apostles told him all that they had done. And he took them and withdrew apart to a town called Bethsaida. When the crowds learned it, they followed him.” John 6:1 states it happened on the other side of the Sea of Galilee, “After this Jesus went away to the other side of the Sea of Galilee, which is the Sea of Tiberias.”

The explanation lies in the understanding that these regions are not mutually exclusive. Bethsaida was near the northeastern shore of the Sea of Galilee, and the reference to a desolate place indicates a remote area near the town. The “other side” in John’s account refers to the broader geographical region, encompassing the area around Bethsaida. The descriptions align when considering the geographical context.

Jesus’ Birthplace and Residence: Nazareth or Bethlehem?

A frequently discussed issue is the seeming contradiction regarding Jesus’ birthplace and early residence. Matthew 2:1 states, “Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the east came to Jerusalem.” Luke 2:4-7 also confirms His birth in Bethlehem, “And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem… And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger.” However, John 1:45-46 records Nathanael’s skepticism, “Philip found Nathanael and said to him, ‘We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.’ Nathanael said to him, ‘Can anything good come out of Nazareth?'”

This perceived contradiction is resolved by recognizing that Jesus was born in Bethlehem as prophesied (Micah 5:2) but was raised in Nazareth after His family’s return from Egypt (Matthew 2:23). Thus, He was known as “Jesus of Nazareth,” aligning with the general knowledge of His upbringing while fulfilling the prophecy of His birthplace.

The Day of the Last Supper: Passover or Not?

The timing of the Last Supper relative to the Passover feast is often questioned. Matthew 26:17-19 states, “Now on the first day of Unleavened Bread the disciples came to Jesus, saying, ‘Where will you have us prepare for you to eat the Passover?’… And the disciples did as Jesus had directed them, and they prepared the Passover.” Mark 14:12 and Luke 22:7-8 similarly indicate that the Last Supper was a Passover meal. However, John 18:28 suggests it was before the Passover, “Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover.”

This issue is clarified by understanding different Jewish timekeeping and Passover celebration practices. The Synoptic Gospels use the Galilean reckoning of days from sunrise to sunset, placing the Last Supper as the Passover meal on Thursday evening. John uses the Judean reckoning from sunset to sunset, placing the Passover meal on Friday evening. Thus, Jesus and His disciples celebrated the Passover on Thursday evening according to Galilean custom, while the official Judean Passover began Friday evening.

Jesus’ Temptation: Sequence of Events

The sequence of Jesus’ temptations in the wilderness appears in a different order in Matthew and Luke. Matthew 4:1-11 lists the temptations as turning stones into bread, the pinnacle of the temple, and the high mountain. Luke 4:1-13 lists them as stones into bread, the high mountain, and the pinnacle of the temple.

The differing order does not constitute a contradiction but reflects each writer’s thematic emphasis. Matthew arranges the temptations climactically, ending with the high mountain to underscore the final challenge to worship Satan. Luke arranges them to highlight the temple pinnacle last, focusing on Jerusalem’s significance. Both orders convey the same events without error, emphasizing different aspects of Jesus’ experience.

The Women at the Tomb: Who Did They See?

The accounts of the women visiting Jesus’ tomb on the resurrection morning vary in the Gospels. Matthew 28:2-5 mentions an angel of the Lord descending and rolling back the stone, who speaks to the women. Mark 16:5-6 describes a young man in a white robe inside the tomb. Luke 24:4-5 notes two men in dazzling apparel. John 20:12 records Mary Magdalene seeing two angels in white.

These variations can be harmonized by understanding that multiple angelic appearances occurred. Initially, one angel rolled back the stone (Matthew), and inside the tomb, two angels appeared (Luke and John), while Mark focuses on one of the two. The differences reflect varying details noted by the Gospel writers, each contributing to a fuller narrative of the resurrection morning.

The Time of the Resurrection: When Did It Happen?

The timing of Jesus’ resurrection visit is presented with different details in the Gospels. Matthew 28:1 states, “Now after the Sabbath, toward the dawn of the first day of the week, Mary Magdalene and the other Mary went to see the tomb.” Mark 16:2 records, “And very early on the first day of the week, when the sun had risen, they went to the tomb.” Luke 24:1 says, “But on the first day of the week, at early dawn, they went to the tomb.” John 20:1 mentions, “Now on the first day of the week Mary Magdalene came to the tomb early, while it was still dark.”

These variations are harmonized by considering the timeframe from “while it was still dark” to “when the sun had risen.” The women likely left their homes while it was still dark and arrived at the tomb as dawn broke. The different descriptions capture the transition from darkness to early morning light, reflecting the same event from slightly different perspectives.

The Calling of the First Disciples: When and Where?

The accounts of Jesus calling His first disciples seem to present different locations and timings. Matthew 4:18-22 narrates Jesus calling Peter and Andrew while they were fishing by the Sea of Galilee, and similarly, James and John. Mark 1:16-20 gives a parallel account. However, John 1:35-42 describes a different scenario where John the Baptist points Jesus out to Andrew and another disciple, who then follow Jesus and bring Simon Peter to Him.

The resolution is understanding that John’s account describes an initial meeting and introduction facilitated by John the Baptist, while Matthew and Mark describe a later, formal calling to discipleship by the Sea of Galilee. These are distinct events in the process of becoming Jesus’ disciples.

Jesus’ Anointing: By Whom and Where?

The anointing of Jesus is recorded differently in the Gospels. Matthew 26:6-13 and Mark 14:3-9 describe an unnamed woman anointing Jesus’ head with expensive perfume at the house of Simon the leper in Bethany. Luke 7:36-50 records a sinful woman anointing Jesus’ feet with perfume and her tears at a Pharisee’s house. John 12:1-8 identifies Mary, the sister of Lazarus, anointing Jesus’ feet at a dinner given in Jesus’ honor.

These differences reflect multiple anointing events. Luke’s account occurs earlier in Jesus’ ministry, involving a different woman and location. Matthew, Mark, and John describe anointings in Bethany shortly before Jesus’ crucifixion, with John providing the specific name, Mary, and detailing the anointing of Jesus’ feet rather than His head.

The Cleansing of the Temple: Once or Twice?

The Gospels record Jesus cleansing the temple, but the timing appears different. Matthew 21:12-13, Mark 11:15-17, and Luke 19:45-46 place the event during Jesus’ final week before the crucifixion. John 2:13-16, however, places it at the beginning of Jesus’ ministry.

This discrepancy can be resolved by considering that Jesus cleansed the temple twice. The first cleansing, as recorded by John, occurred at the start of His ministry to establish His authority. The second cleansing, noted by the Synoptic Gospels, happened at the end of His ministry, underscoring His ongoing challenge to the corrupt practices in the temple.

Peter’s Denials: How Many Roosters and When?

The accounts of Peter’s denials of Jesus include variations. Matthew 26:34, 74-75, and Luke 22:34, 60-62 state that a rooster crowed after Peter’s third denial. Mark 14:30, 72 adds that the rooster crowed twice, once after the first denial and again after the third. John 18:25-27 also notes a rooster crowing after the third denial without specifying the number of crows.

The solution lies in understanding that Peter denied Jesus three times, and Mark provides additional detail about the rooster crowing twice. The different accounts focus on the significant aspect of Peter’s denials and the fulfillment of Jesus’ prophecy rather than the exact sequence of crowing.

The Location of the Ascension: Where Did It Happen?

The location of Jesus’ ascension appears different. Luke 24:50-51 mentions Bethany: “And he led them out as far as Bethany, and lifting up his hands he blessed them. While he blessed them, he parted from them and was carried up into heaven.” Acts 1:9-12 states that Jesus ascended from the Mount of Olives: “Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day’s journey away.”

Bethany and the Mount of Olives are in close proximity, with Bethany located on the eastern slope of the Mount of Olives. Luke’s Gospel and Acts both written by Luke, focus on slightly different details of the same event, with Bethany representing a nearby village and the Mount of Olives indicating the broader geographical area.

Jesus’ Last Words on the Cross: What Did He Say?

The Gospels record different statements as Jesus’ final words on the cross. Matthew 27:46 and Mark 15:34 report Jesus crying out, “My God, my God, why have you forsaken me?” Luke 23:46 notes, “Then Jesus, calling out with a loud voice, said, ‘Father, into your hands I commit my spirit!'” John 19:30 records, “When Jesus had received the sour wine, he said, ‘It is finished,’ and he bowed his head and gave up his spirit.”

These variations do not contradict but complement each other, indicating Jesus spoke multiple statements from the cross. Each Gospel writer selected statements that best conveyed their theological emphasis and narrative purpose.

The Women at the Tomb: Who Were They?

The list of women visiting Jesus’ tomb differs among the Gospels. Matthew 28:1 mentions Mary Magdalene and the other Mary. Mark 16:1 adds Salome to the group. Luke 24:10 includes Mary Magdalene, Joanna, Mary the mother of James, and other women. John 20:1 focuses solely on Mary Magdalene.

These differences reflect the various women involved in visiting the tomb at different times or together, with each Gospel writer highlighting specific individuals relevant to their account. The inclusion of different names provides a fuller picture of the group of women who witnessed the empty tomb and the resurrection.

The Women at the Tomb: What Did They See?

The women’s encounter at the tomb varies. Matthew 28:2-5 describes an angel descending and sitting on the stone. Mark 16:5 reports a young man in white inside the tomb. Luke 24:4 mentions two men in dazzling apparel. John 20:12 notes two angels in white.

The resolution is understanding that multiple angelic appearances occurred. Matthew focuses on the angel who rolled away the stone, while Mark, Luke, and John describe the angels inside the tomb. The variations in the number and position of the angels reflect different moments of the same event, emphasizing different aspects of the resurrection account.

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The Resurrection Appearances: When and Where?

The timing and location of Jesus’ resurrection appearances seem different. Matthew 28:16-17 describes an appearance on a mountain in Galilee. Mark 16:14 notes an appearance to the eleven as they were reclining at table. Luke 24:13-35 records an appearance to two disciples on the road to Emmaus and later to the eleven in Jerusalem. John 20:19-29 describes appearances in Jerusalem, including to Thomas.

These accounts reflect different appearances of Jesus after His resurrection, showing that He appeared to His disciples multiple times in various locations. The variations highlight different aspects of Jesus’ post-resurrection ministry and provide a fuller picture when considered together. Each Gospel writer emphasizes specific appearances that align with their theological and narrative goals, illustrating the comprehensive and multifaceted nature of Jesus’ resurrection appearances.

Conclusion

In examining these alleged contradictions within the Gospels, it becomes evident that the perceived discrepancies are often due to differences in perspective, emphasis, and purpose among the Gospel writers. Each account provides a unique viewpoint, and when considered together, they offer a comprehensive and harmonious narrative. Recognizing the historical and cultural context, as well as the practices of ancient writing, helps to resolve these difficulties and affirms the reliability and coherence of the Gospel accounts. The Gospels, written by different authors for diverse audiences, naturally reflect varying emphases and details. Understanding the cultural, historical, and literary contexts helps to reconcile these alleged contradictions, demonstrating the harmonious and complementary nature of the Gospel accounts.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).