Verse 25. And it was the third hour, etc. In Joh 19:14, it is said, "And it was the preparation of the Passover, and about the sixth hour," etc. Much difficulty has been felt in reconciling these passages; and infidels have usually adduced them to prove that the evangelists have contradicted themselves. In reconciling them the following remarks may perhaps make the matter clear.

(1.) The Jews divided both the night and the day into four equal parts of three hours each. See Barnes "Mt 14:25".

The first division of the day commenced at six o'clock in the morning, and ended at nine; the second commenced at nine, and ended at twelve, etc. The third hour, mentioned by Mark, would therefore correspond with our nine o'clock; the sixth hour, mentioned by John, would correspond with our twelve, or noon.

(2.) Mark professes to give the time accurately; John does not. He says "it was about the sixth hour," without affirming that this was exactly the time.

(3.) A mistake in numbers is easily made; and if it should be admitted that such an error had crept into the text here, it would be nothing more than has occurred in many ancient writings. It has been proved, moreover, that it was common not to write the words indicating numbers at length, but to use letters. The Greeks designated numbers by the letters of the alphabet; and this mode of computation is found in ancient manuscripts, For example, the Cambridge Ms. of the New Testament has in this very place in Mark not the word third written at length, but the letter g, Gamma, the usual notation for third. Now, it is well known that it would be easy to mistake this for the mark denoting six, 6. All error of this kind in an early MS might be extensively propagated, and might have led to the present reading of the text. Such an error is actually known to exist in the "Chronicon" of Paschal, where Otho is said to have reigned 6 (six) months; whereas it is known that he reigned but three; and in this place therefore the g, three, was mistaken for 6, six.

(4.) There is some external authority for reading "third" in Joh 19:14. The Cambridge MS has this reading. Nonnus, who lived in the fifth century, says that this was the true reading. (Wetstein.) Peter of Alexandria, in a fragment concerning the passover, as quoted by Usher, says, "It was the preparation of the passover, and about the third hour, as," he adds, "the most accurate copies of the Bible have it; and this was the handwriting of the Evangelist (John) which is kept, by the grace of God, in his most holy church at Ephesus." (Mill.) It is to be admitted, however, that no great reliance is to be placed on this account. That a mistake might have occurred in the early MSS. is not improbable. No man can prove that it did not so occur; and as long as this cannot be proved, the passages should not be adduced as conclusive proof of contradiction.

After all, perhaps the whole difficulty may be removed by the following statements:

(1.) Calvary was without the walls of Jerusalem. It was a considerable distance from the place where Jesus was tried and condemned. Some time -- more or less -- would be occupied in going there, and in the preparatory measures for crucifying him.

(2.) It is not necessary to understand Mark as saying that it was precisely nine o'clock, according to our expression. With the Jews, it was six until seven; it was the third hour until the fourth commenced; it was the ninth until it was the tenth. They included in the third hour the whole time from the third to the fourth. The same mode they adopted in regard to their days. See Barnes "Mt 12:40".

(3.) It is not unduly pressing the matter to suppose that Mark spoke of the time when the process for crucifixion commenced; i. e., when he was condemned; when they entered upon it; when they made the preparation. Between that and the time when he was taken out of Jerusalem to Mount Calvary, and when he was actually nailed to the tree, there is no improbability in supposing that there might have been an interval of more than an hour. Indeed, the presumption is, that considerably more time than that would elapse.

(4.) John does not profess, as has been remarked, to be strictly accurate. He says, "it was about the sixth hour," etc.

(5.) Now suppose that John meant to indicate the tune when he was actually suspended on the cross; that he spoke of the crucifixion denoting the act of suspension, as it struck him, and there is no difficulty. Any other two men -- many witnesses might give just such an account now. One man would speak of the time when the process for an execution commenced, another perhaps of the very act of the execution, and would both speak of it in general terms, and say that a man was executed at such a time. And the circumstantial variation would prove that there was no collusion -- no agreement to impose on a court -- that they were honest witnesses. That is prosed here,

(6.) That this is the true account of the matter is clear from the evangelists themselves; and especially from Mark. The three first evangelists concur in stating that there was a remarkable darkness over the whole land from the sixth to the ninth hour, Mt 27:45; Mr 15:33; Lu 23:44. This fact would seem to indicate that the actual crucifixion continued only during that time -- that he was, in fact, suspended at about the sixth hour, though the preparations for crucifying him had been going on (Mark) for two hours before. The fact, that Mark (Mr 15:33) mentions this darkness as commencing at the sixth and not at the third hour, is one of the circumstances undesignedly occurring that seems to signify that the crucifixion then had actually taken place -- though the various arrangements for it (Mr 15:26) had been going on from the third hour.

One thing is conclusively proved by this, that the evangelists did not conspire together to impose on the world. They are independent witnesses; and they were honest men. And the circumstance adverted to here is one that is allowed to be of great value in testimony in courts of justice -- circumstantial variation with essential agreement.