s made blind by the
glory of the vision (Acts 9:17, 27; 22:14; 1 Cor. 9:1), while his
companions saw only the light that shone around them, which did not make
them blind. In regard to the _voice_, it is a fair interpretation that
they heard a voice only, but no intelligible words. _How_ this
difference of perception between Paul and his companions in regard to
both the light and the voice was effected we do not know, nor is it
necessary that we should. The first account, again, represents Paul's
companions as having "stood speechless," while in the third the apostle
says: "When we were all fallen to the earth," Acts 26:14. The most
natural explanation here is that the third narrative gives the posture
with accuracy, while the first lays stress only upon the amazement which
fixed them in a motionless attitude. The apparent discrepancies in these
three parallel histories are peculiarly instructive, because they all
proceed from the pen of the same author, and must all have been derived
from the same source. Such circumstantial differences have the stamp of
reality. Instead of throwing any discredit upon the transaction, they
only establish its truth upon a firmer basis. Many like illustrations
might be added.

(5.) Finally, where the means of reconciling discrepancies are not
apparent, the same quality of a sound judgment will keep us from the two
extremes of _seeking_, on the one hand, _forced and unnatural
explanations_, and, on the other, of _discrediting well-attested
transactions_ on account of these discrepancies. In the scriptural
narratives there are some difficulties (relating mostly to numbers,
dates, and the chronological order of events) which we find ourselves
unable, with our present means of knowledge, to solve in a satisfactory
way. It is the part of sober reason to reserve these difficulties for
further light, not to set aside, in view of them, facts attested by
irrefragable proof.

Nothing in the evangelic record is more certain, for example, than the
fact of our Lord's resurrection. Yet to harmonize the four accounts
which we have of it in all their details is a work of extreme
difficulty. "Supposing us to be acquainted with every thing said and
done, in its order and exactness, we should doubtless be able to
reconcile, or account for, the present forms of the narratives; but not
having this key to the harmonizing of them, attempts to do so in minute
particulars carry no certainty with them." Alford o