Synoptic Gospels

Almost all of Mark's content is found in Matthew, and much of Mark is similarly found in Luke. Additionally, Matthew and Luke have a large amount of material in common that is not found in Mark.

The Gospel of Matthew, the Gospel of Mark, and the Gospel of Luke are known as the Synoptic Gospels because they include many of the same stories, often in the same sequence, and sometimes the exact same wording. This degree of parallelism in content, narrative arrangement, language, and sentence structures can only be accounted for by literary interdependence. Scholars believe that these gospels share the same point of view and are clearly linked.[1] The term synoptic comes from the Greek syn, meaning "together", and optic, meaning "seen".[2]

The other Apocryphal gospels, as well as the canonical Gospel of John, differ greatly from the Synoptic Gospels.

Contents

Composition

The Augustinian hypothesis suggests that the Gospel of Matthew was written first. The Gospel of Mark was written using Matthew as a source. Then the Gospel of Luke was written using both Mark and Matthew.

There is continuing debate among Biblical scholars regarding the composition of the Synoptic Gospels. Traditionally, the Gospel of Matthew was seen as the first Gospel written. The Gospel of Mark was written after Matthew, with the Gospel of Luke then dependent on Matthew, Mark, and other eyewitness testimony.[3] This is commonly referred to as Augustinian hypothesis. Unlike some competing hypotheses, this hypothesis does not rely on, nor does it argue for, the existence of any document that is not explicitly mentioned in historical testimony. Adherents to the Augustinian Hypothesis view it as a simple, coherent approach to understanding the Synoptic Gospels. However, textual criticism has shown serious flaws with this traditional approach and it has been largely abandoned by the academic community. Most modern study, however, focuses on the two-source hypothesis and on the two-gospel hypothesis. Most modern scholars hold to one of these two views, with the majority (though not a consensus) holding to the two-source hypothesis.[4][5] Unlike the two-source hypothesis, the two-gospel hypothesis concludes that the traditional accounts of the gospels (order and date of publication, as well as authorship) are mostly accurate. The books of Michael discovered in Tyre, Lebanon, refer exclusively to the 4 Gospels of the New testament and the dates of their creation.

Two-source hypothesis

The two-source hypothesis speculates that Matthew borrowed from both Mark and a hypothetical sayings collection, called Q (for the German Quelle, meaning "source"). Much work has gone into the extent and wording of Q, particularly since the discovery of the Gospel of Thomas, an example of the sayings gospel genre. Holtzmann's 1863 theory posited an Ur-Marcus in the place of our Mark, with our Mark being a later revision. Some scholars occasionally propose an unattested revision of Mark, a deutero-Mark, being the base of what Matthew and Luke used. In 1924 Burnett Hillman Streeter further refined the Two-Source Hypothesis into a Four-Source Hypothesis, with an M and an L being a unique source to Matthew and Luke respectively, with Q and L combined into a Proto-Luke before Luke added Mark. While unique sources, such as M, L, or Semitic first editions, are interesting for form-critical purposes, they are quite peripheral to the Synoptic Problem as to how the canonical gospels are interrelated.[6]

Two-gospel hypothesis

The two-gospel hypothesis (once called the Griesbach hypothesis) states that Matthew was written first (probably in the 40s AD by the apostle Matthew), while Christianity was still confined to Judea, to calm the hostility between Jews and Christians. After Matthew, as the church expanded beyond the Jewish world, Luke was written as a gospel to the Gentiles by Luke the Evangelist, probably in the 50s AD. But since neither Luke (nor his patron Paul) were eyewitnesses of Jesus, Peter gave public testimonies that validated Luke’s gospel. These public speeches were transcribed by Mark the Evangelist into Mark’s gospel and distributed immediately thereafter, as recorded by the early church father Irenaeus. Mark's shorter and less-polished nature is therefore a consequence of the fact that it came from a series of transcribed speeches that were never meant to be a separate gospel tradition. Paul then allowed Luke’s gospel to be published.[4] This hypothesis is the most serious alternative to the two-source hypothesis.[4][5] Its main advantages over the two-source hypothesis include the fact that it relies not just on internal evidence, that it doesn’t require lost sources or other “plugs” (like the Q document) and that it reconciles the view of the early church with the evidence.

Four-source hypothesis

There were difficulties with the Two Source Hypothesis, the most serious of which was that it could not account for all the material in the Gospels of Matthew and Luke. In The Four Gospels: A Study of Origins (1924), Burnett Hillman Streeter refined the Two-source hypothesis into a Four-source hypothesis. It explained the relationship among the three Gospels and posits that there were at least four sources to the Gospel of Matthew and the Gospel of Luke: the Gospel of Mark, and three lost sources: Q, M-Source and L.

According to Streeter's analysis, the non-Marcan matter in Luke has to be distinguished into at least two sources, Q and L. In a similar way he argued that Matthew used a peculiar source, which we may style M, as well as Q.[7] [8]

Farrer hypothesis

The Farrer hypothesis suggests that the Gospel of Mark was written first. The Gospel of Matthew was written using Mark as a source. Then the Gospel of Luke was written using both Mark and Matthew.

The Farrer-Goulder Hypothesis argues that the Gospel of Mark was written first, followed by the Gospel of Matthew and then by the Gospel of Luke.

Farrer's position has the advantage of simplicity, as there is no need for hypothetical sources to be created by academics. Instead, it states that the Gospel of Mark was used as source material by the author of Matthew. Lastly, Luke used both of the previous gospels as sources for his gospel.[9][10]

Parker hypothesis

The Pierson Parker and his followers argue (Parker 1953) that a Hebrew proto-Matthew was the first gospel to be written and it was the basis for later gospels.

Other hypotheses

Other hypotheses that have been proffered in order to deal with the synoptic problem include, the Oral transmission (synoptic problem), the Lindsey hypothesis (1963), Jerusalem school hypothesis (1973), and the Logia Translation hypothesis (1998).[11][12][13]

The Problems With Q

Although most scholars accept the Two Source Hypothesis (2SH), many are not entirely happy with it. The difficulty tends to center around Q. The 2SH explains the double tradition by postulating the existence of a lost "sayings of Jesus" document known as Q. It is this, rather than Marcan priority, which forms the distinctive feature of the 2SH as against rival theories.

While the 2SH remains the most popular explanation for the origins of the synoptic gospels, the existence of the "minor agreements" have raised concerns. These minor agreements are those points where Matthew and Luke agree against Mark (for example, the mocking question at the beating of Jesus, "Who is it that struck you?", found in both Matthew and Luke but not in Mark). The "minor agreements" thus call into question the proposition that Matthew and Luke knew Mark but not each other.

Secondly, how could a major and respected source, used in two Canonical gospels totally disappear? Why was Q never mentioned in any of the Church catalogs? Also not one scholar from the time of Christ to Jerome has ever mentioned it. Until these issues are resolved Q will remain in doubt.[14][15][16][17]

Recent Scholarship

See the Synoptic Problem
DIFFERENCES are rendered in black.[18]

Scholars continue their work to find a solution to the synoptic problem and to develop answers to the difficult questions surrounding Q.

If Q did exist, these sayings of Jesus would have been highly treasured in the Early Church. It remains a mystery how such an important document, which was the basis of two canonical Gospels, could be totally lost. An even greater mystery why the extensive Church Catalogs compiled by Eusebius and Nicephorus would omit such an important work, yet include such spurious accounts as the Gospel of Peter and the Gospel of Thomas.

The existence of a highly treasured dominical sayings document in circulation going unmentioned by the Fathers of the Early Church, remains one of the great conundrums of Modern Biblical Scholarship.

James Edwards in a recent study has argued that the Gospel of the Hebrews is important in understanding the relationship between the synoptic Gospels. His hypothesis states Matthew wrote a small Hebrew Gospel called the Gospel of the Hebrews and this was the so-called "L material" used in the Gospel of Luke.[19]

Dating

While many scholars argue for a traditional dating of the gospels (between the 40s and 60s AD), a majority date the Synoptic Gospels as having been written after the epistles of Paul and before the Gospel of John. (i.e. between years 60 and 115).[20] This hypothesis has not reached the level of a consensus due to its conjectural-based reasoning (i.e. 'Paul didn't mention the gospels, so they must have been written after his letters') As to the specific dates for each book, this largely depends on (or supports) the particular hypothesis used to account for the books' textual relationship.

Comparison Chart of the Major Gospels

The material in the Comparison Chart[21] is from the Gospel Parallels by B. H. Throckmorton, The five Gospels by R. W. Funk, The Gospel According to the Hebrews, by E. B. Nicholson & The Hebrew Gospel and the Development of the Synoptic Tradition by J. R. Edwards.

Item Matthew, Mark, Luke John Thomas Gospel of the Hebrews
New Covenant The central theme of the Gospels - Love God with all your heart and your neighbor as yourself [22] The central theme - Love is the New Commandment given by Jesus [23] Secret knowledge, love your friends [24] The central theme - Love one another [25]
Forgiveness Very important - particularly in Matthew and Luke [26] Assumed [27] Not mentioned Very important - Forgiveness is a central theme and this gospel goes into the greatest detail [28]
The Lord's Prayer In Matthew & Luke but not Mark [29] Not mentioned Not mentioned Important - “mahar” or "tomorrow" [30][31]
Love & the poor Very Important - The rich young man [32] Assumed [33] Important [34] Very important - The rich young man [35]
Jesus starts his ministry Jesus meets John the Baptist and is baptized [36] Jesus meets John the Baptist [37] Only speaks of John the Baptist [38] Jesus meets John the Baptist and is baptized. This gospel goes into the greatest detail [39]
Disciples-number Twelve[40] Twelve [41] not mentioned [42] Twelve [43]
Disciples-inner circle Peter, Andrew, James & John [40] Peter, Andrew, James & the Beloved Disciple [41] Peter [42] Peter, Andrew James & John [39]
Disciples-others

Philip, Bartholomew, Matthew, Thomas, James, Simon the Zealot, Jude Thaddaeus, & Judas[41]

Philip, Nathanael, Matthew, Thomas, James, Simon the Zealot, Jude Thaddaeus & Judas [41]

Matthew, Thomas, James the Just (Brother of Jesus) [44]

Matthew, James the Just (Brother of Jesus), Simon the Zealot, Thaddaeus, Judas [45]
Possible Authors Matthew the Evangelist, or Levi;[46] Mark the Evangelist & Luke the Evangelist The Beloved Disciple [47] Thomas [48] Matthew the Evangelist [49]
Virgin birth account In Matthew & Luke, but not Mark [50] Not mentioned Not mentioned Not mentioned
Jesus' baptism Described [29] Not Mentioned [29] N/A Described great detail [51]
Preaching style Brief one-liners; parables[29] Essay format, Midrash[29] Sayings, parables [52] Brief one-liners; parables [29]
Storytelling Parables [53] Figurative language & Metaphor [54] Gnostic, hidden, parables [55] Parables [56]
Jesus' theology 1st Century liberal Judaism.[57] Critical of Jewish Authorities [58] Gnostic [29] 1st Century Judaism [57]
Miracles Many miracles Seven Signs N/A Fewer but more credible miracles [59]
Duration of ministry 1 year [60] 3 years (Multiple Passovers) N/A 1 year [60]
Location of ministry Mainly Galilee Mainly Judea, near Jerusalem N/A Mainly Galilee
Passover meal Body & Blood = Bread and wine Interrupts meal for foot washing N/A Hebrew Passover is celebrated but details are N/A Epiphanius [61]
Burial shroud A single piece of cloth Multiple pieces of cloth [62] N/A Given to the High Priest [63]
Resurrection Mary and the Women are the first to learn Jesus has arisen [64] John adds detailed account of Mary's experience of the Resurrection [65] Not Applicable as Gospel of Thomas is a collection of the "sayings" of Jesus, not the events of his life In the Gospel of the Hebrews is the unique account of Jesus appearing to his brother, James the Just.[66] Which also appears in 1 Corinthians 15:7

See also

References

  1. ↑ F.L. Cross and E.A. Livingston, The Oxford Dictionary of the Christian Church, Oxford University Press, 1989 p. 1333
  2. ↑ "synoptic". Oxford English Dictionary. Oxford University Press. 2nd ed. 1989.
  3. ↑ Ronald Allen Piper, The gospel behind the Gospels: current studies on Q, Volume 75 of Novum Testamentum, BRILL, 1995 p.23
  4. ↑ 4.0 4.1 4.2 Black, David (2001). Why Four Gospels?. Kregel Publications. ISBN 0-8254-2070-9
  5. ↑ 5.0 5.1 Beck, David (2001). Rethinking the Synoptic Problem. Baker Academic. ISBN 0-8010-2281-9.
  6. ↑ Daniel Gaztambide, "The Synoptic Problem: Two-Source Hypothesis and Q", AramaicNT.org, accessed August 19, 2006.
  7. ↑ http://www.katapi.org.uk/4Gospels/Ch9.htm
  8. ↑ Streeter, Burnett H. The Four Gospels. A Study of Origins Treating the Manuscript Tradition, Sources, Authorship, & Dates. London: MacMillian and Co., Ltd., 1924.
  9. ↑ D. E. Nineham (ed.), Studies in the Gospels: Essays in Memory of R. H. Lightfoot (Oxford: Blackwell, 1955)
  10. ↑ Austin Farrer, On Dispensing With Q, 1955.
  11. ↑ "Synoptic Problem Home Page". http://www.mindspring.com/~scarlson/synopt/. Retrieved 2007-07-08. 
  12. ↑ Ehrman 2004, p. 110 and Harris 1985 both specify a range c. 80-85 for Matthew
  13. ↑ Brown, Raymond E. (1997). Introduction to the New Testament. New York: Anchor Bible. pp. 226. ISBN 0-385-24767-2.
  14. ↑ Pier Franco Beatrice, The Gospel according to the Hebrews in the Apostolic Fathers, Novum Testamentum, 2006, vol. 48, no2, pp. 147-195 ISSN 0048-1009
  15. ↑ James R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, Wm. B. Eerdmans Publishing, 2009 pp. 209 - 247
  16. ↑ Martin Hengel, The Four Gospels and the One Gospel of Jesus Christ Trinity Press, SCM 2000 p.207- 210
  17. ↑ Mark Goodacre (10 January 2003). "Ten Reasons to Question Q". The Case Against Q website. http://ntgateway.com/Q/ten.htm. Retrieved 2009-06-08. 
  18. ↑ Matt 3:7-10 & Luke 3:7-9. Text from 1894 Scrivener New Testament
  19. ↑ James R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, Wm. B. Eerdmans Publishing, 2009 pp. 1-376
  20. ↑ Geza Vermes, The Passion, (Penguin, 2005) pages 10-12.
  21. ↑ See Chart
  22. ↑ "In the Synoptic Gospels this is the "Greatest" Commandment" that sums up all of the "Law and the Prophets"
  23. ↑ Jn 31:34
  24. ↑ Log 25
  25. ↑ The Lord says to his disciples: ”And never be you joyful, except when you behold one another with love.” Jerome, Commentary on Ephesians
  26. ↑ Matt 18:21, Lk 17:4
  27. ↑ Jn 20:23
  28. ↑ In the Gospel of the Hebrews, written in the Chaldee and Syriac language but in Hebrew script, and used by the Nazarenes to this day (I mean the Gospel of the Apostles, or, as it is generally maintained, the Gospel of Matthew, a copy of which is in the library at Caesarea), we find, “Behold the mother of the Lord and his brothers said to him, ‘John the Baptist baptizes for the forgiveness of sins. Let us go and be baptized by him.’ But Jesus said to them, ‘in what way have I sinned that I should go and be baptized by him? Unless perhaps, what I have just said is a sin of ignorance.’” And in the same volume, “‘If your brother sins against you in word, and makes amends, forgive him seven times a day.’ Simon, His disciple, said to Him, ‘Seven times in a day!’ The Lord answered and said to him, ‘I say to you, Seventy times seven.’ ” Jerome, Against Pelagius 3.2
  29. ↑ 29.0 29.1 29.2 29.3 29.4 29.5 29.6 Trite
  30. ↑ In the so-called Gospel of the Hebrews, for “bread essential to existence,” I found “mahar”, which means “of tomorrow”; so the sense is: our bread for tomorrow, that is, of the future, give us this day. Jerome, Commentary on Matthew 1
  31. ↑ In Matthew's Hebrew Gospel it states, ‘Give us this day our bread for tomorrow.” Jerome, On Psalm 135
  32. ↑ Matt 19:16, Mk 10:17 & Lk1 8:18
  33. ↑ Jn 12:8
  34. ↑ Jesus said "Blessed are the poor, for to you belongs the Kingdom of Heaven" Log 54
  35. ↑ The second rich youth said to him, “Rabbi, what good thing can I do and live?” Jesus replied, “Fulfill the law and the prophets.” “I have,” was the response. Jesus said, “Go, sell all that you have and distribute to the poor; and come, follow me.” The youth became uncomfortable, for it did not please him. And the Lord said, “How can you say, I have fulfilled the Law and the Prophets, when it is written in the Law: You shall love your neighbor as yourself and many of your brothers, sons of Abraham, are covered with filth, dying of hunger, and your house is full of many good things, none of which goes out to them?” And he turned and said to Simon, his disciple, who was sitting by Him, “Simon, son of Jonah, it is easier for a camel to go through the eye of a needle than for the rich to enter the Kingdom of Heaven. ”Origen, Commentary on Matthew 15:14
  36. ↑ Matt 3:1, Mk 1:9, 3:21
  37. ↑ Jn 1:29
  38. ↑ Gospel of Thomas, Logion 46: Jesus said, "From Adam to John the Baptist, among those born to women, no one is greater than John the Baptist that his eyes should not be averted. But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John."
  39. ↑ 39.0 39.1 Epiphanius, Panarion 30:13
  40. ↑ 40.0 40.1 Matt 10:1, Mk 6:8, Lk 9:3
  41. ↑ 41.0 41.1 41.2 41.3 Jn 13:23, 19:26, 20:2, 21:7, 21:20
  42. ↑ 42.0 42.1 Log 13
  43. ↑ “There was a certain man named Jesus, about thirty years old, who chose us. Coming to Capernaum, He entered the house of Simon, who is called Peter, and said, ‘As I passed by the Sea of Galilee, I chose John and James, sons of Zebedee, and Simon, and Andrew, Thaddaeus, Simon the Zealot, Judas Iscariot; and you Matthew, sitting at the tax office, I called and you followed me. You therefore, I want to be the Twelve, to symbolize Israel.’”Epiphanius, Panarion 30:13
  44. ↑ Log 1- 114
  45. ↑ Epiphanius, Panarion 30:13, Jerome, On Illustrious Men, 2
  46. ↑ Although several Fathers say Matthew wrote the Gospel of the Hebrews they are silent about Greek Matthew found in the Bible. Modern scholars are in agreement that Matthew did not write Greek Matthews which is 300 lines longer than the Hebrew Gospel (See James Edwards the Hebrew gospel)
  47. ↑ Suggested by Irenaeus first
  48. ↑ Preface to the Gospel of Thomas
  49. ↑ They too accept Matthew's gospel, and like the followers of Cerinthus and Merinthus, they use it alone. They call it the Gospel of the Hebrews, for in truth Matthew alone in the New Testament expounded and declared the Gospel in Hebrew using Hebrew script. Epiphanius, Panarion 30:3
  50. ↑ Matt 1:18
  51. ↑ “After the people were baptized, Jesus also came and was baptized by John. As Jesus came up from the water, Heaven was opened, and He saw the Holy Spirit descend in the form of a dove and enter into him. And a voice from Heaven said, ‘You are my beloved Son; with You I am well pleased.’ And again, ‘Today I have begotten you.’ “Immediately a great light shone around the place; and John, seeing it, said to him, ‘Who are you, Lord?' And again a voice from Heaven said, ‘This is my beloved Son, with whom I am well pleased.’ Then John, falling down before Him, said, ‘I beseech You, Lord, baptize me!’ But Jesus forbade him saying, ‘Let it be so as it is fitting that all things be fulfilled.’” Epiphanius, Panarion 30:13
  52. ↑ Jesus said, "The (Father's) kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, 'I love you more than the ninety-nine.'" Log 107
  53. ↑ Parables
  54. ↑ Language in the Gospel of John
  55. ↑ Log 109
  56. ↑ Parables of Jesus
  57. ↑ 57.0 57.1 Similar to beliefs taught by Hillel the Elder. (eg. "golden rule")Hillel Hillel the Elder
  58. ↑ Jn 7:45 & Jn 3:1
  59. ↑ Jerome, Commentary on Matthew 2
  60. ↑ 60.0 60.1 Events leading up to Passover
  61. ↑ Epiphanius, Panarion 30:22
  62. ↑ As was the Jewish practice at the time. (John 20:5-7)
  63. ↑ Jerome, On Illustrious Men, 2
  64. ↑ Matt 28:1 Mk16:1 Lk24:1
  65. ↑ Jn 20:11
  66. ↑ Jerome, On Illustrious Men, 2

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