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Synoptic Gospels

Gospels of Matthew, Mark, and Luke

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The gospels of Matthew, Mark, and Luke are referred to as the synoptic Gospels because they include many of the same stories, often in a similar sequence and in similar or sometimes identical wording. They stand in contrast to John, whose content is largely distinct. The term synoptic (; ) comes via Latin from the Greek σύνοψις, synopsis, i.e. "(a) seeing all together, synopsis". The modern sense of the word in English is of "giving an account of the events from the same point of view or under the same general aspect". It is in this sense that it is applied to the synoptic gospels.

This strong parallelism among the three gospels in content, arrangement, and specific language is widely attributed to literary interdependence, though the role of orality and memorization of sources has also been explored by scholars. Recent scholarship focuses on explaining the gospels' relationship in terms of ancient compositional practices and comparisons with other ancient historical biographers. The question of the precise nature of their relationship is a topic of ongoing debate, and no conclusive solution has been found yet. The majority view favors Marcan priority, in which both Matthew and Luke have made direct use of the Gospel of Mark as a source, and further holds that Matthew and Luke also drew from an additional hypothetical document, called Q,** though alternative hypotheses that posit direct use of Matthew by Luke or vice versa without Q are increasing in popularity within scholarship.

Structure

Common features

Broadly speaking, the synoptic gospels are similar to John: all are composed in Koine Greek, have a similar length, and were completed in less than a century after Jesus' death. They also differ from non-canonical sources, such as the Gospel of Thomas, in that they belong to the ancient genre of biography, collecting not only Jesus' teachings, but recounting in an orderly way his origins, ministry, Passion, miracles and Resurrection. The patterns of parallels and variations found in the gospels are typical of ancient biographies about real people and history.

In content and in wording, though, the synoptics diverge widely from John but have a great deal in common with each other. Though each gospel includes some unique material, the majority of Mark and roughly half of Matthew and Luke coincide in content, in much the same sequence, often nearly verbatim. This common material is termed the triple tradition.

Triple tradition

The triple tradition, the material included by all three synoptic gospels, includes many stories and teachings:

John the Baptist
Baptism and temptation of Jesus
First disciples of Jesus
Hometown rejection of Jesus
Healing of Peter's mother-in-law, demoniacs, a leper, and a paralytic
Call of the tax collector
New Wine into Old Wineskins
Man with withered hand
Commissioning the Twelve Apostles
The Beelzebul controversy
Teachings on the parable of the strong man, eternal sin, His true relatives, the parable of the sower, the lamp under a bushel, and the parable of the mustard seed
Calming the storm
The Gerasene demoniac
The daughter of Jairus and the bleeding woman
Feeding the 5000
Confession of Peter
Transfiguration
The demoniac boy
The little children
The rich young man
Jesus predicts his death
Blind near Jericho
Palm Sunday
Casting out the money changers
Render unto Caesar
Woes of the Pharisees
Second Coming Prophecy
The Last Supper, passion, crucifixion, and entombment
The empty tomb and resurrected Jesus
Great Commission

The triple tradition's pericopae (passages) tend to be arranged in much the same order in all three gospels. This stands in contrast to the material found in only two of the gospels, which is much more variable in order.

The classification of text as belonging to the triple tradition (or for that matter, double tradition) is not always definitive, depending rather on the degree of similarity demanded. Matthew and Mark report the cursing of the fig tree, a single incident, despite some substantial differences of wording and content. In Luke, the only parable of the barren fig tree is in a different point of the narrative. Some would say that Luke has extensively adapted an element of the triple tradition, while others would regard it as a distinct pericope.

Example

Christ cleansing a leper by Jean-Marie Melchior Doze, 1864

An illustrative example of the three texts in parallel is the healing of the leper:

More than half the wording in this passage is identical. Each gospel includes words absent in the other two and omits something included by the other two.

Relation to Mark

The triple tradition itself constitutes a complete gospel quite similar to the shortest gospel, Mark.

Mark, unlike Matthew and Luke, adds little to the triple tradition. Pericopae unique to Mark are scarce, notably two healings involving saliva and the naked runaway. Mark's additions within the triple tradition tend to be explanatory elaborations (e.g., "the stone was rolled back, for it was very large) or Aramaisms (e.g., "Talitha kum!"). The pericopae Mark shares with only Luke are also quite few: the Capernaum exorcism and departure from Capernaum, the strange exorcist, and the widow's mites. A greater number, but still not many, are shared with only Matthew, most notably the so-called "Great Omission" from Luke of .

Most scholars take these observations as a strong clue to the literary relationship among the synoptics and Mark's special place in that relationship, though various scholars suggest an entirely oral relationship or a dependence emphasizing memory and tradents in a tradition rather than simple copying. The Gospels represent a Jesus tradition and were enveloped by oral storytelling and performances during the early years of Christianity, rather than being redactions or literary responses to each other. The hypothesis favored by most experts is Marcan priority, whereby Mark was composed first, and Matthew and Luke each used Mark, incorporating much of it, with adaptations, into their own gospels. Alan Kirk praises Matthew in particular for his "scribal memory competence" and "his high esteem for and careful handling of both Mark and Q", which makes claims the latter two works are significantly different in terms of theology or historical reliability dubious. A leading alternative hypothesis is Marcan posteriority, with Mark having been formed primarily by extracting what Matthew and Luke shared in common.

Double tradition

Preaching of John the Baptist
Temptation of Jesus (which Mark summarizes in two verses)
The Sermon on the Mount (Matthew) or Plain (Luke)
The Centurion's servant
Messengers from John the Baptist
Woes to the unrepentant cities
Jesus thanks his Father
Return of the unclean spirit
Parables of the leaven, the lost sheep, the great banquet, the talents, and the faithful servant
Discourse against the scribes and Pharisees
Lament over Jerusalem

Unlike triple tradition material, double tradition material is structured differently in the two gospels. Matthew's lengthy Sermon on the Mount, for example, is paralleled by Luke's shorter Sermon on the Plain, with the remainder of its content scattered throughout Luke. This is consistent with the general pattern of Matthew collecting sayings into large blocks, while Luke does the opposite and intersperses them with narrative.

Besides the double tradition proper, Matthew and Luke often agree against Mark within the triple tradition to varying extents, sometimes including several additional verses, sometimes differing by a single word. These are termed the major and minor agreements (the distinction is imprecise). One example is in the passion narrative, where Mark has simply, "Prophesy!" while Matthew and Luke both add, "Who is it that struck you?"

The double tradition's origin, with its major and minor agreements, is a key facet of the synoptic problem. The simplest hypothesis is Luke relied on Matthew's work or vice versa. But many experts, on various grounds, maintain that neither Matthew nor Luke used the other's work. If this is the case, they must have drawn from some common source, distinct from Mark, that provided the double-tradition material and overlapped with Mark's content where major agreements occur. This hypothetical document is termed Q, for the German Quelle, meaning "source".

Special Matthew and Special Luke

Matthew and Luke contain a large amount of material found in no other gospel. These materials are sometimes called "Special Matthew" or M and "Special Luke" or L.

Both Special Matthew and Special Luke include distinct opening infancy narratives and post-resurrection conclusions (with Luke continuing the story in his second book Acts). In between, Special Matthew includes mostly parables, while Special Luke includes both parables and healings.

Special Luke is notable for containing a greater concentration of Semitisms than any other gospel material.

Luke gives some indication of how he composed his gospel in his prologue:

Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, I too decided, after investigating everything carefully from the very first, to write an orderly account for you, most excellent Theophilus, so that you may know the truth concerning the things about which you have been instructed.

{{Anchor|The synoptic problem}}Synoptic problem

The texts of the three synoptic gospels often agree very closely in wording and order, both in quotations and in narration. Most scholars ascribe this to documentary dependence: the agreements among synoptic gospels are due to one gospel drawing from the text of another, or from some written source that another gospel also drew from. Recent scholarship tends to explain the gospels' relationship in terms of ancient compositional practices and comparisons with other ancient historical biographers over the traditional emphasis on theological agendas.

Controversies

The synoptic problem hinges on several interrelated points of controversy:

Priority: Which gospel was written first? (If one text draws from another, the source must have been composed first.)
Successive dependence: Did each of the synoptic gospels draw from each of its predecessors? (If not, the frequent agreements between the two independent gospels against the third must originate elsewhere.)
Lost written sources: Did any of the gospels draw from some earlier document which has not been preserved (e.g., the hypothetical "Q", or from earlier editions of other gospels)?
Oral sources: To what extent did each evangelist or literary collaboratorCompare: draw from personal knowledge, eyewitness accounts, liturgy, or other oral traditions to produce an original written account?
Translation: Jesus and others quoted in the gospels spoke primarily in Aramaic, but the gospels themselves in their oldest available form are each written in Koine Greek. Who performed the translations, and at what point?
Redaction: How and why did those who put the gospels into their final form expand, abridge, alter, or rearrange their sources?

Some theories try to explain the relation of the synoptic gospels to John; to non-canonical gospels such as Thomas, Peter, and Egerton; to the Didache; and to lost documents such as the Jewish–Christian gospels and the Gospel of Marcion.

History

A page of Griesbach's ''Synopsis Evangeliorum'', which presents the texts of the synoptic gospels arranged in columns

Ancient sources virtually unanimously ascribe the synoptic gospels to the apostle Matthew, to Mark, and to Luke—hence their respective canonical names. The ancient authors, however, did not agree on which order the Gospels had been written. For example, Clement of Alexandria held that Matthew wrote first, Luke wrote second and Mark wrote third; on the other hand, Origen argued that Matthew wrote first, Mark wrote second and Luke wrote third; Tertullian states that John and Matthew were published first and that Mark and Luke came later; and Irenaeus precedes all these and orders his famous 'four pillar story' by John, Luke, Matthew, and Mark.

A remark by Augustine of Hippo at the beginning of the fifth century presents the gospels as composed in their canonical order (Matthew, Mark, Luke, John), with each evangelist thoughtfully building upon and supplementing the work of his predecessors—the Augustinian hypothesis (Matthew–Mark).

This view (when any model of dependence was considered at all) seldom came into question until the late eighteenth century, when Johann Jakob Griesbach published in 1776 a synopsis of the synoptic gospels. Instead of harmonizing them, he displayed their texts side by side, making both similarities and divergences apparent. Griesbach, noticing the special place of Mark in the synopsis, hypothesized Marcan posteriority and advanced (as Henry Owen had a few years earlier) the two-gospel hypothesis (Matthew–Luke).

In the nineteenth century, researchers applied the tools of literary criticism to the synoptic problem in earnest, especially in German scholarship. Early work revolved around a hypothetical proto-gospel (Ur-Gospel), possibly in Aramaic, underlying the synoptics. From this line of inquiry, however, a consensus emerged that Mark itself served as the principal source for the other two gospels—Marcan priority.

In a theory first proposed by Christian Hermann Weisse in 1838, the double tradition was explained by Matthew and Luke independently using two sources—thus, the two-source (Mark–Q) theory—which supplemented Mark with another hypothetical source consisting mostly of sayings. This additional source was at first seen as the logia (sayings) spoken of by Papias and thus called "Λ",The capital form of the Greek letter lambda λ, corresponding to l, used here to abbreviate logia (). but later it became more generally known as "Q", from the German Quelle, meaning source. This two-source theory eventually won wide acceptance and was seldom questioned until the late twentieth century; most scholars simply took this new orthodoxy for granted and directed their efforts toward Q itself, and this is largely the case.

The theory is also well known in a more elaborate form set forth by Burnett Hillman Streeter in 1924, which additionally hypothesized written sources "M" and "L" (for "Special Matthew" and "Special Luke" respectively)—hence the influential four-document hypothesis. This exemplifies the prevailing scholarship of the time, which saw the canonical gospels as late products, dating from well into the second century, composed by unsophisticated cut-and-paste redactors out of a progression of written sources, and derived in turn from oral traditions and from folklore that had evolved in various communities.

In recent decades, weaknesses of the two-source theory have been more widely recognized, and debate has reignited. Many have independently argued that Luke did make some use of Matthew after all. British scholars went further and dispensed with Q entirely, ascribing the double tradition to Luke's direct use of Matthew—the Farrer hypothesis of 1955-which is enjoying growing popularity within scholarship today. The rise of the Matthaean posteriority hypothesis, which dispenses with Q but ascribes the double tradition to Matthew's direct use of Luke, has been one of the defining trends of Synoptic studies during the 2010s, and the theory has entered the mainstream of scholarship. Meanwhile, the Augustinian hypothesis has also made a comeback, especially in American scholarship. The Jerusalem school hypothesis has also attracted fresh advocates, as has the Independence hypothesis, which denies documentary relationships altogether.

On this collapse of consensus, Wenham observed: "I found myself in the Synoptic Problem Seminar of the Society for New Testament Studies, whose members were in disagreement over every aspect of the subject. When this international group disbanded in 1982 they had sadly to confess that after twelve years' work they had not reached a common mind on a single issue."

More recently, Andris Abakuks applied a statistical time series approach to the Greek texts to determine the relative likelihood of these proposals. Models without Q fit reasonably well. Matthew and Luke were statistically dependent on their borrowings from Mark. This suggests at least one of Matthew and Luke had access to the other's work. The most likely synoptic gospel to be the last was Luke. The least likely was Mark. While this weighs against the Griesbach proposal and favors the Farrer, he does not claim any proposals are ruled out.

Conclusions

No definitive solution to the Synoptic Problem has been found yet. The two-source hypothesis, which was dominant throughout the 20th century, still enjoys the support of most New Testament scholars; however, it has come under substantial attack in recent years by a number of biblical scholars, who have attempted to relaunch the Augustinian hypothesis, the Griesbach hypothesis and the Farrer hypothesis.

In particular, the existence of the Q source has received strong criticism in the first two decades of the 21st century: scholars such as Mark Goodacre and Brant Pitre have pointed out that no manuscript of Q has ever been found, nor is any reference to Q ever made in the writings of the Church Fathers (or any ancient writings, in fact). This has prompted E. P. Sanders and Margaret Davies to write that the Two-sources hypothesis, while still dominant, "is least satisfactory" and Fr. Joseph Fitzmyer to state that the Synoptic Problem is "practically insoluble".

Theories

Nearly every conceivable theory has been advanced as a solution to the synoptic problem. The most notable theories include:

Priority	Theory	Diagram	Notes
Marcan
priority	Two‑source
(Mark–Q)	[[File:Synoptic Theory Mk-Q en.svg	203px]]	Most widely accepted theory. Matthew and Luke independently used Q, taken to be a Greek document with sayings and narrative.
Farrer
(Mark–Matthew)	[[File:Synoptic Farrer Theory Mk-Mt en.svg	203px]]	Double tradition explained entirely by Luke's use of Matthew.
Three‑source
(Mark–Q/Matthew)	[[File:Three-source (Mark-Q Matthew) theory.svg	alt=	207x207px]]	A hybrid of Two-source and Farrer. Q may be limited to sayings, may be in Aramaic, and may also be a source for Mark.
Wilke
(Mark–Luke)	[[File:Synoptic Wilke Theory Mk-Lk en.svg	203px]]	Double tradition explained entirely by Matthew's use of Luke.
Four-source
(Mark–Q/M/L)	[[File:Synoptic_Theory_4SH_en.svg	300px]]	Matthew and Luke used Q. Only Matthew used M and only Luke used L.
Matthaean
priority	Two‑gospel
(Griesbach)
(Matthew–Luke)	[[File:Synoptic Theory Mt-Lk en.svg	203px]]	Mark primarily has collected what Matthew and Luke share in common (Marcan posteriority).
Augustinian
(Matthew–Mark)	[[File:Synoptic Augustinian Theory Mt-Mk en.svg	203px]]	The oldest known view, still advocated by some. Mark's special place is neither priority nor posteriority, but as the intermediate between the other two synoptic gospels. Canonical order is based on this view having been assumed (at the time when New Testament Canon was finalized).
Lucan
priority	Jerusalem school
(Luke–Q)	[[File:Synoptic Theory JSH en.svg	203px]]	A Greek anthology (A), translated literally from a Hebrew original, was used by each gospel. Luke also drew from an earlier lost gospel, a reconstruction (R) of the life of Jesus reconciling the anthology with yet another narrative work. Matthew has not used Luke directly.
Marcion priority	Priority of the Gospel of Marcion	[[File:Klinghardt's Marcion hypothesis - synoptic gospels.svg	alt=	frameless	241x241px]]	All gospels directly used the gospel of Marcion as their source, and have been influenced heavily by it.
Others or none	Multi‑source	[[File:Synoptic Theory MS en.svg	315px]]	Each gospel drew from a different combination of hypothetical earlier documents.
Proto‑gospel	[[File:Synoptic Theory Pt en.svg	255px]]	The gospels each derive, all or some of, its material from a common proto-gospel (Ur-Gospel), possibly in Hebrew or Aramaic.
Q+/Papias
(Mark–Q/Matthew)	[[File:Synoptic Theory Mk+Q-Mt+Papias en.svg	240px]]	Each document drew from each of its predecessors, including Logoi (Q+) and Papias' Exposition.
Independence	[[File:Synoptic independence theory en.svg	255px]]	Each gospel is an independent and original composition based upon oral history.

Notes

References

Honoré, A. M.. (1968). "A Statistical Study of the Synoptic Problem". Novum Testamentum.
{{OED. synoptic {{OEtymD. synoptic {{OEtymD. synopsis {{OEtymD. optic {{LSJ. su/n. σύν, {{LSJ. o)pto/s2. ὄπτός, {{LSJ. o)ptiko/s. ὀπτικός, {{LSJ. o)/yis. ὄψις, {{LSJ. sunoptiko/s. συνοπτικός, {{LSJ. su/noyis. σύνοψις. ref.
Goodacre, Mark. (2001). "The Synoptic Problem: A Way Through the Maze". A&C Black.
Derico, Travis. (2018). "Oral Tradition and Synoptic Verbal Agreement: Evaluating the Empirical Evidence for Literary Dependence". Pickwick Publications, an Imprint of Wipf and Stock Publishers.
Kirk, Alan. (2019). "Q in Matthew: Ancient Media, Memory, and Early Scribal Transmission of the Jesus Tradition". T&T Clark.
Barker, James. (2021). "The Cambridge Companion to the New Testament". Cambridge University Press.
Runesson, Anders. (2021). "Jesus, New Testament, Christian Origins". Eerdmans.
(2023). "The Synoptic Problem 2022: Proceedings of the Loyola University Conference". Peeters Pub and Booksellers.
Bauckham, Richard. (2006). "Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony".
Perkins, Pheme. (2009). "Introduction to the Synoptic Gospels". Wm. B. Eerdmans.
Keener, Craig. (2019). "Christobiography: Memory, History, and the Reliability of the Gospels". Eerdmans.
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{{bibleverse. Mt. 21:18–22. NRSV
{{bibleverse. Mk. 11:12–24. NRSV
{{bibleverse. Lk. 13:6–9. NRSV
Smith, Ben C.. (2009). "The healing of a leper".
{{bibleverse. Mk. 7:33–36; 8:22–26. NRSV
{{bibleverse. Mk. 14:51–52. NRSV
{{bibleverse. Mk. 16:4. NASB
{{bibleverse. Mk. 5:41. NASB
{{bibleverse. Mk. 1:23–28. NRSV, {{bibleverse. Lk. 4:33–37. NRSV
{{bibleverse. Mk. 1:35–38. NRSV, {{bibleverse. Lk. 4:42–43. NRSV
{{bibleverse. Mk. 9:38–41. NRSV, {{bibleverse. Lk. 9:49–50. NRSV
{{bibleverse. Mk. 12:41–44. NRSV, {{bibleverse. Lk. 21:1–4. NRSV
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Rodriguez, Rafael. (2017). "Matthew as Performer, Tradent, Scribe". Journal for the Study of the Historical Jesus.
{{bibleverse. Mt. 3:7–10. NRSV & {{bibleverse. Lk. 3:7–9. NRSV. Text from 1894 Scrivener New Testament.
Goodacre, Mark. (2007-11-14). "Mark-Q Overlaps IV: Back to the Continuum".
{{bibleverse. Mk. 14:65. NRSV
{{bibleverse. Mt. 26:68. NRSV, {{bibleverse. Lk. 22:64. NRSV
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{{bibleverse. Lk. 1:1–4. NRSV. Lk 1:1–4 (NRSV)
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[[Eusebius]], ''[[Church History (Eusebius). Church History]]'', Book 6, Chapter 14, Paragraphs 6–10
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Irenaeus, ''Against Heresies'', Book 3, Chapter 11, Paragraph 8
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Lührmann, Dieter. (1995). "The Gospel Behind the Gospels: Current Studies on Q". BRILL.
Farrer, A. M.. "Studies in the Gospels: Essays in Memory of R. H. Lightfoot". Blackwell.
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(2015). "Marcan Priority Without Q: Explorations in the Farrer Hypothesis". [[Bloomsbury Publishing]].
Goodacre, Mark. (2002). "The Case Against Q: Studies in Markan Priority and the Synoptic Problem". [[A&C Black]].
(2004). "Questioning Q: A Multidimensional Critique". [[InterVarsity Press]].
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Though eponymous and some haphazard structural names are prevalent in the literature, a systematic structural nomenclature is advocated by {{usurped

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