The Synoptic

Gospels
The New Testament, published in Christian Bibles
used around the world, contains 27 manuscripts or
texts.

The most prominent of these are the four gospels

known as Matthew, Mark, Luke and John. These
texts are so familiar, that it is easy to assume that
four -- and only four -- gospels ever existed.
This is not the case, and the story of
how the four gospels became chosen
as part of the canon, or accepted
literature of the church, offers a
fascinating glimpse into the world of
the early Christians.
As the number of Christian communities grew, so
did the number and types of gospels. During the
2nd century, writing gospels became practically a
"cottage industry," for the audience and the
appetite for the literature seemed unlimited
Early Christian communities produced many
gospels. One was the Gospel of Mary Magdalene, in
which Mary is regarded as a disciple, a leader of a
Christian group. Another early Christian text known
as the Gospel of Truth, reflects on the teachings of
Jesus, but does not talk about his death and
resurrection; and the Gospel of Thomas contains
only sayings attributed to Jesus.
That order extended to the texts that Christians
used in their worship. In about the year 180 CE,
Irenaeus suggested that the proper number of
gospels was four. He invoked a curious logic: there
are four corners to the earth, there are four winds,
there are four beasts of the apocalypse.
The four Gospels reflect diversity yet they share
one key element: each tells the story of passion of
Jesus, his suffering and his death. That story is
intimately connected to the ritual that is the
centerpiece of Christian worship, the celebration of
the Eucharist, the Last Supper. Story and ritual are
deeply connected. As Koester has observed, the
ritual cannot live without the story. And, in the
worship of the emerging church, the story was
sustained and deepened by the ritual.
Examining the Gospels
Gospel of
Matthew
Though the book does not bear his
name, early Christian tradition is
unanimous in affirming that Matthew
was the inspired author of the first
Gospel account.
Matthew Levi was a Jew who had been called from
his position as a tax collector to become an apostle
of Jesus Christ (Matthew 9:9). There are indications
within the book that the author was very familiar
with finances. There are more references to money
in this account than in the other three Gospel
records. The selection of Matthew was a
courageous move on the Lord's part, for tax
collectors were a despised class
The purpose of the Gospel of Matthew is twofold:
First, it is an apologetic, i.e., a defense of the
proposition that Jesus is the promised Messiah of
Old Testament prophecy. It was penned especially
to convince the Jews of this fact.
It is no surprise, therefore, that this divine writer
relied so heavily on Old Testament Scripture to
establish his case. Matthew has about fifty direct
quotations from the Old Testament; in addition
there are some seventy-five allusions to Old
Testament events. This would constitute powerful
evidence to the Hebrew people, who viewed the Old
Testament as a revelation from God.
Second, the book was doubtless intended as a
message of encouragement to Jewish Christians.
While it is true that the Jews had crucified their
own Messiah, there was still hope for the seed of
Abraham. Whereas the physical nation would have
to pay a horrible price for its rebellion, i.e., the
destruction of Jerusalem, nevertheless a new Israel
was in the making the church (cf. 21:43; Romans
2:28, 29)-and every Hebrew who obeyed Christ
could be a part of that fresh system (Galatians 3:26-
29)
While Matthew carefully discusses the miraculous
works of Christ (he lists twenty miracles-three of
which are peculiar to his book), he gives a
predominate interest to the Master's words. He
records a number of the Savior's major speeches
(e.g., the Sermon on the Mount in chapters five
through seven and the Olivet Discourse in chapter
twenty-four).
Even though Matthew's thrust is decidedly Jewish,
he is also aware of the fact that the Gentiles have
an appointed place in the kingdom of God.
Accordingly, he attempts to condition Hebrew
thinking with this concept.
 GOSPEL OF ST.
Mark was the son of a woman namedMARK
Mary (Acts 12:12) and the cousin of the
evangelist Barnabas (Colossians 4:10). Apparently, Mark had a close
elationship with Peter (1 Peter 5:13), and there is considerable evidence that he
wrote his Gospel account under the influence of that apostle.
The Gospel of Mark is remarkably different from
that of Matthew. A survey of the information in this
book reveals that it is for a non- Jewish audience.
The writer has to explain Hebrew traditions (7:2-4)
and Palestinean conditions (11:13).
The Latinisms within the book indicate that he was
writing for Roman readers. This, of course, explains
why Mark does not appeal to the Old Testament as
profusely (only nineteen times) as did Matthew.
His narrative was likely written to encourage
Christians in Rome who were feeling the effects of
tribulation for the cause of Christ. He mentions
persecution as the cost of discipleship at a point
where both Matthew and Luke, in parallel contexts,
refrained from using that term (10:30).
Whereas Matthew emphasized the words of the
Lord, Mark, while recording only one major sermon
(13:3-37), underscores Christ's deeds. He
characterizes Jesus as a servant who came to do
the Father's will-and, servant-like, he did so with
great urgency. Mark uses the servant's word,
euthus ("immediately"), fourteen times in
describing the activities of the Savior.
 GOSPEL OF ST.
LUKE
Luke is the solitary Gentile writer of the Bible, yet his dual books of the Gospel
f Luke and the book of Acts constitute about one- fourth of the New Testament.
Luke By training he was a physician (Colossians
4:14). He joined Paul on the apostle's second
missionary campaign (Acts 16:10) and was with
him periodically during the tireless preacher's
ministry (note the "we" sections in Acts).
As with the Gospel of Mark, it is clear that Luke is
writing for non- Hebrew recipients. He explains, for
example, that Capernaum is "a city of Galilee"
(4:31), that the country of the Gerasenes is "over
against Galilee" (8:26), and that the town of
Emmaus is seven miles from Jerusalem (24:13)-
circumstances quite familiar already to
Palestineans.
The Greeks were preoccupied with a consideration
of man. It is not without purpose, therefore, that
Luke focuses upon Christ as the perfect example of
humanity
Moreover, the evidence for the Lord's virgin birth
must have been overwhelming for a doctor to
acknowledge it and argue the case as strongly as
Luke did (1:26-38).
 GOSPEL OF ST.
John, the son of Zebedee and brother JOHN
of James (Mark 1:19), was the author of
the fourth Gospel. John was a part of that inner circle of disciples (Mark 5:37;
9:2; 14:33). Of all the apostles, he was closest to the Lord (John 13:23; 19:26,
27).
This inspired record is in a class by itself. It is
designed to appeal to all ethnic groups. Its basic
purpose is to offer the evidence of certain signs
which prove that Jesus is the Christ, the Son of
God, which facts lead to eternal life (20:30, 31).
No New Testament book is strenger in arguing the
case for the deity of Christ. Three examples of this
theme will suffice:

1. John begins his document: "In the beginning

was the Word [an allusion to Christ (see v. 14)], and
the Word was with God, and the Word was God"
(1:1).

2. Near the middle of the book, the apostle has

these words of Jesus: "I and the Father are one"
(10:30)-the neuter gender numeral suggests an
identity of nature.
Finally, as the book concludes, the confession of
"scientific" Thomas is recorded. After examining
the wounds of the resurrected Lord, the once-
doubting apostle confessed: "My Lord and my
God!" (20:28)
John's record is characterized by a series of both
word signs and work signs. The word signs are the
famous "I am" declarations. Jesus affirmed: "I am
the bread of life" (6:35), "the light of the world"
(8:12), "the door" (10:7), "the good shepherd"
(10:14), "the resurrection and the life" (11:25), "the
way, the truth, and the life" (14:6), and "the true
vine" (15:1). In addition, the use of the absolute "I
am" in 8:58, affirms his timeless existence prior to
the birth of Abraham
Additionally, note these work argns recorded by the
apostle:

1. Jesus demonstrated his power over time by

instantly changing water into wine (2:1-11).

2. He showed his control of space by healing the

nobleman's son from a distance of several miles
away (4:46-54).

3. The Lord's authority over infirmity was evinced

by the cure of the man at the pool of Bethesda (5:1-
18)
4. Christ was the master of matter in multiplication
of the loaves and fish (6:1-14).

5. The Savior controlled the law of gravity by

walking upon Galilee's turbulent waves (6:16-21).

6. He reversed the effect of congenital blindness by

restoring the vision of a sightless man (9:1-41).
7. And when Jesus called Lazarus from his tomb,
he gave a preview of his power over death, to fully
be revealed on the last day (11:1-44).

8. John's Gospel concludes with the apostle's

eyewitness record of the resurrection events (20:1-
29) and the miracle of the fish- laden net (21:5, 6)
Truly, the signs of this book establish the divinity of
Jesus. Indeed, the Gospel narratives testify in
eloquent concert.
DO THE FOUR GOSPELS CLASH?

Of course the Gospel documents display some

differences, even when describing the same events.
Actually, this is an evidence of literary
independence; it demonstrates a lack of collusion.
This circumstance most certainly does not demand
historical unreliability.
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