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HANDOUT
SYNOPTIC GOSPEL
MATTHEW MARK
LUKE
ADVANCED
CHRISTIAN LEADERSHIP
200
LEVEL
When we look at our
Bible, we can see that we have four gospels e.g.
MATTHEW
MARK
LUKE
JOHN
By the time of
canonization of the Bible. Three out of the four are refers to as
Synoptic, that is: Matthew, Mark and Luke.
Matthew, Mark and Luke
in their book talk about the birth of Jesus Christ [Genealogy],
the baptism of Christ,
temptation of Christ, and explained the ministry of Jesus in details.
Literally, Synoptic
Gospel means the first three Gospel that resembles their self.
DEFINITION OF SYNOPTIC GOSPEL
Synoptic come from
Greek word “synoptikos” which means, “sewing together”, the term is
applied to the three
Gospels book e.g. Matthew, Mark and Luke.
The Synoptic Gospel is
the first three Gospel book in the New Testament.
The three books are
similar in recording the life application of Christ
[Genealogy] while the
forth Gospel {The Gospel of John} is quite difference. The synoptic gospels are
depending on writing source.
HELPING SOURCES
- Oral source- It is the source of
information that someone interpreted to another.
- Written source- It is the source of
information that someone gave to another to copy down.
The written source is evidence from the companions of this Gospel to
each Other.
The content arrangements of the
word are quit similar. And the course of the ministry of Jesus is almost the
same in the three Gospel. The narrative is similar and the teaching of Jesus in
the Gospel is source of characteristics.
The similarities extend to the matter of language, styles and the
wording and at the same time there are striking differences in their likeness
that indicate the literary correction between these three Gospels. Since the synoptic gospel are depending on
written source, the forth gospel in all probability are also at least to some
extends depends on written sources, but the origin of the tradition was oral,
the units of the tradition were handed down orally, but altered to some extend.
Furthermore, the faith of the community of the believer naturally
determine
which units of tradition were to
preferred handed down.
Moreover, the Church
fathers play a dominant role in determined the form which tradition assured in
the transmission. Before the gospel can be used as a source of study for a
Christian’s life, these following points are to be considered.
1.
Oral
period transmission of the tradition.
2.
Literary
relationship between synoptic with the possible relationship with the forth
gospel
3.
The
theological viewpoint of individual writers.
The investigation of literary relationship is called SOURCE CRITICISM,
while the investigation of the oral period is called FORM CRITICISM; the
special investigation of the theological viewpoint of the individual writer is
called REDAKTION CRITICISM.
Another criticism that worthy of study is
TESTUAL CRITICISM i.e. doing a strategically work of test.
SOURCE
CRITICISM
When the gospel are
examine, it is not the first three that are quite differ to the forth gospel,
but it is evident that there are striking similarities between the synoptic
gospel and the gospel of John and at the same time, there are difference with
the rise of critical scholars, rising up in the 18th and 19th
century, emphasis was directed to the critical study of the new testament, most
especially the difference and similarities in the gospel. The combination of
these differences and similarities in the first three gospels is called “SYNOPTIC
PROBLEM.
SYNOPTIC
PROBLEM
DEFINITION: The
synoptic problem is the combination of the differences and similarities in the
first three gospels. It has been the primary task of source criticism to
attempt to discover a solution to the synoptic problem.
The similarities
between the first three gospels are of two basic kinds. Firstly, all three gospels have the same
general outline of the ministry of Jesus.
Secondly, they all begin with the account of John the Baptist and the
temptation of Jesus Christ.
They continue with the account of Galilean ministry, followed by
account of the journey to the Caesarea Philippi. Not only that the gospels outlines are the same
but, the order of event were express in details. There is high proportion of Mark common to
all the synoptic gospel for example, about 90% of Mark is reproduce in Mathew
and about 50% of Mark is found in Luke while Mark have about only 30% reproduce
substantially in either Matthew or Luke, about ½ of the content in Matthew are
similar to Mark, while about 40% of Luke material are similar to Mark, and at
the same time Matthew and Luke has about 200 verses common. The materials
common to Matthew and Luke are composed primarily of teaching of Jesus Christ
with the little material of passion narrative.
The third part of similarities related to sermon story and vocabulary
are common example that can be found in this following passage Matt.9; 1 –2,3 –
8, Mark 2:1 – 6, 7 – 12, Luke. 5:17
– 26. The next question is about fasting
Matt.9: 14 – 17, Mk. 2:18 – 22, Lk.5: 33 – 39, Matt.9: 18 – 26, Mk. 5: 21 – 39,
Lk.8: 41, 52 – 56, Matt. 8:28 – 34, Mk.1: 1 – 28, Lk.8: 26 – 39.
THE PROPOSED SOLUTION TO THE
SYNOPTIC PROBLEM I.E (HYPOTHESIS)
The two proposed solutions
to the synoptic problem are: -
1.
Two
document hypothesis
2.
Four
document hypothesis.
THE
TWO-DOCUMENT HYPOTHESIS
In 1835, C. Lachman walking
along the same line proposed a different solution that made him to suggested
that Mark was the earliest synoptic gospel and that it was utilized by both
Matthew and Luke in the composition of their gospels.
In 1863, H.Z. Holtzman reshapes the proposed solution that was
suggested by C. Lachman and gave it a single name called ‘’TWO DOCUMENT HYPOTHESIS.’’
He said that Mark was the one that first discovered the document called
“Q” and it was latter utilized by Matthew and Luke for their own composition.
THE
TWO DOCUMENT HYPOTHESEIS
M.K
Q
MATT
LK
THE FOUR-DOCUMENT HYPOTHESIS
There is further modification of
this `hypothesis by F.C Grant and B.H
Steeter in 1924 and 1957 respectively and in the process of modifying the two
document hypothesis, these two scholars came out with four documents (i.e.
multiple source). In addition to Mark and Q (source), the four document
hypothesis postulates (design) a source, “M” to account for Matthew’s peculiar
material and source “L” to account for Luke’s peculiar material and “Q”- for
Mark’s peculiar material, while source “MK” to also account for Mark’s peculiar
material
Q- Source
– Mark }
M- Source –Matthew } 4 document hypothesis
L- Source-
Luke }.
MK- Source-Mark }
Every one of them has their own source.
The synoptic problem arises from the attempt to explain the general
similarities of Matthew, Mark and Luke, while accounting for individual
differences .Two of the four gospels writer i .e (Mark and Luke), were not eye
witnesses of the events, they relayed, and some question remains about the
other two, (i.e. Matt and John). This means that we cannot assume that the
similarities and differences among the gospels came solely from their personal
perspectives as interpreters of Jesus and His ministry. Other source also
probably contributed to the composition of the four gospels.
THE FOUR-DOCUMENT HYPOTHESIS
1.M 2.MK
3.Q
4.L
MATT
LUK
In the past 200 years, a great deal of scholars has been devoted to
recovering such possible source, though; it
is doubtful whether the puzzle had been fully resolved. The theories advanced
generally from one of the two categories. One possibility is the synoptic
itself. A second possibility is that, two of the synoptic gospel depends on the
other gospel.
Until about 1,800 years, the church generally accept the view that was first
advanced
by Augustine, that Mathew wrote the first gospel, mark abbreviated
Mathew, and
Luke used both to compose the third gospel.
MARK AS A SOURCE
Most scholars now agree that, at least two, and perhaps as many as four
Source lie beneath the synoptic gospel.
The first and the most important of these is the gospel of mark and not
Mathew as the church long assumed. Mark contains about 666 verses that
(Excluding Chap.16; 9-20 which many scholars consider later as addition to the
text). A total of 606 of these verse re-appeared in shortened form in Matthew’s
gospel of 1,071 verses, 350 of Mark’s verses re-appeared in Luke’s gospel of
1,151 verses. This means that, more than half of Matthew and one third of Luke
are composed of material from Mark. Only 31 verses have no parallel in Matthew
or Luke.
A number of observations show that Mark and not Matthew and Luke is the
prior source. Firstly, Matthew and Luke never agreed in and arrangement of
material when compare against Mark. When either Matthew or Luke disagreed in
the sequence of events, the other follows Mark. Secondly, certain details in
Mark’s gospel are either omitted or remarked in Matthew and Luke. The later
often refine Mark upward expression e.g. lets compare Mark 4.1 with Matt.13:
1-2 and Luke 8:4.
Inconsistency in Mark were omitted by Matt and Luke 6:3,Mark’s frank
assessment of the disciple in Mark 6:52 and 9:32 are omitted by Matt and Luke, apparently, out of
respect for their importance as an Apostle. Mark’s references to Jesus human
emotion e.g. grief Mk.14:34, like exasperation Mk.8:12,like anger
Mk.10:13-14,amasement are softened by the other synoptic and example of Jesus
ability to perform certain action are deleted by them
Mk.6:6,Matt.13:58,Lk.4:23.On the other hand, Matthew and Luke on occasion
highlighting
Jesus accomplishment in comparison with (Mk.1:32,34,Mt.8:16).If we assume that Matthew and Luke re-worked
Mark in these instances, it is possible to explain the differences but it is
practically impossible to do so, if we assume otherwise.
Q SOURCE.
When the remaining materials of Matthew and Mark were examined, the
reader discovered that more than 200 verses appeared in them, which have no
parallel in Mark. These materials, which consist mainly of Jesus teachings, can
be grouped into four categories.
1. Jesus and John the Baptist.
2. Jesus and His disciples.
3. Jesus and the future.
4. Jesus and His opponent.
Scholars assumed that these materials must have come from a source
known only to Matthew and Luke. But for the purpose of identification, this
source is assigned the named “ Q” which came from the German language named “Quelle”, which means “Source” or “Original”
The Q document of course, is theoretical, since no copy of it is known to
exist. It is likely, however, that the early church knew a document preserving
the saying of Jesus and fitting the discussion of “Q”. The Church fathers, Papias, writing about 130AD recorded ”Matthew collected
the Oracles in the Hebrew language and each interpreted them as best he could”.
It is unlikely that these “Oracles” are our present gospel of Matthew, though it may be that, they serve as
source for the gospel of Matthew and Luke. The saying of Jesus were highly
esteemed in the early church especially for the instruction of the converts and
it is possible that more than 200 verses, which Matthew and Luke have in common
depends on the saying source compiled by Matthew which was made known to Papias
as oracle.
FORM CRITICISM
Following World War I, a new approach to Gospel research arose in Germany . Its
goal was to get behind the written source i.e. (Mark, Q and L) and investigates
the form in which the gospel was transmitted by word of mouth in the period
between the deaths of Jesus (A.D 30.) and the appearance of the Christian
writings of Paul (A.D.50). This school of thought rests on several assumptions:
1. That the tradition that was handed down about Jesus
tended to become grouped into a number
of broad categories; miracle stories parables, pronouncements (Mark 2:27 ; 3: 35 ); sayings of kinds
(Matt 6: 19 -34),
and most importantly accounts of death of Jesus.
2. Another assumption of form criticism is that the
early church remembered, shaped and passed
on those aspects of Jesus
‘ teaching and ministry, which were relevant to its circumstances.
This means that, in
addition to telling us about Jesus, the gospel is telling us the same
thing
about the early church
that passed on the story about Jesus. This assumption has resulted in the
important awareness that
the early church does not look upon Jesus merely as an historical
figure of the past, but as the living Lord of the present. This second
assumption is especially evident in the gospel of John, which blends the
remembrance called to mind by the Holy Spirit (John 14: 26 ) with the evidence of Jesus ‘ life
This is not to say that the early church made up stories in order to
preach about Jesus who was a figure of someone vivid imagination. But rather it
means that the early church kept some memory about Jesus alive; while it did
not continue others and one of the reasons for this that certain events and
sayings were much more important in the early church eyes than others were.
Although four criticisms are
still in its infancy’s stages, it has increased our appreciation of the role of
early church that they play in the formation of the gospel. It is possible to
know whether the early church DISTORTED
or preserved the intent of the historical Jesus. Is it?
Fortunately, the testament contains certain checks that provide
reasonable certainty of careful handling on a part of the early church. We may
be assuring that high witness including some of the Apostles were alive when
the gospel appeared in writing.
Further more, we know that the early Church face a series of crises as
they began to evangelize the gentile world. One of the crisis is concerning the
condition of accepting gentile into the church and especially circumcision, but
such question are sincerely mentioned in the gospel {Matt 8:10 }. Finally on that, inclusion in the gospel is the confusing statement
on matters that are so important to the early Church i.e. about the little
children in {Mk 10; 13-16) or even embarrassing remembrance i.e. Peter’s denier
(Mk.14: 66-68), indicate that the early church was more intent on preserving
the tradition, it received than on improving it’s own image.
REDAKTION CRITICISM
Since world war “2” some scholars have done gospel research in another
area, these scholars focus on the roles of the gospel writers as editors of the
materials received from the early church and hence, the name redaction
criticism came from the German word ”REDAKTION”
meaning, “editing”. Whatever sources and tradition the writers may
have inherited, redaction studies have revealed that the gospel writers were
more than chroniclers or witness transmitters of the material they received.
Each is an important link in the chain that connecting us with Jesus. Each
offers a unique and complimentary portrait of Jesus, because each writes to a
different audience and emphasizes different aspect of Jesus’ life.
For Mark, Jesus is the sovereign servant, who revealed His divine
sonship on the cross, Matthew’s major concern is to present Jesus as a teacher
who is greater than Moses and continually present with the disciples. For Luke,
Jesus is the keystone in the history of salvation beginning with Israel ,
fulfilled in Jesus and communicated by the church. The fourth gospel writer
penetrate the mystery of the incarnation (Jesus as God in human form.) Jn.1:
14, who brings life to the world through trust in him.
THE SYNOPTIC S AND THE GOSPEL
OF JOHN
It will be a mistake to imply that John is radically different from the
other gospels and deserves no
consideration with them. All the four gospels portray Jesus Christ through
selected events in His life. Climaxing is His death and resurrection. In the
synoptic, Jesus’ ministry lasts less a year and is conducted mainly in Galilee . In John, it extends to three or more years and
centers more on Judea . The synoptic present
Jesus as a son of man of action who paints word picture for His hearers, John
however portrays longer less pictures and more speculative discourse coming
from Jesus and comparatively little action.
In the synoptic, Jesus teaches in parable nearly sixty in all, but in
John, no parable exists. In the synoptic Jesus teaches mainly about the Kingdom of God
GOSPEL ACCORDING TO MATTHEW.
INTRODUCTION-The gospel according to Matthew tells the goodness
that Jesus is the promise Saviour, the one through whom God fulfils the
promises he made in the Old Testament. This good news is not only for the
Jewish people among whom Jesus was born and live but, for the whole world.
Matthew is carefully arranged. It begins with the birth of Jesus,
describes His baptism and temptation and then takes up His ministry of
preaching, teaching and healing in Galilee .
After this the gospel records Jesus’ journey from Galilee
to Jerusalem
and the events of Jesus’ last week culminating in His crucifixions and
resurrection.
The gospel presents Jesus as the great teacher who has the authority to
interpret the law of God, and who teaches about the kingdom of God
1.
The
Sermon on the Mount, which concerns the character, duties, privileges and
destiny of the citizen of the kingdom of heaven.
2.
Instructions
to the twelve disciples for their mission. (Chapter 10).
3. Parables about the kingdom of heaven. (Chapter 13).
4.
Teaching
on the meaning of discipleship.(Chapter 18).
5.
Teaching
about the end of the present age and the coming of the kingdom of God
The gospel of Matthew was the church’s most popular gospel until the
time of Irenaus. The gospel of Matthew appear to be the best to be understood
as a book for a Jewish Christian church during the year following the
destruction of Jerusalem in the year A.D.70, at a time when the church and
synagogue were moving apart and Jewish Christians were faced with problem of
the approach to be taken in light of this situation.
THE AUTHOR OF THE BOOK
Although tradition attributed the first gospel to Matthew, the work
itself is anonymous, the name “Matthew” nowhere appear or appearing in the text
as a designation of the writer.
Matthew, a tax collector, who became one of the twelve apostles of
Jesus. [Mat. 9: 9]. Matthew’s name
appears seventh in two lists of the Apostles [MK: 3:18 ,LK: 6:15 ]
and eight in two others [Matt.10.3, Acts 1.13].
In Hebrew language, Matthew’s name means “Ma-thue” meaning gift of God or gift of Jehovah, but we know
from his trade that he delighted in the gifts of others as well .He was a tax
collector,[Matthew 9.9-11] who worked in or around Capernaum under the
authority of Herod Antipas. In Jesus’ day, land and poll taxes were collected
directly by the Roman official but taxes on transported goods were contracted
out to local collectors.
Matthew was such a person or else he was in the service of one. The
Jewish people hated these tax collectors, not only for their corruption but
also because they worked with the despised Romans. Tax collectors were ranked
with murderers and robbers and a Jew was permitted to lie to them if necessary.
The attitude found in the gospel is similar. Tax collectors are lumped together
with harlot in [Matt.21: 31], Gentiles [Matt: 18:17] and most, often sinners
[Matt.9: 10]. They were as offensive to Jews for their economic and social
practice as lepers were for their uncleanness; both were excluded from the
people of God.
DATE AND PLACE OF WRITING
There is no conclusive evidence that this book was written earlier than
the others but we just know about the book of Mark, which was written earlier
around A.D.65 or 70. The place of the composition of Matthew is unknown and it
is impossible to determine, the author wrote for a Greek speaking community in
which were both Jewish and Gentile members, Palestine, especially Galilee
cannot be ruled out. Since the earliest certain witness to Matthew was
Ignatius, Antioch
or some place in Syria
is the most probable place of origin, although Phoenicia or Caesarea
have been cogently proposed.
THE GOSPEL ACCORDING TO MARK
INTRODUCTION- The gospel according to Mark begins with the
statement that, “the good news about Jesus Christ the son of God”, Jesus is
picture – as a man of action and of authority. His authority is seen in His
teaching, in his power over demons and in forgiven peoples sins.
Jesus spoke of Himself as the son of man who came to give His life to
set people free from sin. Mark present Jesus, and his story concerned Jesus in
a straightforward, vigorous way, with emphasis on what Jesus did, rather than
His words and teaching.
After a brief prologue about John the Baptist and the baptism and
temptation of Jesus, the writer immediately takes up Jesus ministry of healing
and teaching. As time goes on, the followers of Jesus come to understand Him
better, but Jesus opponent become more hostile. The closing chapter reports the
events of Jesus last week of earthly life, especially His crucifixion and
resurrection.
Mark was the earliest of our canonical gospel as it is tested and used
latter by synoptic writers according to the tradition. It was written in Rome by John Mark in the
late sixties.
John Mark happens to be an interpreter of peter and after the death of
Peter, he wrote down the gospel in the part of Italy . John Mark now being an
interpreter, he wrote accurately all that he remembered, not indeed, in order
of the things said or done by the Lord. For neither heard the Lord nor followed
Him, but later on, as he said he used to follow Peter who used to give teaching
as necessity demanded. Then, Mark used to pen down the entire message that was
preached by Peter.
AUTHORSHIP OF THE BOOK OF
MARK
It is appropriate to begin the evaluation of the tradition with an
examination of the credibility of the view that John Mark wrote this gospel.
There is nothing in the gospel that will prevent the acceptance of the view
that the gospel was written by a man named Mark, an associate of Peter. At the
same time, the question arises as to whether he was the man that was mention in
[Acts 12:12 , 25, 13:13 , 15:37 -39, col. 4:10 , 2Tim. 4:11 ,
Philemon v24].
THE DATE AND PLACE OF WRITING
The fact that Mark explains the Jewish custom and translates Aramaic
expression is an indication that he wrote it for gentile. Tradition places the
origin of second gospel in Rome .
Mk: 15: 21 may contain
support for the Roman origin of the gospel. The sons of Simon of Cyrene are
mentioned as if they were well known to the church to which the gospel was
written. It was noted above the early tradition places of writing of Mark’s
gospel after the death of Peter. One point of internal evidence appears to
support a date for the gospel prior to A.D.70.
A note of persecution and
suffering appears in many parts of the gospel and the way in which the material
concerning persecution issued by the author indicates that this gospel might
have been written for churches undergoing persecution. Such an emphasis will be
appropriate for the church in Rome
during the years of the Neronian persecution, especially if the gospel was
written for the church in Rome .
It seems appropriate, therefore, to follow the majority of scholars in dating
the gospel in year A.D.65-68.
THE GOSPEL ACCORDING TO
SAINT LUKE
INTRODUCTION The gospel
according to Luke presents Jesus as both the promise Saviour of Israel and as
the Saviour of all mankind.
Luke records that, Jesus was called by the Spirit of the Lord to bring
the good news to the poor, and this gospel is filled with concern for people
with all kinds of needs. The note of joy is also prominent in Luke, especially
in the opening chapters that announce the coming of Jesus and again at the
conclusion when Jesus ascended to heaven.
The story of the growth and spread of Christian faith after the
ascension of Jesus is told by the same writer in the book of Acts.
There are some materials that is found only in this gospel, such as the
stories about the song of the angels and the Shepherds visit at the birth of
Jesus, Jesus in the temple as a boy and the parable about the Good Samaritan
and the lost son. Throughout the gospel, great emphasis is place on prayer, the
Holy Spirit, the role of women in the ministry of Jesus and God’s forgiveness
of sin.
The gospel of Luke and the book of Acts were written by the same author
and form two separate volumes of one work and it cannot be disputed. The
preface of the gospel point forward to the content of Act and the preface to
act encompass the content of the gospel.
Both volumes are dedicated to
Theophilus, and the closing section of the gospel overlap with opening section
of the of Act. The two volumes are bound together by style, vocabulary,
characteristic motives and a unifying
plan.
THE AUTHOR OF THE BOOK
Like the other three gospels,
the third gospel was anonymous. At the same time, the tradition was anonymous
that Luke, the physician, an associate of Paul, composed both the gospel and
the book of Acts. From the New Testament, the following information concerning
Luke may be discerned. Col. 4:14, Philemon.
24, II Tim.4: 11.
1. He was a gentile [this
conclusion is based on Col. 4:11 where Luke’s name is not
included among the men of
circumcision who were companions of Paul in his
imprisonment].
2. He was a physician.
3. He was an associate of Paul.
If the internal evidences of
Luke and Acts can corroborate these three items, this would present strong
evidence in support that the author of the gospel was Luke. Because the preface
to the gospel point to his being an Hellenistic writer.
Luke must be placed
between Mark and Acts. This means that the outside limit for dating the third
gospel is determined by the dating of Mark and Acts. Mark, is dated by some
scholars to be A.D.65-68 date Mark, and Mark continue to be considered a
primary source for Luke therefore, a date later than A.D. 70 is required.
PURPOSE
OF WRITING THE BOOK OF LUKE
The following
suggestion can therefore be made concerning the purpose, which motivated Luke
in the writing of Luke and Acts. While Matthew wrote in light of the situation,
which existed at the time, the church was threatened with the final breach
between Judaism and Christianity. Luke apparently was writing at a time when
the breach was already a fixed reality. He was writing to establish the
continuity between Christianity and Jewish redemptive history and to describe
how Christianity, which had, began, as a part of Judaism had become a separate
religion. It has been suggested that Luke was writing to proof that Christianity
was no threat to the political authority of the Roman
Empire . However, the relevant passages in Acts are capable of
another interpretation and the evidence noted in the gospel is present also in
another gospel.
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