Why are Matthew, Mark, and Luke Called “The Synoptic” Gospels?
Introduction
This is a very insightful question that addresses our practical experience of reading the Gospels. Why do the first three Gospels share so much material and yet seem so different from the Gospel of John? Some stories are included in all three, while others are not, making it difficult to get a chronological sense of Jesus’s movements through the Gospel you are reading, especially when cross-referencing a passage in Matthew with one in Mark. Let’s get into it.
The Gospels of Matthew, Mark, and Luke are known as the "Synoptic" Gospels due to their striking similarities in content, structure, and wording. This term differentiates these three Gospels from the Gospel of John, which presents a markedly different narrative and thematic approach. Understanding why these Gospels are called "Synoptic" involves exploring their origins, shared material, and unique contributions to the New Testament.
What Does Synoptic Mean?
The term "synoptic" is derived from the Greek words "syn" (together) and "opsis" (view), meaning "seeing together." This designation highlights the Gospels' common perspective and their parallel recounting of many events from Jesus's life and ministry. The Synoptic Gospels can be read "together" in a comparative manner because they often narrate the same events, sometimes even using identical or similar wording (Brown, Introduction to the New Testament).
In the story of the healing of the paralytic (Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26), each writer includes the story, but includes unique details:
Matthew focuses on the reaction of the crowd and the authority of Jesus to forgive sins. He writes, “Then the man got up and went home. When the crowd saw this, they were filled with awe; and they praised God, who had given such authority to man.”
Mark includes vivid imagery of the friends lowering the man through the roof, emphasizing their determination and faith.
Luke highlights the presence of Pharisees and teachers of the law and the immediate physical and spiritual healing of the man.
Instead of competing, these stories complement one another and provide a fuller picture of the event.
Why Isn’t the Gospel of John Called a “Synoptic”?
The Gospel of John is not considered a synoptic Gospel due to several distinctive characteristics in its content, structure, and theological emphasis compared to Matthew, Mark, and Luke.
Matthew, Mark, and Luke share a large amount of common material and follow a similar chronological and geological outline of Jesus’ ministry. John, on the other hand, organizes his gospel thematically or around a specific sign (miracle) Jesus performs. This presents a very different perspective as John focuses more on theological themes and the meaning behind Jesus’ words and actions.
John also includes material not included in any of the other gospels, so there is no “seeing together,” with a common source. This and other factors contribute to John’s distinctiveness, and thus his work is not labeled a synoptic.
Without getting overwhelmed with the minutia, this is easily felt in our experience of reading the gospels. “Oh, I read that story before, but it was a little different.” “Oh, Mark sure moves the stories along fast, but Luke spends time with the details and drawing out the experience of the individuals because he interviewed them 1:1 (Luke 1:1-3).” Source: https://commons.wikimedia.org/wiki/File:Relationship_between_synoptic_gospels.png
What is Q? Shared Material?
The Synoptic Problem refers to the task of explaining the similarities and differences between the three Synoptic Gospels. One widely accepted hypothesis is the existence of a hypothetical document known as "Q" (from the German "Quelle," meaning "source"). Q is posited to be a collection of Jesus's sayings and teachings used by both Matthew and Luke, in addition to the Gospel of Mark, which is considered the earliest Gospel written (Streeter, The Four Gospels: A Study of Origins, p. 121). Q is thought to explain the material found in Matthew and Luke but absent in Mark. For example, the Lord's Prayer and the Beatitudes are found in both Matthew and Luke but not in Mark. The hypothesis of Q suggests that these sayings were part of a separate source that the authors of Matthew and Luke both had access to, allowing them to incorporate this material into their Gospels independently (Davies and Allison, The Gospel According to Saint Matthew, Vol. 1, p. 57).
Simplifying the Synoptic Problem: An English Exam Illustration
Imagine you are in an English class, and the final exam consists of two essay questions. Each student is required to write their essays individually, but they are allowed to use their class notes and a shared set of teacher's handouts provided during the semester.
Scenario 1: Common Source (Mark's Notes)
First, the teacher realizes that Mark’s essay appears to be the most straightforward. It includes the basic points and examples that were extensively discussed in class. When the teacher looks at Matthew's and Luke's essays, she sees that they have many sections that are almost identical to Mark's, leading her to conclude that Matthew and Luke might have referred to Mark’s notes while writing their essays. (This corresponds to the hypothesis that Mark’s Gospel was written first and Matthew and Luke used it as a primary source.).
Scenario 2: Additional Shared Source (Q)
Next, the teacher notices that Matthew and Luke's essays have additional information not found in Mark's essay. This extra material includes some of the most important concepts and quotes from the class lectures that Mark didn't include. For instance, both Matthew and Luke include a detailed explanation of a specific literary theory and several quotes from a famous poet, which are missing in Mark's essay. It doesn’t make Mark’s work less true; it accentuates Matthew and Luke’s work.
The teacher suspects that Matthew and Luke had access to another set of notes. After all, they are not the only ones who heard the teacher, remembered, and took notes! This other classmate, whom we will call X (since we don’t know their actual name), meticulously wrote down all of the teacher’s sayings and explanations that weren’t covered by Mark. (This is akin to the Q hypothesis, which suggests another source of Jesus’ saying existed in the Christian community and Matthew and Luke used it independently of Mark.)
Scenario 3: Unique Contributions
Finally, the teacher sees that Matthew and Luke also have unique sections in their essays that neither Mark nor the other has. Matthew, for example, includes a detailed analysis of a particular poem that was briefly mentioned in class but not elaborated on by the teacher. Luke, on the other hand, provides an in-depth discussion on the historical context of a novel studied in the class, something that neither Matthew nor Mark discussed.
These unique sections represent the material that is exclusive to each Gospel, showing that while Matthew and Luke relied heavily on shared sources, they also brought their own perspectives and insights into their writings.
Three to make one.
Each gospel writer weaves their perspective for one purpose: to show the beauty of Christ and the love of God living among us.
Events in Each Gospel
Which Events Show Up in Each Gospel
Several key events are consistently narrated in Matthew, Mark, and Luke. These include:
Jesus's baptism by John the Baptist
The feeding of the 5,000
The Crucifixion
The resurrection.
The Synoptic Gospels also share accounts of Jesus's teachings, such as the parable of the Sower and the Olivet Discourse, which predict the destruction of the Temple and the end times.
Which Events are Unique to Each Gospel
While there are many overlaps, each Synoptic Gospel also contains unique material:
Matthew includes the visit of the Magi and the Sermon on the Mount, which are absent in the other two Gospels.
Mark provides the only account of the healing of a blind man at Bethsaida.
Luke uniquely includes the parables of the Good Samaritan and the Prodigal Son, offering rich insights into Jesus's teaching on compassion and forgiveness (France, The Gospel of Matthew, p. 24; Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary, p. 43; Fitzmyer, The Gospel According to Luke I-IX, p. 35).
Parables in Each Gospel
Which Parables Show Up in Each Gospel
Certain parables appear across all three Synoptic Gospels. Below are 4 parables that show up in all 3 gospels. Notice how the details vary!
Parable of the Sower (Matthew 13:1-23; Mark 4:1-20; Luke 8:4-15)
Parable of the Mustard Seed (Matthew 13:31-32; Mark 4:30-32; Luke 13:18-19)
Parable of the Fig Tree (Matthew 24:32-35; Mark 13:28-31; Luke 21:29-33)
Parable of the Wicked Tenants (Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19)
Which Parables are Unique to Each Gospel
Each Synoptic Gospel also features unique parables that reflect the distinctive themes and audiences of the respective authors.
Unique Parables in Matthew:
The Parable of the Patch of New Cloth on an Old Garment (Matthew 9:16-17)
The Parable of the Two Sons (Matthew 21:28-32)
The Parable of the Hidden Treasure (Matthew 13:44)
The Parable of the Pearl of Great Price (Matthew 13:45-46)
The Parable of the Weeds Among the Wheat (Matthew 13:24-30)
The Parable of the Net Cast into the Sea (Matthew 13:47-50)
The Parable of the Houses Built on Rock and Sand (Matthew 7:24-27)
The Parable of the Evil Tenants (Matthew 21:33-41)
The Parable of the Ten Virgins (Matthew 25:1-13)
The Parable of the Unforgiving Servant (Matthew 18:23-35)
The Parable of the Laborers in the Vineyard (Matthew 20:1-16)
Unique Parables in Mark:
The Parable of the Seed Growing Secretly (Mark 4:26-29)
The Parable of the Twelve Baskets (Mark 8:19-21)
Unique Parables in Luke:
The Parable of the Two Debtors (Luke 7:41-48)
The Parable of the Pharisee and the Tax Collector (Luke 18:9-14)
The Parable of the Rich Fool (Luke 12:16-21)
The Parable of the Lost Sheep (Luke 15:3-7)
The Parable of the Lost Coin (Luke 15:8-10)
The Parable of the Prodigal Son (Luke 15:11-32)
The Parable of the Dishonest Manager (Luke 16:1-8)
The Parable of the Rich Man and Lazarus (Luke 16:19-31)
The Parable of the Importunate Widow (Luke 18:1-8)
The Parable of the Pharisee and the Publican (Luke 18:9-14)
Examples of Overlapping Stories but Unique Details in the Synoptics
The Synoptic Gospels often recount the same events but include unique details that reflect the perspectives and emphases of each author. For example, the account of Jesus calming the storm is present in all three Gospels (Matthew 8:23-27, Mark 4:35-41, Luke 8:22-25). While the core narrative remains the same, Matthew emphasizes the disciples' lack of faith, Mark provides vivid details of Jesus's command to the storm, and Luke highlights Jesus's question about the disciples' faith.
Another example is the healing of the paralytic. In Matthew 9:1-8, Mark 2:1-12, and Luke 5:17-26, the story is told with variations in the details. Mark's account includes the memorable image of the friends lowering the paralytic through the roof, demonstrating their determination and faith, while Luke's version emphasizes the amazement and praise of the onlookers (Nolland, The Gospel of Matthew; Lane, The Gospel of Mark; Bock, Luke 1:1–9:50, p. 163).
The Overall Idea: The Gospel as a Unique Genre with a Unique Intent
“Each gospel writer weaves their perspective for one purpose: to show the beauty of Christ and the love of God living among us.”
The Gospels are a unique literary genre within the New Testament, blending elements of biography, theology, and proclamation. Each author had a distinct audience facing unique situations, and they selected and arranged their material to address those needs effectively.
Think of the Gospels as curated collections of teachings and stories, akin to a series of Bible studies designed to meet the spiritual and practical needs of their readers. The Gospel of John explicitly acknowledges this selective process: "Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. But these are written that you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name" (John 20:30-31).
Matthew, Mark, and Luke each crafted their Gospels with intentionality and theological purpose. Matthew's Gospel, written primarily for a Jewish audience, emphasizes Jesus as the fulfillment of Old Testament prophecies and the new Moses who brings God's law to its fullness. Mark's Gospel, likely the earliest, presents a fast-paced narrative highlighting Jesus's authority and the cost of discipleship. Luke's Gospel, addressed to a broader Gentile audience, underscores Jesus' compassion for the marginalized and his role as the Savior of all humanity (Luz, Matthew 1-7: A Commentary; Witherington, The Gospel of Mark; Green, The Gospel of Luke).
Conclusion
The Synoptic Gospels—Matthew, Mark, and Luke—are called "Synoptic" because of their shared perspective and overlapping content. Understanding the nuances and unique contributions of each Gospel enriches our appreciation of their distinct theological messages and their collective witness to the life and teachings of Jesus Christ. These Gospels are not exhaustive biographies but carefully curated accounts designed to nurture faith and guide the early Christian communities. Their enduring relevance continues to inspire and instruct believers today, offering timeless insights into the transformative power of Jesus's life and message.
References:
Brown, Raymond E. Introduction to the New Testament. Yale University Press, 1997.
Streeter, Burnett Hillman. The Four Gospels: A Study of Origins. Macmillan, 1924.
Davies, W. D., and Dale C. Allison. The Gospel According to Saint Matthew, Vol. 1. T&T Clark, 1988.
Ehrman, Bart D. The New Testament: A Historical Introduction to the Early Christian Writings. Oxford University Press, 2000.
France, R. T. The Gospel of Matthew. Eerdmans, 2007.
Witherington, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Eerdmans, 2001.
Fitzmyer, Joseph A. The Gospel According to Luke I-IX. Doubleday, 1981.
Hagner, Donald A. Matthew 14-28. Word Books, 1995.
Edwards, James R. The Gospel According to Mark. Eerdmans, 2002.
Marshall, I. Howard. The Gospel of Luke. Eerdmans, 1978.
Nolland, John. The Gospel of Matthew: A Commentary on the Greek Text. Eerdmans, 2005.
Lane, William L. The Gospel of Mark. Eerdmans, 1974.
Bock, Darrell L. Luke 1:1-9:50. Baker Academic, 1994.
Luz, Ulrich. Matthew 1-7: A Commentary. Fortress Press, 2007.
Green, Joel B. The Gospel of Luke. Eerdmans, 1997.
