§ 79. The Synoptists.
(See the Lit. in § 78.)
The Synoptic Problem.
The fourth Gospel stands by itself and differs widely from the others in contents and style, as well as in distance of time of composition. There can be no doubt that the author, writing towards the close of the first century, must have known the three older ones.
But the first three Gospels present the unique phenomenon of a most striking agreement and an equally striking disagreement both in matter and style, such as is not found among any three writers on the same subject. Hence they are called the Synoptic or Synoptical Gospels, and the three Evangelists, Synoptists. [878] This fact makes a harmony of the Gospels possible in all essentials, and yet impossible in many minor details. The agreement is often literal, and the disagreement often borders on contradiction, but without invalidating the essential harmony.
The interrelationship between Matthew, Mark, and Luke is, perhaps, the most complicated and perplexing critical problem in the history of literature. The problem derives great importance from its close connection with the life of Christ, and has therefore tried to the utmost the learning, acumen, and ingenuity of modern scholars for nearly a century. The range of hypotheses has been almost exhausted, and yet no harmonious conclusion reached.
The Relationship.
The general agreement of the Synoptists consists:
1. In the harmonious delineation of the character of Christ. The physiognomy is the same, only under three somewhat different aspects. All represent him as the Son of man and as the Son of God, as the promised Messiah and Saviour, teaching the purest doctrine, living a spotless life, performing mighty miracles, suffering and dying for the sins of the world, and rising in triumph to establish his kingdom of truth and righteousness. Such unity in the unique character of the hero of the three narratives has no parallel in secular or sacred histories or biographies, and is the best guarantee of the truthfulness of the picture.
2. In the plan and arrangement of the evangelical history, yet with striking peculiarities.
(a.) Matthew 1-2, and Luke 1-2, and 3:23-38, begin with the genealogy and infancy of Christ, but with different facts drawn from different sources. Mark opens at once with the preaching of the Baptist; while the fourth Evangelist goes back to the eternal pre-existence of the Logos. About the thirty years of Christ's private life and his quiet training for the great work they are all silent, with the exception of Luke, who gives us a glimpse of his early youth in the temple (Luke2:42-52).
(b.) The preaching and baptism of John which prepared the way for the public ministry of Christ, is related by all the Synoptists in parallel sections: Matt. 3:1-12; Mark 1:1-8; Luke 3:1-18.
(c.) Christ's baptism and temptation, the Messianic inauguration and Messianic trial: Matt. 3:13-17; 4:1-11; Mark 1:9-11, 12, 13 (very brief); Luke 3:21-23; 4:1-13. The variations here between Matthew and Luke are very slight, as in the order of the second and third temptation. John gives the testimony of the Baptist to Christ, and alludes to his baptism (John 1:32-34), but differs from the Synoptists.
(d.) The public ministry of Christ in Galilee: Matt. 4:12-18:35; Mark 1:14-9:50; Luke 4:14-9:50. But Matthew 14:22-16:12, and Mark 6:45-8:26, narrate a series of events connected with the Galilaean ministry, which are wanting in Luke; while Luke 9:51-18:14, has another series of events and parables connected with the last journey to Jerusalem which are peculiar to him.
(e.) The journey to Jerusalem: Matt. 19:1-20:31; Mark 10:1-52; Luke 18:15-19:28.
(f.) The entry into Jerusalem and activity there during the week before the last passover: Matt. 21-25; Mark 11-13; Luke 19:29-21:38.
(g.) The passion, crucifixion, and resurrection in parallel sections, but with considerable minor divergences, especially in the denial of Peter and the history of the resurrection: Matt. 26-28; Mark 14-16; Luke 22-24.
The events of the last week, from the entry to the resurrection (from Palm Sunday to Easter), occupy in all the largest space, about one-fourth of the whole narrative.
3. In the selection of the same material and in verbal coincidences, as in the eschatological discourses of Christ, with an almost equal number of little differences. Thus the three accounts of the hearing of the paralytic (Matt. 9:1-8, and parallel passages), the feeding of the five thousand, the transfiguration, almost verbally agree. Occasionally the Synoptists concur in rare and difficult words and forms in the same connection, as epiousios [in tee Lords Prapser], tee diminutie otion, little ear (of Malchus, Matt. 26:51, and parallel passages), duskolos,hard (for a rich man to enter into the kingdom, Matt. 19:23, etc.). These coincidences are the more striking since our Lord spoke usually in Aramaic; but those words may have been Palestinian provincialisms. [879]
The largest portion of verbal agreement, to the extent of about seven-eighths, is found in the words of others, especially of Christ; and the largest portion of disagreement in the narratives of the writers. [880] This fact bears against the theory of interdependence, and proves, on the one hand, the reverent loyalty of all the Synoptists to the teaching of the great Master, but also, on the other hand, their freedom and independence of observation and judgment in the narration of facts. Words can be accurately reported only in one form, as they were spoken; while events may be correctly narrated in different words.
Numerical Estimates Of The Harmony And Variation.
The extent of the coincidences, and divergences admits of an approximate calculation by sections, verses, and words. In every case the difference of size must be kept in mind: Luke is the largest, with 72 pages (in Westcott and Hort's Greek Testament); Matthew comes next, with 68 pages; Mark last, with 42 pages. (John has 55 pages.)
1. Estimate by Sections.
Matthew has in all 78, Mark, 67, Luke, 93 sections.
Dividing the Synoptic text into 124 sections, with Dr. Reuss, [881]
All Evangelists have in common 47 sections.
Matthew and Mark alone have 12 "
Matthew and Luke " " 2 "
Mark and Luke " " 6 "