The Books of the New Testament | Page 9

and uttered to the Jews of Jerusalem or to His own intimate disciples.
[Sidenote: The Synoptic problem.]
The Synoptic problem consists in the difficulties raised by the fact that the Synoptic Gospels show both a remarkable similarity and a remarkable dissimilarity. It is just because the similarity is often so astonishing that we find it all the more difficult to explain the dissimilarity when it exists. A study of the Synoptic problem is valuable for the Christian student, inasmuch as it directs our attention to the sources employed by the evangelists, and thus leads us nearer to the actual events connected with the rise of Christianity.
The RESEMBLANCES between the Synoptic Gospels may be observed in the following points:--
(a) A common plan.--The general view of the course of events is almost identical. St. Matthew and St. Luke give separate accounts of the infancy of our Lord, but they then join with St. Mark in their account of St. John the Baptist, the baptism and temptation of Christ, and the beginning of His ministry. Later all three direct their attention mainly to Christ's work in Galilee, while St. John describes much that took place in Judaea and Samaria. They pass rapidly over some considerable space of time until they come to the last week of His life, where all three give a detailed account.
(b) A common selection of facts.--By far the larger number of both events and discourses are found in all three Gospels. If anything is recorded in Mark it is generally to be found in {17} Matt. and Luke, and almost always in either Matt. or Luke. If the whole number of incidents in the Synoptic Gospels be reckoned as eighty-eight, the distribution of the incidents shared by at least two Gospels is as follows:--
In all three Gospels . . . . . . . 42 In Mark and Matt. . . . . . . . . 12 In Mark and Luke . . . . . . . . . 5 In Matt. and Luke . . . . . . . . 12
If we add the above together, we realize that seventy-one incidents out of a total of eighty-eight are to be found in more than one Gospel. Of the remaining seventeen incidents, three are peculiar to Mark, five to Matt., and nine to Luke.
(c) Similar groups of incidents.--Not only is there a common selection of facts, but detached events which happened at different times are sometimes grouped together in the same way in all of the Synoptic Gospels or in two of the three. Thus in all three we find together the cure of the paralytic, the call of Levi, and the question of fasting (Matt. ix. 1-17; Mark ii. 1-22; Luke v. 17-39); so also the plucking of the ears of corn and the cure of the withered hand--events separated by at least a week (Matt. xii. 1-21; Mark ii. 23-iii. 6; Luke vi. 1-11). Thus also the death of John the Baptist is introduced both in Matt. xiv. 3 and in Mark vi. 17 to explain the fear felt by Herod Antipas that he had risen from the dead. In fact, when a parallel passage is found in all three Synoptic Gospels, it is never immediately followed in both Matt. and Luke by a whole separate incident which is not in Mark.[2] There is a general tendency in Matt. and Luke to narrate the same facts as Mark in the order of Mark. And therefore it is difficult to think that the original basis of the Synoptic Gospels, whether written or unwritten, did not coincide closely with Mark in the order of events.
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(d) Similarity of language.--The Synoptic Gospels often agree verbally. And this agreement is not merely found in the reports of the sayings of our Lord, but even in the narrative of events. It extends even to rare Greek words and phrases. The clauses are often remarkably similar. Sometimes quotations from the Old Testament are found in two or three Gospels with the same variations from the original. Matt. iii. 3, Mark i. 3, and Luke iii. 4 have the same quotation from Isa. xl. 3, in which they agree in every word, although at the end they depart in the same way from both the Hebrew and the Greek version of the Old Testament, for they put "His paths" instead of "the paths of our God." Another interesting instance is to be found in Matt. xxvi. 47, Mark xiv. 43, and Luke xxii. 47, where all three evangelists, apparently without any necessity, explain that Judas was one of the twelve. Again in Matt. xxiv. 15, 16, and Mark xiii. 14, we have the note or parenthesis "let him that readeth understand," which one evangelist seems to have copied from the other.
The DIFFERENCES between the