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Synoptic problem

The Synoptic Problem concerns the literary relationship between and among the first three canonical gospels, known as the synoptic gospels. Specifically, a solution to the Synoptic Problem must account for the similarities and differences in content, order, and wording. The literary relation may be either direct (one Evangelist possessed one of the gospels) or indirect (two Evangelists having access to a shared source). The sources may be written or oral; one or a multitude.

Synoptic Theories

This is a brief overview of the solutions to the Synoptic Problem, starting from the most widely held, near-consensus theory and its major challengers.

Lessing's Ur-Gospel Theory is important for historical reasons (it is one of the first theories of the modern era) but has no adherents today.

Other theories usually posit more hypothetical and proto-sources. Generally their plausibility is in inverse relation to the number of additional sources. For example, Parker (1953) argued for a proto-Matthew inaddition to Q. Boismard calls for seven hypothetical documents, one of them a form of Q.

Literary Phenomena in the Synoptic Gospels

Almost all of Mark's content is found in Matthew, and about two-thirds of Mark is found in Luke. This material constitutes the Triple Tradition. The Triple Tradition is largely narrative but contains some sayings material. Since so much of Mark is Triple Tradition; some scholars combine it with the rest of Mark and talk about a Markan Tradition instead. In addition to the Triple Tradition, Matthew and Luke share content not found in Mark, called the Double Tradition. This content is mainly saying material (mostly of Jesus, but some by John the Baptist) but includes at least one miracle story (the Centurion's Servant) as well.

Agreement in the order of the content is the strongest indication of a documentary dependence, especially when the agreement touches topical arrangements instead of chronological (e.g. both Matthew and Mark relate the death of John the Baptist in a flash-back). Therefore, pure oral theories have not been plausible to nearly all scholars . The pattern of order is quite different between the Triple and Double traditions.

In the Triple Tradition, the order (or arrangement) of the pericopes is largely shared between Matthew and Mark or Luke and Mark or between all three. It is rarely the case that Matthew and Luke agree against Mark in arranging the Triple Tradition. This formal property means that Mark is a middle term between Matthew and Luke. Specifically, the following scenarios are logically possible:

(1)  K     (2) M   (3) L   (4) M   L
   / \\        K       K        \\ /
  M   L       L       M         K

There is an additional fact about the arrangements of the Triple Tradition: Mark's order is almost always supported by either Matthew or Luke. This lends strength to the Griesbach Hypothesis [scenario b(4)], but that support is weakened by Tuckett's mathematical observation that the relatively rare deviations of either Matthew or Luke from Mark's order means that this observation is not statistically significant. Tuckett's model may be criticized for assuming randomness on part the later redactors (departures from a source are equally likely), but since Matthew's deviations are toward the beginning and Luke's are towards the end, it is not surprising that both Matthew and Luke rarely re-ordered the same Marcan pericope.

The agreement in order within the Double Tradition, however, is much weaker, mostly in the Sermon on the Mount/Plain, leading scholars to favor an indirect relationship for the Double Tradition. Thus, Matthew and Luke copied independently a sayings collection called Q. On the other hand, there is enough order in Q to argue that Q is a documentary source. Those other theories which do not hypothesize a shared sayings source usually assume that Luke copied the Double Tradition from Matthew.

A close comparison of the wording within the Triple Tradition shows that Matthew and Mark are usually quite close, with Luke being somewhat further. To the extent that Luke agrees in wording at all with the other two, it usually is with both or with Mark. Luke's agreements with Matthew against Mark, the minor agreements, are less frequent but not insignificant.

The role of the minor agreements is important because they raise the issue of just how independent are Matthew and Luke between each other. Culminating in 1924, Streeter was able to show to the satisfaction of most of the scholars at the time that these minor agreements are largely irrelevant, coincidental, or attributable to textual corruption. Streeter's work allowed the Oxford School to replace the Ur-Markus of Holtzmann's 1863 Two-Source Hypothesis with the canonical Mark.

Griesbach's explanation of Mark's redactional procedure predicts that Mark should more agree with the Evangelist he currently is copying. At a gross level this is pretty much the case, but often Mark prefers Matthew in areas he should be more like Luke.

Another important phenomenon is that Mark's wording is usually fuller than either Matthew's or Luke's. This fact has been used to argue against the notion that Mark is an abridgement, but others see it as indicating that Mark is secondary.

A final issue with wording is that Mark is felt to be more "primitive" than either Matthew or Luke and thus prior. This is of course quite subjective, and there are equally compelling reasons for Matthew to be first (more Jewish, etc.). This area of the Synoptic Problem has been riddled with reversible and inconclusive arguments. Basically, such redactional arguments can often provide equally compelling reasons for an addition or for a deletion.