14 - Chapter 14

Chapter 14. Similarities among John’s Gospel and the Synoptic Gospels Gospels for the World, Unite! Is there any historical worth to the Gospel of John? Does it stray so far from the actual life of Jesus that we can hope only for a pious but mostly fictional story of him? In the last four articles on the four Gospels, we discovered that they all share the same storyline, particularly in the context of mission. We should therefore be able to find this storyline in a comparison between John on the one hand and the Synoptics on the other. The list is built on the Gospel of John. If John and one other Synoptic share one similarity, then it is listed. Needless to say, if John and two other Synoptics share a common feature, then it is listed, too. I have not counted how many similarities there are among John and one or two other Synoptics. But a reader is invited to compile these totals.

What is surprising about this list is how many times all four Gospels share similarities (see Q & A Two, below, for the totals).

If readers see an omission, then email me with the Gospel references and the name or place or teaching, and so on. My email is available through my author page by clicking on "Bio" at the top of the page.

Hovering over the references below will bring up the NET Bible version on each of these. If readers spot a reference error, then email me, please.

1. So what are the similarities among John and the Synoptics? The items are derived from a wide range of similarities, from large themes, all the way to specific verbal agreements. The categories follow the life of Christ, since that is the strategy of the four Gospels. The order of each item under the categories follows John’s references, as often as possible. Many items in this list have more than one Biblical reference, but they are sometimes omitted for brevity. His Political Context

Jesus ministers while Pontius Pilate was governor of Judea from AD 26-36 (Matthew 27:2; Mark 15:1; Luke 3:1; John 18:29).

Caiaphas is the high priest (Matthew 26:3, Matthew 26:57; Luke 3:2; John 11:49; John 18:13-14, John 18:24, John 18:28).

Annas was high priest (Luke 3:2; John 18:13, John 18:24). His Family

Joseph is the father of Jesus (Matthew 1:18-24; Luke 1:27; Luke 2:4, Luke 2:16, Luke 2:22, Luke 2:39; Luke 4:22; John 1:45; John 6:42).

Jesus’ mother is mentioned (Matthew 12:46-47; Mark 3:31-32; Luke 8:19-20; John 2:1-3; John 19:26-27).

He temporarily distances himself from his mother early in his ministry (Matthew 12:46-50; Mark 3:20-21, Mark 3:34-35; Luke 8:19-21; John 2:4).

He has brothers (or half brothers), and they do not believe until later (Matthew 12:46-47; Mark 3:31-32; Luke 8:19-20; John 7:3-5).

He comes (is supposed to come) from David’s lineage (Matthew 1:1; Mark 12:35-36; Luke 1:27; Luke 2:4; John 7:42).

Geography and Locations

Jesus first ministers in Galilee (Matthew 4:12-18; Mark 1:14-16, Mark 1:28, Mark 1:39; Luke 4:14; John 1:43; John 2:1-11).

He ministers in Bethsaida or to its citizens (Matthew 11:21; Mark 6:45; Mark 8:22; Luke 9:10; Luke 10:13; John 1:44; John 12:21).

He is called “Jesus of Nazareth” (Matthew 26:71; Mark 10:47; Luke 24:19; John 1:45).

Israel is the name of his country -- not Palestine, which the Greeks and Romans called it, but it is never called "Palestine" anywhere in the New Testament (Matthew 2:6, Matthew 2:20-21; Matthew 8:10; Matthew 9:33; Matthew 10:6, Matthew 10:23; Matthew 15:24, Matthew 15:31; Matthew 19:28; Matthew 27:9, Matthew 27:42; Mark 12:29; Mark 15:32; Luke 1:16, Luke 1:54, Luke 1:68, Luke 1:80; Luke 2:25, Luke 2:32, Luke 2:34; Luke 4:25, Luke 4:27; Luke 7:9; Luke 22:30; Luke 24:21; John 1:31, John 1:47, John 1:49; John 12:31).

He ministers in the town of Capernaum, by the Lake of Galilee (Matthew 4:13; Matthew 8:5; Matthew 17:24; Mark 1:21; Mark 2:1; Mark 9:33; Luke 4:23, Luke 4:31; Luke 7:1; John 2:12; John 4:46; John 6:17, John 6:24, John 6:59).

He ministers to entire towns and regions that come out to see him (Matthew 14:34-36; Mark 1:33; Mark 6:53-56; John 3:22; John 4:1-3; John 4:39; John 10:40-42).

He ministers in Judea or to Judeans (Matthew 4:25; Matthew 12:15; Matthew 14:13; Matthew 19:1; Mark 3:7; Mark 10:1; Mark 13:34; Luke 4:44; Luke 5:17; Luke 6:17; Luke 7:17; Luke 23:5; John 3:22; John 4:47, John 4:54; John 7:10).

He often ministers in Galilee and around its Lake (Matthew 4:18, Matthew 4:23, Matthew 4:25; Matthew 11:1; Matthew 15:29; Matthew 17:22; Matthew 28:7; Mark 1:28, Mark 1:39; Mark 3:7; Mark 7:31; Mark 9:30; Mark 14:28; Mark 16:7; Luke 4:31; Luke 8:26; Luke 17:11; Luke 24:6; John 4:3, John 4:43-47, John 4:54; John 6:1; John 7:1, John 7:9; John 12:21; John 21:2).

He is willing to minister to Samaritans, even though the relationship between them and Jews is tense (Luke 17:11-19; John 4:4-26, John 4:39-42). Restrictions are context-specific (Matthew 10:5-6; Matthew 15:24).

He is rejected in his home country (Matt. 15:54-58; Mark 6:1-6; Luke 4:16-30; John 4:44).

He teaches in the synagogue in Capernaum (Mark 1:21; Luke 4:31, John 6:59).

He teaches in synagogues, stated retrospectively in John (Matthew 4:23; Matthew 12:9; Matthew 13:54; Mark 1:39; Mark 3:1; Mark 6:2; Luke 4:15-16; Luke 4:44; Luke 13:10; John 18:20).

Jerusalem is the capital, the holy city (about 18 times in Matthew 11:1-30 times in Mk.; 34 times in Luke 14:1-35 times in John).

He teaches in the temple in Jerusalem (Matthew 21:23; Mark 12:35; Luke 21:37; John 7:28).

Christ comes from Bethlehem (Matthew 2:1-8; Luke 2:4, Luke 2:15; John 7:42).

While in the temple, he teaches near the place where the offering were put (Mark 12:41; Luke 21:1; John 8:20). The Jordan River and eastward is important in his life (Matthew 4:15, Matthew 4:25; Matthew 19:1; Mark 3:8; Mark 10:1; Luke 4:1; John 10:40).

Bethany, a village just outside Jerusalem, plays a key role at the end of his life (Matthew 21:17; Matthew 26:5; Mark 11:1, Mark 11:11-12; Luke 19:29; Luke 24:50; John 11:1, John 11:18; John 12:1). This is not Bethany beyond the Jordan (John 1:28; John 10:40).

John the Baptist and Jesus

John is the “voice of one crying out in the wilderness” to prepare the way (Matthew 3:3; Mark 3:3; Luke 3:4; John 1:23).

Religious leaders (Pharisees, priests and Levites) question John (Matthew 3:7; John 1:19).

John baptizes with water (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:26).

You don’t know who (Jesus) stands among you (Luke 3:15; John 1:26).

John is not worthy to loosen a strap of Jesus’ sandals or to carry them (Matthew 3:11; Mark 3:11; Luke 3:16; John 1:27).

Crowds go out to be baptized by John, who baptizes in the Jordan River (Matthew 3:5-6; Mark 1:5; Luke 3:3; John 1:28).

Jesus will baptize with the Spirit (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). The Spirit, in the form of a dove, is present on Jesus (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32-33).

John gathers disciples around him (Matthew 14:12; Mark 6:29; Luke 7:18; John 1:35).

John is put in prison (Matthew 4:12; Mark 1:14; Luke 3:20; John 3:24). The image of a bridegroom appears in the context of John (Matthew 9:15; Mark 2:19; Luke 5:34; John 3:29).

Jesus must become greater, John lesser (Matthew 11:11; Luke 7:28; John 3:30). His Mission The theme and reality of glory in Jesus’ ministry is stated (Matthew 17:1-8; Mark 9:2-8; Luke 2:32; Luke 9:31-32; John 1:14; John 2:11; John 11:4, John 11:40; John 12:28, John 12:41; John 17:24).

There is the right time or hour in his life (Matthew 9:15; Matthew 26:18; Mark 1:15; Mark 14:35, Mark 14:41; Luke 19:44; Luke 22:14; John 2:4; John 7:6; John 8:20; John 12:23).

He enjoys the company of wine drinkers (Luke 5:29-30; Luke 7:34; Luke 15:1-2; John 2:1-11).

He has authority and power, which opponents sometimes question (Matthew 7:29; Matthew 8:9; Matthew 21:23-27; Matthew 28:18; Mark 1:22, Mark 1:27; Mark 11:28-33; Luke 4:32; Luke 5:24; Luke 20:1-8; John 2:18; John 5:27; John 10:18; John 13:3; John 17:2).

He will “go up” or “be taken up” into heaven (Luke 9:51; John 3:14; John 8:28; John 12:32).

He came to save people (Matthew 1:21; Matthew 10:22; Matthew 16:25; Matthew 19:25-26; Mark 8:35-36; Mark 10:26-27; Mark 13:13; Luke 2:11, Luke 2:30; Luke 9:24; Luke 18:26-27; Luke 19:9; John 3:17; John 4:42; John 5:45; John 10:9; John 12:47).

He has come or been sent by God (Matthew 9:13; Matthew 10:34; Mark 1:38; Mark 2:17; Luke 5:32; Luke 7:16-20; Luke 12:49; John 3:19; John 5:43; John 6:38).

Salvation is from the Jews (Matthew 1:1-17, Matthew 1:21; Luke 2:30; John 3:23-36; John 4:22).

Jesus came not to do his own will, but the will of the one who sent him (Matthew 26:39-42; Mark 14:36; Luke 22:42; John 4:34; John 6:38).

He is greater than Old Testament prophets (Abraham, Solomon, and Jonah) and the temple (Matthew 12:6, Matthew 12:39-42; Luke 11:29-32; John 8:52-58).

He lays down his life (Matthew 20:28; Mark 10:45; John 10:11, John 10:15, John 10:17-18).

He predicts his own death (Matthew 12:39-41; Matthew 16:21-28; Matthew 20:17-19; Mark 8:31; Mark 9:44; Mark 10:32-34; Luke 9:22-27; Luke 11:29-30; Luke 18:31-33; John 12:20-26).

He successfully resists Satan during Jesus’ lifetime (Matthew 4:11; Luke 4:13; John 12:31; John 14:30). His Unique Relationship with His Father

Jesus teaches and acts as if he has a unique relationship with his Father (Matthew 6:9; Matthew 10:32-33; Matthew 11:26-27; Mark 14:36; Luke 10:21-22; Luke 11:2; John 1:14; John 3:35; John 10:15). To honor the Father is to honor the Son, and to honor the Son is to honor the Father (Matthew 10:40; Matthew 18:5; Mark 9:37; John 5:23).

He accepts worship or prostration (Matthew 14:33; Matthew 28:9; Matthew 28:17; Luke 24:52; John 9:38; John 20:28). A voice from heaven supports Jesus (Matthew 3:17; Matthew 15:5; Mark 1:11; Mark 9:7; Luke 3:22; Luke 9:35; John 12:28-30).

Jesus says receiving him means receiving the one who sent him (Matthew 10:40; Mark 9:36-37; Luke 9:48; Luke 10:16; John 13:20). His Titles

Jesus refers to himself as and accepts the title of the Son of God (Matthew 3:17; Mark 1:11; Luke 1:32; Luke 3:22; John 1:34; John 3:16).

He refers to himself as or accepts the titles Rabbi / Teacher (Matthew 23:7-8; Matthew 26:25, Matthew 26:49; Mark 9:5; Mark 10:51; Luke 9:38; John 1:38, John 1:49; John 6:25).

He refers to himself as or accepts the title of the Christ (Matthew 1:16; Mark 8:29; Luke 9:20; John 1:41).

He accepts the title of king (Matthew 27:11; Mark 11:10; Mark 15:2; Luke 22:3; John 1:49; John 12:13; John 18:33, John 18:37).

He refers to himself as or accepts the title of the Son of Man (Matthew 8:20; Mark 2:10; Luke 5:24; John 1:51); in a clearly apocalyptic sense (Mark 8:38; Luke 12:8-9; John 5:27). In the vast majority of the 80-plus references to the Son of Man in verses in the four Gospels, Jesus alone uses this title and only about himself He refers to himself as or accepts the title of Prophet (Matthew 13:57; Mark 6:4; Luke 4:24; John 4:44).

He uses the clause “I am” (egō eimi) in a special, divine way, also according to some contexts in the Synoptics (see Brown, vol. 1, Appendix IV, pp. 532-38) (Matthew 14:27; Mark 6:50; [cf. Mark 13:6]; Mark 14:62; Lk. [cf. Luke 21:8]; Luke 22:70; Luke 24:36; John 6:20; John 8:24, John 8:28, John 8:58; John 13:9; John 18:5).

He refers to himself as or accepts the title of Lord (Matthew 7:21; Mark 2:28; Luke 6:5; John 6:23). His Disciples Jesus calls disciples early in his ministry (Matthew 4:18-22; Mark 1:16-20; Luke 5:2-11; John 1:35-42).

Simon’s brother is Andrew (Matthew 4:18; Matthew 10:2; Mark 1:16, Mark 1:29; Mark 3:18; Mark 13:3; Luke 6:14; John 1:40, John 1:44; John 6:8; John 12:22).

Simon’s second name is Peter (Matthew 16:18; Mark 3:16; Luke 6:14; John 1:42).

Philip is named (Matthew 10:3; Mark 3:18; Luke 6:14; John 1:43-48; John 6:5, John 6:7; John 12:21-22; John 14:8-9).

Jesus chooses twelve main disciples (Matthew 10:1; Mark 3:13; Luke 6:13; John 6:67-71; John 15:16).

Peter is mentioned the most often of all the disciples (over 90 times in all four Gospels).

Thomas is named (Matthew 10:3; Mark 3:8; Luke 6:15; John 11:16; John 14:5; John 20:24-28; John 21:2).

Jesus knows the Bethany sisters Martha and Mary (Luke 10:38-42; John 11:1-57; John 12:1-8).

Martha is more active, Mary less so (Luke 10:40-42; John 11:20).

Peter is the one who asks for clarification (Matthew 15:15; Luke 12:1; John 13:36-38).

Jesus is anointed in Bethany (by Mary) (Matthew 26:6-13; Mark 14:3-9; John 12:1-8).

Someone (Judas) complains that the perfume or ointment could have been sold and given to the poor (Matthew 26:9; Mark 14:5; John 12:5).

Women follow Jesus (Matthew 27:55; Mark 15:41; Luke 8:2-3; Luke 23:49; John 19:25-27).

Mary Magdalene is named as a close follower (Matthew 27:56-66; Matthew 28:1; Mark 15:40, Mark 15:47; Mark 16:1, Mark 16:9; Luke 8:2; Luke 24:10; John 19:25; John 20:1, John 20:18).

James and John are brothers, or the sons of Zebedee are mentioned (Matthew 4:21; Mark 1:19; Luke 5:10; John 21:2).

Peter and the sons of Zebedee are called or described as fishermen (Matthew 4:21; Mark 4:19; Luke 5:6-10; John 21:3-8). Their Discipleship

Jesus says to follow him (Matthew 4:19; Matthew 10:38; Mark 8:34; Luke 9:23; John 1:43; John 12:26; John 21:19, John 21:22). The disciples do not understand many things before the ascension (Matthew 13:36; Matthew 16:9, Matthew 16:11, Matthew 16:22-23; Mark 4:13, Mark 4:33; Mark 6:52; Mark 8:7; Luke 9:45; Luke 18:34; John 2:22; John 12:16; John 13:7, John 13:28; John 16:18; John 20:9). The harvest is ripe and plentiful (Matthew 9:38; Luke 10:2; John 4:35).

Workers for the Lord may get different wages that seem unfair (Matthew 20:1-16; John 4:36-38). The disciples spiritually (or non-literally) partake of his blood and body or flesh (Matthew 26:27-29; Mark 14:22-25; Luke 22:17-20; John 6:53-59).

He is aware of his disciples’ discussion or grumbling (Matthew 16:8; Matthew 26:10; Mark 8:17; John 6:61).

Disciples must judge aright (Matthew 7:1-7; Luke 6:41-42; John 7:24). His followers are like sheep among wolves (Matthew 10:16; Luke 10:3; John 10:12).

Greeks or Greek speakers need ministry (Mark 7:26; John 12:20).

Jesus teaches on loving one’s life and losing it, and by losing it one will find it (Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 9:24; Luke 17:33; John 12:25).

Synagogues will reject his disciples (Matthew 10:17-18; Mark 13:9; Luke 12:11; Luke 21:12; John 12:42; John 16:1-4).

He says to serve, and in John he washes the disciples’ feet (Matthew 20:20-28; Mark 10:35-45; Luke 22:24-30; John 13:17). The disciples through the Spirit (will) speak the right words and do the ministry (Matthew 10:20; Mark 13:11; Luke 12:12; John 14:26; John 15:26-27; John 16:13-15).

Jesus has been hated, and his disciples will be hated (Matthew 10:22; Matthew 24:9-10; Mark 13:13; Luke 6:22, Luke 6:27; Luke 21:17; John 15:18-19).

If people persecuted him, they will persecute his disciples (Matthew 5:10, Matthew 5:44; Luke 21:12; John 15:20). The disciples are witnesses (Matthew 10:18; Mark 13:9; Luke 24:48; John 15:27). The disciples’ faith may be shaken (Matthew 24:10; John 16:1).

Some disciples will be put to death (Matthew 24:9; Luke 21:16; John 16:2). The disciples are commissioned after his resurrection (Matthew 28:16-20; Luke 24:47; John 20:21; cf. John 17:18). The disciples (will) receive the Spirit in their mission (Luke 24:49; John 20:22). His Hebrew Bible

Jesus quotes or honors the law of Moses (Matthew 4:4, Matthew 4:7, Matthew 4:10; Matthew 5:17-19; Matthew 19:8, Matthew 19:16-18; Matthew 22:29-32, Matthew 22:34-40; Mark 10:5-9; Mark 12:26, Mark 12:29-31; Luke 4:4, Luke 4:8, Luke 4:12, Luke 4:18-19; Luke 16:17; Luke 18:20; Luke 20:37; John 3:14; John 5:45-47; John 6:32; John 7:19, John 7:22-23; John 19:36).

He fulfills Isaiah’s prophecies (Matthew 4:14-16; Matthew 8:17; Matthew 12:17-21; Matthew 13:14-15; Matthew 15:7-9; Mark 4:11-12; Mark 7:6-7; Mark 11:17; Mark 13:25; Luke 4:17; Luke 8:10; Luke 22:37; John 6:45; John 12:38-41).

He honors, quotes, or is prophesied in the Prophets (Matthew 10:35-36; Matthew 11:10; Matthew 13:13; Matthew 21:4-5; Matthew 24:15, Matthew 24:29; Matthew 26:31; Mark 1:2-3; Mark 11:9-10; Mark 11:17; Mark 13:14, Mark 13:24; Mark 14:27; Luke 7:27; Luke 23:30; Luke 24:25-27; John 10:12; John 12:15; John 15:25; John 19:37).

He honors, quotes, or is prophesied in the Psalms (Matthew 13:35; Matthew 21:9; Matthew 21:16; Matthew 21:42; Matthew 27:46; Mark 12:10-11, Mark 12:36; Mark 15:37; Luke 20:42; John 10:34; John 12:13; John 19:24; John 20:28).

He fulfills prophecy in many ways (Matthew 1:22; Matthew 2:15, Matthew 2:17, Matthew 2:23; Matthew 3:15; Matthew 4:14; Matthew 5:17; Matthew 8:17; Matthew 12:17; Matthew 13:14, Matthew 13:35; Matthew 21:24; Matthew 26:54, Mark 13:4; Mark 14:49; Luke 1:1; Luke 4:21; Luke 8:31; Luke 9:31; Luke 21:22, Luke 21:24; Luke 22:16, Luke 22:37; Luke 24:44; John 12:38; John 13:18; John 15:25; John 17:12; John 18:9; John 18:32; John 19:24, John 19:28, John 19:36). His Miracles Jesus heals crowds of the sick (Matthew 4:23-25; Mark 3:7-12; Luke 6:17-19; John 3:23; John 6:2). The miracles of Jesus point to a higher truth about himself and God than the miracles per se (Matthew 9:1-8; Mark 2:3-12; Luke 5:18-26; John 5:19-30). The lame, the blind, the crippled, and the paralyzed are listed as a collective (Matthew 11:5; Matthew 15:30-31; Matthew 21:14; Luke 7:22; Luke 14:13; Luke 14:21; John 5:3). On different occasions, Jesus says, “Pick up your mat and walk and go home” (Matthew 9:6; Mark 2:11; Luke 5:24; John 5:8).

He feeds thousands (Matthew 14:13-21; Matthew 15:29-31; Mark 6:32-44; Mark 8:1-10; Luke 5:16; Luke 9:10-17; John 6:1-17; John 11:54). On occasion, he healed in unusual ways (Mark 7:33; Mark 8:23; John 9:6).

He heals blind persons (Matthew 9:27-28; Matthew 11:5; Matthew 12:22; Matthew 20:29-34; Mark 8:22-23; Mark 10:46-52; Luke 7:21-22; Luke 14:13-21; Luke 18:35-43; John 5:3; John 9:1-34).

He raises the dead (Matthew 9:18-19, Matthew 9:23-26; Mark 5:21-24, Mark 5:35-43; Luke 7:11-15; Luke 8:40-42, Luke 8:49-56; John 11:1-44).

Peter’s miraculous catches of fish (Luke 5:1-11; John 21:1-15). I believe these are two different events, but some don’t, so the catches are included in this list. His Teaching Jesus is the light of the world (Matthew 4:16; Luke 2:32; John 1:4-7; John 3:19; John 8:12; John 9:5).

Angels minister (Matthew 1:20, Matthew 1:24; Matthew 28:2-5; Mark 1:13; Mark 8:38; Luke 2:15; Luke 9:26; Luke 12:8-9; John 1:51; John 20:12).

Jesus says to believe in him and his message and works (Matthew 9:28; Matthew 17:20; Matthew 21:22; Mark 1:15; Mark 5:36; Mark 11:24; Luke 8:50; Luke 17:5-6; John 2:11; John 3:18; John 5:38; John 6:29; John 7:31; John 10:38; John 14:11).

Beware of all men speaking well of you or of accepting their praise (Luke 6:26; John 2:24-25; John 5:41).

Jesus frequently uses the Hebrew word “amen” (“verily” or “truly”) in his teaching (Matthew 5:18; Mark 3:28; Luke 4:24; John 3:3). The kingdom of God is a theme (Matthew 4:17, Matthew 4:23; Mark 1:15; Luke 4:43; Luke 8:1; John 3:3-5; John 18:36). Being born again or becoming like a child to get into the kingdom of God is a theme; “the kingdom of God” in the Synoptics and “eternal life" in John are used interchangeably (Matthew 18:3; Mark 9:45, Mark 9:47; Mark 10:15, Mark 10:17, Mark 10:23-24, Mark 10:30; Luke 10:17; John 3:3, John 3:5). The spirit / flesh dichotomy is used (Matthew 26:41; Mark 14:38; John 3:6).

People are amazed and astonished at Jesus’ words and ministry (Matthew 7:28; Matthew 8:27; Matthew 15:31; Matthew 21:20; Matthew 22:22; Matthew 27:14; Mark 1:27; Mark 5:20; Mark 15:5, Mark 15:44; Luke 4:22, Luke 4:36; Luke 8:25; Luke 9:43; Luke 11:14, Luke 11:38; Luke 20:26; Luke 24:41; John 3:7; John 4:27; John 5:20, John 5:28; John 7:15, John 7:21).

Eternal life is a theme (Matthew 19:16, Matthew 19:29; Matthew 25:46; Mark 10:17, Mark 10:30; Luke 10:25; Luke 16:9; Luke 18:18, Luke 18:30; John 3:15-16, John 3:36; John 4:14; John 5:24; John 6:27, John 6:40; John 6:54; John 10:28).

Humans have the capacity for evil (Matthew 12:35; Mark 7:21; Luke 6:45; John 3:19-20; John 5:29).

Jesus redefines the will of the Father (Matthew 12:50; Mark 3:35; Luke 8:21; John 4:34).

Jesus uses the image of bread positively (Matthew 13:33; Luke 13:20-21; John 6:32-33, John 6:35, John 6:41, John 6:48, John 6:50-51, John 6:58).

Satan or the devil exists and opposes God’s people and plan (Matthew 4:10; Mark 1:13; Luke 10:18; John 6:70; John 8:44; John 12:31; John 13:27; John 14:30; John 16:11; John 17:15).

Jesus’ teaching may harden hearts (Matthew 13:13-15; Mark 4:11-12; Luke 8:10; John 9:39; John 12:39-40).

He teaches in parables or figures of speech (Matthew 13:10-15; Mark 4:2, Mark 4:11-12; Luke 8:10; John 10:6; John 16:25-29). The image of a gate and gatekeeper is used (Matthew 7:13-14; Mark 13:24; John 10:1-9).

God or Jesus is like a shepherd, and the people are like sheep (Matthew 9:36; Matthew 25:32; Matthew 26:31; Matthew 10:6; Matthew 14:27; Mark 6:34; Mark 14:27; Luke 15:4-6; Luke 17:7; John 10:11-16).

Jesus says, “If I tell you, you won’t believe me” (Luke 22:67; John 10:25).

He uses the verb “sleep” for “die” (Matthew 9:24; Mark 5:39-40; Luke 8:52; John 11:12-15).

Blessed are those who hear and keep and do the Word (Matthew 7:24-26; Luke 6:47-49; Luke 11:28; Luke 12:43; John 12:47; John 13:17).

There will be a day of judgment (Matthew 12:36; Luke 17:24-31; John 12:48). A servant or disciple is not greater than his master or teacher (Matthew 10:24-25; Luke 6:40; John 13:16; John 15:20).

He pronounces that a variety of persons and actions are blessed (Matthew 5:3-11; Matthew 11:6; Matthew 16:17; Matthew 25:34; Luke 6:20-22; Luke 7:23; Luke 11:28; Luke 14:14, Luke 14:16; Luke 24:50; John 13:17; John 20:29).

He teaches on asking and receiving in prayer (Matthew 7:8; Matthew 18:19-20; Mark 11:10; Luke 11:24; John 14:13-14; John 16:24).

He says his name has power (Matthew 7:22; Matthew 12:21; Matthew 18:20; Mark 9:38-39; Luke 9:49; Luke 10:17; John 14:13-14, John 14:26; John 15:16; John 16:23-24; John 17:11-12).

Don’t be afraid (Luke 12:32; John 14:27).

Unproductive works will be thrown into the fire (Matthew 3:10-12; Matthew 7:19; Matthew 13:40; Matthew 18:8-9; Luke 3:9, John 15:6).

Love and commandments are themes (Matthew 22:34-40; Mark 12:28-34; Luke 10:27-28; John 15:9-11).

Men disbelieve in Jesus despite the miracles he did, so these disbelievers are judged (Matthew 11:20-23; Luke 10:13; John 15:24). The Father’s name is holy; may he give us bread and deliver us from the evil one or evil (Matthew 6:9-13; John 6:33; John 17:11, John 17:15). The disciples have authority to release sins (Matthew 18:18; John 20:23). His Popularity and Opposition Jesus clears out part of the temple courts (Matthew 21:18-22; Mark 11:15-19; Luke 19:45-47; John 2:13-16).

He refuses to perform miraculous signs to satisfy his opponents (Matthew 12:38; Mark 8:11; Luke 11:16; John 2:18; John 4:48; John 6:30).

He leaves a region due to opposition (Matthew 12:15; Mark 3:7; Luke 6:11-12; John 4:1-3).

Defying religious oral traditions, he does “unnecessary” healings on the Sabbath (Matthew 12:9-13; Mark 3:1-6; Luke 6:6-11; Luke 13:10-17; John 5:1-18; John 7:21-24; John 9:1-16).

If the leaders believed Moses, they would believe in Jesus, but they don’t believe Moses (Luke 16:31; John 5:46-47).

Jesus is popular with the masses (Matthew 8:21; Mark 10:1; Luke 5:15; John 6:2). But he sometimes withdraws from them for solitude (Matthew 8:18; Matthew 12:15; Matthew 14:13-14; Mark 3:7-9; Mark 6:32-34; Luke 6:12, Luke 6:17-19; Luke 9:10; John 6:3, John 6:15).

He is accused of deceiving people (Matthew 27:63; John 7:12, John 7:47). The crowds guess at who he is (Matthew 16:13-14; Mark 8:27-28; Luke 9:18-19; John 7:40-43). Do Jews really have Abraham as their father (Matthew 3:9; Luke 3:8; John 8:33-39; John 13:28-29)?

Those who prevent him from fulfilling his mission to die at the right time are called children of the devil or are said to be motivated by Satan (Matthew 16:24; Mark 8:33; John 8:37, John 8:40).

Opponents accuse him of being demon possessed (Matthew 9:34; Mark 3:22; Luke 11:15; John 8:48-52; John 10:20).

There are aborted attempts to kill him (Luke 4:28-30; Luke 13:31; John 8:59; John 10:31-32; John 11:8).

He calls the religious establishment spiritually blind (Matthew 15:12-14; Matthew 23:16-26; John 9:39-41). The disciples fear to go up to Jerusalem (Mark 10:32; John 11:7-8). The Sanhedrin (the high court) and other religious leaders seek a way to get rid of Jesus and to trump up evidence (Matthew 26:59; Matthew 27:12; Mark 3:2; Mark 14:55; Luke 6:7; Luke 15:1; Luke 22:66; Luke 23:2; John 8:6; John 10:36; John 11:47).

He challenges the Jerusalem religious establishment, particularly Pharisees and chief priests (Matthew 21:45; Mark 11:27-33; Luke 20:9-19; John 11:47, John 11:57). His Triumphal Entry

Jesus enters Jerusalem triumphantly to conclude his ministry and life (Matthew 21:1-9; Mark 11:1-10; Luke 19:29-38; John 12:12-15). The people use branches to usher him in (Matthew 21:8; Mark 11:8; John 12:13)

During the entry, the crowds shout that he is blessed who comes in the name of the Lord (Matthew 21:9; Mark 11:9; Luke 13:35; Luke 19:38; John 12:13).

King or kingdom is used (Mark 11:10; Luke 19:38; John 12:13).

He rides a beast of burden (Matthew 21:5; Mark 11:7; Luke 19:33-35; John 12:14).

Zechariah 9:9 is quoted (Matthew 21:5; John 12:15). His Last Supper

Jesus celebrates Passover and eats the Last Supper with his disciples (Matthew 26:17-19; Mark 14:12-16; Luke 22:7-13; John 13:1-38; John 14:1-31; John 15:1-27; John 16:1-33; John 17:1-26). The image of the vine and its fruit is used metaphorically (Matthew 26:29; Mark 14:25; Luke 22:18; John 15:1-8). The Betrayal

Judas is named as the betrayer, sometimes early in a Gospel for the readers’ / listeners’ sake (Matthew 26:14-16, Matthew 26:25, Matthew 26:49: Mark 3:19; Mark 14:10-11, Mark 14:43-45; Luke 6:16; Luke 22:3-6, Luke 22:47-48; John 12:4; John 13:2, John 13:26-30; John 18:2-5).

Satan prompts and / or enters Judas (Luke 22:3; John 6:70-71; John 13:2, John 13:27). At the Last Supper, Jesus states that someone will betray him (Matthew 26:21; Mark 14:18; Luke 22:21-22; John 13:21). The disciples ask who the betrayer is (Matthew 26:22; Mark 14:19; Luke 22:23; John 13:22-25).

Whoever dips into a bowl will betray Jesus (Luke says the hand of the betrayer is at the table) (Matthew 26:23-25; Mark 18-21; John 13:26-27).

Judas Iscariot leads an armed mob to arrest Jesus (Matthew 26:14, Matthew 26:47-49; Mark 14:43-45; Luke 22:47-49; John 18:2-5). His Arrest

Jesus agonizes in his spirit over his impending death (Matthew 20:22; Matthew 26:38; Mark 10:38; Mark 14:36; Luke 22:42-44; John 12:27-28). On the night he is arrested, he faces and resists temptation to avoid the cross (Matthew 26:37-46; Mark 14:35-36; Luke 22:46; John 12:27).

He and his disciples retire to the Mount of Olives across the Kidron Valley (Matthew 24:3; Matthew 26:30; Mark 11:1; Mark 13:3; Mark 14:26; Luke 19:29, Luke 19:37; Luke 21:37-39; John 18:1; cf. John 8:1). A disciple (Peter) cuts off the ear of the high priest’s servant (Malchus) (Matthew 26:51; Mark 14:47; Luke 22:50; John 18:10). The Denial

Jesus predicts that Peter will deny him three times (Matthew 26:34, Matthew 26:75; Mark 14:30, Mark 14:72; Luke 22:34, Luke 22:61; John 13:38).

Peter goes to the courtyard of the high priest (Matthew 26:58; Mark 14:54, Mark 14:66; Luke 22:55; John 18:15). A servant girl spots Peter and questions him, and he denies Jesus (Matthew 26:69-70; Mark 14:66-68; Luke 22:56-57; John 18:16-17). A second time, a similar question and denial (Matthew 26:71-72; Mark 14:69-70; Luke 22:58; John 18:25).

Yet another challenge and Peter denies Jesus a third time (Matthew 26:73-74; Mark 14:70-71; Luke 22:59-60; John 18:26-27). A crowing rooster reminds Peter of Jesus’ prediction (Matthew 26:74; Mark 14:72; Luke 22:60; John 18:26).

He also predicts that Peter will be restored, and Jesus makes sure that Peter is restored (Luke 22:32 b; John 21:15-19). His Trial The chief priests of Jerusalem try Jesus and press for his execution (Matthew 26:57-68; Mark 14:53-65; Luke 22:66-71; John 18:12-14, John 18:19-24; John 19:6).

He is accused of saying that he will destroy the “temple” and rebuild it in three days (Matthew 26:61; Matthew 27:40; Mark 14:57-58; Mark 15:29; cf. John 2:19).

Pontius Pilate tries Jesus, hesitates to press the matter, but hands Jesus over to be executed (Matthew 27:14-24; Mark 14:6-10; Luke 23:4-6, Luke 23:14-16, Luke 23:20-22, Luke 23:24; John 18:18-40; John 19:1-16).

Pilate tries Jesus in Pilate’s palace or Praetorium (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9).

Pilate asks him, “Are you the king of the Jews?” and Jesus answers in the affirmative with a qualification in John (Matthew 27:11; Mark 15:2; Luke 22:3; John 18:33, John 18:37).

Pilate declares Jesus’ innocence three times (Luke 23:4, Luke 23:14-15, Luke 23:22; John 18:38; John 19:4, John 19:6).

Releasing a prisoner is a custom (Matthew 27:15; Mark 15:6; John 18:39).

Crowds and authorities clamor for the release of Barabbas (Matthew 27:20; Mark 15:11; Luke 23:13, Luke 23:18; John 18:38, John 18:40).

Barabbas is a rebel or insurrectionist (Mark 15:6; Luke 23:19; John 18:39-40).

Barabbas is released instead of Jesus (Matthew 27:15-21; Mark 15:7, Mark 15:15; Luke 22:18-25; John 18:40). A crowd clamors for his crucifixion: verdict by volume (Matthew 27:20-25; Mark 15:12-15; Luke 23:18-24; John 19:6, John 19:12, John 19:15). The Sonship of Jesus is one of the accusations leveled at him (Matthew 26:63-64; Mark 14:61-62; Luke 22:70; John 19:7). The Mockery Pilate’s Roman soldiers are present (Matthew 27:27; Mark 15:16; John 19:2).

They weave or twist and put a crown of thorns on Jesus (Matthew 27:29; Mark 15:17; John 19:2).

They throw a robe on him (Matthew 27:28; Mark 15:17; John 19:2).

They mock him (Matthew 27:29; Mark 15:19-20; John 19:3). The say, “Hail king of the Jews!” (Matthew 27:29; Mark 15:18; John 19:3).

They hit him (Matthew 27:30; Mark 15:19; John 19:3).

They lead him away to crucify him (Matthew 27:31; Mark 15:20; John 19:16).

Soldiers cast lots for his clothing (Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23-24). His Crucifixion

Jesus’ crucifixion has a higher purpose than an unfortunate martyrdom (Matthew 20:19, Matthew 20:28; Mark 10:45; Luke 22:28-30; John 10:10-18).

He is crucified on a cross at the Place of the Skull (Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17).

Two others (criminals) are crucified alongside him (Matthew 27:38; Mark 15:27; Luke 23:33, Luke 23:40-43; John 19:18). A notice on the cross reads, “King of the Jews” (Matthew 27:37; Mark 15:26; Luke 23:38; John 19:19).

Mary Magdalene and other women watch him on the cross (Matt. 25:55-56; Mark 15:40-41; Luke 23:49; John 19:25-27).

He is offered gall (Matthew 27:34, Matthew 27:48; Mark 15:36; Luke 23:36; John 19:28-30). His Burial

Joseph of Arimathea asks Pilate for Jesus’ body and wraps it in linen cloth (Matthew 27:57; Mark 15:43-46; Luke 23:50-53; John 19:38-42). The tomb is new and / or has been cut out of rock (Matthew 27:60; Mark 15:46; Luke 23:53; John 19:41). The body is laid in a tomb before the start of Sabbath (Matthew 27:57-60; Mark 15:42; Luke 23:54; John 19:42). His Resurrection

Jesus is resurrected on the first day of the week before dawn or early in the morning (Matthew 28:1; Mark 16:2; Luke 24:1: John 20:1).

Mary Magdalene is the first at the empty tomb (Matthew 27:61; Mark 15:47; Mark 16:1; Luke 24:1-10; John 20:1, John 20:10-18). The stone is discovered to be rolled away (Matthew 28:2; Mark 16:4; Luke 24:2; John 20:1).

Mary Magdalene is named as being blessed with the first divine appearances (Matthew 28:5-10; Mark 16:5-8; Luke 24:4-10; John 20:10-18).

Jesus says, “Peace be with you” (Luke 24:36; John 20:19, John 20:21, John 20:26).

He appears to men disciples (Matthew 28:16-20; Luke 24:13-35, Luke 24:36-49; John 20:19-29; John 21:4-34).

After the resurrection, he shares bread and fish with his disciples (Luke 24:30, Luke 24:43-43; John 21:10-15).

Luke and John emphatically insist on a bodily resurrection (Luke 24:38-43; John 20:27; John 21:10-15).

2. So what’s the bottom line for the historical reliability of the four Gospels? For me, the most surprising feature of this list is how often the four Gospels share similarities: about 149 out of a grand total of 226 items, which makes 66%. The four Gospels cohere together in a unified storyline and present the same characters in the life of Jesus, though, of course, an author like John omits some and highlights others. But Peter’s life, for example, remains the same, in broad outline.

3. Why do the four Gospels share the same storyline?

Jesus’ ministry and death are rooted in a life story, in history, in time and place, in Israel about four decades before the destruction of the temple in AD 70 by the Roman General Titus (in that link see an image on the Arch of Titus of the Menorah [and more] triumphantly being carried through Rome).

Broadly speaking, the chronology in this list follows the ministry of Jesus because he lived one day at a time - chronologically, historically, as we all do. So it is only natural that his life story would be recounted in the Biblical Gospels - from his spiritual encounter with John at the Jordan River to Jesus’ resurrection.

4. But what about all the variations between the Gospels?

If a Gospel author varies the order of the story or omits characters - variations and omissions that all Greco-Roman authors used - then these decisions do not take away from the bigger chronology in the Gospels. Sometimes the authors emphasized theology and literary techniques, instead of a strict chronology or sequence. But this does not mean that they did not anchor their stories in historical events and a broad sequence. It is inconceivable, to cite absurd examples, that the death and resurrection would be placed before the triumphal entry into Jerusalem or before Judas’ betrayal. But within the chronology of Christ’s life, it is possible, for instance, to alternate the scenes of Peter’s denials with the scenes of Jesus’ trial, as John brilliantly - and touchingly - does (John 18:12-27). This long list demonstrates how stable the traditions were. To cite an example, when the author of John wrote his Gospel (probably) in the 90’s, the Baptist’s name was still known as John, not Simon or Jacob. We should not take these facts or this stability for granted.

Bottom line: coherence of the same storyline in four accounts implies stability. Stability means historical reliability. It’s that simple.

5. So does the huge number of agreements between the four Gospels indicate a common "pool" of traditions about the life of Christ, or do they indicate eyewitness testimony? The answer is both. In John’s case, I have reached the decision that it was written by an eyewitness. But he also had a stable "pool" of traditions from which to draw. The life of Christ presented in a broad, outlined story provides easy access to the common pool of traditions and remembrances and repetition by the tradition transmitters. This pool explains, in part, why Matthew, Mark, and Luke agree, even if we assume that Matthew and Luke borrow from Mark. There had to be a starting point. We already learned in the article on Mark’s Gospel that Peter was the main eyewitness in this Gospel. Undoubtedly, he wisely decided that the best way to preach the gospel is to follow Jesus’ life story, though of course he may have told short anecdotes in a context, and Mark put things in a broad storyline.

Another important feature of this long list is the category “Geography and Locations” near the beginning of the article. Even John, the so-called spiritual Gospel, anchors Christ’s life in geography, as we observed in the article about Archaeology and John’s Gospel. Jesus really did teach, for example, in the synagogue in Capernaum, which is confirmed in the Synoptics.

Back to the issue of storytelling and a storyline -- in my view, stories are easier to remember and repeat than is a list of facts or disconnected or barely connected pile of sayings. Stories provide a context and natural order that accurately jar the memory.

Years ago I attended the performance of a memory expert. He asked the audience to give him a list of digits or numbers, from zero to nine, one digit at a time. The audience randomly shouted out about thirty of them. He wrote them across the chalkboard, in the order (or disorder) we gave him. He turned his back on the board, faced us, and repeated the string of digits in the exact order on the board. How? Long before this performance, he had developed and assigned a comical character to each digit from zero to nine. As he wrote them on the board, he developed a story in his mind, from one random digit to the next in our string. He told himself the story according to the sequence and narrative interaction of the digits that were “characterized.” So the randomness of the series received order by story.

All analogies are flawed if they are pushed too far. This true anecdote is not to say that the Gospel tradition transmitters and the Gospel authors were modern memory experts (though they may have come close). Nor does the anecdote say that the Gospel authors always follow a strict and detailed chronology. Nor especially does it say that the Gospel traditions were randomly thrown onto “the chalkboard” of a transmitter’s memory. Sometimes sayings alone have value. But the anecdote is to say that a story is very helpful in remembering accurately, and a story also helps the storyteller’s memory of the main characters - the exact requirements and layout of both the above list and the memory expert’s technique. To cite the ultimate illustration, the Grand Narrative or Story of the Iliad surely helped Homer, an oral poet, in keeping track of the main plot and subplots and the many characters.

6. How does this list apply to the Gnostic gospels? The Gnostic gospels in the latest edition of the Nag Hammadi collection do not come anywhere near this detailed, unified storyline in the four Biblical Gospels. These heretical texts seem glad to engage in nothing but dialogues and discussions with very few references to historical facts. Gnostic teachings are disembodied and cut off from the real-life story of Jesus; no one can be confident that he or his disciples actually said or did those things in the Gnostic texts, except a few passages that obviously derive from the earlier Biblical Gospels. Thus, this long list provides us with hard evidence for our intuition that the Gnostic texts stray far from the life and teaching and works of Jesus, as they really happened. Therefore, the early church fathers were right to distance themselves and their churches from the Gnostic heresy. On a much smaller scale than the early church’s orthodox struggle with heresies, it is misguided to place the words orthodoxy or heresy in quotation marks as the heavy promoters of the Gnostic texts do nowadays. There really was a heresy and an orthodoxy back then; we can see the distinctions when we compare the teachings of the Biblical Gospels and the teaching of the Gnostic texts.

7. So what does all of this mean to the Church of all denominations? The Church needs to have confidence in this age of mass media mud slinging on the Biblical Gospels. Boosting the confidence of the Church has been the main goal of the entire series.

These things in this list were really done and spoken. They are reality. We need to tell the story of the unified, essential Gospel to whoever will listen to us.

References and Further Reading

Paul N. Anderson. “Aspects of Historicity in the Gospel of John: Implications for Investigations of Jesus and Archaeology.” In James H. Charlesworth. Jesus and Archaeology. Eerdman’s, 2006. Pp. 587-618.

Richard Bauckham. The Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John. Baker Academic, 2007.

Raymond E. Brown. The Gospel According to John. Vols. 1 and 2. The Anchor Bible. Double Day, 1966-1970.

Craig Blomberg. The Historical Reliability of the Gospels. 2nd ed. Intervarsity, 2007. See Chapter Five.

---. The Historical Reliability of John’s Gospel. Intervarsity, 2001. Very helpful for this article.

C. H. Dodd. Historical Tradition in the Fourth Gospel. Cambridge UP, 1963.

Leon Morris. Studies in the Fourth Gospel. Eerdmans, 1969.

D. Moody Smith. John among the Gospels. 2nd ed. South Carolina UP, 2001.

What really helped me the most was an exhaustive concordance. I look at each entry, each word, Matthew through John, one page at a time. I am so grateful that we have very many details about our Lord’s life and ministry. They are not myths. We can confidently know what he said and did.