Reading the Gospels Horizontally

Horizontal reading places parallel accounts side by side and compares them directly—what all three Synoptics share, what only two share, what each omits, adds, or modifies. This highlights the distinctive theological and literary emphases of each evangelist.

Harmonies of the Gospels

Some tried to weave the Gospels together into a single narrative, e.g., Tatian’s Diatessaron (AD 160).
Others made lists, e.g., the triple tradition, the double tradition, etc. The Eusebian Canons (early 4th cent.), a system of dividing up and comparing the four Gospels.
Augustine, relying on the Eusebian Canons, wrote The Harmony of the Gospels (Lit. On the Agreement of the Evangelists) a century later. He employed several strategies to address apparent contradictions in the Gospels.
Modern Gospel Synopsis with parallel pericopes in columns, preserving each Gospel’s distinctive contribution, while facilitating side-by-side comparison

Various approaches to harmonization

Extreme literalism: If similar pericopes have any differences at all, no matter how minute, then they must be relating distinct events (Osiander). Result: do not harmonize.
Extreme liberalism: The evangelists had no concern for historical accuracy. Most of the stories about Jesus were made up by the church after Jesus’ death anyway. All discrepancies are due to the creativity of the evangelists and reflect their theological views. Same result: do not harmonize.
Augustine’s balanced approach:
1. When the accounts differ in details that cannot be reconciled, he concluded that the evangelists were describing two distinct events or speeches.
2. When the details differ but do not conflict, he argued that we should seek to harmonize. We can do that by recognizing that each evangelist emphasized different aspects of the same event or used literary tools like condensing, telescoping, paraphrasing, etc.
3. When the same events appear in a different sequence, Augustine maintained that the order of narration does not necessarily reflect the actual chronological order of events.
“If anything, the minor variations that do occur, when coupled with the much greater amount of close agreement in detail, actually strengthen confidence in the evangelists’ trustworthiness” (Blomberg, The Historical Reliability of the Gospels, 114).

Types of variations and how to harmonize them

Condensing and simplifying
1. “Although Mark is the shortest of the Synoptic Gospels, for any single pericope Mark is usually the longest (i.e., wordiest) of the three” (Hagner, NTI, 139).
2. Mk 5:1-20 / Mt 8:28-34: The healing of the Gadarene demoniac.
  1. Mk 5:3-5: “And no one could bind him anymore, not even with a chain, 4 for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5 Night and day among the tombs and on the mountains he was always crying out and cutting himself with stones.”
  2. Mk’s account is 20 verses long.
  3. Mt edits it down to seven.
Variations in reported speech
1. The voice from heaven at the baptism of Jesus
  1. Mk 1:11 / Lk 3:22: “You are my beloved Son with whom I am well pleased.”
  2. Mt 3:17: “This is my beloved Son with whom I am well pleased.”
  3. “Matthew has probably just reworded Mark in order to highlight the fact that the heavenly voice spoke not only for Jesus’ benefit but also for the benefit of the crowd” (Blomberg, 118).
2. Jesus’ interrogation by the high priest:
  1. Lk has the high priest asking two separate questions (“If you are the Christ, tell us” and “Are you the Son of God, then?”) (Lk 22:67, 70)
  2. Mt/Mk condense to one question (“Are you the Christ, the Son of God?”) (Mt 26:63 / Mk 14:61).
  3. Jesus’ responses are also slightly different.
    1. Mt: “You have said so” + will see Son of Man
    2. Mk: “I am” + will see Son of Man
    3. Lk switches order: will see Son of Man to first question + “You say that I am” to second.
3. The centurion’s confession after Jesus’ death.
  1. Mt 27:54 / Mk 15:39: “Truly, this man was the Son of God!”
  2. Lk 23:47: “Surely this man was innocent!”
  3. He probably said something that would explain both.
4. Mt’s Sermon on Mount vs. Luke’s distribution throughout. Surely both can be true, if Jesus repeated his famous teachings on various occasions.
5. Ipsissima vox (the very voice), not necessarily the ipsissima verba (the very words) of Jesus.
6. Harmonization: The evangelists had freedom to paraphrase rather than quote word-for-word, as long as they remained faithful to the intent.
Messages sent through intermediaries
1. Some Gospels state that a message was sent through an intermediary, while others state that it was communicated directly.
2. Mt 8:5 / Lk 7:3: The centurion with the sick servant. Lk has the centurion sending the message through Jewish elders. Mt has the centurion himself coming to Jesus and begging for help.
3. Mt 20:20-21 / Mk 10:35-37: The request of the sons of Zebedee to sit at Jesus’ right and left. Mt has their mother (with her sons) coming to Jesus and making the request. Mk doesn’t mention the mother and says the sons themselves made the request.
4. Harmonization: ancient convention permits the use of intermediaries to speak as representing the one on whose behalf they were sent.
5. The apostles themselves are “sent” by Christ and speak with his authority (Mt 10:40 / Lk 10:16 / Jn 13:20).
Cultural adaptations
1. Changing of Palestinian Jewish cultural practices.
2. Example: “Luke’s account of the lowering of the paralytic through the roof of the house where Jesus was teaching removes Mark’s reference to ‘digging’, which would have been necessary with the typical thatched roofs of Palestine, and replaces it with a description of the removal of ‘tiles’, more common atop buildings elsewhere in the Roman empire” (Mk 2:4; Lk 5:19) (Blomberg, 123).
3. Harmonization: intentional to make the stories more intelligible to a non-Jewish audience.
Two vs. one
1. Two demoniacs (Mt 8:28) vs. one (Mk 5:2 / Lk 8:27)
2. Two blind men (Mt 20:30) vs. one (Mk 10:46 / Lk 18:35)
3. Two angels at the tomb (Lk 24:4) vs. one (Mt 28:2 / Mk 16:5)
4. Harmonization: Two characters were actually present in each case, but one acted as the spokesman and dominated the scene (Blomberg, 151).
Differences in the order of events
1. The temptation of Jesus by the devil: the second and third temptations are switched (Mt 4:1-11 / Lk 4:1-13).
2. Harmonization: Augustine recognized that most of the events in Jesus’ ministry are placed in topical/thematic order rather than strict chronological order.
3. Words like “immediately” or “and then” need not be taken as strictly chronological. They are used as a narrative device to connect pericopes.
4. Also, common device called “telescoping.” Two examples:
5. Raising of Jairus’ daughter (Mt 9:18-26 / Mk 5:21-43 / Lk 8:40-56).
  1. Mk/Lk: Jairus kneels before Jesus and beseeches him to heal his daughter who is dying but not dead. As Jesus is going with him, a woman with a flow of blood touches his garment. When Jesus came to Jairus’ house, he saw a crowd mourning and saying that the girl has died. He goes in and raises her from the dead.
  2. Mt: At the outset, Jairus kneels before Jesus and says, “My daughter has just died.” Again, Mt is trying to condense Mk.
6. The cursing of the fig tree (Mt 21 / Mk 11)
  1. In Mk, the story takes place over two days, with two nights spent in Bethany. In Matthew this gets telescoped into one night spent in Bethany. For Mk, the fig tree withered within 24 hours. For Mt, however, the fig tree withered instantly—which is required by his telescoping of time and cutting out the extra night in Bethany. In either case, the fig tree withers in an abnormally brief period of time, in direct response to Jesus’ powerful curse.
  2. The cleansing of the temple and the cursing of the fruitless fig tree are both symbolic actions and basically make the same point: “The temple with its barren ritual is as fruitless as the tree, and is ripe for destruction” (France, Matthew, Tyndale, 303). “Mark has made the connection the more obvious by interweaving the successive episodes of Jesus’ treatment of the temple and of the fig-tree …. Matthew has disentangled Mark’s interwoven narrative, giving the impression that each event took place all at once, and by so doing has produced a more striking miracle story (hence his double use of at once in vv. 19 and 20); the symbolic nature of the tree as a picture of the temple or of Judaism is thus less emphasized, but still remains to be inferred from the sequence of the stories” (France, 303).
  3. Thus, both Mk and Mt had a purpose in their way of telling the story.
  4. Mk’s purpose in interweaving the cleansing of the temple and the cursing of the fig tree (in addition to vivid historical detail) was to show that these two events shared the same symbolic meaning.
  5. Mt’s purpose in disentangling and simplifying Mk’s narrative was to create a more striking miracle story: Jesus curses the fig tree and it withers “at once,” highlighting the power of Jesus’ word (cp. the same theme in the miracles of Mt 8-9). “The withering of the fig tree serves as an enacted parable of judgment upon unfruitful Israel. Only when understood as an anticipation of the destruction of the temple (24:2, 15) and the end of national Israel (cf. 23:38) does the miracle make sense … The prophetic sign in effect curses Israel … which despite outward indications (cf. the leaves of the fig tree) was nevertheless without fruit” (Hagner, Matthew, WBC, 603-605).
Apparent Doublets (literary doubling)
1. Some point to the two accounts of healings of a blind man (Mt 9:27-31; 20:29-34) as one event that was doubled.
2. But on closer inspection, some apparent doublets are distinct events
  1. The details differ too much
  2. Two miraculous feedings
    1. The 5,000 (Mt 14:13-21 / Mk 6:30-44)
    2. The 4,000 (Mt 15:32-39 / Mk 8:1-10)
    3. Jesus later reminds disciples of both as distinct (Mt 16:9-10 / Mk 8:19-20).
3. Harmonization:
  1. Doublets (and triplets) are common in the Bible.
  2. Sometimes they are multiple accounts of the same event
    1. The 10 Commandments (Exod 20 / Deut 5).
    2. The conversion of Paul (Acts 9; 22; 26)
  3. Sometimes they are similar but distinct events
    1. Jacob’s change of name (Gen 32:28; 35:10)
    2. Jesus feeding multitudes (5,000 and 4,000)
  4. Deut 19:15: “Only on the evidence of two witnesses or of three witnesses shall a charge be established.”
  5. Confirmation, emphasis
  6. If repeated, it is obviously important!
  7. Teaches us that Jesus is the Messiah.
Different place names
1. The demoniacs in the country of “the Gadarenes” (Mt 8:28) or “the Gerasenes” (Mk 5:1 / Lk 8:26).
  1. “In the country/region of the …”
  2. The region of Gadara encompassed the city of Gerasa.

Things the Synoptics Have in Common

Common narrative anchor points
1. The ministry of John the Baptist
2. The anointing of Jesus with the Spirit
3. Jesus’ ministry of word and deed
4. Peter’s confession of Jesus as the Messiah
5. The transfiguration
6. Passion week
  1. Jesus’ triumphal entry into Jerusalem
  2. Jesus cleanses the Temple
  3. Jesus teaches in the Temple, engaging in debates with religious leaders
  4. Maundy Thursday: Jesus celebrates the Last Supper with his disciples; the agony in the garden; his arrest
  5. Good Friday: Jesus’ trial, crucifixion, and burial.
  6. Holy Saturday: Jesus rests in the tomb.
  7. Easter Sunday: The empty tomb and the post-resurrection appearances of Jesus.
Common Geographical movement
1. Ministry in Galilee
2. Then final passion week in Jerusalem
Many of the arguments with Jewish leaders are the same
Many of the miracles are the same
Many of the teachings of Jesus are the same

Redaction criticism

Extreme variety: Different theologies for different communities (the so-called Matthean or Johannine community, etc.)
Conservative version: Useful to see what each Gospel author wanted to emphasize

Exegetical benefits of reading horizontally

Mt 5:3 / Lk 6:20: “Blessed are the poor (in spirit).”
1. Not a financial statement but a spiritual descriptor.
2. The poor are the humble among God’s people, those who are oppressed by the proud, who know their lack of resources, and who look to God alone for vindication.
3. 1 Sam 2:8 / Ps 113:7: “He raises the poor from the dust and lifts the needy from the ash heap.”
4. Lk 4:18: Anointed “to proclaim good news to the poor.”
5. In this case, Mt clarifies Lk.
Mt 7:11 / Lk 11:13: Heavenly Father will give […] to those who ask.
1. Mt: “Good things” - could be interpreted in an earthly, material sense. Just ask and God will give you anything you want!
2. Lk: “The Holy Spirit”
3. In this case, Lk clarifies Mt.
Mt 10:37 / Lk 14:26: Jesus calls disciples to “hate” (Lk) father and mother vs. love Jesus “more than” (Mt) father and mother.
1. In English, “love”/”hate” are very strong words.
2. But in Hebrew, can mean “prefer”/”love less.”
3. Gen 29:30-31; Deut 21:15-17; man w/ two wives “prefers” one and “hates” the other.
4. In this case, Mt clarifies Lk.
Mt 11:12 / Lk 16:16: Violent men entering kingdom.
1. Mt 11:12: “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force.”
2. Two Main Interpretations
  1. Unholy violence view (majority view today) – the kgdm is under attack and violent men, opponents of Christ (such as Herod and the Pharisees) are trying to stop it.
  2. Holy violence view – NIV1984: “From the days of John the Baptist until now, the kingdom of heaven has been forcefully advancing, and forceful men lay hold of it.”
3. Arguments for the holy violence view:
  1. The parallel in Luke 16:16: “The Law and the Prophets were until John; since then the good news of the kingdom of God is preached, and everyone forces his way into it.”
  2. The context: Jesus is appealing to the fact that people are pressing into the kingdom as evidence that the kingdom (as the fulfillment of the law and the prophets) has come.
4. “The kingdom of heaven has been forcefully advancing”
  1. In the person of Christ, the kgdm has come with holy power.
  2. Christ is invading the kgdm of darkness and rescuing sinners.
  3. This is demonstrated in his miracles – healing the sick, and rescuing people from demons.
5. Until the ministry of Jesus, the kgdm was only prophesied. Till this point, one could only hope for it and wait for it.
  1. But now men can lay hold of it by faith.
  2. They can “seize” it like plunder.
  3. Examples in the surrounding context (Matt 8-9):
  4. The woman with flow of blood: “If I only touch his garment, I will be made well.”
  5. The blind men: “Have mercy on us, Son of David.”
6. Faith as holy violence
  1. Jesus highlights the active dimension of faith.
  2. It is more than mere assent; it involves ardent seeking.
  3. Calvin: “Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle … They come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them.”
Mt 19:9 / Mk 10:11-12 / Lk 16:18: Jesus’ teaching on divorce.
1. Mk and Lk present Jesus as absolutely forbidding divorce.
2. However, Mt adds, “except for sexual immorality” (cp. Mt 5:32).
3. Mt was probably making explicit what was implicit in Mk.
4. A certificate of divorce was always assumed to be permissible for unfaithfulness (Dt 24:1; Isa 50:1; Jer 3:8).
5. The debate (Hillel vs. Shammai) was whether a man could divorce his wife “for any reason.”
Mt 24 / Mk 13 / Lk 21: “The abomination of desolation”
1. Mt/Mk: Sounds like the destruction of Jerusalem (preterism); and is immediately followed by the parousia.
2. But Lk does not mention “the abomination of desolation” and gives a different perspective (Lk 21:20).

Why did God give us four Gospels?

To give us four perspectives on the gospel of Christ
Church fathers correlated the four Gospels with the four living creatures around the throne of God (Ezek 1:5; Rev 4:6-7) and with the four winds or corners of the earth.
1. Irenaeus wrote: “It is not possible that the Gospels can be either more or fewer in number than they are. For, since there are four zones of the world in which we live, and four principal winds, while the Church is scattered throughout all the world, and the pillar and ground 1 Timothy 3:15 of the Church is the Gospel and the spirit of life; it is fitting that she should have four pillars, breathing out immortality on every side, and vivifying men afresh” (Against Heresies 3.11.8).
Revelation 4:6-7 describes the four living creatures: “And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight.”
Jerome’s correlation of the evangelists with these four creatures became standard in the Western church:
1. Matthew = Man, because he begins with Christ’s human genealogy: “The book of the generation of Jesus the Messiah, the son of David, the son of Abraham” (Matt 1:1).
2. Mark = Lion, because he opens with “The voice of one crying in the wilderness” (Mark 1:3), like a roaring lion.
3. Luke = Ox (Calf), because he begins with the priest Zechariah offering sacrifice, and the ox is a sacrificial animal.
4. John = Eagle, because John rises to lofty theological heights—“In the beginning was the Word” (John 1:1)—like an eagle soaring as it contemplates divine mysteries.
The main thrust of each Gospel
1. Matthew
  1. The most Jewish Gospel
  2. Mt 5:17: “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
  3. The 10 Fulfillment Quotations
  4. From Israel to the church. Mt 21:43: “Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.”
2. Mark
  1. Action-packed narrative
    1. “Immediately” (40x)
  2. Vivid details found only in Mark
    1. Mk 4:38: Jesus asleep “on the cushion.”
    2. Mk 5:13: The herd of pigs numbered “about two thousand.”
    3. Mk 6:39: Jesus had the crowd sit down in groups on the “green” grass.
    4. Mk 7:34: Jesus looked up to heaven and “sighed.”
    5. Mk 14:51-52: The young man who left his linen cloth and ran away naked.
    6. Mk 14:72: Peter “broke down” and wept.
    7. Mk 16:4: The stone was rolled back, “for it was very large.”
  3. Proclaiming a suffering Messiah
3. Luke
  1. Salvation-history
  2. Inclusion of Gentiles. Lk 3:6: “and all flesh shall see the salvation of God” (LXX Isa 40:5).
4. John
  1. “In the beginning was the Word.”
  2. The only-begotten eternal Son
The Gospels are not neutral historical reporting but theologically interpreted history.