Introduction to the synoptic gospels and acts

The first three gospels are called synoptic gospels because they can be placed in parallel columns and compared “together in one glance” (synoptic).

Authorship / Date

Matthew may be a translation or edition of a Hebrew or Aramaic original. This proto-Matthew may have been written by the apostle during and immediately after the ministry of Christ, especially if Matthew-Levi functioned as the ‘scribe’ of the apostolic band. Hence, there may have been an early recording of the Lord’s sayings which became a foundation for the gospel as we have it now in a Greek edition. Papias of Hierapolis (circa 100–120) is a very early witness to this tradition:

Matthew composed the Logia (or “oracles / sayings (of the Lord)” in the Hebrew tongue and everyone interpreted²³ them as he was able. (Papias quoted in Eusebius – Ecclesiastical History, 3.39.16)

Both Irenaeus of Lyons and Origen concurred with Papias:

Matthew also issued a written Gospel among the Hebrews in their own dialect while Peter and Paul were preaching at Rome and laying the foundations of the Church. (Irenaeus quoted by Eusebius – Ecclesiastical History, 3.39.16 and 5.25 for Origen’s confirmation)

Although modern scholarship sees Mark as the earliest gospel and as a major source used by the other evangelists, it is Matthew (or perhaps an earlier form of Matthew) which was considered as the earliest gospel by the early Fathers. Significantly, the existence of a Hebrew (or Aramaic) Matthew is attested by Eusebius.

[Pantaenus] was sent to preach the Gospel of Christ to people in the East and went as far as India (possibly a reference to Arabia or Ethiopia). He found that the Gospel of Matthew had preceded him there among some who had come to know Christ. Bartholomew, one of the apostles, had preached to them and had left them Matthew’s account in Hebrew letters which was preserved until that time. (Eusebius – Ecclesiastical History, 5.10)

St. Jerome also states that the Gospel of Matthew was originally written in Hebrew:

Matthew, also called Levi, an apostle and previously a publican composed a gospel of Christ. It was at first published in Judea in Hebrew for the sake of those of the circumcision who believed, but this was afterwards translated into Greek though by what author is uncertain. The Hebrew itself has been preserved until the present day in the library at Caesarea which Pamphilus so diligently gathered. I have also had the opportunity of having the volume described to me by the Nazarenes of Beroea, a city of Syria, who use it. In this, it is to be noted that wherever the Evangelist, whether on his own account or in the person of our Lord the Savior quotes the testimony of the Old Testament he does not follow the authority of the translators of the Septuagint but the Hebrew. This is why these two forms exist 'Out of Egypt have I called my son,' and 'for he shall be called a Nazarene… Pantaenus was sent to India²⁴ by Demetrius bishop of Alexandria, where he found that Bartholomew, one of the twelve apostles, had preached the advent of the Lord Jesus according to the gospel of Matthew. On his return to Alexandria, he brought this [document] with him written in Hebrew characters (Jerome – Lives of Illustrious Men, ch. 3 and 36).

However, only the Greek Matthew has survived and it is our only canonical text. It seems to have originated in Antioch in the second half of the first century.

Theme(s)

The gospel of Matthew is clearly addressed to a Jewish readership. Its theological purpose is to present Jesus as ‘the Christ’ or ‘Messiah’ (‘anointed’) who is the new Moses and the fulfillment of the Old Testament prophecies and typologies. Among the central themes developed in Matthew’s gospel are the issue of observance of the Law and commandments, the Sabbath, the universal Messianic Kingdom and the Church.

Authorship / Date

Our earliest witness to the authorship and origins of Mark’s gospel is found in fragments from Papias’ writings preserved by Eusebius:

The presbyter [John – not the apostle] said this: Mark became Peter’s interpreter and wrote accurately all that he remembered, (indeed, not in order), of the things said and done by the Lord. For he had not heard the Lord, nor had followed him, but later on, followed Peter, who used to give teaching as necessity demanded but did not make, as it were, an arrangement of the Lord’s oracles, so that Mark did nothing wrong in thus writing down single points as he remembered them. He gave attention to one thing, to leave out nothing of what he had heard and to make no false statements in them. (Eusebius – Ecclesiastical History, 3.39)

Relying on Papias and other ancient testimonies, notably Clement of Alexandria, Eusebius and Jerome agreed on the remarkable origins of Mark’s gospel:

So brightly shone the light of true religion on the minds of Peter’s hearers that, not satisfied with a single hearing or with the oral teaching of the divine message, they resorted to appeals of every kind to induce Mark (whose gospel we have), as he was a follower of Peter, to leave them in writing a summary of the instruction they had received by word of mouth. They did not let him go until they had persuaded him, and thus became responsible for the writing of what is known as the Gospel according to Mark. It is said that, on learning by divine revelation of the Spirit what had happened, the apostle was delighted at their enthusiasm and authorized the reading of the book in the Churches”. (Eusebius – Ecclesiastical History, 2.15.1–2)

Mark, the disciple and interpreter of Peter, wrote a short gospel at the request of the brethren at Rome, embodying what he had heard Peter tell. When Peter had heard this, he approved it and published it to the Churches to be read by his authority as Clemens in the sixth book of his Hypotyposes and Papias, bishop of Hierapolis, record. (Jerome – Lives of Illustrious Men, chapter 8)

Hence, it is well established that Mark’s gospel was written in Rome before 70 AD, almost certainly in Greek, although some scholars have suggested a Latin original or immediate translation. The author, known as John Mark, was Barnabas’ cousin²⁵ and his parents seemed to have owned properties used by the Lord and the early Church in Jerusalem. He is mentioned in Acts 12:12, 25; 13:13; 15:37–39; 2 Timothy 4:11; Colossians 4:10; Philemon 24; 1 Peter 5:13.

Mark’s original manuscript seems to have ended abruptedly with 16:8, thus omitting the account of the Lord’s resurrection, perhaps because Mark was unable to complete his work. However, the resurrection is unambiguously foretold in 9:31 and 10:34.

Theme(s)

Mark is written for a Gentile audience unfamiliar with Jewish customs. The evangelist offers a fast moving account that focuses on the person and actions of Jesus Christ; the Lord’s emotions such as pity, anger and sadness are portrayed with unaffected naturalness. The Lord’s inability to perform miracles in his hometown (6:5) and his two-phased healing of the blind man (8:22–26) indicate the complete absence of any intention to ‘polish’ or embellish the narrative. Commentators have often noticed the theme of mystery throughout the gospel – the mystery of the Kingdom (4:11) and that of Jesus’ identity. That he was “the holy one of God” was known by the demons (1:24) but Jesus also warned against reporting his miracles and revealing his identity.

Interestingly, the gospel begins and ends with two parallel events: the tearing open of the heavens at the Lord’s baptism and the tearing of the temple curtain (which had an embroidered image of the heavens) at his death.

Authorship / Date

Luke and Acts form two volumes of a single work. Tradition and internal evidence leave no doubt that Luke, a companion of Paul, was the author of this highly historical and polished account. Hence, the gospel was not written by an eyewitness but by an associate of St. Paul who admitted his reliance on the work and testimony of others (Luke 1:1–3). On the other hand, the book of Acts contains many “we” passages (beginning with 16:11) which indicate Luke’s presence in the events being reported.

Based on the fact that Acts ends somewhat abruptly and without any information concerning the death of James of Jerusalem or the outcome of Paul’s trial, we may conclude that both Luke and Acts were composed between 60 and 66 AD. Modern scholarship suggest later dates, mostly because the accuracy of Jesus’ prophecies (Luke 21:20) regarding Jerusalem’s destruction are a challenge for rationalistic minds.

Theme(s)

Luke’s overarching theme is the universal salvation brought about by Christ and the fact that the outcast and neglected are embraced by it. This salvation extends into the life of Church which is the very “I” of Christ (Acts 9:4,5) and the place of the Spirit.

This economy of salvation begins in Bethlehem and even reaches “the end of the world”. Rome (Acts 1:8; 23:11). This meeting of Word and Spirit which brings about a testimony or witness to Jesus as Christ and Savior is a major thread in Luke’s writings. It is expressed in John the Baptist (1:15; 35), in Mary as Theotokos and new ark²⁶, in the incarnate Word of God who is often seen in prayer (notably 3:21; 9:29), and in the Church whose very life is an anaphora and epiklesis, an encounter of Word and Spirit.

Thus, the book of the ‘Acts of the Apostles’ could also be called ‘the Acts of the Holy Spirit’ who enables seemingly weak disciples to become powerful witnesses to “a savior who is Christ, the Lord” (Luke 2:11).

Head of the Glorious Forerunner and Baptist John

Russian, 19th century

Holy Righteous Joseph the Betrothed

Contemporary (Source: Orthodox Church in America)