According to one variation of this view, the Gospel of Mark originated as a collection of Peter’s remembrances of Jesus which were recorded by Mark (Peter’s interpreter). This tradition finds early support in Papias. Mark’s Gospel was quickly embraced by the early Church and was accepted as authoritative because it contained apostolic tradition. It would have made little sense for Matthew and Luke to start from scratch in their accounts of the life and works of Jesus. For this reason, Matthew and Luke incorporated the vast majority of Mark’s materials because they agreed that Peter’s recollections accurately reflected both who Jesus was and what He did.
Nevertheless, Matthew and Luke had the freedom to nuance details and reorder the sequence of events in whatever manner best fit the intended aims of their Gospels, since Mark made not attempt at a chronological presentation. They also shortened some sections of Mark and expanded others, as well as adding their own material.
The 4-Source Hypothesis is more plausible to me than the theory that Matthew, Mark, and Luke just happened to have precise verbal overlap on many occasions and that they arrived at that overlap in complete ignorance of one another. Luke opens his Gospel by acknowledging that “many have undertaken to draw up an account of the things that have been fulfilled among us” and that he “carefully investigated everything from the beginning” (Luke 1:1-3). With this acknowledgement it should not surprise us to find he embraced Mark. Additionally, though Matthew was himself an eyewitness of many of the events recorded in his Gospel, why should we object against his utilizing Mark’s record? There is no known 1st Century Handbook for Gospel Writers which prohibits making use of another’s work. The fact is that 85% of Mark shows up in Luke and 95% of Mark shows up in Matthew. Moreover, we sometimes find that where there is verbal agreement there is even agreement in the chronology of the presentation in two or even all three of the Synoptics, further suggesting that Matthew and Luke were both dependant upon Mark.
For example, in the case of the common tradition preserved in Mark 2:1-12 // Matthew 9:1-8 // and Luke 5:17-26, Luke uses 35% of Mark and Matthew uses 33% of Mark. It’s evident that there is some form of dependence occurring here. Matthew seems to have taken up Mark’s tradition and conflated it, excising some of the details while retaining other sections word for word. Luke, on the other hand, retains more of Mark’s details and even adds further elaborations (i.e., in
So, what are your thoughts on this? Do you think this is reasonable or unreasonable, and are there any implications to this if it's accurate? Does this in any way impact our definition of inerrancy or our understanding of the inspiration of Scripture?
2 comments:
First of all, I find it incredible that you would consider papayas to be a creditable source of information. They are among the least scholarly of fruit.
I guess this is plausible. I can't say that I see how any possible relationship between gospels undermines inerrancy or inspiration unless you have a belief in some super rigid form of inerrancy. In that case, I don't know how you could cope with differences in the gospels at all.
With three gospels being the same, why is the fourth so different? If the common material of the synoptic gospels is derived from Peter, do they intentially stay close to that source out of respect for Apostolic authority? Does John, an Apostle himself, feel at liberty to present a distinct view? Tell us, Lee!
Your papayas quote is fantastic. It will be footnoted in some paper I write this semester.
I think that your comment on a 'super rigid form of inerrancy' is exactly the definition of inerrancy that many hold to, at least on the popular level. at times we talk about those who wrote Scripture as if they were entranced and performing 'automatic writing' or something. there are some who would reject a dependence on Mark (and so on Peter) because they would ask, "Why, if God is breathing out the Scriptures, would He need to plagarize Mark?" Additionally, if our view of inerrancy requires that Scripture preserves 'the very words' of Jesus, then it's a problem to have luke or matthew messing with those texts from mark.
regarding John, he seems to present just a very different view, doesn't he? but is his view inconsistent? I don't think so, even taking the synoptics and john together we still have only a portion of all the things Jesus taught and did, so I think there's enough room in that to allow John to emphasize different aspects of Jesus life, ministry, and teachings while still presenting authentic memories.
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