A Synopsis of the Synoptic Problem (Part 1 of 2) by Doy Moyer (www.focusmagazine .com)
The word "synoptic" comes from the Greek word sunoptikos. It means "seeing the whole together, taking a comprehensive view." It is used of the Gospel accounts of Matthew, Mark and Luke, and thus applied refers to "taking the same or common view." These three accounts basically present the same view of the life, death, resurrection and teaching of Jesus Christ. The Gospel of John is not included in the "Synoptics" because it approaches the subject of Christ from a different standpoint. It is not, however, contradictory, but supplementary.
The Synoptic Problem
"The Synoptic problem is the problem of stating what the literary relationship among the Synoptics is in such a way that their similarities and differences are explained"(Moreland 152). The problem is that there are not only points of comparison in the Synoptic Gospel accounts, but there are also many differences. There are places within the records that on the surface appear to be contradictory. How are these differences accounted for? Why does one account present a different order of events from another? Why do they give different details? Why do they contain some of the very same material, but then also contain unique material? This particular problem raises the question concerning the origin of the accounts. This problem is also one that Bible critics have long latched onto to argue that the Bible is merely a product of man. It is not within the scope or possibility of this study to answer all of the supposed problems. The purpose is to suggest some principles that are important for a solution to the problems.
When Does A Contradiction Exist?
Before looking at some factors important for solving the Synoptic problem, it would be good to ask, "When does a contradiction exist?" It seems that some are quick to charge that there are contradictions without fully examining the context or situation in which statements are given. Just because there are differences in the accounts does not mean that these differences are irreconcilable. Granted, there are difficulties within the accounts, but difficulties are not the same as contradictions. Warfield observed that:
"... so long as the proper evidence by which a proposition is established remains unrefuted, all so-called objections brought against it pass out of the category of objections to its truth into the category of difficulties to be adjusted to." (174)
Bringing up a difficulty does not establish untrustworthiness, for difficulties are not the same as errors. If there is a plausible explanation, then there is no contradiction.
Suggested Solutions
Various Theories. There have been several ways that people have attempted to account for the differences in the Synoptics. Unfortunately, many of these attempts have been efforts to explain them in such a way that makes them completely the product of men. One theory suggests that after one of the accounts was first written, the second account was dependent upon it, and the third account depended upon the first two. This does not adequately account for the differences. Another theory says that all of the material was in fragments, and that the writers simply edited and compiled these fragments. One well accepted view is called "The Two-Document Theory," which says that there were two sources from which the accounts were written. The first source was much like, if not identical to, the Gospel of Mark. The second source is called "Q," and supposedly accounts for the material common to Matthew and Luke, but not found in Mark. McDowell comments about "Q":
"The existence of this literary document is presumed so strongly by some, that you would think we possess it in hand. In fact, all that we really possess is a collection of various verses from Matthew and Luke which are said to make up the Q document based on present literary criticism." (78)
The existence of Q is far from established. Furthermore, all of these theories, which are more numerous that can be examined here, are insufficient to deal with the fundamental questions of the reliability of Scripture. They are woefully inadequate on the subject of inspiration, which one will have to ultimately face when dealing with Scripture. Consider now some factors that are important for solving the Synoptic Problem.
The Target Audience. It is important to consider the
audience to whom the author was writing. The inclusion or exclusion
of certain events and teachings may have been based upon the audience.
Sometimes similar events are described within different contexts.
This seems to be the case due to the interests and needs of those
who were the target audience. One states:
"Therefore, whereas we find no contradiction of historical
details within the Gospel accounts, we will find various rearrangements
of the material which helped each gospel writer communicate the
life of Christ to the particular audience which he had targeted."
(McDowell 78)
Since the accounts were not written chronologically, but topically, then this should not be a problem. Differences are thus accounted for based upon the audience to whom the record was written.
True Repentance by Frank Walton (wfwalton@juno.com)
For the sorrow that is according to the will of God produces a
repentance without regret, leading to salvation, but the sorrow
of the world produces death. (2 Corinthians 7:10)
The Corinthian correspondence from the apostle Paul is the most
intimate look inside a New Testament church. It was not a pretty
sight! Probably no preacher today would like to move to work with
this most messed up church in the New Testament. Although the
Paul had converted many of them, 2 Corinthians is the most vigorous
defense of his apostolic authority because some false teachers
were leading an anti-Paul faction there (2 Cor 10:7-12), turning
many away from him.
Yet, Paul's tear stained letter (2 Cor 2:4) helped to turn many
in the troubled church around (2 Cor 2:9, 7:11-13). Paul had confidence
that they could and would change. This happens, from the strongest
Christian to even the weakest Christian, by true repentance from
sin to salvation. Repentance has been called the hardest command
in the Bible, due to the persistent obstinacy of our human will.
1. The Problem of Rebellion. Sin is wanting our way above
all else. It is an objective deviation from God's revealed will
in the NT, whether in a wrong attitude, bad words or sinful action
(Rom 1:29-31, 3:12-18). Every sin is created twice, first in the
mind lusting to do wrong (Mk 7:20-23), and then in the deed itself
(Ja 1:15). Sin is either in active transgression of God's law
(1 Jn 3:4) or in omission of doing the good we have the opportunity
and ability to do (Ja 4:17).
2. The Remedy of Repentance. Our repentance from soul-damning
sin begins with a tender conscience active in God's presence.
We see our sin as our holy God does and grieve over it (Matt 5:3-4).
Where forgiveness is possible, Someone Perfect had to die on a
cross, in my place, to atone for it (1 Pet 1:19)!
Repentance isn't mere regret over the embarrassment of getting
caught. Literally, "repentance" (Gr. metanoia) means
"a complete change of mind." We see our sin in a different
light, not as something desirable but as repulsive as God sees
it. Repentance is more than "I'm sorry about it" but
rather, "I'm through with it!"
The fruit of repentance will forsake the sin and "turn to
God and do works befitting repentance" (Acts 26:20).The penitent
mind "abhors what is evil" and "clings to what
is good" (Rom 12:9). If we fill our lives with all that is
right, we'll have no room for sin to get back in. We'll never
"regret" doing the right thing with a clear conscience.
3. The Motivation of God's Kindness. A person may need
to be scared out of going to hell but no one will be scared into
heaven. "Do you think lightly of the riches of His kindness
and forbearance and patience, not knowing that the kindness of
God leads you to repentance?" (Rom 2:4). If we surrender
the citadel of our ego, this opens the treasury of God's bountiful
kindness. Elsewhere, this is called "times of refreshing
from...the Lord" (Acts 3:19). The merciful God of the second
chance kindly refreshes us with the opportunity to do better.
His kindness in saving us should motivate us to forsake the emptiness
of sin and claim all God's spiritual blessings God in store for
the faithful. Freedom from guilt, joy in living, peace of mind,
free access to prayer, superintending providence, and the hope
of glory await us, if we are a sensitive soul who genuinely repents
and prays for pardon of sin (Acts 8:21-24).
Have we been truly repenting of all sin in our life? It's key
to a clear conscience and a changed life.
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