Category: Bible

Three of the Gospels—Matthew, Mark, and Luke—are very similar to each other when compared to the fourth Gospel, John. They tell the story of Jesus in very similar ways, frequently including the same stories and sayings and often using exactly the same words.

That’s why these three are known as the “synoptic” Gospels—because they offer a “shared view” of Jesus’ life (Greek, sun = “together” + opsis “seeing”).

They are so similar that scholars have tried to figure out why. This is known as “the synoptic problem.”

In the last two centuries, there has been an enormous amount written about the subject, and we can’t hope to more than scratch the surface here. We will, however, look at some of the more popular solutions to the synoptic problem.

 

Is There a Problem at All?

It’s tempting to ask whether there even is a problem to be solved. Relying on eyewitness evidence and oral tradition, couldn’t Matthew, Mark, and Luke have written independently of each other? Couldn’t they include the stories and sayings that they do just because Jesus did and said those things?

This view is known as the Independence hypothesis, and it is the position that most people hold, at least before they start looking closely at the issue.

Despite its appeal, the Independence hypothesis has not won many advocates among scholars in recent years. Part of the reason is the Gospel of John. It is missing many of the familiar stories and sayings found in the other three, and it has a great deal of new material not found in them.

What’s more, John indicates that there was an even larger pool of material about Jesus to select from. At the end of his Gospel, he writes: “There are also many other things which Jesus did; were every one of them to be written, I suppose that the world itself could not contain the books that would be written” (John 21:25).

That means we have to ask the question of why Matthew, Mark, and Luke chose the material that they did. It isn’t that they were recording everything Jesus said and did. They could have picked different stories and sayings, like John. If they wrote independently of each other, why did they make so many of the same choices?

It is commonly estimated that 90% of the material found in Mark is also found in Matthew (B. F. Streeter, The Four Gospels, 160). Nine out of ten verses in Mark are paralleled in Matthew! That seems to be too large an amount of material in common for it to just be random chance. It suggests a common source.

 

An Oral Gospel?

What could that source be? One possibility is that it was an oral equivalent of a Gospel.

People relied on and trained their memories to a greater extent in the past, and it is not impossible that the early Church developed a standard way of recounting the ministry and passion of Jesus—a cycle of stories and sayings that were memorized in a definite order, rather than just as a pool of traditions. If so, they had the oral equivalent of a Gospel, and the Synoptic Evangelists could have drawn on this for the material they share in common.

Most scholars have not favored this viewpoint. Memorizing such a Gospel would have been quite an achievement—particularly without a written text to work from—and it is not clear that the early Christian community had enough people willing to perform the feat. Further, we have no record of people in the first century attempting this, and we have no record among the Church Fathers of the Synoptics being based on such a source.

 

A Lost Gospel?

Most scholars think that the similarities among the Synoptics are due to a common written source. The question is: Do we still have this source?

Some have suggested that we don’t—that the common source behind the Synoptics was a now-lost “proto-Gospel” that each drew upon.

Luke tells us that, in his day, “many have undertaken to compile a narrative of the things which have been accomplished among us” (Luke 1:1). It is possible that the three Evangelists used one of these prior narratives in composing their own Gospels.

But we should be careful about claiming that there was a single, written source that explains the similarities among the Synoptics.

This view invokes a hypothetical source, and Occam’s Razor indicates that we shouldn’t propose hypothetical sources beyond what is necessary to account for the data. Otherwise, the problem will become nightmarishly complex. (Indeed, one web site devoted to the synoptic problem—hypotyposeis.org—listed 1,488 solutions! That number is made possible by freely proposing hypothetical sources for which we do not have clear evidence.)

Rather than proposing hypothetical, lost documents, we should at least initially try to explain the material in the Synoptic Gospels by appealing to documents that we know existed: Matthew, Mark, and Luke.

 

Who’s on First?

It’s possible to explain the shared material in the Synoptics by proposing that one of them is the common source. In other words, one of the Evangelists wrote first and the other two borrowed from him.

You could explain the 90% of Mark that is paralleled in Matthew either by saying Mark wrote the first Gospel and Matthew borrowed from him or that Matthew wrote first and Mark did the borrowing.

You don’t need a hypothetical source to account for the material. You just need to identify which was the first one written.

On this, there are two major views: One holds that Matthew wrote first and the other that Mark did. Virtually no one in Church history has claimed that Luke wrote first.

The idea that Matthew wrote first is known as “Matthean priority,” and it was the most popular view in most of Church history. The alternative view, that Mark wrote first, is known as “Markan priority,” and it is the most popular view today.

 

The Augustinian Hypothesis

For much of Church history, the standard theory of how the Gospel were composed is that Matthew wrote first, Mark then did an abbreviated version of Matthew, while adding a small amount of material of his own. Finally, Luke wrote.

This view takes its name from St. Augustine (354-430).

At the beginning of his Harmony of the Gospels, Augustine took the position that the Gospels were written in this order, though a statement that he made later in the work has led some to think that he may have revised his view or become less sure about the order.

 

The Griesbach Hypothesis

Another view, known as the Griesbach hypothesis, agrees that Matthew wrote first, but it holds that Luke wrote second and that Mark wrote last, making his Gospel a combination and abridgement of the first two. (Mark is quite a bit shorter than either Matthew or Luke.)

The view is named after Johann Jakob Griesbach (1745-1812), the German scholar who proposed it.

This is the second most popular view among biblical scholars today. (We will discuss the most popular one shortly.) The best-known advocate of this theory in recent years was William Farmer (1921-2000).

 

The Farrer Hypothesis

If you hold that Matthew wrote first then the Augustinian and Griesbach hypotheses are the two obvious options. But what if you hold that Mark wrote first? Again, there are two options that don’t involve hypothetical documents.

The first is known as the Farrer hypothesis. According to it, Mark wrote first, then Matthew used and expanded on Mark, and finally Luke drew from and abridged the first two, while adding some new material from his own sources.

This view is named after the English scholar Austin Farrer (1904-1968), who proposed it. It is popular principally among British scholars.

 

The Wilke Hypothesis

The other obvious view based on the idea that Mark wrote first is known as the Wilke hypothesis. According to this view, Mark wrote the initial Gospel, Luke wrote next drawing partly on Mark and partly on his own sources, and then Matthew wrote last, drawing on both Mark and Luke.

This theory is named after the German scholar Christian Gottlob Wilke (1786-1854), who was also a convert to the Catholic Church from Lutheranism.

The Wilke hypothesis has received a surprisingly small amount of attention in recent literature, with many authors gliding over it in a sentence or failing to mention it altogether. Despite that, it has been attracting renewed attention in the last few years, with a number of new advocates. Among them was German scholar Martin Hengel (1926-2006), who proposed a version of it.

 

The Two-Source Hypothesis

By far the most common theory today is the “Two-Source hypothesis.” According to this view, Mark wrote first and then Matthew and Luke used him independently of each other.

This would account for why both Matthew and Luke have certain material in common with Mark, but it would not account for why they have certain material in common with each other.

There are around 235 verses in Matthew that are paralleled in Luke, and many scholars have proposed a common source for this material. They have dubbed this source “Q.” It is often claimed that this is short for the German word Quelle, which means “source,” but this is not certain.

The view is known as the “Two-Source hypothesis” because it holds that Matthew and Luke used two major sources: Mark and Q.

Note that the idea of a Q source (which might have been written or oral) is only needed if you assume that Matthew and Luke wrote independently of each other. If you hold one of the views mentioned above, you don’t need to propose a Q source. For example, Luke could have drawn all of the so-called “Q material” directly from Matthew under the Augustinian, Griesbach, or Farrer hypotheses. Alternately, Matthew could have taken all of this material directly from Luke under the Wilke hypothesis.

The Two-Source theory was first proposed in 1838 by the German scholar Christian Hermann Weisse (1801-1861) and was elaborated by various others—most notably by the English scholar B. H. Streeter (1874-1937).

In 1911 and 1912, the Pontifical Biblical Commission issued a pair of decrees that insisted Catholic biblical scholars were to teach that Matthew wrote first, thus ruling out the Two-Source hypothesis.

These decrees were disciplinary and provisional, and they were ultimately superseded. The Two-Source view then became dominant among Catholic scholars.

This was acknowledged by Benedict XVI, before he became pope and while he was himself the head of the Pontifical Biblical Commission. In an address to the commission, he noted that the Two-Source theory is “accepted today by almost everyone” (Joseph Ratzinger, On the 100^th Anniversary of the Pontifical Biblical Commission).

Upon coming into office, Pope Francis wrote a letter to an Italian newspaper that indicated that he, personally, adheres to the idea that Mark wrote first:

“I would say that we must face Jesus in the concrete roughness of his story, as above all told to us by the most ancient of the Gospels, the one according to Mark” (“Pope Francisco writes to La Repubblica: ‘An open dialogue with non-believers,’” La Repubblica, Sept. 11, 2013; online at repubblica.it).

Pope Francis did not indicate whether he also believes there to have been a Q source—and letters to newspapers do not count as acts of the papal Magisterium—but this does indicate the degree of acceptance that Markan priority has achieved in Catholic circles.

 

How Certain Can We Be?

By the mid-twentieth century, the Two-Source hypothesis had achieved such dominance that it was often presented as one of “the assured results of modern scholarship” (to use a common phrase).

This began to change, with a notable number of scholars challenging it and with even its advocates making more modest claims on its behalf.

For example, Joseph Fitzmyer—an advocate of the Two-Source hypothesis—famously said:

“The history of Synoptic research reveals that the problem is practically insoluble. As I see the matter, we cannot hope for a definitive and certain solution to it, since the data for its solution are scarcely adequate or available to us” (“The Priority of Mark and the ‘Q’ Source in Luke,” Jesus: Man’s Hope, 1:132).

Advocates of other views have often agreed that the best we can achieve is a probable solution, not a certain one.

This is because the data we have is limited and often difficult to assess. Basically, it comes in two forms: external and internal.

External data consists of what we can learn about the Synoptic Gospels from outside sources, such as the Church Fathers. Internal data consists of what we can learn by comparing the Synoptic Gospels with each other. Both kinds can be difficult to assess.

 

Mixed Messages

The external data can be difficult because, although the Augustinian hypothesis eventually became the majority view and remained so for a long time, the Church Fathers do not all agree, particularly in the period before Augustine.

This can be seen by looking at what they have to say about Mark. According to Augustine, Mark was the second Gospel to be written, after Matthew and before Luke. He wrote: “Mark follows [Matthew] closely, and looks like his attendant and epitomizer” (Harmony of the Gospels I:2[4]).

But Clement of Alexandria, the late-second century head of a catechetical school in Mark’s see of Alexandria, may have held Mark was written third—after both Matthew and Luke, for he said the Gospels with the genealogies (Matthew and Luke) were written first (Eusebius, Church History 6:14:6-7). This would be in keeping with the Griesbach hypothesis.

The earliest statement we have comes from the early second century historian Papias, who in turn quotes a first century figure known as “John the Presbyter” or “John the Elder” (Greek, presbuteros = “elder”). This figure was a disciple of Jesus. He is sometimes identified with John son of Zebedee, but a careful reading of Papias indicates that he may have been a separate individual (see Richard Bauckham, Jesus and the Eyewitnesses, ch.s 2, 9, 16).

According to John the Presbyter,

“Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord’s discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely” (Eusebius, Church History 3:39:15).

Since John the Presbyter is a first century source and a witness of Jesus’ ministry, his testimony regarding Mark’s composition has great weight.

It was also held by many in the early Church (see Jerome, Lives of Illustrious Men 9 and 18) and by a number of modern scholars (including Richard Bauckham, Martin Hengel, and Benedict XVI) that John the Presbyter had a hand in writing at least some of the Johannine literature in the New Testament, especially 2 and 3 John, which are addressed as being from “the Presbyter/Elder” (2 John 1, 3 John 1; see Benedict XVI, Jesus of Nazareth 1:224-227 for his view of John the Presbyter’s role in the origin of the Johannine books).

If this is true then his testimony regarding the origin of Mark’s Gospel would have even greater weight. It would represent the testimony of one of the other authors of the New Testament! (The same would be true if John the Presbyter were identified with John son of Zebedee.)

Either way, if Mark’s Gospel is based on his memory of things Peter preached and if 90% of Mark is in Matthew then it would seem that Mark wrote first and Matthew borrowed from him. It would seem hard to say that Mark is based on Peter’s preaching if 90% of it came from Matthew.

However, some advocates of the Griesbach hypothesis have proposed that Peter gave a series of lectures based on Matthew and Luke and that Mark had these lectures transcribed (so Dom Bernard Orchard, David Alan Black). In this way, Mark could be based on Peter’s preaching and still have so much of its material taken from Matthew.

This, however, does not seem to correspond to what John the Presbyter says: He states that Mark “wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ” based on Peter’s preaching, “with no intent of giving a connected account of the Lord’s discourses.” The stress is placed on Mark’s after-the-fact memory of Peter’s preaching, not on the transcription of a set of lectures.

 

Internal Evidence

If the external evidence can be difficult to assess, so can the internal evidence that scholars have gleaned by comparing Matthew, Mark, and Luke. The literature on the subject is vast, often brain-crushingly detailed, and frequently the arguments don’t prove what they’re supposed to.

For example, one argument B. H. Streeter proposed for Mark being the first Gospel is that its literary quality is not as high as Matthew or Luke. This is true, and it is especially clear in the Greek text. The claim is that Mark reads like a first attempt at a Gospel and that Matthew and Luke then expanded on and polished the material, producing Gospels of higher literary quality.

This argument has weight, but it is not conclusive. It is possible that Mark could have decided to do an abbreviated Gospel, and—in his retelling of the material—he revealed that he was not as accomplished an author.

Another argument is based on the fact that the Synoptics often present the same stories and sayings in a different order. Streeter argued that, when this happens, either Matthew tends to follow Mark’s order or Luke does. Matthew and Luke virtually never agree with each other against Mark’s sequence. This suggested to him that Matthew and Luke were using Mark as a source but occasionally changed the sequence in which they presented material.

Unfortunately, this argument—like many—is reversible. As later scholars pointed out, the same phenomenon can be explained if Mark was compiling his material from Matthew and Luke. At any given point, it would have been natural for Mark to follow Matthew’s order or Luke’s order, but he couldn’t do both when they were different.

The difficulty in finding conclusive arguments—based on internal or external evidence—has convinced many scholars that we simply can’t have conclusive proof. The best we can hope for is a probable solution, and some scholars don’t even hold out that hope and think the matter is unknowable.

This leads to a final question.

 

How Important Is the Synoptic Problem?

The answer will depend on your perspective. For some scholars, the subject is crucially important. This is particularly the case for those engaged in “the search for the historical Jesus.” These scholars tend to think that the true Jesus—“the Jesus of history”—has been obscured by successive layers of tradition and dogma and so been transformed into “the Christ of faith.”

For them, finding the truth about Jesus involves peeling away and discarding the layers of tradition, and if you want to do that then it matters very much which Gospel was first and whether lost sources like Q were being used. You need to identify the earliest material you can so that you can dismiss later material as saying something about the Church rather than about Jesus.

This is why it’s important for apologists to know about the Synoptic problem. Regardless which solution (if any) one thinks persuasive, apologists need to be able to interact with the kind of arguments involved. Otherwise, they will be unprepared to deal with those who use the relationships among the Synoptics to discredit them.

From the perspective of faith, the matter is much less urgent. Knowing how the Synoptic Gospels were composed can help shed light on particular passages, but it is not necessary for a basic understanding of Jesus and his message. From a faith perspective, the Gospels are inspired by the Holy Spirit and are reliable records of Jesus’ life and teachings.

In other words, the Jesus of history is the Christ of faith.

In a previous post, I looked at the hypothetical document Q, which most contemporary Bible scholars think was used by Matthew and Luke when they composed their Gospels.

The reason they think this is that there are 235 verses in Matthew that are paralleled in Luke but not in Mark or John.

The proposal is that there was a document in the early Church that contained (roughly) these 235 verses and that both Matthew and Luke copied from it.

That proposed document is commonly called Q.

 

Hypothetical vs. Lost

Previously, I pointed out that the Q document is not simply lost.

There are lots of documents from the ancient world that we know existed even though they are now lost. We can be confident that these works existed because the ancients talk about them in their surviving writings.

But Q is not in that category. We don’t have any ancient references to it. It isn’t just a lost document; it’s a hypothetical lost document. That means we must be more cautious about its existence than the lost documents that we know existed.

Here’s another reason we should be cautious . . .

 

A Unique Document?

If it existed, Q seems to have been a unique document. We are not aware of other documents of the same kind. In other words, Q does not fall into a recognized literary genre.

You will often hear the opposite. Specifically, you will hear that Q belongs to the same genre as the non-canonical Gospel of Thomas, which was rediscovered in 1945 in Egypt and published in 1956.

The Gospel of Thomas is a collection of 114 sayings that are attributed to “the living Jesus.” A few of these involve a brief dialogue with another character, but there is no story—no narrative—to the Gospel of Thomas.

Many have claimed that Q belongs to the same genre as Thomas because a lot of the verses paralleled in Matthew and Luke are sayings of Jesus.

The difficulty is that, unlike the Gospel of Thomas, the hypothetical Q document is not simply a “sayings gospel.”

 

Narrative in a Sayings Gospel?

If it existed, Q included a large number of narrative elements. These are documented by Mark Goodacre in his book The Case Against Q (pp. 170-185).

There, he shows that the hypothetical Q would go beyond sayings and have a narrative structure as follows:

1. Q introduces John the Baptist, apparently before it introduces Jesus (Q 3:2), who is located in the region of the Jordan (Q 3:3; note: In contemporary scholarship, citations attributed to Q are based on the verses in Luke, so Q 3:2 is found in Luke 3:2).
2. There, people come to him to receive his baptism (Q 3:7) and John warns them to bear fruit befitting repentance (Q 3:8).
3. Then John begins contrasting himself and his baptism with the one who comes after him, who will have a greater baptism (Q 3:16-17).
4. Jesus is then introduced, there is a reference to the Spirit descending on him, and he is indicated to be God’s Son (Q 3:21-22).
5. The Spirit then takes Jesus to the wilderness (Q 4:1), where he is tested by the devil with regard to whether he is God’s Son (twice: “if you are the Son of God . . .” Q 4:3, 9).
6. Then Jesus goes to “Nazara” (Q 4:16).
7. Jesus then gives a major discourse (Q 6:20-49).
8. Q then notes that after Jesus finished these sayings he entered Capernaum (Q 7:1). This is a very clear indicator of narrative structure, particularly in an alleged sayings gospel.
9. We then have the healing of the Centurion’s servant (Q 7:3, 6-10).
10. Then John the Baptist hears what is going on with Jesus and, apparently unable to come himself, sends messengers to ask if Jesus is the one after all. Jesus responds by pointing to the many miracles he has done and his preaching of the good news and urges John not to disbelieve (Q 7:18-23).
11. When John’s disciples has left, Jesus speaks to the crowd, he reminds them of when they went out to see John (referenced earlier in Q), and he pays tribute to John (Q 7:24-28).
12. Afterward, Jesus pronounces woe on Chorazin, Bethsaida, and Capernaum for failing to respond to the wonders he did in them (Q 10:13-15).

Goodacre goes into more detail than we can here, but the point is made: This is a narrative; it’s a story. It’s not just a collection of Jesus’ sayings.

It has a geographical progression (Jordan, the wilderness, Nazara, Capernaum); it has elements pointing forward and backward (e.g., the early indication that Jesus is the one to come, followed by the later questioning of whether this is the case); there are narrative transitions between one unit and the next; and it contains at least one miracle account, while referring to many more being done.

It is only after this narrative sequence that Q would have been largely composed of sayings, and that places it in what seems to be a unique category: a work that would start as a narrative and then become a sayings collection.

How does that compare to other ancient sayings collections?

 

Actual Sayings Collections

There were sayings collections in the ancient world—and not just Thomas. Proverbs and Sirach spring readily to mind.

It is common for such collections to have a brief statement at the beginning about who originated the sayings, but in none of these cases is there a big narrative about that person.

Proverbs does not begin with a biography of Solomon but with the simple statement, “The proverbs of Solomon, son of David, king of Israel” (Pr. 1:1).

Sirach does not begin with a biography of Sirach but is prefaced by a brief, non-narrative introduction by his grandson, who translated the book from Hebrew into Greek.

Thomas begins with the statement, “These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded.”

In none of these cases do we have anything like the lengthy, complex narrative that can be reconstructed from the Q material.

Ancient Judeo-Christian sayings collections appear to have been just that: sayings collections, not sayings collections preceded with an extensive narrative about the person from whom the sayings came.

 

More Caution on Q

If there was a Q document, it does not appear to have belonged to a known genre of Jewish or Christian writing from the time.

This means that we have extra reason to be cautious about whether it existed. Not only are we talking about a document that is lost and hypothetical, it is also of an otherwise unknown, unattested type.

It would be one thing to propose a lost document that fits a known type—which is why Q advocates frequently appeal to the Gospel of Thomas as a parallel, though the comparison does not hold up. It is another thing to propose a lost document that does not have any parallels in the relevant ancient literature.

We thus have another reason to be cautious about the existence of Q and another reason to look at alternative explanations of the 235 verses Matthew and Luke have in common—like the idea that one Evangelist used material from the other.

No, not that annoying guy from Star Trek.

And not the gadget guy from James Bond.

In biblical scholarship, Q is a hypothetical source that both Matthew and Luke supposedly used.

The reason people talk about it is that there are about 235 verses in Matthew that are paralleled in Luke but not in Mark or John.

This is a significant number. Matthew has 1071 verses and Luke has 1151. If they both have 235 verses uniquely in common with each other then that’s quite a substantial portion of the two gospels—more than a fifth.

This is a significant enough portion that many have felt it isn’t due to random chance and there must be a reason.

One reason could be that Luke drew upon Matthew for these verses. Alternately, Matthew could have drawn upon Luke for them.

Today most scholars don’t think that either of these was the case, however. Instead, they think that Matthew and Luke wrote independently of each other, which would suggest a different source for this material.

In the 1800s, this source was dubbed “Q,” allegedly from the German word Quelle (“source”), though this is unclear.

Today the most popular view among biblical scholars is that Matthew and Luke both drew upon two main sources in writing their Gospels—Mark and Q. This is known as the “two-source hypothesis.”

Although the Magisterium of the Church initially prohibited Catholic scholars from advocating this view, this was later changed, and, as Pope Benedict XVI noted, when he was still Cardinal Ratzinger and the head of the Pontifical Biblical Commission, the two-source theory is “accepted today by almost everyone” (source).

 

What should we make of this view?

From one perspective—the perspective of faith—it doesn’t really matter much what the particular sources of the Gospels were. They are all inspired and give us accurate knowledge of Jesus Christ. That’s the important thing.

How they came to be is an interesting question that may shed light on some individual passages of Scripture, but it is not essential to the Christian Faith.

On the other hand, if you don’t share the perspective of faith then the question can be much more important. Some scholars, engaged in the “quest for the historical Jesus” think that the true, original Jesus has been obscured by layers of tradition and transformed into “the Christ of faith.”

For people of that perspective, it matters very much how the Gospels came to be, because all those layers of tradition need to be scraped away so that we can learn about the historical Jesus. For these folks, identifying the earliest possible sources is a matter of prime importance.

Not everybody takes this view, though. There are many advocates of Q who are thoroughly orthodox in their faith and who believe the Gospels as we have them are a reliable guide to the life and teachings of Christ.

In any event, an idea has to be judged by the evidence for or against it, not by how some of its advocates misuse it.

So what about Q?

 

What kind of source are we talking about?

The first question we need to ask is what kind of source Q is supposed to be.

Nobody doubts that the Evangelists used sources when they composed the Gospels. Two of the Evangelists—Mark and Luke—weren’t regarded, even in the early Church, as eyewitnesses of Jesus’ ministry. They had to use sources, and Luke says as much in the prologue to his Gospel, writing:

Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed [Luke 1:1-4].

Here Luke indicates that his account is based on the things that “were delivered to us by those who from the beginning were eyewitnesses and ministers of the word”—i.e., those who actually saw the events of Jesus’ life and ministry and those who were authorized bearers of the traditions about Jesus. They were among his sources.

Could Q have been an oral source, derived from one of these eyewitnesses or ministers of the word?

It’s possible, but most scholars today don’t think so. The material in Q is rather extensive—at least the 235 verses paralleled in Matthew and Luke, and possibly more than that (depending on how much of Q each Evangelist left out). What’s more, the material has a narrative structure that proceeds from one event to another. And, if Matthew and Luke wrote independently of each other, it had to be accessible to both.

That’s a lot to ask of an oral source, and so most Q theorists today think that it was a document.

It is very likely that there were documents among Luke’s sources. Although he doesn’t say that he drew upon any, he notes that “many have undertaken to compile a narrative” of what Jesus did, and it is highly likely that he used one or more such documents.

Historically, most scholars thought that he used Matthew. Today, most scholars think that he used Mark. Some scholars even think that he used both.

It is therefore possible that he used a document like Q.

The question is: Did he?

 

Hypothetical vs. Lost

It is worth noting that Q is a hypothetical document. This is not the same thing as a lost document.

We know about lots of documents in the ancient world that have been lost. In some cases, we may have a few quotations from them, preserved by other authors, but in other cases the entire work has vanished and all we know about it is the title, or even just the subject, and possibly its author.

We know about these things because the book is mentioned by one or more ancient authors. For example, several early Church Fathers mention a work called An Exposition of the Oracles of the Lord that was written by Papias, a bishop of Hierapolis who lived in the first and second centuries.

Scholars would love to have a complete copy of this work, but all we have are a few quotations from it preserved by later authors.

We see lost books referred to in the Bible. For example, St. Paul appears to mention several letters that have not survived (see 1 Cor. 5:9, 2:4, 7:8-9, Col. 4:16). Though the matter is debated, these letters appear to be lost, at least in their original forms.

But there is a difference between a lost document and a hypothetical document.

A lost document is one that we know existed. We have definite references to it.

A hypothetical document is one that we don’t know existed. It’s a document that has been proposed even though we don’t have references to it.

Q falls in the latter category, and so its existence is less certain than the various lost documents we know to have existed.

As we’ll see in a future post, there are further reasons to be skeptical that there ever was a Q document.

In the Gospels, the most famous miracle associated with Jesus—other than the Resurrection—is the Feeding of the Five Thousand. It’s recorded in all four Gospels.

But Matthew and Mark record an additional, similar miracle, known as the Feeding of the Four Thousand. The numbers connected with this miracle are a little different (four thousand people are fed, they use seven loaves and “a few small fish,” and they pick up seven baskets of leftovers), but it’s the same basic type of miracle.

That may be why Luke and John chose not to record it: Given the space limitations on ancient books, which needed to fit comfortably within a scroll, they may have concluded that they would only record one miracle of this type, and they picked the more impressive one.

But even if a miraculous multiplication of food has been done before, and on a somewhat larger scale, it’s still impressive! That may be why Matthew and Mark chose to record it.

There may also be another reason, but it requires a little detective work.

 

Jesus’ Travels

Matthew, Mark, and Luke record most of Jesus’ ministry as taking place in Galilee, which is an area north of Judea. In these three Gospels, Jesus is in Judea at the very beginning of his ministry, when he is baptized by John, and again at the end of his ministry, when he is crucified in Jerusalem. Between those points, however, he spends most of his time in Galilee.

But not all of it.

He also makes excursions into Gentile territory, such as when he exorcizes the Gerasene/Gadarene demoniac (Mark 5:1-20). That’s why there was a herd of two thousand pigs in that story—because the Gerasenes were Gentiles and ate pork.

It’s interesting that, at the end of the story, Jesus tells the formerly possessed man to spread the word about what God had done for him. This is the opposite of what Jesus frequently did in Galilee, where he often told people to keep what he did for them quiet.

The apparent reason for this was to try to keep from being mobbed or unwillingly declared king as people came to regard him as a political Messiah (John 6:15).

But since he spent most of his time in Galilee, there was less danger of that, and having the demoniac reveal what Jesus had done for him wouldn’t interfere with his ministry. Indeed, it would help Gentiles learn about the God of Israel!

If you read carefully, though, you see that—as Jesus continues to make excursions into Gentile territory—his reputation starts growing among them.

That brings us to the two feeding miracles.

 

Feeding the Five Thousand

Matthew and Mark say that this miracle occurred in “a lonely place” by the Sea of Galilee, but they don’t say where (Matt. 14:13, Mark 6:32). John is also vague about where it happened (John 6:1), but Luke tells us that it took place near Bethsaida (Luke 9:10).

Bethsaida was the original home of Peter and Andrew (John 1:44). It was a fishing village on the Sea of Galilee. In fact, the name Beth-Tsaida means “House of Fishing.”

It was, in any event, in Jewish territory, and so the Feeding of the Five Thousand involved a predominantly Jewish audience.

What about the other feeding miracle?

 

“Just Who Is Really Unclean, Here?”

In Mark 7, Jesus is criticized by some scribes and Pharisees because his disciples eat without washing their hands, according to Jewish custom. Jesus defends the disciples by saying that it is what comes out of a man’s heart, not what goes into his mouth, that makes him unclean (7:1-23).

Mark then adds an editorial comment to flesh out the implications of this: “Thus he declared all foods clean” (7:19). This was an important thing, since there was a question in the early Church about whether Gentiles had to keep the Jewish food laws (Rom. 14, Gal. 2:11-14, Col. 2:16).

This sets us up for a series of stories involving Gentiles.

First, Mark records Jesus going on an excursion to Tyre and Sidon, which are in modern-day Lebanon, to the north of Galilee. There he encounters the Syrophoenician woman—a Gentile—and exorcizes her daughter (7:24-30).

Mark then states: “Then he returned from the region of Tyre, and went through Sidon to the Sea of Galilee, through the region of the Decapolis” (7:31).

The Decapolis was a group of ten cities that lay primarily on the east side of the Jordan River, in what is now the country of Jordan.

At the time, they were Greco-Roman cities, so they were Gentile rather than Jewish. In fact, Gerasa and Gadara were two of the ten cities, and so Jesus is going back into the same territory where he exorcized the demoniac.

But his reputation as a miracle-worker has grown, perhaps as a result of that man’s spreading the word, and he is brought a deaf mute, who he also heals (7:32-37).

Then something really interesting happens.

 

Feeding the Four Thousand

Mark reports:

In those days, when again a great crowd had gathered, and they had nothing to eat, he called his disciples to him, and said to them, “I have compassion on the crowd, because they have been with me now three days, and have nothing to eat; and if I send them away hungry to their homes, they will faint on the way; and some of them have come a long way” [Mark 7:1-3].

So the Feeding of the Four Thousand, which occurs in this same sequence of stories involving Gentiles, after Jesus has journeyed into the Decapolis, appears to involve a Gentile audience.

In other words: It’s the Gentile sequel to the Feeding of the Five Thousand.

Jesus may have encountered trouble at home—such as the conflict with the Pharisees over hand washing—but his reputation in the Decapolis has grown to the point that he can now attract an audience of four thousand Gentiles and hold them for three days until they run out of food, leading to the second feeding miracle.

Matthew’s account is similar. In his version there is the conflict with the Pharisees about hand washing (Matt. 15:1-20), then Jesus goes to Tyre and Sidon and exorcizes the Syrophoenician woman’s daughter (Matthew specifically notes that the woman is “a Canaanite,” Matt 15:22). Afterward, as in Mark, Jesus journeys back and “passed along the Sea of Galilee” (Matt. 15:29), which is what you’d likely do to get to the Decapolis.

Matthew doesn’t make it explicit that Jesus was in the Decapolis when he performed the next set of miracles, which included healing “the lame, the maimed, the blind, the dumb, and many others” (Matt. 15:30), but he does say that, “the throng wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel” (Matt. 15:31).

This would be a strange thing to say if the audience were Jewish. Jews already glorified the God of Israel. They did it all the time. They worshipped him daily.

What would be more remarkable—worthy of Matthew making a remark on it—is for Gentiles to glorify the God of Israel.

We’ve already from Mark’s account that the Feeding of the Four Thousand likely involved a predominantly Gentile audience, and the crowd that glorifies the God of Israel in Matthew turns out to be the same crowd of four thousand that he immediately proceeds to feed (Matt. 15:32-38).

It thus looks like both Matthew and Mark subtly portray the Feeding of the Four Thousand as the Gentile sequel to the Feeding of the Five Thousand, foreshadowing the including of Jews and Gentiles within his Church.