This post provides links to scholars’ positions regarding the author of John using the 3 synoptics.
Video by Mark Goodacre before his book The Fourth Synoptic Gospel: John’s Knowledge of Matthew, Mark, and Luke was published. Based on my transcript of Goodacre’s video, ChatGPT was asked to summarize it using the prompts and they resulted in the final response below.
First Prompt: Summarize this document into a list of his scripture comparisons that show how John used Mark, Luke and Matthew. The response below is to the second/follow-up prompt asking for a more detailed breakdown.
Final Response – Here’s a more detailed breakdown of how John uses and transforms material from Mark, Luke, and Matthew. This includes comparisons of wording, narrative structure, and theological implications.
1. John the Baptist’s Testimony
- Mark 1:2-3 (Narrator’s voice)
“As it is written in the prophet Isaiah, ‘See, I am sending my messenger ahead of you, who will prepare your way; the voice of one crying out in the wilderness: “Prepare the way of the Lord, make his paths straight.”’” - John 1:23 (John the Baptist’s speech)
“I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” - Transformation: John shifts Isaiah’s prophecy from the narrator’s voice into John the Baptist’s own speech, making it more direct and personal.
2. The Spirit’s Descent on Jesus
- Mark 1:10 (Narrator’s voice)
“And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him.” - John 1:32 (John the Baptist’s speech)
“I saw the Spirit descending from heaven like a dove, and it remained on him.” - Transformation: In Mark, the narrator describes Jesus’ baptism; in John, the event is relayed through John the Baptist’s testimony, reinforcing John’s theological emphasis on witness.
3. Feeding of the 5,000
- Mark 6:42 (Narrator’s voice)
“And all ate and were filled.” - John 6:26 (Jesus’ speech)
“Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves.” - Transformation: John moves the narrator’s statement into Jesus’ own words, making it part of a theological discourse about the “Bread of Life.”
4. Pilate’s Custom of Releasing a Prisoner
- Mark 15:6 (Narrator’s voice)
“Now at the festival he used to release a prisoner for them, anyone for whom they asked.” - John 18:39 (Pilate’s speech)
“But you have a custom that I release someone for you at the Passover. Do you want me to release for you the King of the Jews?” - Transformation: John places this statement in Pilate’s mouth instead of leaving it as narrative background, emphasizing Pilate’s interaction with the crowd and setting up the theological irony of their rejection of Jesus.
- [NOTE – In Goodacre’s talk he acknowledged that there is no historical evidence that Pilot released prisoners for the Jews. Many scholars do not think that was likely, much less a custom. Including it was likely another effort to discredit the Jews. TD]
5. Dividing Jesus’ Garments
- Mark 15:24 (Narrator’s voice)
“And they crucified him, and divided his clothes among them, casting lots to decide what each should take.” - John 19:24 (Soldiers’ speech)
“So they said to one another, ‘Let us not tear it, but cast lots for it to see who will get it.’” - Transformation: Instead of the narrator explaining the action, John has the soldiers say it aloud, emphasizing fulfillment of prophecy and adding dramatic effect.
6. Jesus Explaining the Parables
- Mark 4:10 (Narrator’s voice)
“When he was alone, those who were around him along with the twelve asked him about the parables.” - Matthew 13:10 (Disciples’ speech, influenced by Mark)
“Then the disciples came and asked him, ‘Why do you speak to them in parables?’” - Transformation: Matthew expands Mark’s simple narrative statement into a direct question, making the disciples’ confusion explicit. John frequently does the same with Synoptic material.
7. The Syrophoenician Woman’s Request
- Mark 7:26 (Narrator’s voice)
“Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter.” - Matthew 15:22 (The woman’s speech)
“She came out and started shouting, ‘Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.’” - Transformation: Matthew dramatizes the event by making the woman’s plea more emotional and explicit. John employs similar techniques in his dialogues.
8. Jesus Predicting His Death
- Mark 14:1 (Narrator’s voice)
“It was two days before the Passover and the festival of Unleavened Bread.” - Matthew 26:1-2 (Jesus’ speech)
“When Jesus had finished saying all these things, he said to his disciples, ‘You know that after two days the Passover is coming, and the Son of Man will be handed over to be crucified.’” - Transformation: Matthew takes Mark’s chronological marker and places it into Jesus’ direct speech, making him predict his own passion.
9. The Last Supper
- Mark 14:23 (Narrator’s voice)
“Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it.” - Matthew 26:27 (Jesus’ speech)
“Then he took a cup, and after giving thanks he gave it to them, saying, ‘Drink from it, all of you.’” - Transformation: Matthew shifts the narration into Jesus’ words, reinforcing the Eucharistic command.
General Patterns of John’s Transformation
John’s Gospel follows several key patterns in transforming the Synoptic material:
- Turning Narration into Direct Speech
- John shifts descriptions by Mark, Matthew, and Luke into spoken dialogue, heightening the dramatic effect.
- Example: John the Baptist’s testimony (John 1:23 vs. Mark 1:2-3).
- Making Theological and Symbolic Interpretations Explicit
- John emphasizes theological meaning by restructuring events around Jesus’ speeches rather than brief narrative summaries.
- Example: Feeding of the 5,000 (John 6:26 vs. Mark 6:42).
- Emphasizing Jesus’ Authority and Control
- John frequently reworks passages to show Jesus as fully in control of events, speaking with confidence and intention.
- Example: Jesus’ interaction with Pilate (John 18:39 vs. Mark 15:6).
- Dramatization for a Performative Gospel
- John’s Gospel was likely intended for oral performance, making it more engaging by having characters speak key theological statements rather than relying on narration. Example: Soldiers casting lots (John 19:24 vs. Mark 15:24).
This detailed breakdown shows how John creatively reworks the Synoptic Gospels, transforming simple narration into rich theological drama. Let me know if you want more specifics!
Post by James Tabor – Reading Mark and John Side by Side: Comparing our Earliest and Latest Sources, May 20, 2018
Summary of the Tabor post by Perplexity.ai:
James Tabor’s blog post, “Reading Mark and John Side by Side,” explores the relationship between the Gospels of Mark and John, which are respectively considered the earliest and latest Gospels. Tabor highlights the common view that Matthew and Luke used Mark as a primary source (along with the hypothetical “Q source”), while John is largely seen as an independent witness with a different style and theological approach, portraying Jesus as a preexistent, divine figure.
Tabor notes that scholar Gary Greenberg argues that John knew and responded to Mark’s Gospel, offering alternative narratives to undermine Mark’s understanding of Jesus. Despite the differing views, Tabor aligns with a growing number of scholars who believe that John preserves primitive traditions valuable for understanding the historical Jesus, which would otherwise be lacking if only relying on Mark.
Tabor emphasizes that Mark is just as theological as John, influenced by Paul. He advocates using both Mark and John to construct a coherent portrait of Jesus as an apocalyptic messiah within the [John the] Baptist movement, suggesting that John supplements rather than contradicts Mark’s presentation.
Citations:
- https://jamestabor.com/reading-mark-and-john-side-by-side-comparing-our-earliest-and-latest-sources/
- Gary Greenberg’s new book, Proving Jesus’ Authority in Mark and John: Overlooked Evidence of a Synoptic Relationship (Cambridge Scholars Publishing, 2018).
- You can read Goodacre’s main arguments summarized at his web site “The Case Against Q.”
Followup post by Perplexity.ai:
James Tabor’s analysis of the Gospels of Mark and John significantly impacts our understanding of early Christianity in several ways:
Chronological Significance
Tabor emphasizes that Mark is the earliest Gospel, written several decades before John. This chronological perspective is crucial for understanding the development of early Christian thought and narratives about Jesus.
Complementary Narratives
Despite their differences, Tabor argues that reading Mark and John together can provide valuable insights into the underlying traditions of early Christianity4. He suggests that John, although later, may preserve primitive traditions that are valuable for understanding the historical Jesus4.
Theological Development
Tabor notes that both Mark and John are theological in nature, with Mark being influenced by Paul’s teachings4. This perspective challenges the notion that only later Gospels like John contain developed theological concepts.
Resurrection Beliefs
Tabor’s analysis sheds light on early Christian views of resurrection. He argues that ancient Jews and Christians conceived of resurrection as a reconstitution of the dead person in a new body, rather than a raising of the physical corpse5. This understanding is crucial for interpreting the resurrection narratives in both Gospels.
Historical Jesus
By comparing Mark and John, Tabor attempts to construct a coherent portrait of Jesus as an apocalyptic messiah within the Baptist movement. This approach suggests that John supplements rather than contradicts Mark’s presentation of Jesus.
Burial Narratives
Tabor’s examination of the burial accounts in Mark and John reveals differences that may reflect evolving traditions or theological emphases6. This analysis helps in understanding how early Christians interpreted and transmitted stories about Jesus’ death and burial.
Polemical Elements
Tabor identifies potentially polemical passages in both Gospels, such as those depicting Jesus’ family as not believing in him. This insight helps scholars understand the complex relationships and conflicts within early Christian communities.
By encouraging a side-by-side reading of Mark and John, Tabor’s analysis provides a more nuanced understanding of early Christianity, highlighting both the diversity and interconnectedness of early Christian traditions.
Citations:
- https://www.biblicalarchaeology.org/daily/biblical-topics/new-testament/the-strange-ending-of-the-gospel-of-mark-and-why-it-makes-all-the-difference/
- http://benwitherington.blogspot.com/2006/04/did-jesus-found-dynasty-ja_114493136136345584.html
- https://jamestabor.com/reading-mark-and-john-side-by-side-comparing-our-earliest-and-latest-sources/
- https://drmsh.com/james-tabors-essay-early-christianitys-view-resurrection-review/
- https://jamestabor.com/reading-mark-and-john-the-first-burial-of-jesus/
- https://www.youtube.com/watch?v=7Jk9M4ALaLk
- https://ehrmanblog.org/17528-2/
The following video is 30+ minutes long, but they only talk about his upcoming book for 17 minutes. The transcript of that portion is in his directory in Dropbox. That Word file was summarized by ChatGPT to pull out the examples of why John is a synoptic gospel. ChatGPT’s summary is below the embed.
Here’s a focused summary of Mark Goodacre’s main examples showing how John can be read as “synoptic” with the other gospels:
- The Anointing Story – John aligns more closely with Matthew and Mark than Luke does. In John, as in Matthew and Mark, the woman anoints Jesus in Bethany; Luke’s version is much more different. Goodacre says this makes John “more synoptic than Luke” at this point.
- The Arrest of Jesus / Malchus’s Ear – John shares unique agreements with each of the synoptics:
- With Luke: both specify it was the right ear that was cut off.
- With Matthew: both have Jesus telling Peter, “Put your sword away.”
- With Mark: broader narrative similarities.
John then adds more detail—naming the servant Malchus and identifying Peter as the attacker—showing how John often dramatizes by adding names.
- Doubting Thomas – John individualizes what is a collective motif in Matthew and Luke. Where the synoptics say “the disciples doubted,” John turns it into one character—Thomas—doubting. This shows John building directly on synoptic traditions by dramatizing them.
- Presupposed Stories – John sometimes assumes readers already know synoptic material without narrating it:
- At Jesus’ arrest, John has him say, “Am I not to drink the cup the Father has given me?”—which only makes sense if the reader recalls the synoptic account of Gethsemane where Jesus prayed, “Take this cup away from me.” John doesn’t narrate that scene but presupposes the audience knows it.
- In John 6:1, Jesus suddenly crosses to the “other side of the Sea of Galilee”—but John has never introduced the sea beforehand. That presupposes familiarity with Mark’s early Galilean ministry narratives.
- The Samaritan Woman (John 4) – John places Jesus in Samaria explicitly, filling in a “gap” left by the synoptics. Matthew has Jesus forbid going to Samaritans (Matthew 10:5), and Luke mentions Samaritans indirectly (Good Samaritan; ten lepers). John builds on this tension by creating a full story of Jesus ministering in Samaria.
In sum: Goodacre argues John is not fundamentally outside the synoptic tradition but stands on a spectrum with them. He frequently parallels, presupposes, or dramatizes synoptic material, sometimes aligning more closely with Matthew or Mark than Luke does. This is why Goodacre provocatively calls John the “fourth synoptic gospel.”
Do you want me to also pull out the list of 10 presupposed stories Goodacre mentions (he only detailed a couple in the transcript), or just stick with the clear examples he spelled out? A: YES
Got it. In the transcript Goodacre only spelled out two of the ten examples where John presupposes synoptic material rather than narrating it himself:
- The Cup in Gethsemane –
John 18:11 has Jesus say, “Am I not to drink the cup the Father has given me?”
But John never told the story of Jesus praying in Gethsemane for the cup to be taken away. That scene is only in Matthew 26:39, Mark 14:36, and Luke 22:42. Goodacre argues John assumes the reader already knows that synoptic story. - The Sea of Galilee –
In John 6:1, Jesus suddenly goes “to the other side of the Sea of Galilee”. But John has never even mentioned the sea before this point. In contrast, Mark 1–5 repeatedly sets Jesus’ activity around the Sea of Galilee. Goodacre suggests John presupposes the synoptics’ Galilee setting without narrating it himself.
Goodacre says he gives ten such examples in his book chapter “When John is Synoptic”, but in the transcript he doesn’t list all ten—only those two in detail.
Would you like me to go beyond the transcript and pull from Goodacre’s The Fourth Gospel: Tales of a Fourth Synoptic (or his related academic articles) to get you the full list of the ten presupposed synoptic stories?
