The Significance of John for the Synoptic Puzzle
(avg. read time: 7–15 mins.)
In my upcoming commentary, I am not only addressing the Synoptic Puzzle, but it is obviously a major part of a Gospel synopsis. I am also addressing texts where John parallels texts from the Synoptics. As such, it will be necessary to address how John could be significant for the Synoptic Puzzle despite not being a Synoptic Gospel. John’s significance has two edges to it.
On the one hand, John has often been treated as independent of the Synoptics. This makes sense because John has the greatest proportion of stories not featured in the other Gospels, and he has the overall least similar wording with any other Gospel in either absolute or weighted terms. Even so, it is notable that there is as much verbal overlap as there is. We have noted figures of verbal similarity between the Gospels on other occasions this month, but here let us focus on the similarities involving John (drawing from my own work on my synopsis commentary).
Matthew’s similarity to John: <482/2,505 (A)[~19.2%]; <653/2,505 (W)[~26.1%]
Mark’s similarity to John: <398/2,118 (A)[~18.8%]; 539.25/2,118 (W)[~25.5%]
Luke’s similarity to John: <306/2,059 (A)[~14.9%]; <432/2,059 (W)[~21.0%]1
John’s similarity to Matthew: <482/2,885 (A)[~16.7%]; <653.5/2,885 (W)[~22.6%]
John’s similarity to Mark: <398/2,701 (A)[~14.7%]; <540.25/2,701 (W)[~20.0%]
John’s similarity to Luke: <306/2,657 (A)[~11.5%]; <433/2,657 (W)[~16.3%]2
If, then, we posit that John was either independent of the Synoptic Gospels or that he was aware of them and did not really use them as texts, that opens up questions about the degree of closeness between the Synoptics. At the level of individual texts, here are the degrees of similarity between the apparently independent John and the other Gospels:
60.01–70% similarity: Matt 10:39 to John 12:25 (A) and (W); John 19:1–3, 6 to Matt 27:26–31 (W)[<]3; John 18:39–40 to Mark 15:6–14 (W)[<]
50.01–60% similarity: John 12:25 to Matt 10:39 (W); John 13:20 to Matt 10:40–42 (W)[<]; John 6:16–21 to Matt 14:22–33 (W)[<]; John 19:1–3, 6 to Matt 27:26–31 (A)[<]; John 19:1–3, 6 to Mark 15:15–20 (A) and (W)[<]; Luke 4:24 to John 4:43–44 (W)[<]; Luke 19:45–46 to John 2:13–17 (W)[<]; John 18:39–40 to Mark 15:6–14 (A)[<]
40.01–50% similarity: John 12:25 to Matt 10:39 (A); Luke 10:16 to John 13:20 (W); John 13:20 to Matt 10:40–42 (A)[<]; John 6:16–21 to Mark 6:45–52 (W)[<]; Luke 4:22 to John 6:42 (W)[<]; Matt 13:57b to John 4:43–44 (W)[<]; Luke 4:24 to John 4:43–44 (A); Mark 15:2–5 to John 18:29–38 (W)[<]; John 18:39–40 to Matt 27:15–23 (W)[<]; Matt 27:33–38 to John 19:17–24 (W); Matt 27:57–61 to John 19:38–42 (W)[<]
30.01–40% similarity: Luke 17:33 to John 12:25 (A) and (W); John 12:25 to Luke 17:33 (W); Luke 10:16 to John 13:20 (A); John 13:20 to Luke 10:16 (W); John 6:16–21 to Matt 14:22–33 (A)[<]; John 6:16–21 to Mark 6:45–52 (A)[<]; Matt 27:26–31 to John 19:1–3, 16 (W)[<]; Mark 15:15–20 to John 19:1–3, 6 (A) and (W)[<]; Mark 1:2–11 to John 1:19–34 (W)[<]; Luke 4:22 to John 6:42 (A)[<]; John 6:42 to Matt 13:55–56 (A) and (W)[<]; John 6:42 to Mark 6:3 (A) and (W)[<]; John 6:42 to Luke 4:22 (A) and (W)[<]; Matt 13:57b to John 4:43–44 (A)[<]; Mark 6:4 to John 4:43–44 (W)[<]; John 4:43–44 to Matt 13:57b (A) and (W)[<]; John 4:43–44 to Mark 6:4 (A) and (W)[<]; John 4:43–44 to Luke 4:24 (W)[<]; John 12:12–16 to Matt 21:1–9 (A) and (W)[<]; Matt 21:10–13 to John 2:13–17 (W)[<]; Matt 26:6–13 to John 12:1–8 (W)[<]; Mark 14:3–9 to John 12:1–8 (W)[<]; Mark 14:18–21 to John 13:21–26, 28–30 (A) and (W)[<]; John 13:36–38 to Matt 26:30–35 (W)[<]; John 13:36–38 to Mark 14:26–31 (W)[<]; Luke 22:47–53 to John 18:2–12, 20 (W)[<]; Matt 27:11–14 to John 18:29–38 (W)[<]; Mark 15:2–5 to John 18:29–38 (A)[<]; Luke 23:2–5 to John 18:29–38 (W)[<]; John 18:39–40 to Matt 27:15–23 (A)[<]; John 18:39–40 to Luke 23:17–23 (W)[<]; Mark 15:22–27 to John 19:17–24 (W)[<]; Luke 23:32–34, 38 to John 19:17–24 (A) and (W)[<]; John 19:29–30 to Matt 27:48–50 (W)[<]; Matt 27:55–56 to John 19:25–27 (W)[<]; Luke 23:50–56 to John 19:38–42 (W)[<]; Luke 24:10b–11 to John 20:14–18 (W)[<]
0–30% similarity: Nearly 180 more examples (full table attached for paid subscribers).
Similarly, if John can be considered as literarily independent on the basis that he does not appear to have been copying the Synoptics or vice versa (even though there are a few texts with verbal similarity in excess of 50%), that raises questions about what the Synoptic authors were doing in the cases that represent an opposite extreme to what popular presentations (like the one I responded to last week) highlight. Here are cases where texts identified as parallels among the Synoptics have 20% or less verbal similarity between them.
10.01–20% similarity: Matt 4:23 to Mark 1:39 (A)[<]; Matt 4:23 to Luke 4:44 (W)[<]; Matt 10:40–42 to Luke 10:16 (A) and (W); Matt 15:14 to Luke 6:39b (A); Matt 24:14 to Mark 13:10 (A)[<]; Matt 7:13–14 to Luke 13:23–24 (A) and (W); Luke 13:23–24 to Matt 7:13–14 (A); Matt 7:15–20 to Luke 6:43–44 (A)[<]; Matt 7:21–23 to Luke 6:46; 13:26–27 (W); Luke 6:46; 13:26–27 to Matt 7:21–23 (A); Matt 7:24–27 to Luke 6:47–49 (A); Luke 12:51–53 to Matt 10:34–36 (A)[<]; Matt 13:34–35 to Mark 4:33–34 (A) and (W)[<]; Matt 15:29–31 to Mark 7:31–37 (A) and (W)[<]; Mark 7:31–37 to Matt 15:29–31 (W)[<]; Matt 16:1–4 to Luke 12:54–56 (W)[<]; Luke 12:54–56 to Matt 16:1–4 (A); Matt 22:1–14 to Luke 14:15–24 (W)[<]; Luke 14:15–24 to Matt 22:1–14 (W)[<]; Matt 23:13, 15–36 to Luke 11:39–52 (A)[<]; Matt 25:14–30 to Luke 19:11–27 (A)[<]; Matt 28:16–20 to Mark 16:14–18 (A)[<]; Mark 16:14–18 to Matt 28:16–20 (A)[<]; Mark 16:19–20 to Luke 24:51–53 (A) and (W)[<]; Luke 24:51–53 to Mark 16:19–20 (A) and (W)[<]; Matt 4:12, 17 to Luke 4:14–15 (A); Mark 1:14–15 to Luke 4:14–15 (A) and (W); Luke 4:14–15 to Matt 4:12, 17 (A) and (W); Luke 4:14–15 to Mark 1:14–15 (A); Matt 4:24–25 to Luke 6:17 (A) and (W)[<]; Luke 6:17 to Matt 4:24–25 (A)[<]; Matt 5:14–16 to Mark 4:21 (A) and (W)[<]; Matt 5:14–16 to Luke 8:16; 11:33 (A) [<]; Luke 8:16; 11:33 to Mark 4:21 (A)[<]; Matt 8:14–17 to Luke 4:38–41 (A)[<]; Luke 4:38–41 to Matt 8:14–17 (A)[<]; Mark 5:1–20 to Matt 8:28–34 (A)[<]; Luke 8:26–39 to Matt 8:28–34 (A)[<]; Mark 5:21–43 to Matt 9:18–26 (A)[<]; Luke 8:40–56 to Matt 9:18–26 (A)[<]; Luke 6:6–11 to Matt 12:9–14 (A)[<]; Matt 12:15–16 to Luke 6:18–19 (A)[<]; Mark 3:9–12 to Matt 12:15–16 (A)[<]; Mark 3:9–12 to Luke 6:18–19 (W)[<]; Luke 6:18–19 to Matt 12:15–16(A)[<]; Mark 3:23–27 to Luke 11:16–23 (A)[<]; Luke 11:16–23 to Mark 3:23–27 (A) and (W)[<]; Matt 12:31–33, 36–37 to Mark 3:28–30 (W)[<]; Matt 12:31–33, 36–37 to Luke 12:10 (W)[<]; Mark 3:28–30 to Matt 12:31–33, 36–37 (A)[<]; Mark 3:28–30 to Luke 12:10 (A)[<]; Matt 12:38–42 to Mark 8:11–12 (W)[<]; Luke 11:29–32 to Mark 8:11–12 (A) and (W)[<]; Matt 13:53–54, 58 to Luke 4:16 (A) and (W)[<]; Mark 6:1–2, 5–6 to Luke 4:16 (W)[<]; Luke 9:7–9 to Matt 14:1–2 (A) and (W); Matt 14:12b–13a to Luke 9:10a (W); Mark 6:30–31 to Matt 14:12b–13a (A)[<]; Mark 6:30–31 to Luke 9:10a (A) and (W); Luke 9:10a to Matt 14:12b–13a (A); Mark 8:14–15 to Luke 12:1 (A); Luke 12:1 to Mark 8:14–15 (A); Mark 9:14–29 to Matt 17:14–21 (A)[<]; Mark 9:14–29 to Luke 9:37–43a; 17:5–6 (A)[<]; Matt 20:20–28 to Luke 12:50; 22:24–27 (A) and (W)[<]; Mark 10:35–45 to Luke 12:50; 22:24–27 (A) and (W)[<]; Mark 12:28–34 to Matt 22:34–40 (A)[<]; Mark 12:28–34 to Luke 10:25–28 (A); Matt 23:1–7 to Mark 12:37b–40 (A) and (W)[<]; Matt 23:1–7 to Luke 20:45–47 (A)[<]; Luke 17:22–25, 37; 21:20–24 to Mark 13:14–23 (A)[<]; Mark 13:33–34, 36–37 to Matt 24:45–51 (A) and (W)[<]; Matt 26:1–5 to Luke 22:1–2 (W)[<]; Matt 26:36–46 to Luke 22:39–46 (A)[<]; Mark 14:32–42 to Luke 22:39–46 (A)[<]; Mark 14:53–65 to Luke 22:54–55, 63–71 (A)[<]; Matt 27:1–2 to Luke 23:1 (W)[<]; Mark 15:1 to Luke 23:1 (W); Luke 23:1 to Mark 15:1 (A); Matt 27:44 to Luke 23:39 (A); Mark 15:32b to Luke 23:39 (A); Luke 23:39 to Matt 27:44 (A); Matt 26:6–13 to Luke 7:36–39, 44–50 (A) and (W)[<]; Mark 14:3–9 to Luke 7:36–39, 44–50 (A) and (W)[<]; Matt 26:30–35 to Luke 22:31–34 (A) and (W)[<]; Mark 14:26–31 to Luke 22:31–34 (A) and (W)[<]; Luke 22:31–34 to Matt 26:30–35 (A)[<]; Luke 22:31–34 to Mark 14:26–31 (A)[<]; Matt 27:15–23 to Luke 23:17–23 (A)[<]; Mark 15:36–37 to Luke 23:36, 46 (A); Luke 23:36, 46 to Mark 15:36–37 (A); Matt 27:55–56 to Luke 23:49 (A)[<]; Mark 15:40–41 to Luke 23:49 (A)[<]; Matt 28:1–8 to Luke 24:1–10a, 12 (A)[<]; Mark 16:1–8 to Luke 24:1–10a, 12 (A)[<]; Luke 24:1–10a, 12 to Matt 28:1–8 (A)[<]; Luke 24:1–10a, 12 to Mark 16:1–8 (A)[<]; Mark 16:9–10 to Luke 24:10b–11 (W)[<]
0–10% similarity: Matt 4:23 to Luke 4:44 (A); Mark 9:41 to Luke 10:16 (A) and (W); Luke 10:16 to Mark 9:41 (A) and (W); Matt 7:21–23 to Luke 6:46; 13:26–27 (A); Mark 7:31–37 to Matt 15:29–31 (A); Matt 16:1–4 to Luke 12:54–56 (A); Matt 22:1–14 to Luke 14:15–24 (A)[<]; Luke 14:15–24 to Matt 22:1–14 (A)[<]; Mark 6:12–13 to Luke 9:6 (A); Luke 9:6 to Mark 6:12–13 (A); Matt 4:1–11 to Mark 1:12–13 (A) and (W)[<]; Luke 4:1–13 to Mark 1:12–13 (A) and (W)[<]; Matt 7:1–5 to Mark 4:24 (A) and (W)[<]; Luke 6:37–39a, 41–42 to Mark 4:24 (A) and (W)[<]; Mark 3:9–12 to Luke 6:18–19 (A); Luke 6:18–19 to Mark 3:9–12 (A); Matt 12:31–33, 36–37 to Mark 3:28–30 (A)[<]; Matt 12:31–33, 36–37 to Luke 12:10 (A)[<]; Matt 12:38–42 to Mark 8:11–12 (A)[<]; Mark 6:1–2, 5–6 to Luke 4:16 (A)[<]; Matt 14:12b–13a to Luke 9:10a (A); Matt 24:45–51 to Mark 13:33–34, 36–37 (A) and (W)[<]; Luke 12:41–48; 21:34–36 to Mark 13:33–34, 36–37 (A) and (W)[<]; Matt 26:1–5 to Luke 22:1–2 (A); Matt 27:1–2 to Luke 23:1 (A); Mark 15:1 to Luke 23:1 (A); Luke 23:1 to Matt 27:1–2 (A); Luke 23:39 to Mark 15:32b (A) and (W); Luke 7:36–39, 44–50 to Matt 26:6–13 (A) and (W)[<]; Luke 7:36–39, 44–50 to Mark 14:3–9 (A) and (W)[<]; Matt 28:9–10 to Mark 16:9–10 (A) and (W); Matt 28:9–10 to Luke 24:10b–11 (A) and (W); Mark 16:9–10 to Matt 28:9–10 (A) and (W); Mark 16:9–10 to Luke 24:10b–11 (A); Luke 24:10b–11 to Matt 28:9–10 (A) and (W); Luke 24:10b–11 to Mark 16:9–10 (A)
I do not expect that most will have combed through the above lists thoroughly, but we are dealing with over 100 texts and hundreds of sentences here. Naturally, as illustrated in my tables last time, there are plenty of other examples of much more similarity, but these examples should at least illustrate that it is insufficient to say that the relationship between the Synoptic Gospels is of one copying another. If John is supposed to be independent of the Synoptics, there are cases of similarity that resemble cases that are supposed to demonstrate the literary dependence of the Synoptics, and there are cases of dissimilarity among the Synoptics that resemble the overall rates of similarity between John and the Synoptics. Either way, John complicates purely literary solutions (particularly ones that rely on “copying”) to the Synoptic Puzzle.
On the other hand, we also must consider John in light of what William Bowes’s recent article in JETS shows; namely, more and more scholars have asserted that one or more of the Synoptics were sources for John.4 If John’s relationship to the Synoptics is best described as simply literary/textual, one must wonder why there is so much difference even among parallel texts. It is especially curious that the view of scholars he highlights think that Mark is the most likely of the Synoptics to be John’s source when Matthew not only has more points of contact with John, but even has a higher portion of similarities, whether we focus more on similarities of the Synoptics’ versions to John or John’s version to the Synoptics. Indeed, Bowes says in the introduction of his section on John and Matthew, “Establishing a meaningful connection between Matthew and John is probably the most difficult case to make, simply because the two have so few recognizable connections.”5 And yet, here are the cases where John’s text is more similar to the Matthean parallel than the Markan parallel, followed by cases where John’s text is more similar to the Markan parallel than the Matthean parallel:
John 1:19–34 to Matt 3:1–17 (>Mark 1:2–11)
John 2:13–17 to Matt 21:10–13 (>Mark 11:11a, 15–17)6
John 6:1–15 to Matt 14:13–21 (>Mark 6:32–44)
John 6:16–21 to Matt 14:22–33 (>Mark 6:45–52)
John 6:22–25 to Matt 14:34–36 (A >Mark 6:53–56)
John 6:42 to Matt 13:55–56 (=A; W >Mark 6:3)
John 12:1–8 to Matt 26:6–13 (W > Mark 14:3–9)
John 12:12–16 to Matt 21:1–9 (> Mark 11:1–10)
John 13:20 to Matt 10:40–42 (>Mark 9:41)
John 13:36–38 to Matt 26:30–35 (>Mark 14:26–31)
John 18:2–12, 20 to Matt 26:47–56 (W >Mark 14:43–52)
John 19:1–3, 16 to Matt 27:26–31 (>Mark 15:15–20)
John 19:17–24 to Matt 27:33–38 (>Mark 15:22–27)
John 19:25–27 to Matt 27:55–56 (>Mark 15:40–41)
John 19:29–30 to Matt 27:48–50 (>Mark 15:36–37)
John 19:38–42 to Matt 27:57–61 (>Mark 15:42–47)
John 20:14–18 to Matt 28:9–10 (>Mark 16:9–10)
And now for cases where John is more similar to Mark than Matthew:
John 4:43–44 to Mark 6:4 (=A; W >Matt 13:57b)
John 6:22–25 to Mark 6:53–56 (W >Matt 14:34–36)
John 12:1–8 to Mark 14:3–9 (A >Matt 26:6–13)
John 13:2, 27 to Mark 14:10–11 (>Matt 26:14–16)
John 13:21–26, 28–30 to Mark 14:18–21 (>Matt 26:21–25)
John 18:2–12, 20 to Mark 14:43–52 (A >Matt 26:47–56)
John 18:15–18 to Mark 14:66–72 (=A; W >Matt 26:69–75)
John 18:29–38 to Mark 15:2–5 (>Matt 27:11–14)
John 18:39–40 to Mark 15:6–14 (>Matt 27:15–23)
John 20:1–13 to Mark 16:1–8 (>Matt 28:1–8)
It appears that the theory that is more relatively prominent among scholars who see a purely textual relationship here is simply due to the prevalence of the theory of Markan priority combined with the supposition that the similarities of Matthew and Mark are ultimately due to Mark’s text, meaning that even where John is ultimately more similar to Matthew than Mark, both are ultimately drawing from Mark in this theory. More significantly, there are two parallels between Matthew and John that have no parallel in Mark in the cases of John 4:46–54 // Matt 8:5–13 and John 12:25 // Matt 10:39. There are no equivalent instances of John paralleling Mark without paralleling Matthew.
Overall, if a purely textual relationship is to be posited, John’s text is closer to Matthew’s than it is to Mark’s. If a theory of oral transmission plus notetaking is preferable, it is still noteworthy that John is closer to Matthew than Mark. Either way, this does not necessarily provide clarity on the issue of Matthean vs. Markan priority. But if this explains the similarities and dissimilarities of John with the Synoptics where they parallel each other, then the door opens for this explanation for at least some of the relations between the Synoptics. This is not what I will be arguing for in the synopsis commentary, as my plan for an inductive approach does not involve arguing for a particular position, but I am suggesting that some form of this theory cannot be ruled out. This could also suggest that looking at apparent redactions is not likely to be a key for determining the relative dating or priority among the Gospels.
Counting the parallel between Luke 5:1–11 // John 21:1–19 parallel that some propose, but which I do not grant, the proportions would be 335/2,266 (A)[~14.8%]; 480.75/2,266 (W)[~21.2%].
Counting the aforementioned spurious parallel, we get 335/3,062 (A)[10.9%]; 482/3,062 (W)[15.7%].
As a reminder, this symbol signifies that the degree of verbal similarity is less than the number of similar words (in absolute [A] or weighted [W] terms) because there is a variation in the word order of the similar words.
William B. Bowes, “The Relationship Between John and the Synoptic Gospels Revisited,” JETS 66 (2023): 113–32.
Bowes, “Relationship,” 122.