## SECTION A: BACKGROUND TO THE SYNOPTIC GOSPELS
**Answer one (1) question from this section**
1. The term "Priority of Mark" is based on observations from the synoptic Gospels". Support this claims.
2. Outline the characteristics of Gospel according to Saint Matthew.
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## SECTION B: THE SYNOPTIC GOSPELS
**Answer three (3) questions from this section**
3. With specific examples from the Gospel according to Saint Luke, show the prominence of prayer in the Gospel.
4. "You shall not murder and whoever murders shall be in danger of judgment". Explain how Jesus interpreted the above statement.
5. Explain the feeding of the four thousand (4,000) people as found in the Gospel according to Mark.
6. Summarise and give the significance of the parable of the prodigal son as given in the Gospel of St Luke.
7. Point out similarities and differences between Matthew and Mark's accounts of the 'Great Commission'.
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Full Answers
# SECTION A: BACKGROUND TO THE SYNOPTIC GOSPELS
## Question 1: Supporting the "Priority of Mark"
The "Priority of Mark" is the scholarly position that Mark's Gospel was the first of the three Synoptic Gospels to be written and that Matthew and Luke used Mark as a primary source. Several strong observations from the Synoptic Gospels support this claim.
**i. Length and Content Overlap**
Approximately 90% of Mark's content is found in Matthew, and about 50% is found in Luke. This extraordinary overlap strongly suggests a literary relationship between the three Gospels. The most logical explanation is that Matthew and Luke independently drew from Mark as a common source rather than that Mark abbreviated the longer gospels of Matthew and Luke.
**ii. Mark's Rough Style Improved by Matthew and Luke**
Mark's Greek is relatively rough, colloquial, and unpolished compared to Matthew and Luke. When the same passages appear in all three Gospels, Matthew and Luke consistently improve Mark's grammar, smooth out awkward expressions, and refine his style. It is far more logical that later writers refined an earlier rough text than that an abbreviator deliberately introduced roughness and grammatical imprecision into a smoother original.
**iii. Marcan Additions Omitted by Matthew and Luke**
Mark frequently includes vivid, specific details that Matthew and Luke omit — for example, the note that people sat on "green grass" at the feeding of the five thousand (Mark 6:39), or that Jesus looked around at people "with anger" (Mark 3:5). These vivid eyewitness-style details suggest Mark preserves the most primitive account, with Matthew and Luke editing out details they considered unnecessary.
**iv. The Hard Readings in Mark**
Mark contains several passages that appear theologically difficult or potentially embarrassing — such as statements implying limitations in Jesus' knowledge (Mark 6:5, 13:32) or emotional states (Mark 3:5, 10:14). Matthew and Luke consistently soften or omit these difficult passages, suggesting they were working from Mark and editing him, rather than Mark creating new difficulties.
**v. The Agreements of Matthew and Luke Against Each Other**
When Matthew and Luke depart from Mark's order of events, they never agree with each other against Mark — each independently follows Mark's sequence when departing from it. This pattern strongly suggests that Mark's order was the original framework that both Matthew and Luke independently modified.
**vi. Matthew and Luke Never Agree Against Mark in Wording**
Where Matthew and Luke share material found in Mark, their wording consistently agrees with Mark individually but rarely agrees with each other against Mark. This triple tradition pattern is most economically explained by both Matthew and Luke independently using Mark as their source.
**vii. The Existence of "Q"**
The Priority of Mark also explains the material shared by Matthew and Luke but absent from Mark — scholars hypothesize a second source called "Q" (from the German *Quelle*, meaning "source"). The two-source hypothesis — Mark plus Q — elegantly explains the literary relationships among all three Synoptic Gospels.
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## Question 2: Characteristics of the Gospel According to Saint Matthew
**i. Jewish Orientation**
Matthew is the most Jewish of all four Gospels. It was written primarily for a Jewish Christian audience, assumes familiarity with Jewish customs and law, and consistently presents Jesus as the fulfillment of Old Testament prophecy. Matthew uses the phrase "Kingdom of Heaven" rather than "Kingdom of God" out of Jewish reverence for the divine name.
**ii. Fulfillment of Old Testament Prophecy**
Matthew quotes the Old Testament more than any other Gospel — approximately 60 direct quotations and over 100 allusions. He repeatedly uses the formula "that what was spoken by the prophet might be fulfilled" to demonstrate that every major event in Jesus' life was the fulfillment of ancient divine promise. This fulfillment motif is the theological backbone of the Gospel.
**iii. Jesus as the New Moses**
Matthew carefully portrays Jesus as the new and greater Moses — the lawgiver of the new covenant. Just as Moses gave the Law from Mount Sinai, Jesus delivers His new law from a mountain in the Sermon on the Mount (chapters 5-7). The five major discourses in Matthew mirror the five books of Moses.
**iv. Five Major Discourses**
Matthew organizes Jesus' teaching into five great discourses: the Sermon on the Mount (chapters 5-7), the Missionary Discourse (chapter 10), the Parable Discourse (chapter 13), the Community Discourse (chapter 18), and the Eschatological Discourse (chapters 24-25). This five-fold structure mirrors the Pentateuch and suggests Matthew designed his Gospel as a teaching manual for the church.
**v. Jesus as Son of David and King of Israel**
Matthew opens with a genealogy tracing Jesus' descent from Abraham through David, establishing His royal and messianic credentials. The title "Son of David" appears more frequently in Matthew than in any other Gospel, and the Magi's question — "Where is the one who has been born king of the Jews?" (2:2) — sets the royal theme from the very beginning.
**vi. Emphasis on the Church**
Matthew is the only Gospel to use the word "church" (ekklesia) — found in 16:18 and 18:17. Matthew shows particular concern for the organization, discipline, and life of the Christian community, making his Gospel the most ecclesiological of the four.
**vii. Universal Mission**
Despite its Jewish focus, Matthew ends with the Great Commission (28:18-20) — the command to make disciples of "all nations." Matthew thus bridges the particular (Israel) and the universal (all peoples), showing that the Jewish Messiah is the Saviour of the entire world.
**viii. Genealogy Begins with Abraham**
Matthew's genealogy begins with Abraham — the father of the Jewish nation — and is organized into three groups of fourteen generations. This structure emphasizes Jesus' deep rootedness in the history of Israel and His qualification as the promised Messiah.
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# SECTION B: THE SYNOPTIC GOSPELS
## Question 3: Prominence of Prayer in the Gospel of Luke
Luke gives greater emphasis to prayer than any other Synoptic Gospel, presenting Jesus as a man of constant prayer and teaching His disciples the necessity and power of prayer.
**i. Jesus Praying at His Baptism (Luke 3:21)**
Luke alone records that Jesus was praying when the Holy Spirit descended upon Him at His baptism. This detail — absent from Matthew and Mark — immediately establishes prayer as the context for divine revelation and the reception of the Holy Spirit.
**ii. Jesus Withdrawing to Pray (Luke 5:16)**
Luke records that Jesus "often withdrew to lonely places and prayed." This habitual practice of solitary prayer reveals a consistent prayer discipline that sustained Jesus throughout His ministry. Luke uses this detail to teach that even the Son of God maintained a regular prayer life.
**iii. Prayer Before Choosing the Twelve (Luke 6:12)**
Before making the crucial decision of selecting His twelve apostles, Jesus spent the entire night in prayer on a mountainside. Luke alone records this detail, teaching that major decisions should be preceded by extended, earnest prayer.
**iv. The Transfiguration Occurred During Prayer (Luke 9:29)**
Luke alone notes that Jesus was praying when the Transfiguration occurred — "as he was praying, the appearance of his face changed." This links one of the most dramatic moments of divine revelation in the Gospels directly to the act of prayer.
**v. Jesus' Prayer Life Inspired the Lord's Prayer (Luke 11:1-4)**
Luke records that the disciples asked Jesus to teach them to pray specifically because they had observed Jesus praying — "Lord, teach us to pray, just as John taught his disciples." The Lord's Prayer in Luke thus arose directly from the disciples' admiration of Jesus' own prayer practice.
**vi. The Parable of the Persistent Widow (Luke 18:1-8)**
This parable — unique to Luke — was told by Jesus specifically to teach "that they should always pray and not give up." The widow's persistence in approaching the unjust judge illustrates the importance of persistent, faithful prayer that refuses to be discouraged by delay.
**vii. The Parable of the Pharisee and Tax Collector (Luke 18:9-14)**
This parable — also unique to Luke — teaches the proper attitude in prayer. The proud Pharisee's self-congratulatory prayer was rejected, while the humble tax collector's simple plea for mercy was accepted. Luke uses this parable to teach that humility is the essential posture of genuine prayer.
**viii. Jesus Praying on the Cross (Luke 23:34, 46)**
Luke uniquely records two prayers of Jesus from the cross — "Father, forgive them, for they do not know what they are doing" and "Father, into your hands I commit my spirit." These final prayers demonstrate that prayer sustained Jesus even in His most extreme suffering and at the moment of death.
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## Question 4: Jesus' Interpretation of "You Shall Not Murder"
The statement "You shall not murder, and anyone who murders will be subject to judgment" comes from the Sermon on the Mount (Matthew 5:21-26), where Jesus radically deepened and internalized the sixth commandment.
**i. The Traditional Interpretation**
The traditional Jewish interpretation focused on the external act of physical killing. Murder was understood as the literal taking of a human life, and judgment referred to the local court that tried capital cases. In this interpretation, a person was innocent as long as they had not physically killed anyone.
**ii. Jesus' Radical Deepening**
Jesus declared: "But I tell you that anyone who is angry with a brother or sister will be subject to judgment." With this statement, Jesus shifted the focus from the external act to the internal attitude. He identified anger — particularly sustained, malicious anger — as the root from which murder grows. By condemning the root, Jesus was addressing sin at its source.
**iii. Escalating Seriousness of Internal Sin**
Jesus presented a progression of increasing seriousness in relational sin:
- **Anger** makes one subject to the local court of judgment.
- **Calling someone "Raca"** (an Aramaic term of contempt meaning "empty-headed fool") makes one subject to the Sanhedrin — the highest Jewish court.
- **Calling someone a fool** (expressing deep contempt for a person's character and worth) makes one in danger of the fire of hell.
This escalation demonstrates that sins of attitude and speech are not trivial — they carry serious moral and spiritual weight before God.
**iv. The Importance of Reconciliation (Matthew 5:23-24)**
Jesus went further, teaching that if someone is about to offer a gift at the altar and remembers that a brother or sister has something against them, they should leave the gift, go and be reconciled first, and then return to worship. This radical teaching places human reconciliation above religious ritual — broken relationships must be repaired before worship can be acceptable to God.
**v. Settling Disputes Quickly (Matthew 5:25-26)**
Jesus also taught the wisdom of settling disputes quickly — before they reach the court — using the image of an adversary taking one to a judge who hands one to an officer who throws one into prison. This practical teaching reinforces the principle that unresolved anger and conflict have serious consequences.
**vi. The Underlying Principle**
Jesus' interpretation reveals His fundamental approach to the Law — He came not to abolish it but to fulfill it (Matthew 5:17) by uncovering its deepest intention. The commandment against murder was never merely about preventing physical killing — it was about cultivating genuine love, respect, and care for every human being made in God's image.
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## Question 5: The Feeding of the Four Thousand in Mark
The feeding of the four thousand is recorded in Mark 8:1-10 and represents one of Jesus' greatest miraculous signs of compassion and divine power.
**The Narrative:**
During Jesus' ministry in the region of the Decapolis — largely Gentile territory — a large crowd of four thousand people had been following Him and listening to His teaching for three days. They had nothing to eat, and Jesus called His disciples and expressed His compassion: "I have compassion for these people; they have already been with me three days and have nothing to eat. If I send them home hungry, they will collapse on the way, because some of them have come a long distance."
The disciples responded with what appeared to be helplessness: "But where in this remote place can anyone get enough bread to feed them?" — a response that is somewhat surprising given that they had already witnessed the feeding of the five thousand. Jesus asked how many loaves they had, and they answered seven, along with a few small fish.
Jesus directed the crowd to sit down on the ground. He took the seven loaves and the fish, gave thanks, broke them, and gave them to His disciples to distribute to the people. Everyone ate and was satisfied. The disciples collected seven basketfuls of broken pieces that were left over. After Jesus had sent the crowd away, He got into the boat with His disciples and went to the region of Dalmanutha.
**Significance and Lessons:**
**i. Jesus' Compassion is Universal**
The feeding of the five thousand occurred in a Jewish context; the feeding of the four thousand took place largely in Gentile territory. This suggests that Jesus' compassion extends to all peoples — Jews and Gentiles alike — foreshadowing the universal scope of the Gospel.
**ii. Jesus is the Bread of Life**
The miraculous multiplication of bread points to Jesus as the ultimate provider of both physical and spiritual sustenance. He alone can satisfy the deepest hungers of humanity.
**iii. The Disciples' Slow Understanding**
Despite having witnessed the feeding of the five thousand, the disciples still asked where bread could be found. This reveals their slow spiritual understanding and serves as a warning against forgetting God's past miracles when facing new challenges.
**iv. Thanksgiving Precedes Miracles**
Before distributing the bread, Jesus gave thanks. This models the principle that gratitude and acknowledgment of God as the source of all provision should precede the use of what we have.
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## Question 6: The Parable of the Prodigal Son — Summary and Significance
**Summary (Luke 15:11-32):**
A man had two sons. The younger son demanded his share of the inheritance while his father was still alive — an act of extraordinary disrespect in Jewish culture. The father divided the property between them. The younger son gathered everything and traveled to a distant country where he squandered his wealth in wild living. When a severe famine struck and he had spent everything, he was reduced to feeding pigs — the most degrading occupation possible for a Jewish person. He came to his senses and decided to return home, rehearsing a confession: "Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired servants."
While he was still a long way off, his father saw him, was filled with compassion, ran to him, threw his arms around him, and kissed him. The father ordered the best robe, a ring, sandals, and the fattened calf to be prepared for a great celebration.
The older son, returning from the field, was angry and refused to join the celebration. He complained that despite his years of faithful service he had never been given even a young goat for a celebration. The father responded: "You are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found."
**Significance:**
**i. The Heart of God Toward Sinners**
The father's response to the returning son — running to meet him while he was still far off — reveals the heart of God toward repentant sinners. God does not wait passively for sinners to return; He actively watches for them and rushes to embrace them when they turn back to Him.
**ii. The Nature of True Repentance**
The younger son's journey from proud independence to humble confession models genuine repentance — coming to one's senses, acknowledging sin specifically, and returning to God without demanding rights but seeking only mercy.
**iii. Grace Exceeds Human Desert**
The father's response far exceeded what the son deserved or requested. He asked to be a servant; he was restored as a son. This illustrates that God's grace always exceeds human expectation and merit.
**iv. The Danger of Self-Righteousness**
The older son represents the Pharisees and religious leaders who resented Jesus' welcome of sinners. His anger and refusal to celebrate reveal the lovelessness that can lurk beneath outward religious compliance. Self-righteousness is as spiritually dangerous as prodigal rebellion.
**v. God's Joy Over Repentance**
The parable is part of a trilogy of parables about lost things (Lost Sheep, Lost Coin, Lost Son) — all emphasizing the joy in heaven over one sinner who repents (Luke 15:7, 10). God's fundamental attitude toward sinners is not condemnation but joyful, seeking love.
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## Question 7: Similarities and Differences Between Matthew and Mark's Accounts of the Great Commission
**Matthew's Account (Matthew 28:16-20):**
The eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw Him, they worshipped, though some doubted. Jesus declared: "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age."
**Mark's Account (Mark 16:15-18):**
Jesus said to them: "Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well."
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**SIMILARITIES:**
**i. Universal Scope**
Both accounts command the disciples to take the Gospel to all peoples — Matthew says "all nations" while Mark says "all the world" and "all creation." Both emphasize the universal, boundary-crossing nature of the Christian mission.
**ii. The Command to Go**
Both accounts contain the imperative to "go" — to move outward beyond the existing community with the Gospel. Mission is active and outward-moving in both accounts.
**iii. Baptism**
Both accounts mention baptism as part of the response to the Gospel. Matthew commands baptizing in the Trinitarian name; Mark states that "whoever believes and is baptized will be saved."
**iv. Post-Resurrection Setting**
Both accounts are set after the resurrection of Jesus, presenting the Great Commission as the final, authoritative command of the risen Lord to His disciples.
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**DIFFERENCES:**
**i. Location**
Matthew specifically locates the Great Commission on a mountain in Galilee — a theologically significant setting recalling Moses and the giving of the Law. Mark gives no specific location.
**ii. The Trinitarian Formula**
Matthew's commission includes the explicit Trinitarian formula — "baptizing them in the name of the Father and of the Son and of the Holy Spirit" — which is absent from Mark's account.
**iii. Teaching**
Matthew uniquely emphasizes teaching — "teaching them to obey everything I have commanded you" — reflecting Matthew's overall concern with Jesus as the great Teacher and the church as a teaching community. Mark makes no mention of teaching.
**iv. Signs and Wonders**
Mark uniquely lists the miraculous signs that will accompany believers — casting out demons, speaking in tongues, handling snakes, immunity to poison, healing the sick. Matthew makes no mention of these signs.
**v. The Promise of Presence**
Matthew uniquely concludes with Jesus' promise: "I am with you always, to the very end of the age" — a powerful assurance of Emmanuel (God with us) that forms an inclusio with Matthew 1:23. Mark contains no equivalent promise.
**vi. Belief and Condemnation**
Mark uniquely states: "Whoever does not believe will be condemned" — emphasizing the eternal consequences of rejecting the Gospel. Matthew does not include this statement of judgment.
**vii. Authority Statement**
Matthew uniquely grounds the Commission in Jesus' declaration: "All authority in heaven and on earth has been given to me" — establishing the cosmic basis for the universal mission. Mark does not include this authority declaration.