PARALLEL EVENTS EXAMINED
EXTENT OF UNIFORMITY.
1 . There are eleven general and specific events, which are mentioned in all four Gospels and occur in the same relationship to
each other in each Gospel. They are as follows;
Event. Event No.
i) John baptizing. 28-38
ii) Jesus goes to Galilee. 52
iii) The feeding of the 5,000. 177 *
iv) Jesus is set on the colt. 321
v) The triumphal entry. 322 *
vi) The arrest of Jesus. 402 *
vii) Peter’s denial. 404-414
viii) The trials before Pilate. 420-423*
ix) Jesus’ crucifixion. 430 *
x) Jesus’ burial. 444*
xi) The women find the tomb empty. 448-450
It can be seen that these have a logical order of occurrence. The later events have a dependence upon the occurrence of
the preceding events. These events marked with an asterisk are highly unlikely if not impossible to be common events but are
unique events.
The Word of the Lord endures forever.
2. There are 60 events, which are mentioned in three or more Gospels and also occur in the same
relationship to each other in each Gospel. Therefore they must be chronologically ordered. They are as follows.
Event. Event No.
i) John baptizing. 28-38
ii) Jesus’ temptation 34 *
iii) Healing Peter’s Mother in Law. 86
iv) Many come for healing. 87
v) Jesus in the storm. 127
vi) The demons cast into the pigs. 128 *
vii The woman with a flow of blood. 135*
viii) Raising Jairius’ daughter. 138 *
ix) Herod and John the Baptist’s death. 170 *
x) Jesus decides to depart. 175
xi) The feeding of the 5,000. 177 *
xii) Jesus walks on the water. 178 *
xiii) Whom do men say Jesus is? 198
xiv) Jesus must be killed and raised. 199
xv) Peter a stumbling block. 200
xvi) Men must deny themselves. 201
xvii) The transfiguration. 204 *
xviii) Casting out the dumb spirit. 206
xix) The Son of Man will be killed. 225
xx) The greatest shall be as a child. 228
xxi) Let the children come to Him. 301
xxii) The rich man seeking to enter the
Kingdom of God. 302
xxiii) How hard it is for a rich man to
enter the kingdom of God. 308
xxiv) Going up to Jerusalem to die. 307
xxv) Jesus commands to fetch the colt. 318*
xxvi) Jesus is set on the colt. 321
xxvii) The triumphal entry. 322 *
xxviii) The Pharisees questioning Jesus’
authority. 336
xxix) The man letting out his vineyard. 338
xxx) Jesus the cornerstone. 339
xxxi) The Pharisees plot against Jesus. 342
xxxii) Sadducees deny the resurrection. 344 *
xxxiii) Christ, the Son of David. 347
xxxiv) Prophecy of the temple’s
destruction. 352
xxxv) The fulfilment of these things. 353
xxxvi) The parable of the fig tree. 354
xxxvii) Jesus words will never pass away. 355
xxxviii) No-one knows the day of His
coming. 356
xxxix) The chief Priests plot against Jesus. 362
xl) Judas joins the plot against Jesus. 364
xli) The disciples prepare the Passover. 369
xlii) Eating the Passover. 370-378 *
xliii) Jesus prophesies of his betrayal. 373
xliv) The disciples ask who it is. 374
xlv) They go to the Mt of Olives. 390
xlvi) Jesus in Gethsemene. 401
xlvii) The arrest of Jesus. 402 *
xlviii) The trial is taken to the High Priest. 403 *
xlix) Peter’s denials. 404-414
L) The Morning Council. 417
Li) Jesus is taken to Pilate. 418
Lii) The trials before Pilate. 420-3
Liii) Pilate delivers Jesus up. 427
Liv) Jesus is led away. 429
Lv) Jesus’ crucifixion. 430 *
Lvi) The temple veil torn. 440
Lvii) The women looking on. 443
Lviii) Jesus’ burial. 444 *
Lix) The women find the tomb empty. 448-450 *
Lx) Jesus appears to the eleven. 463
Events marked with an asterisk are unique events. The other events could be frequent events. If they were frequent, the
recording of them would be expected to be randomly shown. Because they are not randomly shown, but are in the same sequence
in each Gospel, except as indicated in the chart as being similar to other events, one must expect them to be the same events
recorded in each Gospel. This does not rule out the fact that many other events that are quite similar to them have been recorded.
In the above, there is also a certain necessary order. The area shaded yellow, contains preliminary events. The area shaded
green contains the middle ministry events. The area shaded turquoise, contains the final events. The yellow shaded events must
occur as necessary events before Jesus commenced His ministry shown in green. The blue shaded events occur as a consequence
of Jesus ministry in the green section and therefore must follow. Each final event shown in turquoise is dependent upon the
completion of its previous event, so the last series of events is compiled in chronological order. This alone does not prove but it
suggests that all events in the Gospels are in chronological order.
3. There are 136 events, which are mentioned in two or more of the Gospels that are arranged in the same sequence in each
Gospel as shown below. What has been said above in 1) and 2) also applies to these events..
Event. Event No.
i) The birth of Jesus. * 10
ii) John the Baptist preaches. 28
iii) John rebukes their sin. 29
iv) John speaks of the one to come. 30
v) John baptises Jesus.* 31
vi) Jesus is led into the desert. 32
vii) Jesus’ temptation. * 34*
viii) Jesus goes into Galilee. 52
ix) Jesus chooses Simon, 53
Andrew James & John. *
x) A demon is cast out. 85
xi) Peter’s mother in law is healed. 86
xii) Many come for healing. 87
xiii) Jesus goes to a deserted place. 88
xiv) Jesus preaches in Galilee. 89
vx) Jesus heals the leper 92
xvi) Jesus cannot go into the city. 93
xvii) Jesus returns to Capernaum. 94
xviii) Jesus heals the paralytic let down through the roof. 95
ixx) Jesus calls Levi & eats with tax collectors & sinners.* 97
xx) Jesus disciples do not fast. 98
xxi) The new wine. 99
xxii) They pick corn on the Sabbath. 100
xxiii) Jesus heals the man with the withered
hand on the Sabbath. 101
xxiv) The plot against Jesus. 102
xxv) Jesus ordains the twelve. 104*
xxvi) The sower & explanation. 121
xxvii) Nothing hidden not revealed. 122
xxviii) Jesus rebukes the storm. 127
xxix) The Gergesene’s demoniac.* 128
xxx) Jairus’ dying daughter. 130
xxxi) The woman with a flow of blood. 135
xxxii) Do not trouble Jesus; the girl is dead. 136*
xxxiii) Jesus reassures the ruler. 137 *
xxxiv) Jesus raises Jairus’ daughter. 138*.
xxxv) Jesus sends out the 12. 143
xxxvi) Jesus rejected at Nazareth. 167
xxxvii) Herod and John the Baptist’s death. 170. *
xxxviii) The apostles return. 174
xxxix) Jesus decides to depart. 175
xL) Jesus feeds the 5,000 men. 177 *
xLi) Jesus walks on the water. 178 *
xLii) The people of Gennesaret Flock to Him. 179
xLiii) Many beg to touch the hem of his garment. 186
xLiv) The traditions of men. 187
xLv) What comes of the mouth that defiles a man. 188
xLvi) The woman of Canaan’s son. 189 *
xLvii) The feeding of the 4,000. 191*
xLviii) The evil Pharisees, seek a sign. 193
xLix) The leaven of the Pharisees. 196
L) Whom do they say Jesus is? 198
Li) Jesus must be killed and be raised. 199
Lii) Peter a stumbling block. 200
Liii) Men must deny themselves. 201
Liv) Some here will the Kingdom of God. 202
Lv) The transfiguration. 204*
Lvi) Elijah coming first. 205
Lvii) The disciples fail to cast out the demon. 206
Lviii) Some demons only come out through prayer. 207
Lix) Jesus will be betrayed & killed. 225
Lx) The greatest shall be as a child. 228
Lxii) The disciples forbid a man to cast out demons. 229
Lxiii) The seriousness of sin. 230
Lxiv) Jesus departs from there. 235
Lxv) The sacredness of marriage. 236
Lxvi) Let the children come to Him. 301
Lxvii) The rich man seeks eternal Life. 302
Lxviii) How hard for the rich to enter the Kingdom. 303
Lxix) The first will be last. 304
Lxx) Going to Jerusalem to be condemned. 307 *
Lxxi) The healing of the blind men. 315
Lxxii) The disciples fetch the colt. 318 *
Lxxiii) The disciples set Jesus on the Colt. 321*
Lxxiv) The triumphal entry. 322*
Lxxv) Jesus comes into Jerusalem. 326
Lxxvi) Jesus cleanses the temple. 323
Lxxvii) Jesus curses the fig tree.* 330
Lxxviii) The chief priests seek to destroy Jesus. 332
Lxxix) Finding the fig tree withered. 333
Lxxx) Jesus’ authority. 336
Lxxxi) The man letting out his vineyard to servants. 338
Lxxxii) Jesus the cornerstone. 339
Lxxxiii) Pharisees plot against Jesus. 342
Lxxxiv) Pay taxes to Caesar. 343
Lxxxv) The Sadducees dispute the resurrection. 344 *
Lxxxvi) The greatest command. 345
Lxxxvii) Christ the son of David. 347
Lxxxviii) The condemnation of the Scribes. 348
Lxxxix) The widows mite. 351
xC) The destruction of the temple. 352
xCi) When will all these things be fulfilled. 353
xCii) The parable of the fig tree. 354
xCiii) Jesus’ words will never pass away. 355
xCiv) No-one knows the day of His coming. 356
xCv) They plot against Jesus. 362
xCvi) The woman anoints the head of Jesus. 363
xCvii) Judas joins the plot against Jesus. 364
xCviii) The disciples prepare the Passover. 369*
xCix) Jesus & the disciples begin the Passover meal. 370*
C) Jesus prophesies of His betrayer. 373
Ci) The disciples enquire about the betrayer. 374
Cii) Jesus identifies Judas. 377*
Ciii) Jesus 1st prophesy of Peter’s denial. 381
Civ) The 3rd drinking of the cup. 378
Cv) Jesus 2nd prophesy of Peter’s denial. 387
Cvi) They go to the Mt. of Olives. 390
Cvii) The 2nd prophesy of Peter’s denial. 391
Cviii) Jesus in Gethsemene.* 401.
Cix) The arrest of Jesus. 402*
Cx) Jesus is taken to the High Priest. 403*
Cxi) Jesus is taken to Caiaphus. * 406 *
Cxii) Jesus is tried before Caiaphus.* 409 *
Cxiii) Jesus is assaulted. 410
Cxiv) Peter’s denial. 404-414.
Cxv) The morning council. 417*
Cxvi) Jesus is taken to Pilate. 418 *
Cxvii) The trial before Pilate. 420-423.*
Cxviii) Pilate releases Barabbas. 427*
Cxix) The soldiers mock Jesus. 428
Cxix) Jesus is led away to be crucified. 429*
Cxxi) Jesus’ crucifixion. 430*
Cxxi) Jesus’ title on the cross. 431*
Cxxii) The soldiers divide His garments.* 432*
Cxxiii) Two thieves also crucified.* 433 *
Cxxiv) Those passing by mock Jesus. 434
Cxxv) Darkness. 436
Cxxvi) The veil torn. 440 *
Cxxvii) The women look on. 443*
Cxxviii) Jesus’ burial. * 444*
Cxxix) They go to the tomb. 448-450*
Cxxx) Peter & John come to the tomb. 441*
Cxxxi) Jesus appears to Mary Magdalene. 455*
Cxxxii) An angel speaks to the women. 456
Cxxxiii) Mary Magdalene tells the disciples that Jesus has risen. 458 *
Cxxxiv) Jesus appears to two of His disciples. 461*
Cxxxv) Jesus appears to the eleven 463*
Cxxxvi) The ascension. 478 *
Events marked with an asterisk are unique events. The other events, which are more than half (86) may have happened more
than once and may even be of frequent occurrence, but those above nevertheless occur in the same sequence in each Gospel,
which indicates that although of a common nature they are almost certainly the same events.
There can only be one of two explanations for this fact that so many common events are ordered in the same chronology.
i) There was one original source, either one of the Gospels, or another unknown source such as has been proposed, the “Q”
source, from which all else was copied.
ii) All Gospels were separate but accurate records of what actually took place including chronological order.
COPYING.
From the page, “Parallel Events of The Gospels ,” it can be seen that huge sections of the Gospels such as Matt.5:1- 8:13,
Matt.9:1:17, Matt. 9:27-38, Matt. 11:1-53 and Lk.6:20 - 8:18, Lk.9:51-18:14 and most of John have no parallel events but are
unique to those books even though there may be events similar to events in those sections in another Gospel. This alone rules out
copying from one book to the other. However if one still suspects that one book has been substantially copied from another then
one must examine the events in each pair of books. This will give an indication as to which book, if any, would have been the
original book. For plainly the two books that have the most matching events are the only ones that could possibly have been the
original source. The break down of events, are as follows;
TOTAL NUMBER OF EVENTS.= 484
TOTAL NUMBER OF TWO MATCHES=136
Matthew & Mark = 93 match = 19.25%
Mark & Luke = 88 match = 18.21%
Matthew & Luke = 66 match = 13.66%
Luke & John = 22 match = 4.55%
Mark & John = 17 match = 3.73%
Matthew &John =20 match = 4.14%
It can also be seen that Matthew and Mark share the highest percentage of matching events but that is only 19.25% hardly
enough to indicate copying especially since this does not consider dialogue in those matching events. After examining dialogue in
those events it may well be found that there is very little common dialogue in which case the argument for copying would simply
fade away. Copying cannot take place from the lesser work to the greater but rather only from the greater to the lessor otherwise
one must explain where the additional material came from. Any additional material that cannot be attributed to a source only
substantiates the Scriptural explanation that the Holy Spirit has brought all things to the remembrance of the Scriptural writers.
It is plain that if one believes that copying has occurred one must say it is Matthew that was the original, for it is the greater
work between it and Mark. However that still poses the problem as to where did the unique material in Mark come from, such as
Jesus’ relatives seeking Him (Mk.3: 21, Mk.3:32- 35.) This material is unique to Mark and cannot have been copied from
Matthew or indeed any other Gospel. If one concedes that it came from the mind of Mark then one must ask, why can it not be,
that all the material of that particular Gospel came from the mind of Mark and likewise for the other Gospels and their respective
authors? After all there are many unique events in each Gospel. This must rule out copying from any one book to any other. There
are also far too many differences between the matching events from one book to another. See Differences compared. If one were
to copy, why not copy accurately? Far from indicating copying, it all tends to indicate independent records with overlapping
accounts.
SEPARATE BUT INSPIRED WRITINGS.
Since copying from one original Gospel or a written or oral “Q” source has been ruled out it leaves only one option. All Gospels
were separate but accurate records of what actually took place.
Please bear in mind that for 1800 yrs virtually all theologians regarded the Gospels as Scripture and therefore inerrant, i.e
God breathed. For all Scripture is given by inspiration of God. (2 Tim. 3:16) Now the epistles are inspired by God and have
essentially the same teachings as the Gospels and they have many similarities to one another but there is no suggestion that they
are not original writings and that the source of their inspiration is not the Holy Spirit. Why then query that the Gospels are not
original writings, inspired by the Holy Spirit, for does not the Spirit search out all things? Does he not know every word that Jesus
and His disciples spoke on earth and is he not able to bring to remembrance one word to one apostle and another word to another
apostle.
Finally there is a fundamental problem with the first explanation that there was one original source, from which all else was
copied, in that it does not acknowledge God as a cause, nor accept the witness of the Gospels to themselves, even though they are
the primary sources, for in John we read;
“But the Comforter, the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all
things to your remembrance, whatever I have said to you. " (Jn.14:26)
So then the first explanation is an atheist’s explanation. It denies that the origin of commonality in the Gospels is God. It is also,
not very scholarly to ignore explanations that come from primary sources, without giving excellent reason. John’s declaration that
the Holy Spirit will bring all things to the disciple’s remembrance is a satisfactory reason to explain why four Gospel writers wrote
four books that have the same chronological backbone, which are similar but not identical writings and contain both common and
unique material in all four. One must also bear in mind that since Papias has been discredited as a source of integrity, there are few
other primary sources other than the Gospels that can bear light on this matter. Therefore a solution to the problem can only be
found within the Gospels themselves.
There are a number of similar events in the same Gospel. This must be expected. For John says, that the world could not
contain the books that would be written concerning the things He did. (Jn 21:25) So then, that which happened and was recorded,
with the exception of the unique events, often was of a common nature. The evidence that this is the case is that there are a number
of similar events or situations, which are recorded in the same Gospel. They are as follows:
Events marked with an asterisk are unique events. The other events, which are more than half (86) may have happened more
than once and may even be of frequent occurrence, but those above nevertheless occur in the same sequence in each Gospel, which
indicates that although of a common nature they are nevertheless almost certainly the same events.
There can only be one of two explanations for this fact that so many common events are ordered in the same chronology.
i) There was one original source, either one of the Gospels, or another unknown source such as has been proposed, the “Q”
source, from which all else was copied.
ii) All Gospels were separate but accurate records of what actually took place including chronological order.
THE “Q” SOURCE AGAIN.
If the first explanation were to be considered it must be acknowledged that since there are 92 chronologically ordered events
then the so called original source “Q” must also have been chronologically ordered, for it would be impossible for four people to
separately copy from a collection of random sayings, and produce the same chronological backbones. This is especially so when
some of those events are quite complete such as the record of Jesus’ temptation in Matthew and Luke but is only a verse in Mark.
If the original source was chronologically ordered it is also safe to say that it must have been written and not merely oral. The case
for an oral collection of sayings forming the “Q” source has no substance for it has its origin with Papias and it defies imagination
to suppose that an extensive oral collection of the sayings of Jesus could be chronologically ordered. There is also really no sense
in people committing to memory the essence of the Gospels when those people, the Jews were a very literate race. It is one thing
to commit to memory Scripture for edification but a totally different thing to commit to memory for the sake of record. Moreover
while there have been cases in history where people have committed to memory large documents such as the Gospels it must be
born in mind that these were committed to memory from written documents. Where there is only oral communication it is almost
impossible to imagine that extensive histories including dialogue could ever be committed to memory with any degree of accuracy.
In order to have even a slight chance of doing so you would need outstanding teachers and genius students. Bear also in mind that
those outstanding teachers would have to have been the eyewitnesses. Generally when oral histories are part of a culture they
have the status of myth. The Gospels do not have this status.
If there had been a “Q” source from which all the Gospel writers drew from, the Gospel writers would be acting as editors from
the source and the Church would also act as an editor or check to the four writers but no editor or church council would ever allow
to be put down on paper any information which could be confused with other information, for if there is one thing an editor sees
himself as doing, it is that he acts as one who clarifies things. This alone definitely indicates that the Gospels were all written
independently.
One must then ask the question, could one expect all of the alleged “Q” source to be fully transmitted by the four Gospel
writers in its entirety for unless the four Gospel writers wrote their Gospels at the same time in collaboration with one another, and
the apparent conflicts indicate that this would not have been so, then the possibility of error of omission is too great to allow us to
assume that all of the alleged “Q” source was transmitted.
Then one must satisfactorily explain why any writer would omit any portion of the original source, for the original source, could
not have been fully copied by any Gospel writer, which leaves the appalling suggestion that there was a certain amount of written
truth about Christ that was not preserved. Yet this alleged source of the Gospel writers work and compiled by an eyewitness must
have had the status of Scripture, for no writing can have a higher status than the source. So the Gospels and the source have equal
status. This is of course the case when God is the source, and is so stated in the Gospel of John: “The Word was God…” (Jn.1:1)
but it could not be the case for an orally transmitted “Q” source for in fact an orally transmitted message has no authority, because
it depends on the reputation of the carrier and an orally transmitted “Q” source would have many unknown carriers, that is,
carriers of no reputation, even though they be Christian, and that means the message would be of no reputation and that certainly
is the case with myths. This Papias himself unwittingly proves, for he himself attributes words to Jesus that are neither found in the
Gospels nor consistent with the words of Christ. Papias’ writings are myths. In fact anyone of that day could claim that
Jesus said anything at all just as the Pharisees did. The veracity of the Gospels lies in the fact that the Gospel writers were
eyewitnesses and in the witness of Jesus Himself, that the Holy Spirit would bring all things to their remembrance. That is, the
veracity of the Gospels is the veracity of the Holy Spirit.
We also know: “to the Jews were committed the oracles of God.” (Rom. 3:1-2) There is no condemnation by Christ of the
Jews for lack of fidelity in transmitting the Scriptures, so one presumes that they were faithful in this matter. If then, there was a
“Q” source but not one Gospel writer accurately transcribed the whole document, it makes by implication a charge that Christians
were not faithful in fully transmitting Jesus’ words and works, from the original source, which of necessity had the status of
Scripture. One would be saying that in this matter that the Jews ran well but the Christians stumbled.
Another problem is the marked differences in style from one Gospel to another. It is difficult to use a source document and not
pick up some of the style of the source. Yet the Gospel writers have not done this but each writer writes distinctly different to the
others.
There is still another problem in assuming that there was a “Q” source, in that it must have existed for the duration of the time
that the four Gospels were written in order that the Gospel writers could draw their material from it. Now if no manuscripts of the
“Q” source have ever been found nor obtained a valid mention in Church history it indicates that it only existed for a very short time
if it ever existed at all. That of necessity would mean that the Gospels were all written very early, say before the destruction of
Jerusalem, where the alleged “Q” source would most likely have been destroyed, for that would be a satisfactory explanation for
the “Q” source not surviving to this day. However if the Gospels were written very early, and we must assume written in the same
place in which the “Q” source was kept, that is Jerusalem, then it must be assumed that the leaders of the Church, had access to all
Gospels at the same time. If so, then it would not be very long before the apparent discrepancies were discovered. For not only the
leaders, but every Christian in Jerusalem at that time were eyewitnesses to at least some part of the life of Christ portrayed in the
Gospels and they would most certainly read the Gospel accounts and quickly report any discrepancies. This would be more so if they
had only witnessed a small portion of the life of Christ, and that standing out in their mind they would easily note any discrepancies
in the account and report them to the Church. These discrepancies would also have been noted by Paul who would have mentioned
them to the Churches under his care. For Paul’s outstanding academic qualifications, in that he sat at the feet of Gamaliel and taught
according to the perfect manner of the law of the fathers (Acts 22:31) makes it highly unlikely that he never realised that the
Gospels contained the variations we are so concerned about today. John also would have mentioned them in his epistles, if they
were of concern. No Corinthian mentioned anything at all to Paul about any discrepancies in the Gospel accounts. The fact that they
were not mentioned either indicates that they were not of any concern or that the Gospels were not yet written. The later was highly
unlikely in that John says his book was written so that men might believe. (Jn. 20:31) So this book was a necessary book in the very
beginning for the Church to grow. Paul also most likely requests the Gospels, in saying; “The cloak that I left at Troas with Carpus,
when you come, bring with you, and the books but especially the parchments, “ (2 Tim. 4:13) the parchments being the Gospels.
Moreover not one of the Gospels or epistles mention the momentous destruction of Jerusalem in 70AD except as prophecy. So it
is more than reasonable to assume that they were written before that event. It would be a little absurd if any Gospel writer actually
recorded Jesus’ prophesy of the temple’s destruction after the event for it would discredit the whole Church and it would have
foundered. The Jews would have without doubt capitalised on what would have been a fraud and would still be making the accusation
today, from verifiable sources. Moreover the warning to flee Jerusalem (Lk.21:20-24) would have no validity and only an evil
conspiracy would assent to include such a passage in the Gospels but Luke and the other writers portray no hint of evil in their
writings but only encouragement to the highest good.
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ARE THERE ERRORS IN THE BIBLE?
ARE THERE ERRORS IN THE GOSPELS?
IS THERE LITERARY DEPENDENCY IN THE GOSPELS?
THE SYNOPTIC PROBLEM
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