The first four books of the New Testament are known as the Gospels: Matthew, Mark, Luke, and John. Each book tells us about the life, ministry, death, and resurrection of Jesus Christ.
Let’s get a high-level overview of these four books, what makes them different, and how they’re similar.
All 4 gospels focus on the story of Jesus
The Gospels are where we find all the famous Bible stories about Jesus. Because each Gospel is about the same main character, they all share several elements.
For example, each of the four gospels follows this general progression:
- A statement of Jesus’ divine status (Mt 1:23; 3:13–17; Mk 1:1, 9–11; Lk 1:32–35; 3:21–22; Jn 1:1, 29–34)
- Jesus’ miracles and teachings (Mt 4–25; Mk 1–13; Lk 4–19:27; Jn 2–17)
- Jesus’ betrayal, trial, and death (Mt 26–27; Mk 14–15; Lk 19:28–23:56; Jn 18–19)
- Jesus’ resurrection and encouragement to his followers (Mt 28:1–15; Mk 16:1–8; Lk 24:1–12; Jn 20:1–10)
Why do we need four gospels?
Many people have asked, “Do we really need four gospels in the Bible? That seems redundant. Shouldn’t one do the trick?”
Maybe that would be the case if Jesus were a regular person who just did regular things. But he isn’t, and he didn’t.
John says that the world itself couldn’t hold all the books that could be written about Jesus’ ministry (Jn 21:25). He’s probably being hyperbolic, but if there’s that much to say about Jesus, then we shouldn’t be surprised that we have multiple accounts of him in our Bible. If the world couldn’t hold his whole story, then surely a 16-chapter pamphlet like Mark couldn’t!
We have four gospels because during the early church period, four people found it necessary to tell the story of Jesus from four different perspectives. Each gospel was written for a different (original) group of people, by a different author, who was trying to accomplish a different purpose.
Matthew
This book is known as the Gospel of Matthew because it was written by the apostle of the same name. The style of the book is exactly what would be expected of a man who was once a tax collector. Matthew has a keen interest in accounting (18:23-24; 25:14-15). The Gospel of Matthew is very orderly and concise. Rather than write in chronological order, Matthew arranges this Gospel through six discussions.
As a tax collector, Matthew possessed a skill that makes his writing all the more exciting for Christians. Tax collectors were expected to be able to write in a form of shorthand, which essentially meant that Matthew could record a person’s words as they spoke, word for word. This ability means that the words of Matthew are not only inspired by the Holy Spirit, but should represent an actual transcript of some of Christ’s sermons. For example, the Sermon on the Mount, as recorded in chapters 5-7, is almost certainly a perfect recording of that great message.
As an apostle, Matthew wrote the Gospel of Matthew in the early period of the church, probably in A.D. 55-65. This was a time when most Christians were Jewish converts, so Matthew’s focus on Jewish perspective in this Gospel is understandable.
Matthew intends to prove to the Jews that Jesus Christ is the promised Messiah. More than any other Gospel, the Gospel of Matthew quotes the Old Testament to show how Jesus fulfilled the words of the Jewish prophets. Matthew describes in detail the lineage of Jesus from David, and uses many forms of speech that Jews would have been comfortable with. Matthew’s love and concern for his people is apparent through his meticulous approach to telling the gospel story.
The Gospel of Matthew discusses the lineage, birth, and early life of Christ in the first two chapters. From there, the book discusses the ministry of Jesus. The descriptions of Christ’s teachings are arranged around “discourses” such as the Sermon on the Mount in chapters 5 through 7. Chapter 10 involves the mission and purpose of the disciples; chapter 13 is a collection of parables; chapter 18 discusses the church; chapter 23 begins a discourse about hypocrisy and the future. Chapters 21 through 27 discuss the arrest, torture, and execution of Jesus. The final chapter describes the Resurrection and the Great Commission.
Mark
Although the Gospel of Mark does not name its author, it is the unanimous testimony of early church fathers that Mark was the author. He was an associate of the Apostle Peter, and evidently his spiritual son (1 Peter 5:13). From Peter he received first-hand information of the events and teachings of the Lord, and preserved the information in written form.
It is generally agreed that Mark is the John Mark of the New Testament (Acts 12:12). His mother was a wealthy and prominent Christian in the Jerusalem church, and probably the church met in her home. Mark joined Paul and Barnabas on their first missionary journey, but not on the second because of a strong disagreement between the two men (Acts 15:37-38). However, near the end of Paul’s life he called for Mark to be with him (2 Timothy 4:11).
The Gospel of Mark was likely one of the first books written in the New Testament, probably in A.D. 55-59.
Whereas Matthew is written primarily to his fellow Jews, Mark’s gospel appears to be targeted to the Roman believers, particularly Gentiles. Mark wrote as a pastor to Christians who previously had heard and believed the Gospel (Romans 1:8). He desired that they have a biographical story of Jesus Christ as Servant of the Lord and Savior of the world in order to strengthen their faith in the face of severe persecution and to teach them what it meant to be His disciples.
This gospel is unique because it emphasizes Jesus’ actions more than His teaching. It is simply written, moving quickly from one episode in the life of Christ to another. It does not begin with a genealogy as in Matthew, because Gentiles would not be interested in His lineage. After the introduction of Jesus at His baptism, Jesus began His public ministry in Galilee and called the first four of His twelve disciples. What follows is the record of Jesus’ life, death and resurrection.
Mark’s account is not just a collection of stories, but a narrative written to reveal that Jesus is the Messiah, not only for the Jews, but for the Gentiles as well. In a dynamic profession, the disciples, led by Peter, acknowledged their faith in Him (Mark 8:29-30), even though they failed to understand fully His Messiahship until after His resurrection.
As we follow His journeys through Galilee, the surrounding areas, and then to Judea, we realize what a rapid pace He set. He touched the lives of many people, but He left an indelible mark on His disciples. At the transfiguration (Mark 9:1-9), He gave three of them a preview of His future return in power and glory, and again it was revealed to them who He was.
However, in the days leading to His final trip to Jerusalem, we see them bewildered, fearful and doubting. At Jesus’ arrest, He stood alone after they fled. In the following hours of the mock trials, Jesus boldly proclaimed that He is the Christ, the Son of the Blessed One, and that He would be triumphant at His return (Mark 14:61-62). The climactic events surrounding the crucifixion, death, burial and resurrection were not witnessed by most of His disciples. But several faithful women did witness His passion. After the Sabbath, early in the morning of the first day of the week, they went to the tomb with burial spices. When they saw the stone had been rolled away, they entered the tomb. It was not the body of Jesus they saw, but an angel robed in white. The joyful message they received was, “He is risen!” Women were the first evangelists, as they spread the good news of His resurrection. This same message has been broadcast throughout the world in the following centuries down to us today.
Luke
The Gospel of Luke does not identify its author. From Luke 1:1-4 and Acts 1:1-3, it is clear that the same author wrote both Luke and Acts, addressing both to “most excellent Theophilus,” possibly a Roman dignitary. The tradition from the earliest days of the church has been that Luke, a physician and a close companion of the Apostle Paul, wrote both Luke and Acts (Colossians 4:14; 2 Timothy 4:11). This would make Luke the only Gentile to pen any books of Scripture.
The Gospel of Luke was likely written between A.D. 58 and 65.
As with the other two synoptic gospels—Matthew and Mark—this book’s purpose is to reveal the Lord Jesus Christ and all He “began to do and to teach until the day he was taken up to heaven” (Acts 1:1-2). The Gospel of Luke is unique in that is a meticulous history—an “orderly account” (Luke 1:3) consistent with the Luke’s medical mind—often giving details the other accounts omit. Luke’s history of the life of the Great Physician emphasizes His ministry to—and compassion for—Gentiles, Samaritans, women, children, tax collectors, sinners, and others regarded as outcasts in Israel.
Called the most beautiful book ever written, the Gospel of Luke begins by telling us about Jesus’ parents; the birth of His cousin, John the Baptist; Mary and Joseph’s journey to Bethlehem, where Jesus is born in a manger; and the genealogy of Christ through Mary. Jesus’ public ministry reveals His perfect compassion and forgiveness through the stories of the prodigal son, the rich man and Lazarus, and the Good Samaritan. While many believe in this unprejudiced love that surpasses all human limits, many others—especially the religious leaders—challenge and oppose the claims of Jesus. Christ’s followers are encouraged to count the cost of discipleship, while His enemies seek His death on the cross. Finally, Jesus is betrayed, tried, sentenced and crucified. But the grave cannot hold Him! His Resurrection assures the continuation of His ministry of seeking and saving the lost.
John
John 21:20–24 describes the author of the gospel of John as “the disciple whom Jesus loved,” and for both historical and internal reasons this is understood to be John the Apostle, one of the sons of Zebedee (Luke 5:10).
Discovery of certain papyrus fragments dated around AD 135 require the gospel of John to have been written, copied, and circulated before then. And, while some think it was written before Jerusalem was destroyed (AD 70), AD 85—90 is a more accepted time for the writing of the gospel of John.
The author cites the purpose of the gospel of John as follows: “But these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name” (John 20:31). Unlike the three Synoptic Gospels, John’s purpose is not to present a chronological narrative of the life of Christ but to display His deity. John sought to strengthen the faith of second-generation believers and bring about faith in others, but he also sought to correct a false teaching that was spreading in the first century. John emphasized Jesus Christ as “the Son of God,” fully God and fully man, contrary to a false doctrine that taught the “Christ-spirit” came upon the human Jesus at His baptism and left Him at the crucifixion.
The gospel of John includes only seven miracles—John calls them “signs”—to demonstrate the deity of Christ and illustrate His ministry. Some of these miracles and stories, such as the raising of Lazarus, are found only in John. His is the most theological of the four Gospels, and he often gives the reason behind events mentioned in the other gospels. The gospel of John shares much about the approaching ministry of the Holy Spirit after Jesus’ ascension. There are certain words or phrases that create a recurring theme in the gospel of John: believe, witness, Comforter, life – death, light – darkness, I am, and love.
The gospel of John introduces Jesus Christ, not from His birth, but from “the beginning,” before creation. John calls Jesus “the Word” (Logos) who, as God Himself, was involved in every aspect of creation (John 1:1–3) and who later became flesh (verse 14) in order that He might take away our sins as the spotless Lamb of God (verse 29). The gospel of John includes several spiritual conversations, such as Jesus’ talk with the Samaritan woman that shows Him as the Messiah (John 4:26) and Jesus’ meeting with Nicodemus that explains salvation through His vicarious death on the cross (John 3:14–16). In the gospel of John, Jesus repeatedly angers the Jewish leaders by correcting them (John 2:13–16); healing on the Sabbath, and claiming traits belonging only to God (John 5:18; 8:56–59; 9:6, 16; 10:33).
The last nine chapters of the gospel of John deal with the final week of Jesus’ life. Jesus prepares His disciples for His coming death and for their ministry after His resurrection and ascension (John 14–17). He then willingly dies on the cross in our place (John 10:15–18), paying our sin debt in full (John 19:30) so that whoever trusts in Him will be saved (John 3:14–16). Jesus then rises from the dead, convincing even the most doubting of His disciples that He is God and Master (John 20:24–29).