The Gospels

The four Gospels are not so much biographies as they are testimonies. They do not reveal a day-by-day story of the life of Jesus; rather, they tell who Jesus was, what He said, what He did, and why it was important. Each of these inspired writers bears his own unique witness concerning the gospel of Jesus Christ as well as a testimony of the Master himself, but it is for the same ultimate purpose. For example, note the words of John: “. . . These are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name.” (John 20:31. Italics added.) While there is much in common in all four gospel accounts, each writer includes material not found in the others, and each bears his witness of the Savior in a slightly different way. Matthew, Mark, and Luke are very similar in their approach, although each seems to have written to a particular group of people, and thus are called the “Synoptic” gospels. (The word synoptic comes from the Greek word meaning “from the same view” or "see-alike.") John’s materials and viewpoint differ more notably, but nevertheless still contain much of the same historical information as the other three.

Matthew, Mark, and Luke	John
Focus on Jesus’ ministry around Galilee	Focuses on Jesus’ ministry around Judea
Emphasize Jesus as the Son of David (the Messiah)	Emphasizes Jesus as the Son of God
Accent the establishment of the Church and its priesthood	Accents truths for Church members
Emphasize chronological events	Emphasizes the spiritual message of events
Jesus’ sayings generally short	More often includes long discourses of Jesus

The Gospel of Matthew

Author: Matthew the son of Alphaeus was sometimes called by his surname, Levi (Mark 2:14; Luke 5:27). He lived in Capernaum and was a publican, or tax collector. Matthew was one of the Lord’s original Twelve Apostles and therefore was an eyewitness to many of the things he described (Matthew 9:9). Matthew was well-versed in the Old Testament and made many references to Old Testament passages in his Gospel. As a publican, he needed to communicate with both Jews and Romans and would have spoken both Aramaic and Greek. One evidence that Matthew spoke Greek is his use of Greek names, such as “Esaias” for Isaiah (Matthew 12:17), “Jonas” for Jonah (Matthew 12:39–40), “Elias” for Elijah (Matthew 17:3), and even “Jesus” for Jeshua, the Aramaic form of the Lord’s name.

Audience: Matthew’s Gospel was likely directed to the Jews. Matthew assumed his audience was already familiar with Jewish traditions and customs. He frequently quoted Old Testament sources in an effort to help Jews recognize the promised Messiah. He emphasized the Savior’s Davidic lineage and arranged the material so the Jews could see a reflection of their history in the life of Jesus Christ. His gospel would have particular power for Jewish readers.

Historical Background: At the time of the events described by Matthew, the Jews sought deliverance from Roman oppression. Many Jews saw Jesus as their deliverer until they realized He would not deliver them from the Romans.

Unique Features: Since Matthew wrote to a Jewish audience, he frequently recorded events and principles in his testimony that would appeal to them. He gave special emphasis to Old Testament prophecies about the Messiah that were fulfilled in the life of Jesus Christ. Some of these prophecies are that Christ would be born of a virgin (Matthew 1:21–23; Isaiah 7:14), that He would be born in Bethlehem (Matthew 2:6; Micah 5:2), and that He would flee to Egypt with His family (Matthew 2:15; Hosea 11:1). Matthew is the only one of the Gospel writers to include the visit of the wise men to the Christ child and the star appearing in the east (Matthew 2:1–12), the killing of the children in Bethlehem (Matthew 2:16), several of the Savior’s parables (Matthew 13:24–30, 36–52), the most complete record of the Sermon on the Mount (Matthew 5–7), and the fact that “many bodies of the saints which slept arose, And came out of the graves after his resurrection” (Matthew 27:52–53). Matthew includes a long discourse critical of the scribes and Pharisees (Matthew 23).

Theme: Matthew testified that Jesus of Nazareth was the Messiah prophesied of in the Old Testament.

The Gospel of Mark

Author: Numerous early documents identify Mark as the author of this Gospel, even though he is not identified as such within the book. The Prophet Joseph Smith entitled the book, “The Testimony of St Mark” (see “Title” footnote in the LDS Edition of the King James Bible). For more detailed information see the entry for Mark in the Bible Dictionary.

Audience: Mark’s Gospel provides cultural and geographical explanations that would appeal to a gentile (non-Jewish) audience. Many scholars have thought Mark was writing with Roman readers in mind.

Historical Background: Mark is usually thought to have been the first Gospel written and may have formed a basis for much of Matthew and Luke. The exact date it was written is unknown but “both early Christian tradition and internal features of Mark’s record point to an origin of his Gospel in Rome after Peter’s death (A.D. 64) and before the final fall of the Jerusalem Temple (A.D. 70)."

Unique Features: The Gospel of Mark is the shortest of the four Gospels. It is a fast-moving account that emphasizes what the Savior did more than what He said. Mark particularly highlights the Savior’s miracles. Over 90 percent of the material in Mark is also found in the other Gospels. Events and teachings found in Mark, but not in the other Gospels, include the parable of the seed growing secretly (Mark 4:26–29), the fact that Jesus was a carpenter (Mark 6:3), the healing of a blind man at Bethsaida (Mark 8:22–26), and the doctrine that signs follow those who believe (Mark 16:17–18). Mark seems to have been closely associated with Peter after the death of the Savior, and many see influences of Peter’s narratives in Mark’s writing.

Theme: Mark’s record testifies that Jesus Christ was the son of God and a being of miraculous power. Mark illustrates this idea by emphasizing the Savior’s actions.

The Gospel of Luke

Author: Luke was a physician (Colossians 4:14) and was called to be a “messenger of Jesus Christ” (JST, Luke 1:1). Luke was a Gentile (non-Jewish) by birth. His writings show he was well educated in Greek culture and language. Luke was not an eyewitness to the events of the Savior’s life but became well acquainted with the life and teachings of the Savior through those who were (Luke 1:2–3). Luke was Paul’s companion at various times. He traveled with the Apostle during his second and third missionary journeys. When Paul was imprisoned at Rome for the second time, Luke remained even after all others deserted him (2 Timothy 4:11). Luke was also the author of the book of Acts, which is a companion volume to his Gospel. (Bible Dictionary, “Luke,” p. 726.)

Audience: Luke wanted the Gentiles to come to the same knowledge of the truth that he had. Because of his highly polished Greek, and the compassionate picture of the Savior Luke portrays for us, many have thought he wrote to the Greeks of the ancient world. His testimony was addressed to Theophilus (Luke 1:3), who may have been a high-ranking Roman official. Luke presented information that would help every reader understand and believe the good news about the Redeemer.

Historical Background: Luke was written before Acts (Acts 1:1), probably between A.D. 59–79.

Unique Features: Besides being the longest book in the New Testament, Luke adds the unique perspective of one who was not a Jew to the Gospel accounts of Jesus’ life.

“Matthew presents Christ as King, Mark presents Him as Servant, John presents Him as the Son of God, and Luke presents Him as the Son of man, the human-divine [part mortal] One. . . . In agreement with his purpose, Luke narrates those events that demonstrate the humanity of Christ. The divine genealogy is traced to Adam. A detailed account of Christ’s mother and of His infancy and childhood is presented. The parables included by Luke have a human touch. Although Luke beautifully sets forth the humanity of the divine One he carefully shields His deity and kingship (1:32–35)” (Merrill F. Unger and others, The New Unger’s Bible Dictionary, rev. ed. [1988], “Luke, Gospel of,” 788).

The Gospel of Luke includes much material not found in the other Gospels. This material often focuses on women, the poor, and the lower class. Luke’s testimony, therefore, provides a message of hope to all people through the life and atoning sacrifice of Jesus Christ. Pointing out through parables unique to his gospel (such as the Prodigal Son) that the sinner can find rest and peace in Jesus.This emphasis is also consistent with the book of Acts, which is primarily concerned with the mission to the Gentiles.

Theme: Luke 19:10 is a good summary of Luke’s theme that “the Son of man is come to seek and to save that which was lost.” Luke’s testimony is that Jesus was the promised Messiah and is the Savior of all.

The Gospel of John

Author: The Gospel of John is an intimate testimony of Jesus Christ written by one of His most trusted and beloved servants and disciples. John, like Matthew, was one of the Lord’s original Twelve Apostles and so was a special witness to the acts and teachings in his Gospel. John and James were sons of Zebedee and, like Simon Peter, were fishermen who left all when Jesus called them (Mark 1:19–20; Luke 5:10–11). Jesus referred to the brothers as the Sons of Thunder (Mark 3:17). John and James were two of the Apostles Jesus appointed “to take the keys of presidency. Peter, James, and John acted as the First Presidency of the Church in their day” (Joseph Fielding Smith, Doctrines of Salvation, comp. Bruce R. McConkie, 3 vols. [1954–56], 3:152). These three were with the Lord at the raising of Jairus’s daughter, at the Transfiguration, and in Gethsemane. In his testimony, John refers to himself as “the disciple whom Jesus loved” (John 21:20; John 13:23; 19:26; 20:2; 21:7). The Book of Mormon and the Doctrine and Covenants refer to John’s role as a revelator and a restorer of the priesthood in the latter days (1 Nephi14:18–27; Ether 4:16; D&C 7; 27:12; 77).

Audience: Elder Bruce R. McConkie wrote, “The gospel of John is the account for the Saints; it is pre-eminently the gospel for the Church, for those who understand the scriptures and their symbolisms and who are concerned with spiritual and eternal things” (Mormon Doctrine, 336).

Historical Background: Few agree as to when the Gospel of John was written. As one Latter-day Saint educator wrote, “Attractive arguments can be put forth for a [late first century] dating of John, but they are not sufficiently strong or decisive to rule out the possibility of an early date, perhaps even as early as A.D. 35 to 45” (C. Wilford Griggs, “The Testimony of John,” in Studies in Scripture: Volume Five, the Gospels, 111). Some believe John wrote his Gospel at Ephesus some time after the destruction of Jerusalem.

Unique Features: Of the four Gospels, John has the most unique material, being about 92 percent exclusive. While John’s gospel gives us a more intimate picture of the Master, emphasizing His relationship to the Father, His associations with the Twelve, and so on, John’s purpose seems to have been more to bear witness of Jesus as the Christ rather than to chronicle in some detail the places and events of His ministry. From his writings come a powerful witness of Jesus as the Son of God, of Jesus as the Messiah, of Jesus as the Good Shepherd, of Jesus as the Way, the Truth, and the Life, and of Jesus as the Resurrection and the Life.

Theme: John declared that his purpose in recording his testimony was “that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:31).

(The Life and Teachings of Jesus Christ,pp. 5-6; New Testament Teacher Resource Manual)