Literary Devices in the Synoptic Gospels
Literary Devices in the Synoptic Gospels
The Synoptic Gospels, namely Matthew, Mark, and Luke, employ various literary devices to convey the life, teachings, and significance of Jesus Christ. One of the primary literary devices used is parallelism, where similar events or teachings are presented in a similar structure across the three Gospels [1].
The authors of the Synoptic Gospels wrote independently of each other, yet their narratives share a common purpose and many similarities. Luke, for instance, explicitly states that he has gone to great lengths to gather information from the best sources available to him, aiming to provide an orderly narrative of the events (Luke 1:1-4) [1].
Parables are another significant literary device used in the Synoptic Gospels. Jesus frequently taught through parables, which are stories that convey deeper spiritual truths. For example, in Matthew 13:33, Jesus teaches the parable of the leaven, which is also referenced in Luke 13:20-21. John Gill interprets this parable as a fulfillment of the prophecy in Psalms 78:2, where it is written, "I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world" [4].
The use of imagery and symbolism is also prevalent in the Synoptic Gospels. For instance, the Gospel writers often employ imagery related to light and darkness to convey spiritual themes. In the Old Testament, the candlestick and its instruments are described as being used for light (Exodus 35:14) [2].
The Synoptic Gospels also make use of typology, where events or figures in the Old Testament are seen as prefiguring or foreshadowing aspects of Jesus' life and ministry. Understanding these literary devices is essential for interpreting the theological themes and messages conveyed in the Synoptic Gospels.
The interpretation of these literary devices can vary across different Christian traditions. For example, John Gill, a Baptist/Reformed commentator, provides insights into the Baptist/Reformed perspective on the use of parables and other literary devices in the Synoptic Gospels [4].
The literary devices used in the Synoptic Gospels contribute to the richness and depth of the narratives, allowing readers to gain a more profound understanding of Jesus' teachings and significance. By examining these devices, readers can appreciate the skill and craftsmanship of the Gospel writers in conveying their message [1, 3].
The historical context and the guidance of the Holy Spirit are also seen as crucial in the composition of the Gospels. The authors wrote under the guidance of the Holy Spirit, and their narratives reflect their unique perspectives and emphases [1].
The Synoptic Gospels continue to be a subject of scholarly study and interpretation, with various traditions offering their insights into the literary devices and theological themes presented in these texts.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Luke, Gospel according to — Was written by Luke. He does not claim to have been an eye-witness of our Lord's ministry, but to have gone to the best sources of information within his reach, and to have written an orderly narrative of the facts (Luke 1:1-4). The authors of the first three Gospels, the synoptics, wrote independently of each other. Each wrote his independent narrative under the guidance of the Holy Spirit. Each writer has some things, both in matter and style, peculiar to himself, yet all the three have much in common. Luke's Gospel has been called "the ”
- Exodus “Exodus 35:14 (Geneva1599) — Also the Candlesticke of light and his instruments, and his lampes with the oyle for the light:”
- John (Baptist/Reformed) “John Gill on John 21:25: And there are also many other things which Jesus did,.... Which refer not to his doctrines and discourses, his sermons and prayers, and the conversation he had with his disciples, and others, on different accounts; but to the signs, and wonders, and miraculous operations, which were done by him, that are neither recorded in this, nor in any of the evangelists: the which, if they should be written everyone; with all the particular circumstances relating to them: I suppose that even the world itself could not contain the books that should be written. The Arabic versi”
- Matthew (Baptist/Reformed) “John Gill on Matthew 13:33: That it might be fulfilled which was spoken by the prophet,.... Not Isaiah, as some copies in the times of Jerom read, but Asaph, who is called Asaph the seer, Ch2 29:30 which is all one as a prophet; vision is one sort of prophecy (d); and there was such a thing as prophesying with harps, psalteries and cymbals, as well as in other ways, and with which Asaph and his sons are said to prophesy, Ch1 25:1 so that he is very rightly called a prophet by the evangelist, who is cited, saying, Psa 78:2. I will open my mouth in parables, I will utter things which have been”