First of all, the gospels we have in the New Testament are not eyewitness accounts. They are all anonymous, and we do not know who wrote them. The titles of the gospels were most likely added in the second century CE to help differentiate between the various texts. It is believed that they were written down at least 40 to 60 years after the death of Jesus. All of the gospels were written in Greek, which is peculiar since Jesus and his disciples spoke Aramaic. Additionally, Jesus's disciples were Galileans and likely illiterate, meaning they could not write in Greek. Before the gospels were recorded by Greek-speaking individuals, a variety of oral traditions about Jesus circulated in different regions, including Greek-speaking areas beyond Palestine.
The content of the gospels varies depending on the evangelist and the community in which they worked. As a result, we can expect differences among the gospels. The evangelists—Mark, Matthew, Luke, and John—often tell the same stories about Jesus in distinct ways. For instance, the accounts of Jesus's water baptism in the synoptic gospels—Matthew, Mark, and Luke—exhibit both similarities and differences.
A significant disparity exists between Mark's and Matthew's accounts of Jesus's crucifixion. In Mark, Jesus is portrayed as troubled by his impending death. At the last moment, he expresses his anguish by crying out, "Eli, Eli, lama sabachthani?" which translates to "My God, my God, why have you forsaken me?" This depiction aligns with Markan theology, emphasizing Jesus's suffering.
In contrast, Luke presents a calmer and more resolute Jesus. Aware of his fate as a prophet, he prays for those who are killing him, saying, "Father, forgive them, for they do not know what they do." He dies heroically, declaring, "Into your hands, I commit my spirit."
These variations illustrate that the evangelists edited their sources and infused their writings with interpretations that reflected the beliefs of their communities. Many events in the gospels are recounted differently, highlighting the theological perspectives of the individual evangelists.
But there are also irreconcilable accounts between the Gospels. In this case, one account may be right or both of them may be incorrect.
1) Where is Jesus's hometown? (Nazareth in Luke; Bethlehem in Matthew);
2) Which chronology of Jesus is correct? (In Matthew: Jesus's parents flee to Egypt from Bethlehem because of Herod's threat; In Luke, they return to Nazareth after Jesus's birth in Bethlehem);
3) Where do Jesus's disciples have to gather after the resurrection? (In Mark/Matthew: Galilee; but in Luke, they should stay in Jerusalem);
4) When does Jesus die? In John, he was crucified on the day of preparation for Passover (Thursday); in Mark, he was crucified after the Passover meal was eaten, which is the last supper (Friday).
5) There are also a lot of differences in Jesus's resurrection account.
Are the gospels historically reliable? When studying the historical Jesus, it's important to approach the gospels with care. Some materials can be helpful, while others may not be as trustworthy. Certain criteria can assist us in identifying which texts may closely preserve the essence of Jesus's teaching. This field of study is known as the historical Jesus.
From a religious standpoint, each gospel must be studied individually to understand the context of the evangelist's community and their theological agenda. For instance, we can recognize four distinct portrayals of Jesus in the four gospels. Jesus in Mark emphasizes service, as he states, "came not to be served, but to serve and give his life" (Mark 10:45). In Matthew, Jesus shows that he came "not to destroy the law and prophets but to fulfill" (Matthew 5:17). In Luke, Jesus is depicted as one who "came to seek out and save the lost" (Luke 19:10). Finally, in John, Jesus is presented as a king who came to "testify to the truth of God" (John 18:37).
Ultimately, there exists a significant gap between the gospels and the historical Jesus. However, we can find clues that help us understand him better. Our task is to seek meaning both in the context of Jesus's time and in the era of the gospel communities that followed.
Among my works, the following books deal with the above issues: