Gospel of Matthew: Internal Evidence: The Gospel of Matthew is traditionally attributed to the Apostle Matthew, a tax collector. The text reflects a strong familiarity with Jewish customs, teachings, and the Tanakh, which is consistent with a Jewish author.
Matthew 9:9: The Gospel references Matthew’s own calling, with the verse: “As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. ‘Follow me,’ he told him, and Matthew got up and followed him.” This suggests that the author had firsthand knowledge of his own story.
The Gospel also contains an emphasis on Jesus fulfilling Hebrew prophecies (e.g., Matthew 1:22-23, Matthew 2:5-6), a characteristic of someone who was intimately familiar with Jewish law and traditions—fitting for Matthew the tax collector, who would have been well-versed in Jewish Scripture.
Gospel of Mark: Internal Evidence: The Gospel of Mark is traditionally attributed to John Mark, who was a companion of the Apostle Peter. Early Christian writers such as Papias (around 130 AD) stated that Mark wrote his Gospel based on Peter's teachings.
Mark 14:51-52: This passage includes a detail not found in the other Gospels: “A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind.” This is considered a unique detail that many scholars believe reflects Mark’s personal presence at the events, as it seems an unlikely story to invent.
Mark’s Gospel is also known for its fast-paced, direct style and its emphasis on the actions of Jesus, which fits with Mark's role as a scribe or interpreter for the more verbally eloquent Peter.
Gospel of Luke: Internal Evidence: Luke, the physician and companion of the Apostle Paul, is traditionally recognized as the author of the third Gospel. Luke is a detailed and scholarly writer, and his prologue gives insight into his method of writing.
Luke 1:1-4: “Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.”
This introduction makes it clear that Luke is writing as an investigator, relying on eyewitness accounts. Luke’s association with Paul and his medical background provide credibility to his attention to detail and accuracy in recounting the life of Jesus and the early church.
Luke also has a second volume, the Acts of the Apostles, which is written in the same style and addresses Theophilus, reinforcing that the same author wrote both books.
Gospel of John: Internal Evidence: The Gospel of John is attributed to the Apostle John, the "beloved disciple." Though the author never explicitly names himself, there are references within the text that suggest his authorship.
John 21:24: “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.” This is widely understood to refer to John, the "beloved disciple." It suggests that the testimony was written by someone who was present and had firsthand knowledge of the events.
The Gospel of John also contains intimate details and personal reflections about Jesus, consistent with someone who was close to him, such as John’s depiction of the Last Supper and the unique discourses of Jesus found only in this Gospel (e.g., the “I am” sayings).
The Gospels contain internal evidence that supports their traditional authorship by Matthew, Mark, Luke, and John. These include references to the authors' own experiences, their close relationships with the apostles, and direct statements within the texts themselves that point to their authorship.
Gospel of Matthew: Internal Evidence: The Gospel of Matthew is traditionally attributed to the Apostle Matthew, a tax collector. The text reflects a strong familiarity with Jewish customs, teachings, and the Tanakh, which is consistent with a Jewish author.
Matthew 9:9: The Gospel references Matthew’s own calling, with the verse: “As Jesus went on from there, he saw a man named Matthew sitting at the tax collector’s booth. ‘Follow me,’ he told him, and Matthew got up and followed him.” This suggests that the author had firsthand knowledge of his own story.
The Gospel also contains an emphasis on Jesus fulfilling Hebrew prophecies (e.g., Matthew 1:22-23, Matthew 2:5-6), a characteristic of someone who was intimately familiar with Jewish law and traditions—fitting for Matthew the tax collector, who would have been well-versed in Jewish Scripture.
Gospel of Mark: Internal Evidence: The Gospel of Mark is traditionally attributed to John Mark, who was a companion of the Apostle Peter. Early Christian writers such as Papias (around 130 AD) stated that Mark wrote his Gospel based on Peter's teachings.
Mark 14:51-52: This passage includes a detail not found in the other Gospels: “A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, he fled naked, leaving his garment behind.” This is considered a unique detail that many scholars believe reflects Mark’s personal presence at the events, as it seems an unlikely story to invent.
Mark’s Gospel is also known for its fast-paced, direct style and its emphasis on the actions of Jesus, which fits with Mark's role as a scribe or interpreter for the more verbally eloquent Peter.
Gospel of Luke: Internal Evidence: Luke, the physician and companion of the Apostle Paul, is traditionally recognized as the author of the third Gospel. Luke is a detailed and scholarly writer, and his prologue gives insight into his method of writing.
Luke 1:1-4: “Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.”
This introduction makes it clear that Luke is writing as an investigator, relying on eyewitness accounts. Luke’s association with Paul and his medical background provide credibility to his attention to detail and accuracy in recounting the life of Jesus and the early church.
Luke also has a second volume, the Acts of the Apostles, which is written in the same style and addresses Theophilus, reinforcing that the same author wrote both books.
Gospel of John: Internal Evidence: The Gospel of John is attributed to the Apostle John, the "beloved disciple." Though the author never explicitly names himself, there are references within the text that suggest his authorship.
John 21:24: “This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.” This is widely understood to refer to John, the "beloved disciple." It suggests that the testimony was written by someone who was present and had firsthand knowledge of the events.
The Gospel of John also contains intimate details and personal reflections about Jesus, consistent with someone who was close to him, such as John’s depiction of the Last Supper and the unique discourses of Jesus found only in this Gospel (e.g., the “I am” sayings).
The Gospels contain internal evidence that supports their traditional authorship by Matthew, Mark, Luke, and John. These include references to the authors' own experiences, their close relationships with the apostles, and direct statements within the texts themselves that point to their authorship.
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