JAMES D. TABOR argues (at the Bible and Interpretation website) that the Gospel of John preserves a Jesus tradition independent of the Synoptics:

The Gospel of Mark: Priority Does not Mean Primacy

By James D. Tabor
Department of Religious Studies
University of North Carolina at Charlotte
November 2009

For Christian believers, general readers, and scholars alike the most dramatic and riveting section of our N.T. Gospels is the “Passion Narrative,” found in three versions in the Synoptics (Mark, Matthew, Luke), as well as in the gospel of John. Whether John’s Gospel offers an independent version of the narrative is a sharply disputed point among the scholars. When Dom Crossan recently addressed my students in Jerusalem he began his talk on “The Last Days of Jesus” with that very question, one he considers to be absolutely fundamental to any historical reconstruction. Is John’s account simply an edited expansion of the core account we have in Mark, our earliest gospel, or is it an independent production? Crossan is convinced that John is simply recasting Mark, just as Matthew and Luke do, taking out things here and there, expanding in other places, with each contributing their own theological perspectives and emphases relevant to their times and to the tradition and communities from which they come.


I have struggled with this question for years and my conclusion is different from that of Crossan. Although the final editors of John are likely aware of Mark, the core narrative of John offers an independent account based on materials and testimony the authors (the “we” of John 21:24) attribute to the mysterious unnamed “disciple whom Jesus loved,” who only shows up at the “last supper” and appears again at the crucifixion, the empty tomb, and up on the Sea of Galilee when the disciples had returned to their fishing (John 21:24; 13:23; 19:26; 20:2; 21:7 & 20). To what degree this source, independent of Mark, runs through earlier sections of John, is a larger and more complex question that I can not address here, though in general my sense is that the narrative and chronological materials are more likely from this source, and perhaps the “Signs Source” as well, while the extended discourses of Jesus, with the distinct theology, style, and tone we see also reflected in the letters of 1, 2, and 3rd John, are overlaid on this more primitive source. In terms of the Last Days of Jesus that would mean that the “red letter” material that runs so extensively through John 13-17 has little if any connection to the historical Jesus.

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