In the realm of Bible study, the concept of “unintended similarities” is emerging as a useful tool to understand and validate the historical accuracy of the Gospels. These subtle, often overlooked details provide compelling evidence for the reliability of biblical accounts. Join us as we explore what unintended similarities are, how they differ from other textual phenomena, and why they matter for those seeking to understand the historical credibility of the Bible.

Decoding Unintended Similarities

Unintended similarities, also known as artless similarities, are subtle correspondences between different Gospel accounts that appear without any sign of deliberate coordination. These details often emerge when multiple authors describe the same event or person from different perspectives, unknowingly corroborating each other’s accounts.

How Unintended Similarities Differ from Undesigned Coincidences

While unintended similarities and undesigned coincidences are related concepts, they’re distinct from one another. FOR DETAILS ON UNDESIGNED COINCIDENCES, READ OUR POST: Connecting the Dots: Coincidences Affirm Bible Reliability

Undesigned coincidences involve one account offering a detail that indirectly explains something in another account. For example, one Gospel may provide the reason for an action that is only hinted at in another Gospel, revealing an interconnected but unintentional explanation.

Unintended similarities, on the other hand, are subtler overlaps where the alignment isn’t explanatory but rather circumstantial. The stories converge in ways that don’t seem designed or contrived, yet they corroborate each other through incidental details. These similarities show the authenticity of the narratives without adding extra explanation or cause-and-effect context, further emphasising the truthfulness of the Gospel accounts.

What Are Artless Similarities?

Artless similarities are unintentional correspondences that appear across different Gospel accounts without any evidence of deliberate coordination. These similarities emerge naturally when multiple authors describe the same events or people from their unique perspectives.

Key characteristics of artless similarities include:

• Subtlety: These details are often minor and easy to overlook.
• Consistency: Despite being written independently, the accounts align in these subtle details.
• Lack of emphasis: The authors don’t draw attention to these correspondences, suggesting they weren’t intentionally crafted.
• Natural occurrence: The similarities arise organically from the recounting of real events.

Examples of Unintended Similarities in the Gospels

Let’s explore some compelling examples of unintended similarities found in the Gospels:

The Feeding of the 5,000

• In Mark 6:39, Jesus instructs the people to sit on the “green grass.”
• John 6:10 mentions that “there was much grass in the place.”
• This subtle detail about the grass suggests the event took place in spring, the only time of year when grass would be green in that region.
• Also, in John 6:5-7, Jesus asks Philip where to buy bread, and Philip responds about the cost. John doesn’t explain why Jesus asked Philip specifically, but Luke 9:10 tells us that the event occurred near Bethsaida, Philip’s hometown. This geographical detail explains the interaction without any intention to harmonise.

Peter’s Denial of Jesus

• Luke 22:55 mentions a fire in the courtyard where Peter was warming himself.
• John 18:18 independently corroborates this detail, noting that the servants and officers had made a charcoal fire because it was cold.

The Burial of Jesus

• Matthew 27:60 states that Joseph of Arimathea laid Jesus’ body in his own new tomb.
• John 19:41 mentions that the tomb was in a garden near the crucifixion site.
• These independent details paint a consistent picture of the burial location.

The Women at the Tomb

• Mark 16:1 lists three women who went to the tomb: Mary Magdalene, Mary the mother of James, and Salome.
• Luke 24:10 mentions Mary Magdalene, Joanna, and Mary the mother of James, along with “the other women.”
• These accounts, while slightly different, show consistency in naming some of the women present.

The Death of John the Baptist

• Matthew 14:2 recounts Herod’s reaction to hearing about Jesus’ miracles, thinking John the Baptist has risen from the dead. However, Matthew doesn’t explain why Herod is so troubled. Luke 8:3, though unrelated to John’s death, notes that Herod’s steward, Chuza, had a wife (Joanna) who was a follower of Jesus. This could imply a connection between Herod’s court and knowledge of Jesus, giving further context to Herod’s fear without any overt coordination between the accounts.

Jesus Before Pilate

• In John 18:39-40, the crowd demands the release of Barabbas, described as a “robber.” Mark 15:7 and Luke 23:19 explain that Barabbas was actually involved in an insurrection. While John doesn’t give this information, Mark and Luke’s accounts unintentionally clarify Barabbas’ status, showcasing an unintended alignment in the story details.

How do Artless Similarities Matter?

Artless similarities play a crucial role in establishing the historical reliability of Gospel narratives. Here’s why they’re significant:

• Authenticity Indicators: These unplanned correspondences suggest that the Gospel writers were recounting real events rather than coordinating a fabricated story.
• Independent Corroboration: Multiple authors unknowingly confirming each other’s accounts strengthens the overall credibility of the narratives.
• Natural Narrative Flow: The subtle nature of these similarities aligns with how genuine eyewitness accounts typically unfold, adding to their authenticity.
• Resistance to Fabrication: The complexity and subtlety of these correspondences make them difficult to fabricate, especially across multiple accounts.
• Historical Context: Some artless similarities provide insights into the historical and cultural context of the events, further grounding them in reality.

Comparison to Other Ancient Texts

When we compare the Gospels’ unintended similarities to other ancient historical works, we find this phenomenon is not unique to biblical texts. However, the frequency and consistency of these similarities in the Gospels are noteworthy.

For example, historians often look for similar subtle correspondences when examining multiple accounts of events in Greek and Roman history. The presence of such details can lend credibility to historical narratives from various sources.

However, the Gospels stand out in the ancient world for their remarkable level of artless agreement across multiple independent accounts, especially considering the relatively short time frame in which they were written and circulated.

Unlike the Gospels, several ancient historical texts exhibit clear signs of intentional coordination. Historians sometimes cross-reference sources that appear to “fill in gaps” too conveniently, leading to scepticism about their authenticity. The Gospels, however, offer artless similarities—details that support each other without showing signs of being artificially constructed.

For example, the Roman historian Tacitus and the Jewish historian Josephus provide accounts of the same events, but these often exhibit clear attempts at harmonisation. The Gospel writers, by contrast, are much more modest and restrained, yet they align in a way that suggests they are speaking truthfully about shared historical events.

Conclusion: The Power of Unintended Testimony

Unintended similarities in the Gospels serve as powerful evidence for the reliability and authenticity of these ancient texts. By providing subtle, uncoordinated corroboration across different accounts, these artless details paint a compelling picture of historical accuracy.

For those studying the Bible or seeking to understand its historical context, recognising and appreciating these unintended similarities can deepen one’s understanding of the text and its origins. They offer a unique window into the genuine nature of the Gospel accounts, inviting readers to explore the rich tapestry of details that support the credibility of these foundational Christian texts.

As we continue to study and analyse the Gospels, the presence of these artless similarities reminds us of the complex and nuanced nature of historical documentation. They challenge us to look beyond surface-level readings and appreciate the depth of evidence supporting the authenticity of these ancient narratives.

Unintended Similarities—Related FAQs

• Is there an unintended similarity in the accounts of Jesus calming the storm? Yes, there’s a subtle correspondence in the accounts of Jesus calming the storm. In Mark 4:38, it mentions that Jesus was sleeping on a cushion in the stern of the boat. Matthew 8:24 and Luke 8:23 also mention Jesus sleeping but don’t provide this specific detail. This unintended similarity in Mark adds a vivid, eyewitness-like detail that’s consistent with, but not copied by, the other accounts, suggesting independent recollections of the same event.
• What are the unintended similarities in the accounts of Jesus’ trial? John 18:28 mentions that the Jewish leaders didn’t enter Pilate’s headquarters to avoid ceremonial uncleanness before the Passover. This detail explains why, in the other Gospels (Matthew 27:17, Mark 15:8, Luke 23:4), Pilate comes out to address the crowd, a seemingly odd behaviour that’s not explicitly explained in those accounts. This subtle consistency across the Gospels suggests independent yet accurate reporting of the event.

Is there an unintended similarity in the resurrection accounts? One intriguing unintended similarity appears in the resurrection accounts regarding Mary Magdalene. In John 20:11-18, Mary doesn’t recognise Jesus at first, mistaking him for the gardener. This detail aligns with Mark 16:9-11, which states Jesus appeared first to Mary Magdalene but doesn’t mention her initial failure to recognize him. Luke 24:16 mentions some disciples’ eyes were kept from recognising Jesus, providing a consistent theme without direct copying, suggesting independent accounts of a common experience.

• Is there an unintended similarity in the accounts of Jesus’ baptism? Yes, there’s a subtle correspondence in the baptism accounts. In Mark 1:10, it says that Jesus saw the heavens being torn open. Matthew 3:16 and Luke 3:21 also describe the heavens opening but don’t use this vivid “torn” imagery. John’s Gospel doesn’t describe the baptism directly but has John the Baptist testifying to seeing the Spirit descend on Jesus (John 1:32). This variety in describing the same event, with Mark’s unique detail, suggests independent eyewitness accounts rather than copied narratives.
• What are the unintended similarities in the accounts of Jesus feeding the 4,000? The feeding of the 4,000, recorded in Matthew 15:32-39 and Mark 8:1-10, contains an interesting unintended similarity. Both accounts mention that the crowd had been with Jesus for three days, a detail that’s not crucial to the miracle itself but adds context. Additionally, both mention the disciples’ scepticism about feeding so many people, despite having witnessed the earlier feeding of the 5,000. This consistent portrayal of the disciples’ lack of faith across independent accounts suggests a genuine recollection of their reactions rather than a coordinated narrative.

Are there unintended similarities in the Old Testament as well? If so, please list some:

While our discussion has primarily focused on the Gospels, unintended similarities can also be found in the Old Testament. Here are some examples:

• The Flood Account: In Genesis 7:11, it mentions the flood began on the 17th day of the second month. Genesis 8:4 states the ark came to rest on the 17th day of the seventh month. This unintended similarity suggests a precise chronology, consistent with an eyewitness account rather than a fabricated story.
• Joseph’s Coat: Genesis 37:3 mentions Jacob made Joseph a coat of many colours. In 2 Samuel 13:18, it’s mentioned in passing the king’s virgin daughters wore robes of many colours. This unintended similarity suggests such coats were indeed associated with favoured status, corroborating the detail in Joseph’s story.
• David’s Men and Ahithophel’s Betrayal: 2 Samuel 11:3 identifies Bathsheba as the daughter of Eliam, and 2 Samuel 23:34 reveals Eliam as the son of Ahithophel, offering an indirect reason for Ahithophel’s betrayal of David later in 2 Samuel 17.
• The Bronze Serpent and Numbers: 2 Kings 18:4 mentions Hezekiah destroying the bronze serpent Moses made, but this event is only fully explained in Numbers 21:8-9, where Moses makes the serpent during a plague.
• The Fall of Jerusalem: 2 Kings 25 and Jeremiah 52 both recount the fall of Jerusalem to the Babylonians. While the accounts are similar, there are subtle differences in details and emphasis, suggesting independent yet consistent reporting of the same events.
• Hezekiah’s Illness: 2 Kings 20:1-11, 2 Chronicles 32:24-26, and Isaiah 38:1-8 all recount Hezekiah’s illness and recovery. Each account provides unique details while maintaining consistency in the core narrative, suggesting multiple perspectives on the same event.
• The Decree of Cyrus: Ezra 1:1-4 and 2 Chronicles 36:22-23 both record the decree of Cyrus allowing the Jews to return from exile. While similar, the accounts have subtle differences in wording and emphasis, suggesting independent records of the same decree.

 

Unintended Similarities—Related Reads:

• Papyri and Dead Sea Scrolls: Archaeology Endorses Scripture
• Historical Reliability of the Bible: Astonishing Archaeological Finds
• Canonicity: The Journey to the Bible We Know Today
• Unearthing the Past: Excavation Findings that Validate Bible Narratives
• Bible ‘Contradictions’: Hurdles to Faith? Not Quite
• Debunking Myths and Lies: The New Testament’s Enduring Reliability