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Why not John?

John is not “excluded” as if someone tossed it out or prevented it from being a member. It simply is not “synoptic” (i.e. defined as: “same events ‘seen’ at the same time”) like with the other three.  

What we do know and we’ll get into in the article on the Authorship and dating of John, is that he wrote his gospel at the urging of friends (Which we believe to be God ordained nudging of John to write what God willed). We also know the disciple Andrew could have been with him at the writing. 

If John knew of the synoptics, and it appears he is aware of the testimony at least, then he wrote to supplement them. (To say John knew of one or more of the synoptics is not to say, however, that he wrote his gospel with copies of Matthew, Mark, and/or Luke in front of him. John may have been aware of the existence of other written accounts of Jesus’ life and ministry without actually having seen them.)

If John’s Gospel is totally independent from the synoptics, he had enough material to choose from that much of it does not overlap with the synoptics (cf. Jn 20:30 and 21:25). This point is strengthened considerably if one accepts the Fourth Gospel’s claim to reflect eyewitness testimony about the life and ministry of Jesus (John 21:23-24). So Peter provides Mark with one angle, Matthew another from a disciple himself, Luke another as a companion of Paul and then John, a disciple of the inner circle of Jesus. John is going to know quite a lot.

Here are some differences between John and the synoptics as to why we don’t see John as a synoptic in the same way.

1. Omission by John of material found in the synoptics

John’s Gospel omits a large amount of material found in the synoptic Gospels, including some very important episodes such as: temptation of Jesus, Jesus’ transfiguration, institution of the Lord’s supper, no examples of Jesus casting out demons, no sermon on the mount, no Lord’s prayer, no narrative parables in John’s Gospel.

2. Inclusion by John of material not found in the synoptics  

John also includes material not found in the synoptics. All the material in John 2—4, Jesus’ early Galilean ministry, is not found in the synoptics. Prior visits of Jesus to Jerusalem before the passion week are mentioned in John but not found in the synoptics. The seventh sign-miracle, the resurrection of Lazarus (John 11) is not mentioned in the synoptics. The extended Farewell Discourse (John 13—17) is not found in the synoptic Gospels.

3. Length of Jesus’ public ministry

John’s gospel makes clear his ministry stretches over three years whereas in the synoptics you may not pick up that detail if you were sticking the events together like a timeline. In this time Jesus goes several times from Galilee to Jerusalem. The synoptics only seem to describe a single trip to Jerusalem, being the final one with most of Jesus’ ministry taking place within one year.

4. There is a higher Christology compared to the synoptics

The Prologue to John’s Gospel (1:1-18) presents Jesus as the “Logos” become flesh (1:14). John begins his Gospel with an affirmation of Jesus’ preexistence and full deity, which climaxes in John 20:28 with Thomas’ confession “My Lord and my God!” The non-predicated I am sayings in the Fourth Gospel as allusions to Exod 3:14 also point to Jesus’ deity (John 8:24, 28, 58). Compare Mark who begins his Gospel with Jesus’ baptism and Matthew and Luke who begin theirs with Jesus’ birth. John begins with eternity past (“In the beginning the Word already was…”). The Intention of John coming later is almost a matter of clarity, clarifying what may have been previously misinterpreted. Considering John was written at the urging of friends, Christology makes sense, especially in an age where the early heresies were cropping up around him!

5. Literary point of view: John vs Synoptics

The synoptics are written from a third person point of view, describing the events as if the authors had personally observed all of them and were reporting what they saw at the time. Thus they are basically descriptive in their approach. John’s Gospel, on the other hand, although also written from a third person point of view, is more reflective, clearly later than the events he describes which aids the case that John is written later than the synoptics. The author of the Fourth Gospel very carefully separates himself from the events he describes (cf. the role of the Beloved Disciple in the Fourth Gospel). However clear it is that he was an eyewitness of the life of Jesus, it is no less clear that he looks back upon it from a temporal distance. While we see the events through his eyes, we are carefully led to see the events of Jesus’ life not as John saw them when they happened but as he now sees them. We understand more of the significance of the events described from the position the writer now holds than an eyewitness could have understood at the time the events took place. In this sense John’s Gospel is much more reflective. John 2:17; John 2:22; John 12:16; John 20:9 

In each of these passages it may be easily seen that John has adopted the “post-resurrection” point of view. He looks back on the events and emphasizes the inability of the apostles to understand the things that were happening in their true perspective at the time they occurred. It is only possible for us to understand these things when we consider the resurrection of Jesus and its significance in God’s plan.

6. Extended dialogues overs proverbial sayings

Examples of Johns extended dialogues would be: John 3 (with Nicodemus); John 4(with the Samaritan woman); John 6 (the Bread of Life Discourse); John 13—17 (the Farewell Discourse with the disciples).

7. Use of symbolism and double meaning

John makes more common use of these literary techniques compared with the synoptics. Examples: John 2:25 (temple/body); John 7:37-38 (water/Spirit); John 12:32 (lifted up/exalted).

Much of this symbolism takes the form of dualistic antitheses: 

• light/darkness (1:4; 3:19; 8:12; 11:9; 12:35, 46)
• truth/falsehood (8:44)
• life/death (5:24; 11:25)
• above/below (8:23)
• freedom/slavery (8:33, 36). 

There will be other variants between John and the synoptics but the basic point we’ve got across here is that John has the signs of being written later. Such as it being reflective in style, clarifying in nature, more depth on key dialogues & doesn’t feel the need to repeat some synoptic material that would be well known.

For this contents inspiration and more on it, see: https://bible.org/seriespage/2-major-differences-between-john-and-synoptic-gospels

Use thesaurus to alternate gramma…too similar to original article  

Similarities between the Synoptics and John

The lists below are built on the Gospel of John. If John and one other Synoptic share one similarity, then it is listed there. Needless to say, if John and two other Synoptics share a common feature, then it is listed, too. There is no documented number below of just how many similarities there are. But hopefully you get the jist after going through all of them. The four gospels show surprisingly high amounts if similarities and this would be so if they were witnesses or writers of the same historical Jesus

The items are derived from a wide range of similarities, from large themes, all the way to specific verbal agreements. The categories follow the life of Christ, since that is the strategy of the four Gospels. The order of each item under the categories follows John’s references, as often as possible. Many items in this list have more than one Biblical reference, but they are sometimes omitted for brevity. These lists are courtesy of bible.org and all credit goes to their hard work, I am a mere sharer of their data in this instance. 

1. His political context 

• Jesus ministers while Pontius Pilate was governor of Judea from AD 26-36 (Matt. 27:2; Mark 15:1; Lk. 3:1; Jn. 18:29).
• Caiaphas is the high priest (Matt. 26:3, 26:57; Lk. 3:2; Jn. 11:49; 18:13-14, 24, 28).
• Annas was high priest (Lk. 3:2; Jn. 18:13, 24).

2. His Family

• Joseph is the father of Jesus (Matt. 1:18-24; Lk. 1:27; 2:4, 16, 22, 39; 4:22; Jn. 1:45; 6:42).
• Jesus’ mother is mentioned (Matt. 12:46-47; Mark 3:31-32; Lk. 8:19-20; Jn. 2:1-3; 19:26-27).
• He temporarily distances himself from his mother early in his ministry (Matt. 12:46-50; Mark 3:20-21, 34-35; Lk. 8:19-21; Jn. 2:4).
• He has brothers (or half brothers), and they do not believe until later (Matt. 12:46-47; Mark 3:31-32; Lk. 8:19-20; Jn. 7:3-5).
• He comes (is supposed to come) from David’s lineage (Matt. 1:1; Mark 12:35-36; Lk. 1:27; 2:4; Jn. 7:42).

3. Geography and Locations

• Jesus first ministers in Galilee (Matt. 4:12-18; Mark 1:14-16, 28, 39; Lk. 4:14; Jn. 1:43; 2:1-11).
• He ministers in Bethsaida or to its citizens (Matt. 11:21; Mark 6:45; 8:22; Lk. 9:10; 10:13; Jn. 1:44; 12:21).
• He is called “Jesus of Nazareth” (Matt. 26:71; Mark 10:47; Lk. 24:19; Jn. 1:45).
• Israel is the name of his country — not Palestine, which the Greeks and Romans called it, but it is never called “Palestine” anywhere in the New Testament (Matt. 2:6, 20, 21; 8:10; 9:33; 10:6, 23; 15:24, 31; 19:28; 27:9, 42; Mark 12:29; 15:32; Lk. 1:16, 54, 68, 80; 2:25, 32, 34; 4:25, 27; 7:9; 22:30; 24:21; Jn. 1:31, 47, 49; 12:31).
• He ministers in the town of Capernaum, by the Lake of Galilee (Matt. 4:13; 8:5; 17:24; Mark 1:21; 2:1; 9:33; Lk. 4:23, 31; 7:1; Jn. 2:12; 4:46; 6:17, 24, 59).
• He ministers to entire towns and regions that come out to see him (Matt. 14:34-36; Mark 1:33; 6:53-56; Jn. 3:22; 4:1-3; 4:39; 10:40-42).
• He ministers in Judea or to Judeans (Matt. 4:25; 12:15; 14:13; 19:1; Mark 3:7; 10:1; 13:34; Lk. 4:44; 5:17; 6:17; 7:17; 23:5; Jn. 3:22; 4:47, 54; 7:10).
• He often ministers in Galilee and around its Lake (Matt. 4:18, 23, 25; 11:1; 15:29; 17:22; 28:7; Mark 1:28, 39; 3:7; 7:31; 9:30; 14:28; 16:7; Lk. 4:31; 8:26; 17:11; 24:6; Jn. 4:3, 43-47, 54; 6:1; 7:1, 9; 12:21; 21:2).
• He is willing to minister to Samaritans, even though the relationship between them and Jews is tense (Lk. 17:11-19; Jn. 4:4-26, 39-42). Restrictions are context-specific (Matt. 10:5-6; 15:24).
• He is rejected in his home country (Matt. 15:54-58; Mark 6:1-6; Lk. 4:16-30; Jn. 4:44).
• He teaches in the synagogue in Capernaum (Mark 1:21; Lk. 4:31, Jn. 6:59).
• He teaches in synagogues, stated retrospectively in John (Matt. 4:23; 12:9; 13:54; Mark 1:39; 3:1; 6:2; Lk. 4:15-16; 4:44; 13:10; Jn. 18:20).
• Jerusalem is the capital, the holy city (about 18 times in Mt.; 11 times in Mk.; 34 times in Lk; 14 times in John).
• He teaches in the temple in Jerusalem (Matt. 21:23; Mark 12:35; Lk. 21:37; Jn. 7:28).
• Christ comes from Bethlehem (Matt. 2:1-8; Lk. 2:4, 15; Jn. 7:42).
• While in the temple, he teaches near the place where the offering were put (Mark 12:41; Lk. 21:1; Jn. 8:20).
• The Jordan River and eastward is important in his life (Matt. 4:15, 25; 19:1; Mark 3:8; 10:1; Lk. 4:1; Jn. 10:40).
• Bethany, a village just outside Jerusalem, plays a key role at the end of his life (Matt. 21:17; 26:5; Mark 11:1, 11-12; Lk. 19:29; 24:50; Jn. 11:1, 18; 12:1). This is not Bethany beyond the Jordan (John 1:28; 10:40).

4. John the Baptist and Jesus 

• John is the “voice of one crying out in the wilderness” to prepare the way (Matt. 3:3; Mark 3:3; Lk. 3:4; Jn. 1:23).
• Religious leaders (Pharisees, priests and Levites) question John (Matt. 3:7; Jn. 1:19).
• John baptizes with water (Matt. 3:11; Mark 1:8; Lk. 3:16; Jn. 1:26).
• You don’t know who (Jesus) stands among you (Lk. 3:15; Jn. 1:26).
• John is not worthy to loosen a strap of Jesus’ sandals or to carry them (Matt. 3:11; Mark 3:11; Lk. 3:16; Jn. 1:27).
• Crowds go out to be baptized by John, who baptizes in the Jordan River (Matt. 3:5-6; Mark 1:5; Lk. 3:3; Jn. 1:28).
• Jesus will baptize with the Spirit (Matt. 3:11; Mark 1:8; Lk. 3:16; Jn. 1:33).
• The Spirit, in the form of a dove, is present on Jesus (Matt. 3:16; Mark 1:10; Lk. 3:22; Jn. 1:32-33).
• John gathers disciples around him (Matt. 14:12; Mark 6:29; Lk. 7:18; Jn. 1:35).
• John is put in prison (Matt. 4:12; Mark 1:14; Lk. 3:20; Jn. 3:24).
• The image of a bridegroom appears in the context of John (Matt. 9:15; Mark 2:19; Lk. 5:34; Jn. 3:29).
• Jesus must become greater, John lesser (Matt. 11:11; Lk. 7:28; Jn. 3:30).

5. His mission

• The theme and reality of glory in Jesus’ ministry is stated (Matt. 17:1-8; Mark 9:2-8; Lk. 2:32; 9:31-32; Jn. 1:14; 2:11; 11:4, 40; 12:28, 41; 17:24).
• There is the right time or hour in his life (Matt. 9:15; 26:18; Mark 1:15; 14:35, 41; Lk. 19:44; 22:14; Jn. 2:4; 7:6; 8:20; 12:23).
• He enjoys the company of wine drinkers (Lk. 5:29-30; 7:34; 15:1-2; Jn. 2:1-11).
• He has authority and power, which opponents sometimes question (Matt. 7:29; 8:9; 21:23-27; 28:18; Mark 1:22, 27; 11:28-33; Lk. 4:32; 5:24; 20:1-8; Jn 2:18; 5:27; 10:18; 13:3; 17:2).
• He will “go up” or “be taken up” into heaven (Lk. 9:51; Jn. 3:14; 8:28; 12:32).
• He came to save people (Matt. 1:21; 10:22; 16:25; 19:25-26; Mark 8:35-36; 10:26-27; 13:13; Lk. 2:11, 30; 9:24; 18:26-27; 19:9; Jn. 3:17; 4:42; 5:34; 10:9; 12:47).
• He has come or been sent by God (Matt. 9:13; 10:34; Mark 1:38; 2:17; Lk. 5:32; 7:16-20; 12:49; Jn. 3:19; 5:43; 6:38).
• Salvation is from the Jews (Matt. 1:1-17, 21; Lk. 2:30; Jn. 3:23-38; 4:22).
• Jesus came not to do his own will, but the will of the one who sent him (Matt. 26:39-42; Mark 14:36; Lk. 22:42; Jn. 4:34; 6:38).
• He is greater than Old Testament prophets (Abraham, Solomon, and Jonah) and the temple (Matt. 12:6, 39-42; Lk. 11:29-32; Jn. 8:52-58).
• He lays down his life (Matt. 20:28; Mark 10:45; Jn. 10:11, 15, 17-18).
• He predicts his own death (Matt. 12:39-41; 16:21-28; 20:17-19; Mark 8:31; 9:44; 10:32-34; Lk. 9:22-27; 11:29:30; 18:31-33; Jn. 12:20-26).
• He successfully resists Satan during Jesus’ lifetime (Matt. 4:11; Lk. 4:13; Jn. 12:31; 14:30).

6. His unique relationship with his father 

• Jesus teaches and acts as if he has a unique relationship with his Father (Matt. 6:9; 10:32-33; 11:26-27; Mark 14:36; Lk. 10:21-22; 11:2; Jn. 1:14; 3:35; 10:15).
• To honor the Father is to honor the Son, and to honor the Son is to honor the Father (Matt. 10:40; 18:5; Mark 9:37; Jn. 5:23).
• He accepts worship or prostration (Matt. 14:33; 28:9; 28:17; Lk. 24:52; Jn. 9:38; 20:28).
• A voice from heaven supports Jesus (Matt. 3:17; 15:5; Mark 1:11; 9:7; Lk. 3:22; 9:35; Jn. 12:28-30).
• Jesus says receiving him means receiving the one who sent him (Matt. 10:40; Mark 9:36-37; Lk. 9:48; 10:16; Jn. 13:20).

7. His titles 

• Jesus refers to himself as and accepts the title of the Son of God (Matt. 3:17; Mark 1:11; Lk. 1:32; 3:22; Jn. 1:34; 3:16).
• He refers to himself as or accepts the titles Rabbi / Teacher (Matt. 23:7-8; 26:25, 49; Mark 9:5; 10:51; 11:51; Lk. 9:38; Jn. 1:38, 49; 6:25).
• He refers to himself as or accepts the title of the Christ (Matt. 1:16; Mark 8:29; Lk. 9:20; Jn. 1:41).
• He accepts the title of king (Matt. 27:11; Mark 11:10; 15:2; Lk. 22:3; Jn. 1:49; 12:13; 18:33, 37).
• He refers to himself as or accepts the title of the Son of Man (Matt. 8:20; Mark 2:10; Lk. 5:24; Jn. 1:51); in a clearly apocalyptic sense (Mark 8:38; Lk. 12:8-9; Jn. 5:27). In the vast majority of the 80-plus references to the Son of Man in verses in the four Gospels, Jesus alone uses this title and only about himself
• He refers to himself as or accepts the title of Prophet (Matt. 13:57; Mark 6:4; Lk. 4:24; Jn. 4:44).
• He uses the clause “I am” (egōeimi) in a special, divine way, also according to some contexts in the Synoptics (see Brown, vol. 1, Appendix IV, pp. 532-38) (Matt. 14:27; Mark 6:50; [cf. 13:6]; 14:62; Lk. [cf. 21:8]; 22:70; 24:36; Jn. 6:20; 8:24, 28, 58; 13:9; 18:5).
• He refers to himself as or accepts the title of Lord (Matt. 7:21; Mark 2:28; Lk. 6:5; Jn. 6:23).

8. His disciples

• Jesus calls disciples early in his ministry (Matt. 4:18-22; Mark 1:16-20; Lk. 5:2-11; Jn. 1:35-42).
• Simon’s brother is Andrew (Matt. 4:18; 10:2; Mark 1:16, 29; 3:18; 13:3; Lk. 6:14; Jn. 1:40, 44; 6:8; 12:22).
• Simon’s second name is Peter (Matt. 16:18; Mark 3:16; Lk. 6:14; Jn. 1:42).
• Philip is named (Matt. 10:3; Mark 3:18; Lk. 6:14; Jn. 1:43-48; 6:5, 7; 12:21-22; 14:8-9).
• Jesus chooses twelve main disciples (Matt. 10:1; Mark 3:13; Lk. 6:13; Jn. 6:67-71; 15:16).
• Peter is mentioned the most often of all the disciples (over 90 times in all four Gospels).
• Thomas is named (Matt. 10:3; Mark 3:8; Lk. 6:15; Jn. 11:16; 14:5; 20:24-28; 21:2).
• Jesus knows the Bethany sisters Martha and Mary (Lk. 10:38-42; Jn. 11:1-12:8).
• Martha is more active, Mary less so (Lk. 10:40-42; Jn. 11:20).
• Peter is the one who asks for clarification (Matt. 15:15; Lk. 12:1; Jn. 13:36-38).
• Jesus is anointed in Bethany (by Mary) (Matt. 26:6-13; Mark 14:3-9; Jn. 12:1-8).
• Someone (Judas) complains that the perfume or ointment could have been sold and given to the poor (Matt. 26:9; Mark 14:5; Jn. 12:5).
• Women follow Jesus (Matt. 27:55; Mark 15:41; Lk. 8:2-3; 23:49; Jn. 19:25-27).
• Mary Magdalene is named as a close follower (Matt. 27:56-28:1; Mark 15:40, 47; 16:1, 9; Lk. 8:2; 24:10; Jn. 19:25; 20:1, 18).
• James and John are brothers, or the sons of Zebedee are mentioned (Matt. 4:21; Mark 1:19; Lk. 5:10; Jn. 21:2).
• Peter and the sons of Zebedee are called or described as fishermen (Matt. 4:21; Mark 4:19; Lk. 5:6-10; Jn. 21:3-8).

9. Their discipleship

• Jesus says to follow him (Matt. 4:19; 10:38; Mark 8:34; Lk. 9:23; Jn. 1:43; 12:26; 21:19, 22).
• The disciples do not understand many things before the ascension (Matt. 13:36; 16:9, 11, 22-23; Mark 4:13, 33; 6:52; 8:7; Lk. 9:45; 18:34; Jn. 2:22; 12:16; 13:7, 28; 16:18; 20:9).
• The harvest is ripe and plentiful (Matt. 9:38; Lk. 10:2; Jn. 4:35).
• Workers for the Lord may get different wages that seem unfair (Matt. 20:1-16; Jn. 4:36-38).
• The disciples spiritually (or non-literally) partake of his blood and body or flesh (Matt. 26:27-29; Mark 14:22-25; Lk. 22:17-20; Jn. 6:53-59).
• He is aware of his disciples’ discussion or grumbling (Mt.16:8; 26:10; Mark 8:17; Jn. 6:61).
• Disciples must judge aright (Matt. 7:1-7; Lk. 6:41-42; Jn. 7:24).
• His followers are like sheep among wolves (Matt. 10:16; Lk. 10:3; Jn. 10:12).
• Greeks or Greek speakers need ministry (Mark 7:26; Jn. 12:20).
• Jesus teaches on loving one’s life and losing it, and by losing it one will find it (Matt. 10:39; 16:25; Mark 8:35; Lk. 9:24; 17:33; Jn. 12:25).
• Synagogues will reject his disciples (Matt. 10:17-18; Mark 13:9; Lk. 12:11; 21:12; Jn. 12:42; 16:1-4).
• He says to serve, and in John he washes the disciples’ feet (Matt. 20:20-28; Mark 10:35-45; Lk. 22:24-30; Jn. 13:17).
• The disciples through the Spirit (will) speak the right words and do the ministry (Matt. 10:20; Mark 13:11; Lk. 12:12; Jn. 14:26; 15:26-27; 16:13-15).
• Jesus has been hated, and his disciples will be hated (Matt. 10:22; 24:9-10; Mark 13:13; Lk. 6:22, 27; 21:17; Jn. 15:18-19).
• If people persecuted him, they will persecute his disciples (Matt. 5:10, 44; Lk. 21:12; Jn. 15:20).
• The disciples are witnesses (Matt. 10:18; Mark 13:9; Lk. 24:48; Jn. 15:27).
• The disciples’ faith may be shaken (Matt. 24:10; Jn. 16:1).
• Some disciples will be put to death (Matt. 24:9; Lk. 21:16; Jn. 16:2).
• The disciples are commissioned after his resurrection (Matt. 28:16-20; Lk. 24:47; Jn. 20:21; cf. 17:18).
• The disciples (will) receive the Spirit in their mission (Lk. 24:49; Jn. 20:22).

10. His Hebrew Bible

• Jesus quotes or honors the law of Moses (Matt. 4:4, 7, 10; 5:17-19; 19:8, 16-18; 22:29-32, 34-40; Mark 10:5-9; 12:26, 29-31; Lk. 4:4, 8, 12, 18-19; 16:17; 18:20; 20:37; Jn. 3:14; 5:45-47; 6:32; 7:19, 22-23; 19:36).
• He fulfills Isaiah’s prophecies (Matt. 4:14-16; 8:17; 12:17-21; 13:14-15; 15:7-9; Mark 4:11-12; 7:6-7; 11:17; 13:25; Lk. 4:17; 8:10; 22:37; Jn. 6:45; 12:38-41).
• He honors, quotes, or is prophesied in the Prophets (Matt. 10:35-36; 11:10; 13:13; 21:4-5; 24:15, 29; 26:31; Mark 1:2-3; 11:9-10; 11:17; 13:14, 24; 14:27; Lk. 7:27; 23:30; 24:25-27; Jn. 10:12; 12:15; 15:25; 19:37).
• He honors, quotes, or is prophesied in the Psalms (Matt. 13:35; 21:9; 21:16; 21:42; 23:43-44; 27:46; Mark 12:10-11, 36; 15:37; Lk. 20:42; Jn. 10:34; 12:13; 19:24; 20:28).
• He fulfills prophecy in many ways (Matt. 1:22; 2:15, 17, 23; 3:15; 4:14; 5:17; 8:17; 12:17; 13:14, 35; 21:24; 26:54, Mark 13:4; 14:49; Lk. 1:1; 4:21; 8:31; 9:31; 21:22, 24; 22:16, 37; 24:44; Jn. 12:38; 13:18; 15:25; 17:12; 18:9; 18:32; 19:24, 28, 36).

11. His miracles

• Jesus heals crowds of the sick (Matt. 4:23-25; Mark 3:7-12; Lk. 6:17-19; Jn. 3:23; 6:2).
• The miracles of Jesus point to a higher truth about himself and God than the miracles per se (Matt. 9:1-8; Mark 2:3-12; Lk. 5:18-26; Jn. 5:19-30).
• The lame, the blind, the crippled, and the paralyzed are listed as a collective (Matt. 11:5; 15:30-31; 21:14; Lk. 7:22; 14:13; 14:21; Jn. 5:3).
• On different occasions, Jesus says, “Pick up your mat and walk and go home” (Matt. 9:6; Mark 2:11; Lk. 5:24; Jn. 5:8).
• He feeds thousands (Matt. 14:13-21; 15:29-31; Mark 6:32-44; 8:1-10; Lk. 5:16; 9:10-17; Jn. 6:1-17; 11:54).
• On occasion, he healed in unusual ways (Mark 7:33; 8:23; Jn. 9:6).
• He heals blind persons (Matt. 9:27-28; 11:5; 12:22; 20:29-34; Mark 8:22-23; 10:46-52; Lk. 7:21-22; 14:13-21; 18:35-43; Jn. 5:3; 9:1-34).
• He raises the dead (Matt. 9:18-19, 23-26; Mark 5:21-24, 35-43; Lk. 7:11-15; 8:40-42, 49-56; Jn. 11:1-44).
• Peter’s miraculous catches of fish (Lk. 5:1-11; Jn. 21:1-15). I believe these are two different events, but some don’t, so the catches are included in this list.

12. His teaching

• Jesus is the light of the world (Matt. 4:16; Lk. 2:32; Jn. 1:4-7; 3:19; 8:12; 9:5).
• Angels minister (Matt. 1:20, 24; 28:2-5; Mark 1:13; 8:38; Lk. 2:15; 9:26; 12:8-9; Jn. 1:51; 20:12).
• Jesus says to believe in him and his message and works (Matt. 9:28; 17:20; 21:22; Mark 1:15; 5:36; 11:24; Lk. 8:50; 17:5-6; Jn. 2:11; 3:18; 5:38; 6:29; 7:31; 10:38; 14:11).
• Beware of all men speaking well of you or of accepting their praise (Lk. 6:26; Jn. 2:24-25; 5:41).
• Jesus frequently uses the Hebrew word “amen” (“verily” or “truly”) in his teaching (Matt. 5:18; Mark 3:28; Lk. 4:24; Jn. 3:3).
• The kingdom of God is a theme (Matt. 4:17, 23; Mark 1:15; Lk. 4:43; 8:1; Jn. 3:3-5; 18:36).
• Being born again or becoming like a child to get into the kingdom of God is a theme; “the kingdom of God” in the Synoptics and “eternal life” in John are used interchangeably (Matt. 18:3; Mark 9:45, 47; 10:15, 17, 23, 24, 30; Lk. 10:17; Jn. 3:3, 5).
• The spirit / flesh dichotomy is used (Matt. 26:41; Mark 14:38; Jn. 3:6).
• People are amazed and astonished at Jesus’ words and ministry (Matt. 7:28; 8:27; 15:31; 21:20; 22:22; 27:14; Mark 1:27; 5:20; 15:5, 44; Lk. 4:22, 36; 8:25; 9:43; 11:14, 38; 20:26; 24:41; Jn. 3:7; 4:27; 5:20, 28; 7:15, 21).
• Eternal life is a theme (Matt. 19:16, 29; 25:46; Mark 10:17, 30; Lk. 10:25; 16:9; 18:18, 30; Jn. 3:15-16, 36; 4:14; 5:24; 6:27, 40; 6:54; 10:28).
• Humans have the capacity for evil (Matt. 12:35; Mark 7:21; Lk. 6:45; Jn. 3:19-20; 5:29).
• Jesus redefines the will of the Father (Matt. 12:50; Mark 3:35; Lk. 8:21; Jn. 4:34).
• Jesus uses the image of bread positively (Matt. 13:33; Lk. 13:20-21; Jn. 6:32-33, 35, 41, 48, 50-51, 58).
• Satan or the devil exists and opposes God’s people and plan (Matt. 4:10; Mark 1:13; Lk. 10:18; Jn. 6:70; 8:44; 12:31; 13:27; 14:30; 16:11; 17:15).
• Jesus’ teaching may harden hearts (Matt. 13:13-15; Mark 4:11-12; Lk. 8:10; Jn. 9:39; 12:39-40).
• He teaches in parables or figures of speech (Matt. 13:10-15; Mark 4:2, 11-12; Lk. 8:10; Jn. 10:6; 16:25-29).
• The image of a gate and gatekeeper is used (Matt. 7:13-14; Mark 13:24; Jn. 10:1-9).
• God or Jesus is like a shepherd, and the people are like sheep (Matt. 9:36; 25:32; 26:31; 10:6; 14:27; Mark 6:34; 14:27; Lk. 15:4-6; 17:7; Jn. 10:11-16).
• Jesus says, “If I tell you, you won’t believe me” (Lk. 22:67; Jn. 10:25).
• He uses the verb “sleep” for “die” (Matt. 9:24; Mark 5:39-40; Lk. 8:52; Jn. 11:12-15).
• Blessed are those who hear and keep and do the Word (Matt. 7:24-26; Lk. 6:47-49; 11:28; 12:43; Jn. 12:47; 13:17).
• There will be a day of judgment (Matt. 12:36; Lk. 17:24-31; Jn. 12:48).
• A servant or disciple is not greater than his master or teacher (Matt. 10:24-25; Lk. 6:40; Jn. 13:16; 15:20).
• He pronounces that a variety of persons and actions are blessed (Matt. 5:3-11; 11:6; 16:17; 25:34; Lk. 6:20-22; 7:23; 11:28; 14:14, 16; 24:50; Jn. 13:17; 20:29).
• He teaches on asking and receiving in prayer (Matt. 7:8; 18:19-20; Mark 11:10; Lk.11:24; Jn. 14:13-14; 16:24).
• He says his name has power (Matt. 7:22; 12:21; 18:20; Mark 9:38-39; Lk. 9:49; 10:17; Jn. 14:13-14, 26; 15:16; 16:23-24; 17:11-12).
• Don’t be afraid (Lk. 12:32; Jn. 14:27).
• Unproductive works will be thrown into the fire (Matt. 3:10-12; 7:19; 13:40; 18:809; Lk. 3:9, Jn. 15:6).
• Love and commandments are themes (Matt. 22:34-40; Mark 12:28-34; Lk. 10:27-28; Jn. 15:9-11).
• Men disbelieve in Jesus despite the miracles he did, so these disbelievers are judged (Matt. 11:20-23; Lk. 10:13; Jn. 15:24).
• The Father’s name is holy; may he give us bread and deliver us from the evil one or evil (Matt. 6:9-13; Jn. 6:33; 17:11, 15).
• The disciples have authority to release sins (Matt. 18:18; Jn. 20:23).

13. His popularity and opposition

• Jesus clears out part of the temple courts (Matt. 21:18-22; Mark 11:15-19; Lk. 19:45-47; Jn. 2:13-16).
• He refuses to perform miraculous signs to satisfy his opponents (Matt. 12:38; Mark 8:11; Lk. 11:16; Jn. 2:18; 4:48; 6:30).
• He leaves a region due to opposition (Matt. 12:15; Mark 3:7; Lk. 6:11-12; Jn. 4:1-3).
• Defying religious oral traditions, he does “unnecessary” healings on the Sabbath (Matt. 12:9-13; Mark 3:1-6; Lk. 6:6-11; 13:10-17; Jn. 5:1-18; 7:21-24; 9:1-16).
• If the leaders believed Moses, they would believe in Jesus, but they don’t believe Moses (Lk. 16:31; Jn. 5:46-47).
• Jesus is popular with the masses (Matt. 8:21; Mark 10:1; Lk. 5:15; Jn. 6:2).
• But he sometimes withdraws from them for solitude (Matt. 8:18; 12:15; 14:13-14; Mark 3:7-9; 6:32-34; Lk. 6:12, 17-19; 9:10; Jn. 6:3, 15).
• He is accused of deceiving people (Matt. 27:63; Jn. 7:12, 47).
• The crowds guess at who he is (Matt. 16:13-14; Mark 8:27-28; Lk. 9:18-19; Jn. 7:40-43).
• Do Jews really have Abraham as their father (Matt. 3:9; Lk. 3:8; Jn. 8:33-39; 13:28-29)?
• Those who prevent him from fulfilling his mission to die at the right time are called children of the devil or are said to be motivated by Satan (Matt. 16:24; Mark 8:33; Jn. 8:37, 40).
• Opponents accuse him of being demon possessed (Matt. 9:34; Mark 3:22; Lk. 11:15; Jn. 8:48-52; 10:20).
• There are aborted attempts to kill him (Lk. 4:28-30; 13:31; Jn. 8:59; 10:31-32; 11:8).
• He calls the religious establishment spiritually blind (Matt. 15:12-14; 23:16-26; Jn. 9:39-41).
• The disciples fear to go up to Jerusalem (Mark 10:32; Jn. 11:7-8).
• The Sanhedrin (the high court) and other religious leaders seek a way to get rid of Jesus and to trump up evidence (Matt. 26:59; 27:12; Mark 3:2; 14:55; Lk. 6:7; 15:1; 22:66; 23:2; Jn. 8:6; 10:36; 11:47).
• He challenges the Jerusalem religious establishment, particularly Pharisees and chief priests (Matt. 21:45; Mark 11:27-33; Lk. 20:9-19; Jn. 11:47, 57).

14. His triumphal entry

• Jesus enters Jerusalem triumphantly to conclude his ministry and life (Matt. 21:1-9; Mark 11:1-10; Lk. 19:29-38; Jn. 12:12-15).
• The people use branches to usher him in (Matt. 21:8; Mark 11:8; Jn.12:13)
• During the entry, the crowds shout that he is blessed who comes in the name of the Lord (Matt. 21:9; Mark 11:9; Lk. 13:35; 19:38; Jn. 12:13).
• King or kingdom is used (Mark 11:10; Lk. 19:38; Jn. 12:13).
• He rides a beast of burden (Matt. 21:5; Mark 11:7; Lk. 19:33-35; Jn. 12:14).
• Zechariah 9:9 is quoted (Matt. 21:5; Jn. 12:15).

15. His last supper

• Jesus celebrates Passover and eats the Last Supper with his disciples (Matt. 26:17-19; Mark 14:12-16; Lk. 22:7-13; Jn. 13:1-17:26).
• The image of the vine and its fruit is used metaphorically (Matt. 26:29; Mark 14:25; Lk. 22:18; Jn. 15:1-8).

16. The Betrayal

• Judas is named as the betrayer, sometimes early in a Gospel for the readers’ / listeners’ sake (Matt. 26:14-16, 25, 49: Mark 3:19; 14:10-11, 43-45; Lk. 6:16; 22:3-6, 47-48; Jn. 12:4; 13:2, 26-30; 18:2-5).
• Satan prompts and / or enters Judas (Lk. 22:3; Jn. 6:70-71; 13:2, 27).
• At the Last Supper, Jesus states that someone will betray him (Matt. 26:21; Mark 14:18; Lk. 22:21-22; Jn. 13:21).
• The disciples ask who the betrayer is (Matt. 26:22; Mark 14:19; Lk. 22:23; Jn. 13:22-25).
• Whoever dips into a bowl will betray Jesus (Luke says the hand of the betrayer is at the table) (Matt. 26:23-25; Mark 18-21; Jn. 13:26-27).
• Judas Iscariot leads an armed mob to arrest Jesus (Matt. 26:14, 47-49; Mark 14:43-45; Lk. 22:47-49; Jn. 18:2-5).

17. His arrest

• Jesus agonizes in his spirit over his impending death (Matt. 20:22; 26:38; Mark 10:38; 14:36; Lk. 22:42-44; Jn. 12:27-28).
• On the night he is arrested, he faces and resists temptation to avoid the cross (Matt. 26:37-46; Mark 14:35-36; Lk. 22:46; Jn. 12:27).
• He and his disciples retire to the Mount of Olives across the Kidron Valley (Matt. 24:3; 26:30; Mark 11:1; 13:3; 14:26; Lk. 19:29, 37; 21:37-39; Jn. 18:1; cf. 8:1).
• A disciple (Peter) cuts off the ear of the high priest’s servant (Malchus) (Matt. 26:51; Mark 14:47; Lk. 22:50; Jn. 18:10).

18. The denial

• Jesus predicts that Peter will deny him three times (Matt. 26:34, 75; Mark 14:30, 72; Lk. 22:34, 61; Jn. 13:38).
• Peter goes to the courtyard of the high priest (Matt. 26:58; Mark 14:54, 66; Lk. 22:55; Jn. 18:15).
• A servant girl spots Peter and questions him, and he denies Jesus (Matt. 26:69-70; Mark 14:66-68; Lk. 22:56-57; Jn. 18:16-17).
• A second time, a similar question and denial (Matt. 26:71-72; Mark 14:69-70; Lk. 22:58; Jn. 18:25).
• Yet another challenge and Peter denies Jesus a third time (Matt. 26:73-74; Mark 14:70-71; Lk. 22:59-60; Jn. 18:26-27).
• A crowing rooster reminds Peter of Jesus’ prediction (Matt. 26:74; Mark 14:72; Lk. 22:60; Jn. 18:26).
• He also predicts that Peter will be restored, and Jesus makes sure that Peter is restored (Lk. 22:32b; Jn. 21:15-19).

19. His trial

• The chief priests of Jerusalem try Jesus and press for his execution (Matt. 26:57-68; Mark 14:53-65; Lk. 22:66-71; Jn. 18:12-14, 19-24; 19:6).
• He is accused of saying that he will destroy the “temple” and rebuild it in three days (Matt. 26:61; 27:40; Mark 14:57-58; 15:29; cf. Jn. 2:19).
• Pontius Pilate tries Jesus, hesitates to press the matter, but hands Jesus over to be executed (Matt. 27:14-24; Mark 14:6-10; Lk. 23:4-6, 14-16, 20-22, 24; Jn. 18:18-40; 19:1-16).
• Pilate tries Jesus in Pilate’s palace or Praetorium (Matt. 27:27; Mark 15:16; Jn. 18:28, 33; 19:9).
• Pilate asks him, “Are you the king of the Jews?” and Jesus answers in the affirmative with a qualification in John (Matt. 27:11; Mark 15:2; Lk. 22:3; Jn. 18:33, 37).
• Pilate declares Jesus’ innocence three times (Lk. 23:4, 14-15, 22; Jn. 18:38; 19:4, 6).
• Releasing a prisoner is a custom (Matt. 27:15; Mark 15:6; Jn. 18:39).
• Crowds and authorities clamor for the release of Barabbas (Matt. 27:20; Mark 15:11; Lk. 23:13, 18; Jn. 18:38, 40).
• Barabbas is a rebel or insurrectionist (Mark 15:6; Lk. 23:19; Jn. 18:39-40).
• Barabbas is released instead of Jesus (Matt. 27:15-21; Mark 15:7, 15; Lk. 22:18-25; Jn. 18:40).
• A crowd clamors for his crucifixion: verdict by volume (Matt. 27:20-25; Mark 15:12-15; Lk. 23:18-24; Jn. 19:6, 12, 15).
• The Sonship of Jesus is one of the accusations leveled at him (Matt. 26:63-64; Mark 14:61-62; Lk. 22:70; Jn. 19:7).

20. The Mockery

• Pilate’s Roman soldiers are present (Matt. 27:27; Mark 15:16; Jn. 19:2).
• They weave or twist and put a crown of thorns on Jesus (Matt. 27:29; Mark 15:17; Jn. 19:2).
• They throw a robe on him (Matt. 27:28; Mark 15:17; Jn. 19:2).
• They mock him (Matt. 27:29; Mark 15:19-20; Jn. 19:3).
• The say, “Hail king of the Jews!” (Matt. 27:29; Mark 15:18; Jn. 19:3).
• They hit him (Matt. 27:30; Mark 15:19; Jn. 19:3).
• They lead him away to crucify him (Matt. 27:31; Mark 15:20; Jn. 19:16).
• Soldiers cast lots for his clothing (Matt. 27:35; Mark 15:24; Lk. 23:34; Jn. 19:23-24).

21. His crucifixion

• Jesus’ crucifixion has a higher purpose than an unfortunate martyrdom (Matt. 20:19, 28; Mark 10:45; Lk. 22:28-30; Jn. 10:10-18).
• He is crucified on a cross at the Place of the Skull (Matt. 27:33; Mark 15:22; Lk. 23:33; Jn. 19:17).
• Two others (criminals) are crucified alongside him (Matt. 27:38; Mark 15:27; Lk. 23:33, 40-43; Jn. 19:18).
• A notice on the cross reads, “King of the Jews” (Matt. 27:37; Mark 15:26; Lk. 23:38; Jn. 19:19).
• Mary Magdalene and other women watch him on the cross (Matt. 25:55-56; Mark 15:40-41; Lk. 23:49; Jn. 19:25-27).
• He is offered gall (Matt. 27:34, 48; Mark 15:36; Lk. 23:36; Jn. 19:28-30).

22. His burial

• Joseph of Arimathea asks Pilate for Jesus’ body and wraps it in linen cloth (Matt. 27:57; Mark 15:43-46; Lk. 23:50-53; Jn. 19:38-42).
• The tomb is new and / or has been cut out of rock (Matt. 27:60; Mark 15:46; Lk. 23:53; Jn. 19:41).
• The body is laid in a tomb before the start of Sabbath (Matt. 27:57-60; Mark 15:42; Lk. 23:54; Jn. 19:42).

23. His resurrection 

• Jesus is resurrected on the first day of the week before dawn or early in the morning (Matt. 28:1; Mark 16:2; Lk. 24:1: Jn. 20:1).
• Mary Magdalene is the first at the empty tomb (Matt. 27:61; Mark 15:47-16:1; Lk. 24:1-10; Jn. 20:1, 10-18).
• The stone is discovered to be rolled away (Matt. 28:2; Mark 16:4; Lk. 24:2; Jn. 20:1).
• Mary Magdalene is named as being blessed with the first divine appearances (Matt. 28:5-10; Mark 16:5-8; Lk. 24:4-10; Jn. 20:10-18).
• Jesus says, “Peace be with you” (Lk. 24:36; Jn. 20:19, 21, 26).
• He appears to men disciples (Matt. 28:16-20; Lk. 24:13-35, 36-49; Jn. 20:19-29; 21:4-23).
• After the resurrection, he shares bread and fish with his disciples (Lk. 24:30, 42-43; Jn. 21:10-15).
• Luke and John emphatically insist on a bodily resurrection (Lk. 24:38-43; Jn. 20:27; 21:10-15).

About 149 out of a grand total of 226 items in the 4 gospels are shared between each other, which makes 66% of all gospel material shared. So even though there are differences in the four gospels and between John and the synoptics, overall, there is a huge amount of similarity, especially when it comes to what is essential to be a Christian and Christian doctrine.

See more at https://bible.org/seriespage/13-similarities-among-johns-gospel-and-synoptic-gospels