The Four Gospels

The four Gospels are Matthew, Luke, Mark, and John.  These four gospels were written for particular communities.  Each writer chose special material for different audiences in different decades for some of their variances. Today, these gospels are for all people.

It was surmised that the Gospel of Matthew was at one time written in Hebrew due to its many Hebrew idioms. Later, it was translated into Greek.  This gospel was addressed to the Jewish people for it is a gospel showing Jesus' lineage going all the way back to Abraham.  Matthew was trying to appeal to the Jewish people, letting them know that Christ was their long awaited Messiah. 

The Gospel of Luke addressed the Gentiles for it a gospel showing the lineage of Jesus going all the way back to Adam, the first man.  St. Luke was a companion of the Apostle Paul.  St. Paul was known as the Apostle of the Gentiles because he converted many Gentiles.  This gospel appealed to the Gentiles, letting them know that Christ became man to save mankind and not simply His chosen people.   

The Gospel of Mark was addressed to the people of the Roman Empire for this gospel portrayed Jesus as the suffering servant.  St. Mark was a secretary to the Apostle Peter.  Many people suffered under the oppression of the Roman rulers.  The Gospel of Mark portrayed Christ as the suffering servant, and this appealed to many people who suffered from Roman oppression. 

The Gospel of John was addressed to the entire world.  In this Gospel, Christ was portrayed as a loving God.  John's gospel is unique from the other three gospels, which are often referred to as the synoptic gospels.   John's Gospel offered a portrait of Christ, which included a special emphasis on His divinity revealed in the humanity of Jesus. 

Each Gospel has a symbol of their own.  The symbol of Matthew's Gospel is the man/angel.  The symbol of Mark's Gospel is the lion, and the symbol for Luke's Gospel is the bull or calf.  John's Gospel is the eagle.  These four symbols are found in the Book of Revelations and in the Book of the prophet Ezekiel. 

Revelations 4:7   And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

Ezekiel 1:10  As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

So, what do these symbols mean?  According to St. Irenaeus of Lyons:  

 For, [as the Scripture] says, "The first living creature was like a lion," symbolizing His effectual working, His leadership, and royal power; the second [living creature] was like a calf, signifying [His] sacrificial and sacerdotal order; but "the third had, as it were, the face as of a man," -- an evident description of His advent as a human being; "the fourth was like a flying eagle," pointing out the gift of the Spirit hovering with His wings over the Church.

St. Agustine of Hippo also had this to say regarding the symbols of the four Gospels: 

For these reasons, it also appears to me, that of the various parties who have interpreted the living creatures in the Apocalypse as significant of the four evangelists, those who have taken the lion to point to Matthew, the man to Mark, the calf to Luke, and the eagle to John, have made a more reasonable application of the figures than those who have assigned the man to Matthew, the eagle to Mark, and the lion to John (cf. Irenaeus - above). For, in forming their particular idea of the matter, these latter have chosen to keep in view simply the beginnings of the books, and not the full design of the several evangelists in its completeness, which was the matter that should, above all, have been thoroughly examined. For surely it is with much greater propriety that the one who has brought under our notice most largely the kingly character of Christ, should be taken to be represented by the lion. Thus is it also that we find the lion mentioned in conjunction with the royal tribe itself, in that passage of the Apocalypse where it is said, "The lion of the tribe of Judah hath prevailed" (Rev 5:5). For in Matthew's narrative the magi are recorded to have come from the east to inquire after the King, and to worship Him whose birth was notified to them by the star. Thus, too, Herod, who himself also was a king, is [said there to be] afraid of the royal child, and to put so many little children to death in order to make sure that the one might be slain. (Matt 2:1-18). Again, that Luke is intended under the figure of the calf, in reference to the pre-eminent sacrifice made by the priest, has been doubted by neither of the two [sets of interpreters]. For in that Gospel the narrator's account commences with Zacharias the priest. In it mention is also made of the relationship between Mary and Elisabeth (Luke 1:5, 36). In it, too, it is recorded that the ceremonies proper to the earliest priestly service were attended to in the case of the infant Christ (Luke 2:22-24); and a careful examination brings a variety of other matters under our notice in this Gospel, by which it is made apparent that Luke's object was to deal with the part of the priest. In this way it follows further, that Mark, who has set himself neither to give an account of the kingly lineage, nor to expound anything distinctive of the priesthood, whether on the subject of the relationship or on that of the consecration, and who at the same time comes before us as one who handles the things which the man Christ did, appears to be indicated simply under the figure of the man among those four living creatures. But again, those three living creatures, whether lion, man, or calf, have their course upon this earth; and in like manner, those three evangelists occupy themselves chiefly with the things which Christ did in the flesh, and with the precepts which He delivered to men, who also bear the burden of the flesh, for their instruction in the rightful exercise of this mortal life. Whereas John, on the other hand, soars like an eagle above the clouds of human infirmity, and gazes upon the light of the unchangeable truth with those keenest and steadiest eyes of the heart."  (De consensu evangelistarum 1.6.9, in N/PNF 6.168-169; see also De consensu evangelistarum 4.10.11 and Tractatus in Joannis evangelium 36.5)