THE DEPENDENCE OF MATTHEW AND LUKE UPON MARK

The one universally accepted result of modern study of the synoptic problem is the dependence of Matthew and Luke upon the Gospel of Mark.

Tho it is no longer necessary to demonstrate this use of Mark by Matthew and Luke, the relation among the three Gospels is not to be dismissed with a simple statement of this dependence. The Gospel of Mark is the one document possessed by us in substantially the same form in which it was used by Matthew and Luke. A consideration of how Matthew and Luke treated the sources which we no longer have before us will be influenced by the treatment which they accorded to this one source which we have. Our first work, therefore, is to observe, with some thoroness, the manner in which Matthew and Luke use the Gospel of Mark. If any proof is still required that Matthew and Luke did employ this Gospel, it will appear in the discussion.

FRAMEWORK OF MARK’S GOSPEL IN MATTHEW AND LUKE—UP TO LUKE’S “GREAT OMISSION”

Matthew and Luke begin with introductory matter of their own, occupying the first two chapters of their Gospels. With the appearance of John the Baptist their narrative begins to coincide with that of Mark. Luke in a manner characteristic of his Gospel attempts to supply historical details. Mark (i, 6) gives a fuller description of the personal habits and appearance of the Baptist; the others omit this, and pass to a description of his preaching (Mt iii, 7-10; Lk iii, 7-9). Luke adds a brief section (iii, 10-14) on this subject derived from some source of his own.

After these insertions of non-Marcan material, Matthew and Luke come back to the narrative of Mark, and recount (Mk i, 7-8; Mt iii, 11-12; Lk iii, 15-18) the messianic prediction of the Baptist, the baptism of Jesus (Mk i, 9-11; Mt iii, 13-17; Lk iii, 21-22), the temptation (Mk i, 12-13; Mt iv, 1-11; Lk iv, 1-13), and the initial appearance of Jesus in Galilee (Mk i, 14-15; Mt iv, 12-17; Lk iv, 14-15). Between the messianic preaching of the Baptist and the baptism of Jesus, Luke has inserted a notice of the arrest and imprisonment of John, and between the baptism and the temptation, his table of the ancestors of Jesus.[2] The large amount of closely parallel matter in Matthew and Luke, especially in their account of the Baptist’s preaching and their narrative of the temptation, shows their use of a common non-Marcan source; but the order of their narrative, as well as its wording, shows their use of Mark also. To his account of the initial appearance of Jesus in Galilee, Luke adds (iv, 16-30) an account of Jesus’ first preaching in Nazareth.

Matthew proceeds to tell with Mark (Mt iv, 18-22; Mk i, 16-20) of the calling of the first disciples. Luke postpones this, having a more detailed and interesting account of the call of Peter which he will introduce later (Lk v, 1-11). Mark (i, 21-28) then tells of Jesus’ preaching in a synagogue at Capernaum. This Matthew omits, but Luke (iv, 31-37) gives the story as Mark has it. Matthew here inserts his Sermon on the Mount and the healing of the nobleman’s daughter (Mt v, 1-viii, 13); he then comes back to the narrative of Mark, and with Luke tells (Mk i, 29-31; Mt viii, 14-15; Lk iv, 38-39) of the healing of Peter’s mother-in-law. The three evangelists then relate together (Mk i, 32-34; Mt viii, 16-17; Lk iv, 40-41), the story of the healings at evening. Luke and Mark add the story of Jesus’ retirement into a desert place (Mk i, 35-38; Lk iv, 42-43), which Matthew omits. Mark and Luke then add a brief statement of a preaching tour thru Galilee (Mk i, 39; Lk iv, 44); Matthew has already utilized this statement, somewhat enlarged, as introductory to his Sermon on the Mount (Mt iv, 23-25). Luke inserts (Lk v, 1-11) his account of the calling of Peter, postponed from its earlier position in Mark. The three then tell together the story of the healing of the leper and the paralytic, the call of Levi (called Matthew in Matthew), and the discussion about fasting (Mk i, 40-ii, 22; Mt viii, 1-4; ix, 1-17; Lk v, 12-39). Matthew (ix, 35-x, 16) inserts his account of the sending out of the twelve, which Mark and Luke give later. After this he comes back into agreement with the other two, and all three relate the incident of Jesus’ walking thru the corn on the Sabbath (Mk ii, 23-28; Mt xii, 1-8; Lk vi, 1-5), the healing of the withered hand (Mk iii, 1-6; Mt xii, 9-14; Lk vi, 6-11), and the healings in the crowd (Mk iii, 7-12; Mt xii, 15-21; Lk vi, 17-19).

At this point Luke has transposed two brief sections of Mark, because, it is evident, by so doing he secures a better introduction to his Sermon on the Level Place, which he now (Lk vi, 20-49) proceeds to give. By placing the account of the calling of the twelve (Mk iii, 13-19; Lk vi, 12-16) just before the account of the gathering of the throng (Mk iii, 7-12; Lk vi, 17-19) he secures his audience for his Sermon on the Plain; if the narrative had been given in reverse order, as by Mark, the sermon might appear to have been addressed to the twelve alone. After his Sermon on the Plain (Lk vi, 20-49) Luke adds the story of the widow’s son, the anointing in Simon’s house, and the ministering women (vii, 11-17, 36-50; viii, 1-3), not found in either Mark or Matthew, after which the three take up the same story again in the accusation of the scribes and the speech about Beelzebub, tho Luke’s order is here not that of the other two (Mk iii, 20-30; Mt xii, 22-37; Lk xi, 14-23). After the insertion of non-Marcan material by both Matthew and Luke, both return to Mark’s narrative in the story of the family of Jesus who had come to take him home (Mk iii, 31-35; Mt xii, 46-50; Lk viii, 19-21), the parable of the Sower, the speech about the purpose of the parables, the interpretation of the parable of the Sower, and the group of detached sayings (Mk iv, 1-25; Mt xiii, 1-23; Lk viii, 4-18); Matthew, however, omits three out of the four sayings at this point, because he has already incorporated them in his Sermon on the Mount.

Then follows in Mark alone (Mk iv, 26-29) the parable of the Seed that grew of itself, the only section of Marcan material thus far omitted by both Matthew and Luke. Then the parable of the Seed-Corn, which Luke omits but Matthew gives (Mk iv, 30-32; Mt xiii, 31-32).[3] Then come the storm on the lake, the story of the Gadarene demoniac, the healing of Jairus’ daughter, with the interpolation of the story of the woman with the hemorrhage (Mk iv, 35-v, 43; Mt viii, 23-34; ix, 18-26; Lk viii, 22-56), all in the same order. Then follows the rejection in Nazareth (Mk vi, 1-6; Mt xiii, 53-58); Matthew follows Mark in it, but Luke omits it because he has related a similar incident in his fourth chapter. Luke then follows Mark in relating the incident of the sending out of the twelve (Mk vi, 6-13; Lk ix, 1-6); Matthew has given it in an earlier location. The judgment of Herod concerning Jesus is then given by all three (Mk vi, 14-16; Mt xiv, 1-2; Lk ix, 7-9). Matthew gives with Mark (Mk vi, 17-29; Mt xiv, 3-12) the story of the Baptist’s death; Luke omits it, having concluded his story of John in connection with his account of the baptism of Jesus (Lk iii, 19-20). Then follow in all three the return of the disciples and the feeding of the five thousand (Mk vi, 30-44; Mt xiv, 13-21; Lk ix, 10-17). Thus far, several items of Mark’s narrative have been omitted now by Matthew and now by Luke, but only one fragment, the parable of the Seed Growing of Itself (Mk iv, 26-29), by both Matthew and Luke.

LUKE’S “GREAT OMISSION,” AND BEYOND

With Mk vi, 45, begins a section extending to Mk viii, 26, in which Matthew follows Mark closely, both in wording and in order (Mt xiv, 22-xvi, 12), except that Matthew omits Mark’s healing of the deaf stammerer (Mk vii, 31-37), inserts (Mt xv, 29-31) a summary of the healing narratives, and omits the healing of the blind man (Mk viii, 22-26). Luke omits the entire section. Luke picks up the thread of Mark’s narrative again at Mk viii, 27, and he and Matthew follow it thru the confession of Peter (Mk viii, 27-33; Mt xvi, 13-23; Lk ix, 18-22), the prediction of sufferings for the disciples (Mk viii, 34-ix, 1; Mt xvi, 24-28; Lk ix, 23-27), and the transfiguration (Mk ix, 2-8; Mt xvii, 1-8; Lk ix, 28-36). Luke omits the question of the scribes concerning Elias, but Matthew follows Mark in it (Mk ix, 9-13; Mt xvii, 9-13). After the omission of these five Marcan verses Luke again continues Mark’s narrative, as does Matthew, and the three relate together the healing of the epileptic boy (Mk ix, 14-29; Mt xvii, 14-21; Lk ix, 37-43a), and the second prediction of sufferings (Mk ix, 30-32; Mt xvii, 22-23; Lk ix, 43b-45).

Matthew inserts from another source the passage about the temple-tax (Mt xvii, 24-27), and the three continue together in the passage concerning the strife about precedence (Mk ix, 33-37; Mt xviii, 1-5; Lk ix, 46-48). Matthew then drops out for a few verses, but Luke follows Mark in the story of the unknown exorcist (Mk ix, 38-41; Lk ix, 49-50). Luke omits Mark’s saying about offenses, but Matthew follows Mark in it (Mk ix, 42-48; Mt xviii, 6-9). Both Matthew and Luke then forsake Mark for the moment, since they have both given his saying about salt (Mk ix, 49-50) in other connections, their treatment of Mark here being evidently influenced by their use of another source.[4] Matthew then inserts a few sections peculiar to his Gospel (Mt xviii, 10-35), a few verses of which (Mt xviii, 10-14; Lk xv, 3-7; Mt xviii, 15; Lk xvii, 3; Mt xviii, 21-22; Lk xvii, 4) are somewhat loosely paralleled in Luke.

LUKE’S “GREAT INTERPOLATION”: ITS CONTENT

Beginning with the 51st verse of his 9th chapter, and extending thru the 14th verse of his 18th chapter, occurs Luke’s “Great Interpolation,” his account of the journey thru Samaria. Here occur in Luke many of Jesus’ sayings which Matthew has combined into his “Sermon on the Mount”; notably the Lord’s Prayer, the speech about backsliding, and the saying “Ask and ye shall receive.” Here also is much material peculiar to Luke; notably Jesus’ visit to the home of Mary and Martha, the blessing of the woman upon the mother of Jesus, the sending out and return of the seventy disciples, the healing of the ten lepers, and the parables of the Good Samaritan, the Friend Asking for Bread, the Foolish Rich Man, the Lost Sheep, the Lost Coin, the Prodigal Son, Dives and Lazarus, the Unjust Judge, and the Publican and Pharisee in the Temple.

Since the purpose here is merely to indicate the relation of the framework of the Gospels of Matthew and Luke to that of Mark, the full content of this great interpolation of Luke’s does not need to be presented. Enough has been given to show how long and important a section it is. Thruout it Luke appears to forsake Mark, tho there seem to be evidences that for some of the material contained in this section and also to be found in Mark, Mark and Luke have been drawing upon a common source.[5]

After forsaking Mark for so long, Luke comes back to him, and to Matthew (who has not made this deviation at the same place), in the blessing of the children (Mk x, 13-16; Mt xix, 13-15; Lk xviii, 15-17), the danger of riches (Mk x, 17-31; Mt xix, 16-30; Lk xviii, 18-30), and the third prediction of sufferings (Mk x, 32-34; Mt xx, 17-19; Lk xviii, 31-34). Matthew has meantime inserted (Mt xx, 1-16) his parable of the Workers in the Vineyard, but has not allowed this insertion to influence his adherence to the Marcan order. Luke then drops out of the triple tradition in the passage concerning the request of James and John for chief seats in the kingdom, but Matthew continues to follow Mark (Mk x, 35-45; Mt xx, 20-28). After this brief omission of Luke’s, the three come together again in the story of the healing of Bartimaeus (Mk x, 46-52; Mt xx, 29-34; Lk, xviii, 35-43). Luke inserts his story of Zaccheus, unknown to the other evangelists (Lk xix, 1-10), and his parable of the Talents (Lk xix, 11-27), more or less closely parallel to Matthew’s parable (Mt xxv, 14-30).

THE JERUSALEM NARRATIVE

In their account of the happenings in Jerusalem, the three evangelists start out together in the story of the triumphal entry (Mk xi, 1-11; Mt xxi, 1-11; Lk xix, 28-38). Matthew and Luke then insert some material unknown to Mark (Mt xxi, 14-17; Lk xix, 39-44). Matthew follows Mark in the story of the cursing of the fig tree (Mk xi, 12-14; Mt xxi, 18-19); Luke omits this, perhaps considering it a variant of the parable of the Barren Fig Tree given later by all three. The three continue together in the account of the cleansing of the temple (Mk xi, 15-18; Mt xxi, 12-13; Lk xix, 45-48), and Matthew gives with Mark the speech of Jesus concerning the withered fig tree (Mk xi, 20-26; Mt xxi, 20-22); Luke, having omitted the cursing of the fig tree, omits also this speech concerning it.

The three then give together the Pharisees’ question about Jesus’ authority for the cleansing of the temple (Mk xi, 27-33; Mt xxi, 23-27; Lk xx, 1-8). Matthew adds his parable of the Dissimilar Sons (Mt xxi, 28-32), and the three relate together the parable of the Evil Husbandmen (Mk xii, 1-12; Mt xxi, 33-46; Lk xx, 9-19). Matthew next gives the parable of the Wedding Feast (Mt xxii, 1-14) which Luke has given earlier, in his Great Interpolation (Lk xiv, 16-24). Matthew and Luke follow Mark again in the question about the tribute money (Mk xii, 13-17; Mt xxii, 15-22; Lk xx, 20-26) and the question of the Sadducees about marriage (Mk xii, 18-27; Mt xxii, 23-33; Lk xx, 27-40). Matthew continues to follow Mark in the question about the great commandment (Mk xii, 28-34; Mt xxii, 34-40); Luke has included this also in his Great Interpolation (Lk x, 25-28); both Matthew and Luke omit the complimentary remarks of the scribe to Jesus given by Mark (Mk xii, 32-34). This omission does not hinder their following Mark in his next sections, the question of David’s son, and the speech against the Pharisees (Mk xii, 35-37; Mt xxii, 41-46; Lk xx, 41-44, and Mk xii, 38-40; Mt xxiii, 1-36; Lk xx, 45-47). Matthew’s largely expanded form of the latter of these two sections shows him to be here combining some other source with Mark.

Luke’s discourse against the Pharisees recorded in this place agrees closely with Mark’s, but he has given in his eleventh chapter much of the non-Marcan material which Matthew gives in this place (Lk xi, 39-50). Matthew then inserts the lament over Jerusalem (Mt xxiii, 37-39) which Luke has given at an earlier and less appropriate point (Lk xiii, 34-35). Matthew deserts, but Luke follows, Mark in the story of the widow’s mite (Mk xii, 41-44; Lk xxi, 1-4). All three continue together in the prediction of the destruction of the temple (Mk xiii, 1-4; Mt xxiv, 1-3; Lk xxi, 5-7), and in the signs of the parousia (Mk xiii, 5-9; Mt xxiv, 4-8; Lk xxi, 8-11). Thruout the remainder of the “Little Apocalypse” Matthew has an occasional expansion of Marcan material, and Luke makes an occasional omission, but it is obvious that Matthew and Luke are here, in the main, following Mark closely (Mk xiii; Mt xxiv; Lk xxi). There follow in Matthew several sections not duplicated in Mark, as the saying about the days of Noah (Mt xxiv, 37-41), the parables of the Watching Servant (Mt xxiv, 42-44), the True and False Servant (Mt xxiv, 45-51), the Wise Virgins (Mt xxv, 1-13), the Talents (Mt xxv, 14-30), and the parable of the Judgment (Mt xxv, 31-46). Luke has given to the “Little Apocalypse” an ending of his own (Lk xxi, 34-36); the material which Matthew has inserted continuously in his xxiv, 37-xxv, 30, Luke has scattered over his seventeenth, twelfth, and nineteenth chapters; the Matthean parable of the Judgment is duplicated in neither Mark nor Luke. Luke adds a summary of the activity of Jesus in Jerusalem (Lk xxi, 37-38).

THE STORY OF THE PASSION

Here the three evangelists start out together with the machinations of the rulers (Mk xiv, 1-2; Mt xxvi, 1-5; Lk xxii, 1-2). Luke drops out the account of the anointing in Bethany, which Mark and Matthew relate (Mk xiv, 3-9; Mt xxvi, 6-13), Luke having related a similar event in an earlier chapter (Lk vii, 36-50). The three then go on together in the story of the bargain of Judas with the priests (Mk xiv, 10-11; Mt xxvi, 14-16; Lk xxii, 3-6), and the account of the preparation for the Passover (Mk xiv, 12-17; Mt xxvi, 17-20; Lk xxii, 7-14). Luke then brings forward Mark’s story of the institution of the Lord’s Supper, apparently feeling that it fits better here than as given by Mark; except for the transposition of Luke’s xxii, 21-23 (= Mk xiv, 18-21; Mt xxvi, 21-25), the three agree in their account of the prediction of the betrayal and the institution of the Supper. Luke then adds a section of seven verses (Lk xxii, 24-30) on the strife about rank in the coming kingdom, which Mark and Matthew have given earlier (Mk x, 42-45; Mt xx, 25-28). After this interruption of the common order the three go on with the prediction of the denial by Peter (Mk xiv, 26-31; Mt xxvi, 30-35; Lk xxii, 31-34). Then come, tho interrupted by here and there a slight addition peculiar to Matthew or Luke, and with transpositions of verses or small sections more frequent than in other parts of the Gospels, the scene in Gethsemane, the arrest, trial, execution, and burial of Jesus, and the story of the empty grave (Mk xiv, 32-xvi, 8; Mt xxvi, 36-xxviii, 10; Lk xxii, 39-xxiv, 11); thus bringing us down to the mutilated end of Mark’s Gospel.

Matthew and Luke have thus taken, between them, with trifling exceptions, the entire Gospel of Mark. The historical framework of the Synoptic Gospels goes back to Mark.

THE PRIORITY OF MARK

We add here a brief statement of the theory that Mark’s Gospel is an abstract of the Gospels of Matthew and Luke. Tho this theory is no longer defended, it may be worth while to summarize the more general considerations which have led to its abandonment.

1. It is impossible, upon this theory, to account for the omission by Mark of so much of the material that stood before him in Matthew and Luke. He has omitted most of the parables and sayings. He has added no narrative. He has therefore made an abstract in which much is omitted, nothing is added, and no improvement is introduced. No reason can be assigned for the making of such a Gospel by abstracting from the fuller and better Gospels of Matthew and Luke. The abstract not only adds nothing of its own, but fails to preserve the distinctive character of either of its exemplars.2. If Mark had wished to make such an abstract, it is impossible to explain why in practically every instance he follows, as between Matthew and Luke, the longer narrative, while his own narrative is longer than either of those he copied. In the story of the healing of the leper, for example, Matthew (viii, 1-4) has 62 words, Luke (v, 12-16, without his introduction) has 87, and Mark (i, 40-45) has 97. In the healing of the paralytic (Mk ii, 1-12; Mt ix, 1-8; Lk v, 17-26) Matthew has 125 words, Luke 172, and Mark 190. In the calling of Levi (Matthew, in the Gospel of Matthew) Matthew has 92 words, Luke 93, and Mark 110 (Mk ii, 13-17; Mt ix, 9-13; Lk v, 27-32). In the parable of the Sower (Mk iv, 1-9; Mt xiii, 1-9; Lk viii, 4-8) Matthew has 134 words, Luke 90, and Mark 151. In the interpretation of that parable (Mk iv, 13-20; Mt xiii, 18-23; Lk viii, 11-15) Matthew has 128 words, Luke 109, and Mark 147. Many more such instances might be given. In every case the additional words of Mark contain no substantial addition to the narrative. They are mere redundancies, which Matthew and Luke, each in his own way, have eliminated.

3. Mark contains a large number of otherwise unknown or unliterary words and phrases. For example, s?????????, i, 10; ?? p?e?at? ??a???t?, i, 23; ???att??, ii, 4, and in five other places; ?p???pte?, ii, 21; ????t????, v, 23; vii, 25; ?s??t?? ??e?, v, 23; spe?????t??, vi, 27; s?p?s?a s?p?s?a, vi, 39; [e?s?? t???? ?de t?? ?st???t??, ix, 1; e?? ?at? e??, xiv, 19; ??pe??ss??, xiv, 31. Such expressions might easily have been replaced by Matthew and Luke with the better expressions which they use instead of these; they could hardly have been substituted by Mark for those better expressions.4. Mark contains many broken or incomplete constructions; as in iii, 16+; iv, 31+; v, 23; vi, 8+; xi, 32; xii, 38-40; xiii, 11, 14, 16, 19; xiv, 49. Such constructions would be easily corrected by Matthew and Luke; they would not easily be inserted into the narratives of Matthew and Luke by Mark.

5. Mark has many double or redundant expressions, of which Matthew has taken a part, Luke sometimes the same part, sometimes another. Such instances may be found in Mark’s Gospel at ii, 20, 25; iv, 39; xi, 2; xii, 14; the corresponding passages in Matthew and Luke will show their treatment of these redundancies.[6]

6. Mark uses uniformly ?a?, where Matthew and Luke have sometimes ?a?, and sometimes d?. Mark’s use shows him to be nearer the Hebrew or Aramaic. No explanation can be given for his substitution of this monotonous conjunction in the place of the two conjunctions used by Matthew and Luke. The variation in Matthew and Luke of Mark’s one conjunction is entirely natural.

7. Mark has many Aramaic words, which he translates into Greek; see especially iii, 17; v, 41; vii, 11; vii, 34. It would be easy for these to be dropped out by writers making use of Mark’s material for Hellenistic readers; but very unnatural for Mark to have inserted these Aramaic words into the Greek texts of Matthew and Luke.

8. Mark’s narrative thruout is more spirited and vivid than either Matthew’s or Luke’s. It would be much easier for these graphic touches to be omitted for various reasons by Matthew and Luke, even tho they found these before them in their Gospel of Mark, than for Mark to have added these touches in copying the narratives of Matthew and Luke. One may mention especially the details about the appearance and dress of the Baptist (Mk i, 6); the four men carrying the litter (ii, 3); the statement, “He looked around upon them with wrath, being grieved at the hardness of their hearts” (Mk iii, 5); the names of persons, and their relatives, unknown to the other evangelists, the description of the Gadarene demoniac, the additional details of the conversation between Jesus and the parents of the epileptic boy (ix, 20-24), and many similar items.

LUKE’S GREAT INTERPOLATION: ITS NON-USE OF MARK

Thruout this Great Interpolation, Luke entirely forsakes Mark.[7] Out of the two hundred and fifty-two verses of the interpolation, there are about thirty-five which contain material also to be found in Mark. But thirteen of these thirty-five verses are doublets. And of these doublets, the member which appears in the interpolation seems never to agree in its setting with the verse in Mark to which it is parallel, whereas the verse which, outside the interpolation, constitutes the other member of the doublet does so agree. In the case of five of these doublets, the member standing outside the interpolation is also more closely similar to Mark in wording than the half standing in the interpolation. The thirteen verses containing the doublets therefore came apparently from some other source than Mark.

Nine other brief sayings in the interpolation have a parallel in Mark, and also in Matthew. But the similarity in each case is greater between the Marcan and Matthean than between the Lucan and Marcan forms, and thus indicates that these Lucan verses were not drawn from Mark, tho Matthew’s parallel verses apparently were.[8] The placing of these nine verses in Luke is unlike that in Mark, but their placing in Matthew is exactly similar to Mark’s. In twenty-two out of the thirty-five verses of the Great Interpolation that are paralleled in Mark there are thus but three expressions, at the most, that can possibly be held to indicate that Luke is here following Mark.

Two more such expressions are found in the remaining thirteen verses. Four of these contain the discussion about the Great Commandment, paralleled in Mk xii, 28-34, and Mt xxii, 34-40. The connection is identical in Matthew and Mark, but very different in Luke. The same is true of the introductory question of the scribe. Mark and Matthew assign to the questioner the Old Testament quotation which Luke assigns to Jesus. The commendation of the questioner, common to Mark and Luke, and the addition, also common to them against Matthew, of ?? ???? t?? ?s???? s?? (?? ??? t? ?s??? s??) would naturally point toward a dependence of Luke upon Mark, but are not strong enough to counterbalance so much evidence in the opposite direction.

The next seven verses (xi, 15, 17-23) contain the defense of Jesus against the charge of having a devil. Mark and Luke agree but slightly, Matthew and Luke very closely. Matthew has 136 words, Luke 139, Mark only 98, whereas the narratives which Luke takes from Mark are invariably abbreviated by Luke. Matthew and Luke have the same setting, Mark a different one. Matthew follows Mark against Luke in the little parable of the Strong Man Armed; Luke has no parallel. Matthew has conflated two sources, one of which was Mark, but Luke has forsaken Mark for the other source.

The remaining two verses, the parable of the Mustard Seed (Lk xiii, 18-19; Mk iv, 30+; Mt xiii, 31+) show the same features as those just considered. We conclude that thruout his Great Interpolation, Luke, while having some matter paralleled in Mark, was not following Mark, but some other source.