The whole of Mk 815 influences Mt 5%. Not only does Jesus ascend ‘ ie mountain,’ though no special locality is in question ; but the reference to disciples as coming to Him creates some obscurity touching the persons addressed in the Sermon. Mt has just referred to ‘the crowds’ ; and at the end we hear of its effect, not on disciples, but on these same crowds. Hence, apart from the form in which the Sermon is cast (perhaps mainly that of current Logian catechesis ; contrast Lk 030. where the disciples are first addressed, and then hearers in general, 37). we haye the blending of Mk’s context with that which Mt has just created for himse For with the hint supplied by Mt δὲ in relation to Mk 31%, we can hardly fail to see in Mt 4*5-25 a mosaic of Marcan situations and expressions, generalized in order to set forth the earlier activity of Jesus in word and deed—the pre- supposition of ‘the crowds’ present at the Sermon. Similarly, the call of disciples had been hinted at by the typical cases
* That renewed reference was sometimes made, seems proved by Mt’s reversion to Mk’s περιπατεῖν ἐπὶ τῆς θαλάσσης, in 264, r writing automatically wep. ἐπὶ τὴν θάλασσαν, his own ὁ struction (cf. ἐπὶ τὰ ὕδατα in *f-). For a parallel, compare the freer parts of Codex Beze.
+ As such it gives a good specimen of Mt’s style when free to follow its own literary form. Note ἀποκριθεὶς εἶπεν [MK 5 times, generally ἀποκ. λέγει ; common in Lk, and in Mt 14-28 (34 times), where rewriting Mk, but rare in 3-13 (7 or 8 times), where using Logia: hence not a Logian phrase: Jn ἀπεκρίθη], ἀπὸ τοῦ πλοίον(οἴ, 815. ΜῈ prefers ἐκ) καταποντίζεσθαι( Mt 1δδ)ὀλιγόπιστος (826168), διστάζειν (2517), and κύριε in later religious sense (cf. Lk). It shows also the easy way in which an insertion may blend with the Marcan context, 7.¢. ἀναβάντων αὐτῶν for ἀνέβη (πρὸς αὐτούς). Note κελεύειν (1428, of. 9 19) never in Mk, once only in Lk (18).
MATTHEW, GOSPEL OF
borrowed from Mk in ‘=. The artificial nature of * is clear from the fact that no little lapse of time is implied in the going forth of Jesus’ fume ‘into the whole of Syria’ and the gathering of crowds from Decapolis and Judwa and beyond Jordan— features natural in Mk’s later context (37, Lk 617), but not in Mt, if it were meant to be chronological. Similarly 4535 is based on Mk 189 6%, with 155 for starting-point (just as 1533 is used at the end of the Sermon in 135): and 9% repeats the borrowing when Mt gets really parallel to Mk 68,
The fact that both in 438 and 39 there are echoes of more than one passage in Mk, suggests that our Mt was so familiar with the latter as to combine his phrases in memory without a full sense of their actual position in Mk’s narrative. And this is confirmed by the fact that these verses appear quite in Mt’s style. But in any case Mt’s generalizing use of Mk seems clear (so 816 1589-81), and is illustrated by our next paragraph.
(e) Artificial grouping in 8-9.—In 5-7 Mt has been drawing on his prime Zogian source. In 7» he returns to Mk (1%) with ἐξεπλήσσοντο (οἱ bxAo) ἐπὶ τῇ διδαχῇ αὐτοῦ" ἦν γὰρ διδάσκων αὐτοὺς ws ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς (αὐτῶν). He thus draws attention to the authority of Jesus’ manner of teaching, and then proceeds to show how this Messianic mien extended to His action and attitude towards men. In fact the series of works and words of power which follow, fulfils the second part of the forecast in 47%. Once more we get the broad, vague background of ὄχλοι πολλοί (cf. 435); and then the cleansing of the leper (Mk 1498.) is introduced with an abrupt καὶ ἰδού.
Thus he passes over the deliverance of the man with an unclean spirit (Mk 12%28), since he has already used the iim- paces produced by it, ἡ ἀκοή (φήμη is Mt’s own word 928), in nis general description in 44, This omission was the easier that the story has much in common with the fuller Gadarene incident which he is about to use shortly (S°84—Mk 51), But why does he take ΜΚ 14°. before 39.5.9 Partly perhaps because it contains words of respect for Moses in keeping with 517, and partly because in MK the healing of the leper comes between a
reference to a general ministry in Galilee (1°), in which Mt sees the continuation of his own 4°5, and an entry into Capernaum,
Mt is not concerned with temporal sequence, but tries to preserve local conditions. Hence he goes on with something which had come to him connected with Capernaum (8°, cf. Lk 71). In the healing of the centurion’s servant (παῖς, Lk δοῦλος) the interest centres in the dialogue: and the story may have come in the Logia just after the Sermon (as in Lk [or his special source, cf. 9°], who has already used Mk’s material right up to the with- drawal with disciples to the mountain).
To Mt it had special value here as introducing the idea of authority (ἐξουσία), which the centurion implicitly recognizes as on the side of Jesus (59). Vy. 11. 13 are attached by logical affinity (? already so in Logia tradition in ΜῈ region, against Lk 18°8f-), and serve to justify Gentile faithin Mt’s day. Then, at last, he returns to the thread of Mk 129-34 (36-35 jllustrates nothing that is to his purpose). The healing of Peter's mother- in-law becomes a mere typical case, one of a class, like the many referred to in y.4®, This verse summarizes Mk 154 with some characteristic changes (e.g. demoniacal possession is put first as marking authority), and is followed by the citation of pro- phecy with Mt’s usual formula of ‘ fulfilment.’