8 Introduction

only so, the remainder practically consists of the contents of the second Gospel. It seems as if Matthew and Luke had made Mark the framework of their story, and added to it new material. This accordingly is now believed by many to have been the actual fact. The prevailing idea is that our Mark, or a book very like it in contents, was under the eye of the compilers of the first and third Gospels when they wrote, and was used by both as a source, not merely in the sense that they took from it this and that, but in the sense of adopting it substantially as it was, and making it the basis of their longer and more elaborate narratives. This crude statement of course requires qualification. What took place was not that the comp'‘lers of the first and third Gospels simply transcribed the second, page by page, as they found it in their manuscript, reproduc- ing its contents in the original order, and each section verbatim. If that had been the case the synvptical problem would have been greatly simplified, and thers would hardly have been room for difference of opinion. As the case stands the order of narration is more or less disturbed, and there are many variations in expression. The question is thus raised: On the hypothesis that Mark was a source for Matthew and Luke, in respect οί the matter common to all the three, how came it to pass that Πε writers of the first and third Gospels deviated so much, and in different ways, from their common source in the order of events and in style? The general answer to the question, so far as order is concerned, is that the additional matter acted as a disturbing influence. The explanation implies that, when the disturbing influence did not come into play, the original order would be maintained. Advocates of the hypothesis try to show that the facts answer to this view; that is to say, that Mark’s order is followed in Matthew and Luke, except when disturbance is explicable by the influence ofthe new material. One illustration may here be given from Matthew. Obviously the “Sermon on the Mount” exercised a powerful fascination on the mind of the evangelist. Prom the first he has it in view, and he desires to bring it in as soon as possible. Therefore, of the incidents connected with the commencement of the Galilean ministry reported in Mark, he relates simply the call of the four fisher Apostles, as if to furnish the Great Teacher with disciples who might form an audience for the great Discourse. To that call he appends a general description of the Galilean ministry, specifying as its salient features preaching or teaching and healing. Then he proceeds to illustrate each department of the ministry, the teaching by the Sermon on the Mount in chapters v.-vii., the healing by a group of