Matthew adds to Mark’s account the conversation in which John objects to baptizing Jesus, and Jesus quiets his scruples (Mt iii, 14-15). This reflects the later time, when the superiority of Jesus to John had been historically demonstrated, and when the baptism might have given offense by seeming to imply a need of forgiveness. The item approaches the point of view of the similar addition in the Fourth Gospel. Matthew, who has added this item here, is the only evangelist who says that John’s baptism was εἰς μετάνοιαν (iii, 11). Matthew’s added conversation appears, still more elaborated, in the Gospel of the Hebrews. Luke (iii, 21) adds that Jesus was praying during his baptism, which may be an accommodation to the custom of the early church. Mark says the voice from the sky was addressed to Jesus; Matthew represents it as addressed to the crowd, perhaps to give more public honor to Jesus. The Gospel of the Ebionites adds to Mark’s “in thee I am well pleased,” the quotation from the Psalms, “this day have I begotten thee”; and certain MSS contain the same words in the text of Luke, omitting “in thee I am well pleased.” These variations show the freedom of the early tradition, but its unanimity in the idea that the baptism was Jesus’ messianic consecration. Matthew and Luke replace Mark’s σχιζομένους, a word not elsewhere found, with a word common in such connections.
THE CALLING OF THE FIRST DISCIPLES
(Mk i, 16-20; Mt iv, 18-22; Lk v, 1-11)
Luke postpones this account, and in connection with it gives the story of the miraculous draft of fishes, unknown to Mark and Matthew. The reason is not apparent, especially since the transposition involves Luke in some anachronisms. Matthew follows Mark’s account closely,[22] retaining even the parenthetical and appended explanation in vs. 16. He omits Mark’s words, “with the hired men,” perhaps because of his general tendency toward condensation, perhaps because the departure of James and John from their father is rendered less critical by Mark’s mention of the hired men.
JESUS IN THE SYNAGOGUE AT CAPERNAUM
(Mk i, 21-28; Mt vii, 28-29; Lk iv, 31-37)
Luke omits “and not as the scribes,” because his readers would not understand the allusion. He replaces Mark’s awkward phrase ἐν πνεύματι ἀκαθάρτῳ by the good Greek phrase ἔχων πνεῦμα δαιμονίου ἀκαθάρτου. He omits Mark’s mention of Galilee at the end of his account, because he has inserted it at the beginning. Matthew’s omission of the whole story may be controlled by his unwillingness, elsewhere manifested, to represent the demons as recognizing Jesus as the Messiah.
THE HEALING OF PETER’S MOTHER-IN-LAW
(Mk i, 29-31; Mt viii, 14-15; Lk iv, 38-39)