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, σχιζομένους, i, 10; ἐν πνεύματι ἀκαθάρτῳ, i, 23; κράβαττος, ii, 4, and in five other places; ἐπιράπτει, ii, 21; θυγάτριον, v, 23; vii, 25; ἐσχάτως ἔχει, v, 23; σπεκουλάτωρ, vi, 27; συμπόσια συμπόσια, vi, 39; [εἰσὶν τινὲς ὧδε τῶν ἑστηκότων, ix, 1; εἷς κατὰ εἷς, xiv, 19; ἐκπερισσῶς, 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]