2.2. The Double Tradition

 Matthew and Luke have a large amount of material in common (c. 200 verses), the so-called double tradition; almost all of this is sayings material as opposed to narrative. There has always been some disagreement over what should be included in the double tradition and how to divide up its pericopes. The following list of the double tradition, with some modifications, derives from J. Fitzmyer, The Gospel According to Luke, 1.77-79.
 

2.2.1. The Double Tradition

 
Luke 3:7-9 (1) = Matt 3:7b-10 (1) The Baptist's preaching A
Luke 3:16b-17 (2) = Matt 3:11b-12 (2) The Baptist's preaching B
Luke 4:2b-13 (3) = Matt 4:2b-11a (3) Jesus' temptation
Luke 6:20-23 (4) = Matt 5:3-4, 6, 11-12 (4) The Beatitudes
Luke 6:27-33 (5) = Matt 5:44, 39-42, 46-47 (9) Love of enemies A
Luke 6:35b-36 (6) = Matt 5:45, 48 (10) Love of Enemies B
Luke 6:37a, 38b (7) = Matt 7:1-2 (16) On Judging A
Luke 6:39b,c (8) = Matt 15:14b (46) On Judging B
Luke 6:40 (9) = Matt 10:24-25a (29) Teacher and student
Luke 6:41-42 (10) = Matt 7:3-5 (17) On Judging C
Luke 6:43-45 (11) = Matt 7:16-20 (20) (see Matt 12:33-35) Test of Goodness
Luke 6:46-49 (12) = Matt 7:21, 24-27 (22) Hearers and Doers of the Word
Luke 7:1b-10 (13) = Matt 8:5-10, 13 (23) Cure of the Centurion's Servant
Luke 7:18-23 (14) = Matt 11:2-6 (35a) The Baptist's Question
Luke 7:24-28 (15) = Matt 11:7-11 (35b) Jesus' Testimony to the Baptist
Luke 7:31-35 (16) = Matt 11:16-19 (37) Jesus' Judgment of His Generation
Luke 9:57-60 (17) = Matt 8:19-22 (25) Three Would-be Followers
Luke 10:2-12 (18) = Matt 9:37-38; 10:7-16 (26-27) Mission of the Seventy
Luke 10:13-15 (19) = Matt 11:21-23 (38) Woes on Galilean Towns
Luke 10:16 (20) = Matt 10:40 (34) Disciples as Representatives
Luke 10:21-22 (21) = Matt 11:25-27 (39) Praise of the Father
Luke 10:23b-24 (22) = Matt 13:16-17 (43) Blessedness of the Disciples
Luke 11:2-4 (23) = Matt 6:9-13 (11) Lord's Prayer
Luke 11:9-13 (24) = Matt 7:7-11 (18) Efficacy of Prayer
Luke 11:14-23 (25) = Matt 12:22-30 (40) Beelzebub Controversy
Luke 11:24-26 (26) = Matt 13:43-45 (45) Return of the Evil Spirit
Luke 11:29-32 (27) = Matt 12:38-42 (42) Sign of Jonah
Luke 11:33 (28) = Matt 5:15 (6) Saying about Light
Luke 11:34-36 (29) = Matt 6:22-23 (13) Eye as Light of Body
 
Luke 11:39-40  (30) = Matt 23:25-26 (52)
42-44
23, 6-7
46-52
4, 29-30, 34-35, 13
Sayings against Pharisees
Luke 12:2-9 (31) = Matt 10:26-33 (30) Exhortation to Fearless Confessing
Luke 12:10 (32) = Matt 12:32 (41) The Holy Spirit A
Luke 12:11-12 (33) = Matt 10:19-20 (28) The Holy Spirit B
Luke 12:22b-31 (34) = Matt 6:25-33 (15) Worry About Earthy Things
Luke 12:33b-d, 34 (35) = Matt 6:19-21 (12) Treasure in Heaven
Luke 12:39-40, 42b-46 (36) = Matt 24:43-51 (58) Sayings on Vigilance and Faithfulness
Luke 12:51, 53 (37) = Matt 10:34-36 (31) Enigma of Jesus' Mission
Luke 12:58-59 (39) = Matt 5:25-26 (7b) Agreement with One's Opponents
Luke 13:18-21 (40) = Matt 13:31-33 (44) Parables of Mustard Seed and Yeast
Luke 13:24 (41) = Matt 7:13-14 (19) The Narrow Gate
Luke 13:25-28 (42) = Matt 7:22-23 (21, 59) Rejection at Last Judgment
Luke 13:29 (43) = Matt 8:11-12 (24) Coming into the Kingdom
Luke 13:34-35 (44) = Matt 23:37-39 (53) Lament over Jerusalem
Luke 14:16-21 (45) = Matt 22:2-10 (51) Parable of the Great Dinner
Luke 14:26-27 (46) = Matt 10:37-38 (32) Conditions of Discipleship
Luke 14:34-35 (47) = Matt 5:13 (5) Parable of Salt
Luke 15:4-7 (48) = Matt 18:12-14 (48) Parable of Lost Sheep
Luke 16:13 (49) = Matt 6:24 (14) Servants and Masters
Luke 16:16 (50) = Matt 11:12-13 (36) Law and the Kingdom
Luke 16:17 (51) = Matt 5:18 (7a) Fulfilling the Law
Luke 16:18 (52) = Matt 5:32 (8) On Divorce
Luke 17:3b-4 (53) = Matt 18:21-22 (49) On Forgiveness
Luke 17:5-6 (54) = Matt 17:20 (47) On Faith like a Mustard Seed
Luke 17:23-24 (55) = Matt 24:26-27 (54) Days of the Son of Man A
Luke 17:26-27 (56) = Matt 24:37-38 (56) Days of the Son of Man B
Luke 17:33 (57) = Matt 10:39 (33) Days of the Son of Man C
Luke 17:34-35 (58) = Matt 24:40-41 (57) Days of the Son of Man D
Luke 17:37b (59) = Matt 25:28 (55) Days of the Son of Man E
Luke 19:13, 15b-24, 26 (60) = Matt 25:14-30 (60) Parable of the Minas

 2.2.2. Appealing to "the principle of economy in explanation," some scholars reject the need of postulating the existence of the hypothetical document(s) or source(s) identified as Q, and prefer to account for the double tradition by assuming that Luke used Matthew as a source (No one holds that Matthew used Luke) (see A. Farrer, "On Dispensing With Q," 58; M. Goulder, Midrash and Lexicon in Matthew).  Farrer argues that only when the position that Luke used Matthew as a source is untenable, should one posit the existence of hypothetical texts or sources.  This assumption is compatible with both the two-gospel or Griesbach hypothesis, with the Augustinian hypothesis and with the position represented by Farrer and Gould that Matthew used Mark as a source and Luke used both as sources.

2.2.3. Nevertheless, as will become evident, the data does not support such a simple explanation.  Against the postulation of Lukan dependence on Matthew, the more reasonable explanation is to assume that Matthew and Luke independently made use of another source or other sources of traditions about Jesus (in whatever form these may have consisted), designated as Q. The two-source hypothesis best explains the data relating to the double tradition.  Although an individual datum may allow for other interpretations, taken together, the evidence points in the direction of the two-source hypothesis.  The following data are so interpreted.

A. Unlike the triple tradition, verbatim agreement in the double tradition ranges from almost 100% to much less (Why there is such a divergence will be discussed below). Examples of significant verbatim agreement include:

1. Luke 13:34-35 (44) = Matt 23:37-39 (53)

 
Luke 13:34-35 

37 "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather (episunaxai) your children together, the way a hen her own chicks under her wings, and you were unwilling. 38 Behold, your house is being left to you desolate! 39 But I say to you, you will not see me until the time comes when you say, ‘Blessed is he who comes in the name of the Lord’."

Matt 23:37-39 

34 "O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather (episunagagein) your children together, just as a hen gathers her brood under her wings, and you would not have it! 35 Behold, your house is left to you desolate; for I say to you, from now on you will not see me until you say, ‘Blessed is he who comes in the name of the Lord’."

2. Luke 10:13-15 (19) = Matt 11:21-23 (38)

 
Luke 10:13-15 

13 "Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 Indeed it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to Hades.

Matt 11:21-23 

21 "Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22 But I tell you, it will be more bearable for Tyre and Sidon on the day of judgment than for you. 23 And you, Capernaum, will you be lifted up to the skies? No, you will go down to Hades.

3. Luke 6:41-42 (10) = Matt 7:3-5 (17)

 
Luke 6:41-42 

41 "Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? 42 How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye."

Matt 7:3-5 

3 "Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your eye? 4 Or how do you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."

4. Luke 16:13 (49) = Matt 6:24 (14)

 
Luke 16:13 

 "No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth."

Matt 6:24 

"No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth."

5. Luke 11:9-13 (24) = Matthew 7:7-11 (18)

 
Luke 11:9-13 (24) 

And I say to you, "Ask and it will be given to you, seek and you will find, knock and it will be opened to you.  For the one who asks receives, the one who seeks finds and to the one who knocks it will be opened. 

And which of you [if] a son asks the father for a fish, instead of a fish will give him a snake? And if he asks for an egg will give a scorpion? Thus, if you, being evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to them who ask?"

Matthew 7:7-11 (18) 

 "Ask and it will be given to you, seek and you will find, knock and it will be opened to you.   For the one who asks receives, the one who seeks will find, and to the one who knocks it will be opened.  Or which man among you is it whose son asks him for a bread and will give him a stone?  Or will ask for a fish and will give him a snake? 

Thus, if you as evil know how to give good gifts to your children, how much more will your Father in heaven give good things to them who ask?"

On the two-source hypothesis, close verbatim agreement in the double tradition is explained by postulating that Matthew and Luke had access to a source or sources of mostly sayings material, which was unavailable to Mark. The verbatim agreement suggests that Matthew and Luke are using a common source (This datum is, of course, also compatible with the position that either Matthew or Luke is using the other as a source).

B. As already indicated, unlike the triple tradition, verbatim agreement in the double tradition varies greatly in extent. In some cases, pericopes in Matthew and Luke are almost identical, as seen above, while in other cases a case two pericopes are so different that one is hard pressed to justify the postulation of a literary relation between them. In a few cases, the differences are so great that one can legitimately question whether one is dealing with two versions of the same tradition at all, and not two different traditions. Any explanation of the literary relationship between the three synoptic gospels must account for this wide range of the extent of verbatim agreement. The following are examples of lesser verbatim agreement.
 

1. Luke 16:16-17 (50-51) = Matthew 5:18; 11:12-13 (7a, 36,)

 
Luke 16:16-17 

16 The law and the prophets are until John. From then on the kingdom of God is proclaimed and all force their way into it. 

 17 It is easier for heaven and earth to pass away than for one stroke of the law to fall.

Matthew 11:12-13; 5:18 

11:12-13 From the days of John the Baptist until now, the kingdom of heaven is advancing forcefully and forceful men are seizing it. For all the prophets and the law prophesized until John. 
5:18 For truly I say to you, "Until heaven and earth pass away, an iota and a stroke will in no way pass away until all is accomplished.

2. Luke 17:5-6 (54) = Matt 17:20 (47)

 
Luke 17:5-6 

5 The apostles said to the Lord, "Increase our faith!" 

6 And the Lord said, "If you had faith like a mustard seed, you would say to this sycamore tree, ‘Be uprooted and be planted in the sea’; and it would obey you."

Matt 17:20 

And he said to them, "Because of the littleness of your faith; 

for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,' and it will move; and nothing will be impossible to you."

3. Luke 13:24 (41) = Matt 7:13-14 (19); Luke 13:25-28 (42) = Matt 7:22-23 (21, 59)

 
Luke 13:24; 13:25-28 

24 "Strive to enter through the narrow door; because many, 
I say to you, will seek to enter and will not be able. 

25 Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, "Lord, open up to us'; then he will answer and say to you, "I do not know where you are from." 26 Then you will begin to say, "We ate and drank in your presence, and you taught in our streets"; 27 and he will say, "I tell you, I do not know where you are from; depart from me, all you evildoers." 
28 In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out.

Matt 7:13-14; 7:22-23 

13 "Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it. 14 Because the gate is small and the way is narrow that leads to life, and there are few who find it. 
 
 

22 "Many will say to Me on that day, "Lord, Lord, did we not prophesy in your name, and in your name cast out demons, and in your name perform many miracles?" 23 And then I will declare to them, "I never knew you; be separated from me, you who practice lawlessness."

 4. Luke 15:4-7 (48) = Matt 18:12-14 (48)

 
Luke 15:4-7 

4 "What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the field and go after the one which is lost until he finds it? 5 When he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost!’ 7 I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.

Matt 18:12-14 

12 "How does it seem to you? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying? 13 If it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine which have not gone astray. 
 

14 So it is not the will of your Father who is in heaven that one of these little ones perish.

5. Luke 11:2-4 (23) = Matt 6:9-13 (11)

 
Luke 11:2-4 

2  And He said to them, "When you pray, say: ‘Father, 
may your name be holy. May your kingdom come. 
3 Give us each day our daily bread. 4 And forgive us our sins, for we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.’."

Matt 6:9-13 

9 "Pray, then, in this way: ‘Our Father who is in heaven, 
may your name be holy. 10 May your kingdom come. May your will be done, on earth as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we also have forgiven our debtors. 13 And do not lead us into temptation, 
but deliver us from evil.

In part, the differences between the Matthean and Lukan versions of non-Markan pericopes (the so-called Q source) may be explained on the hypothesis of Matthean and Lukan redactional activity. In other words, either Matthew or Luke (or both) may have made editorial changes to the Q source; this is probable, since both made such changes to their Markan source. Nevertheless, the fact that agreement between Matthew and Luke in the double tradition varies so greatly seems to indicate that Matthew and Luke did not all the time have access to the same versions of pericopes, for a motive is lacking for such a variable and inconsistent redaction of a common source.  Neither Matthew nor Luke handle their Markan source in this way.  This then counts against the Griesbach or two-gospel hypothesis, which postulates that Luke used Matthew as a source.  For why would Luke sometimes copy Matthew almost word for word, while at other times exercise such remarkable redactional liberty?  It follows that many of the differences between pericopes of the double tradition probably result from there being more than one written or oral sayings collections with different versions of the same saying and with different, but similar sayings.

    The divergence in the extent of verbatim agreement in the double tradition precludes holding the position that Q was a single, intentionally-composed document to which Matthew and Luke each had access. J. Kloppenberg, for example, has recently argued that Q began as a carefully-constructed "Chriae Collection" (i.e., wisdom sayings of Jesus) and evolved to include other material, most notably judgment and apocalyptic sayings (The Formation of Q [Philadelphia: Fortress, 1987]). This document circulated in the early church, and the traditions that it contained were eventually incorporated into Matthew and Luke. Kloppenberg’s proposal (and others like it) is highly conjectural, and in the end untenable. In addition, it must be remembered that there is no direct evidence that this hypothetical document ever existed (e.g., no manuscript evidence or references to it in other texts). Rather, the evidence suggests that there was no such document as Kloppenberg and others suppose. Rather, Q should be understood merely as a convenient way of referring to non-Markan traditions about Jesus available to Matthew and Luke either orally or as written collections.

C. In comparison to the Markan material, the order of the appearance of the double tradition in Matthew and Luke varies greatly (see list of double tradition above). Nevertheless, there are what could be interpreted as traces of a common sequence of Q material in Matthew and Luke (See Fitzmyer, The Gospel according to Luke I-IX, 75-81; Kuemmel, Einleitung, 39-40; Stein, The Synoptic Problem, 104-107). A few, shorter common sequences of material exist, and there is a tendency for larger numbers to be towards the end and smaller at the beginning.

    On the two-source hypothesis, this is explained on the hypothesis that Matthew and Luke independently made use of (a) unordered or only partially-ordered written or oral sayings-source(s). Since the double tradition is composed largely of isolated sayings of Jesus, assuming that there even was an original common order to all or part of the double tradition in whatever form it consisted, Matthew and Luke combined the individual sayings from the collection(s) available to them with their Markan source in different ways, so that only traces of the original order remain. The lack of a common order would be even more understandable if the Q source was oral tradition.

    V. Taylor argues, however, that in evaluating the order of Q in Matthew and Luke, one must take into account Matthew’s redactional method of organizing his teaching material into five units ("The Order of Q," JTS NS 4 (1953) 27-31; "The Original Order of Q," in New Testament Essays: Studies in Memory of T. W. Manson [Manchester: Manchester U Press, 1959]). He proposes that, as he was writing his gospel, the author of Matthew scanned all or portions of the hypothetical Q source for useful material, inserting it into his teaching sections; thus one should find a greater common order in the double tradition found in Matthew and Luke, if one compares each of Matthew’s five teaching units to the Lukan order than if one compares the Lukan order to the Matthean order as a whole. (This works only if one can assume, as many do, that the double tradition in Luke is close to the original order of pericopes in Q.)  Examples include:

( ) = passages in Matthew that interrupt sequence in Luke

 1. Matthew 5-7

 
Luke Matthew 5-7
6:20-23 5:3-6, 11-12
6:27-30 5:39b-42
6:31 (7:12)
6:32-36 5:44-48
6:37-38 7:1-2
6:41-42 7:3-5
6:43-45 7:16-20
6:46 7:21
6:47-49 7:24-27
--------------------------------------------------------- ---------------------------------------------------------
11:2-4 6:9-13
11:9-13 (7:7-11)
11:33 (5:15)
11:34-35 6:22-23
12:22-31 6:25-33
12:33b, 34 (6:20-21)
12:57-59 (5:25-26)
13:23-24 7:13-14
13:25-27 7:22-23
14:34-35 (5:13)
16:13 (6:24)
16:17 (5:18)
16:18 (5:32)

 2. Matthew 10

 
Luke Matthew
6:40 (10:24-25)
10:2 9:37-38
10:3-12 10:9-16
10:16 (10:40)
12:2-3 10:26-27
12:4-7 10:28-31
12:8-9 10:32-33
12:11-12 (10:19-20)
12:51-53 10:34-36
14:26-27 10:37-38
17:33 10:39

    Whether Taylor has proven that there was an original order of pericopes in the Q source or sources is open to debate. He has shown that some common order exists, establishing that at least some of the non-Markan material available to Matthew and Luke may have been in a set order. Taylor’s work strengthens the argument that at least some of the non-Markan pericopes available to Matthew and Luke existed in a set order. There is insufficient evidence to conclude, however, that there was a single, intentionally-composed document upon which the authors of Matthew and Luke drew.

D. The double tradition in Matthew and Luke exists in very different relations to the triple tradition, which, as already seen, tends to share a common order of pericopes. Although they generally agree with the Markan order, Matthew and Luke's placement of non-Markan material, including the double tradition, varies greatly.

    On the two-source hypothesis, this is explained by postulating that Matthew and Luke independently incorporated sayings material from Q into the Markan framework, as each saw fit. This datum is an obstacle to the hypothesis that Luke used Matthew as a source, since this means Luke "must then have proceeded with the utmost care to tear every little piece of non-Markan material he desired to use from the context of Mark in which it appeared in Matthew...in order to re-insert it into a different context of Mark having no special appropriateness" (Streeter, The Four Gospels, 183). A motive for the redactional method of the author of Luke: he would sometimes follow Matthew very closely only insofar as Matthew agrees with the Markan order, but rearranges the material unique to Matthew completely and arbitrarily. That he would do so seems unlikely.

E. Some of the double tradition in both Matthew and Luke is conjoined with Markan material. In such cases, Matthew and Luke have parallel material that is absent from Mark. These cases are as follows:
 

1. Mark 1:2-6 = Matt 3:1-10 = Luke 3:1-9 (Luke 3:7-9 [1] = Matt 3:7-10; 11b-12 [2]) John the Baptist's preaching

 
Matt 3:1-10
 
 
 
 
 
 
 
 
 
 
 
 

1 Now in those days John the Baptist came, preaching in the wilderness of Judea, saying,  2 “Repent, for the kingdom of heaven is at hand.” 
 
 

3 For this is the one referred to by Isaiah the prophet when he said, 

“The voice of one crying in the wilderness, make ready the way of the Lord, make his paths straight’”  4 Now John himself had a garment of camel's hair and a leather belt around his waist; and his food was locusts and wild honey [see Mark 1:6].
 
 
 
 
 
 

5 Then Jerusalem was going out to him, and all Judea and all the district around the Jordan;  6 and they were being baptized by him in the Jordan River, as they confessed their sins.
 
 
 

7 But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers, who warned you to flee from the wrath to come?  8 Therefore bear fruit in keeping with repentance; 9 and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you that from these stones God is able to raise up children to Abraham.  10 The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire.

Mark 1:2-6
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

2 As it is written in Isaiah the prophet: “Behold I send my messenger ahead of you, who will prepare your way;
3 the voice of one crying in the wilderness, ‘Make ready the way of the Lord, make his paths straight’.”
 
 
 
 
 

4 John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins.

5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins.
6 John was clothed with camel's hair and wore a leather belt around his waist, and eating locusts and wild honey.
 

Luke 3:1-9

1Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, 2 in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.  3 And he came into all the district around the Jordan, 
 

preaching a baptism of repentance for the forgiveness of sins [see Mark 1:4];
4 as it is written in the book of the words of Isaiah the prophet, 
 

“The voice of one crying in the wilderness, make ready the way of the Lord, make his paths straight.  5 Every ravine will be filled and every mountain and hill will be brought low; the crooked will become straight, and the rough roads smooth; 6 and all flesh will see the salvation of God.” 
 
 
 
 
 
 
 
 
 
 
 
 
 
 

7 So he began saying to the crowds who were going out to be baptized by him, “You brood of vipers, who warned you to flee from the wrath to come?  8 Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham. 
9 Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire.”

Note Matthew and Luke have a reference to Mal 3:1 in Luke 7:24-28 (15) = Matt 11:7-11 (35b)
 

2. Mark 1:12-13 = Matt 4:1-11 = Luke 4:1-13 (Luke 4:2b-13 [3] = Matt 4:2b-11 [3]) Jesus' temptation

 
Matt 4:1-11

1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.
 
 
 
 

2 And after he had fasted forty days and forty nights, he then became hungry.  3 And the tempter came and said to him, “If you are the son of God, command that these stones become bread.”  4 But he answered and said, «It is written, "Man shall not live on bread alone, but on every word that proceeds out of the mouth of God’.”  5 Then the devil took him into the holy city and had Him stand on the pinnacle of the temple, 6 and said to Him, “If You are the son of God, throw yourself down; for it is written, ‘He will command his angels concerning you’ and ‘On their hands they will bear you up, so that you will not strike your foot against a stone’.”  7 Jesus said to him, “On the other hand, it is written, ‘You shall not put the Lord your God to the test’.”  8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their glory;  9 and he said to him, “All these things I will give you, if you fall down and worship me.”  10 Then Jesus said to him, “Go, Satan!  For it is written, ‘You shall worship the Lord your God, and serve him only’.” 

11Then the devil left him; 
 

and behold, angels came and began to minister to him.

Mark 1:12-13

12 Immediately the Spirit drives him out into the wilderness.  13 And he was in the wilderness forty days being tempted by Satan; and he was with the wild beasts, and the angels were ministering to him.
 

Luke 4:1-13

1 Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness  2 for forty days, being tempted by the devil. 
 
 
 

And he ate nothing during those days, and when they had ended, he became hungry.  3 And the devil said to him, “If  you are the son of God, tell this stone to become bread.”  4 And Jesus answered him, “It is written, "Man shall not live on bread alone.”  5 And he led him up and showed him all the kingdoms of the world in a moment of time.  6 And the devil said to him, “I will give you all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish.  7 Therefore if you worship before me, it shall all be yours.”  8 Jesus answered him, “It is written, ‘You shall worship the Lord your God and serve him only.’”  9And he led him to Jerusalem and had him stand on the pinnacle of the temple, and said to him, “If you are the son of God, throw Yourself down from here, 10 for it is written, ‘He will command his angles concerning you to guard you,’   11 and, ‘On their hands they will bear you up, so that you will not strike your foot against a stone’.”  12 And Jesus answered and said to him, “It is said, ‘You shall not put the Lord your God to the test’.”  13 When the devil had finished every temptation, he left him until an opportune time.
 

On the two-source hypothesis, this is explained on the assumption that there were overlaps in content between Mark Q and that Q had more material than Mark. Consequently, Matthew and Luke independently inserted Q material into the parallel from their Markan source, sometimes altering their Markan source in dependence on the Q version of a tradition. This explains the agreements in material absent from Mark.

    On the Griesbach or two-gospel hypothesis (and the Augustinian hypothesis), agreements in content between Matthew and Luke against Mark resulted from Luke’s use of Matthew. Whether the hypothesis that Luke used Matthew, however, is supportable in light of all the data is questionable.

 F. Some of the double tradition in Matthew is conjoined with Markan material, but not in Luke. Examples include:

1. Mark 3:20-27 = Matt 12:22-30 (Matt 12:22-23, 27-28, 30 = Luke 11:14, 19-20, 23) Beelzebub Controversy (17)

2. Mark 4:10-12 = Matt 13:10-17 (Matt 13:16-17 = Luke 10:23b-24) Purpose of the parables (21)

3. Mark 4:30-32 = Matt 13:31-33 (Matt 13:33 = Luke 13:20-21) Parable of leaven (attached to parable of mustard seed) (27)

4. Mark 6:6b-13 = Matt 9:35a; 10:1, 5-15 (Matt 9:37-38; 10:7-16 contains parallels to material in Luke 10:2-12) The sending out of the disciples (33)

5. Mark 7:1-23 = Matt 15:1-20 (Matt 15:14b = Luke 6:39b,c) The tradition of the elders (39)

6. Mark 9:14-29 = Matt 17:14-21 (Matt 17:20 = Luke 17:5-6) Exorcism of boy (50)

7. Mark 12:38-40 = Matt 23:1-35 (Matt 23:4, 13, 23, 25-26, 27a, 29, 31-32, 34a, 35-36 = Luke 11:46, 52, 42, 39b-41, 44, 47a, 47b-48, 49, 50-51) Warning about the scribes (71)

8. Mark 13:32-37 = Matt 24:36-44 (Matt 24:37-38, 40-41 = Luke 17:26-27, 34-35; Matt 24:43-44 = Luke 12:39-40) Exhortation to be watchful (80)

    On the two-source hypothesis, this is explained on the hypothesis that Matthew had a greater tendency to integrate material from Q into Markan pericopes, whereas Luke's tendency was to keep Q material separate from the Markan.

    On the Griesbach or two-gospel hypothesis, the author of Luke separated pericopes conjoined in Matthew, and placed some of them in different contexts. Mark then omitted the pericopes from his two sources, Matthew and Luke, that were conjoined in Matthew but separated in Luke. A motive for such a redactional method, however, is lacking.

G. Luke has some pericopes that are equivalent to pericopes in Mark and Matthew, but are in a different order (see Appendix A: The Order of the Triple Tradition in the Synoptic Gospels). In some cases there is little verbatim agreement with the Markan parallel (**), whereas others have more agreement. These are Luke **4:16-30 = Mark 6:1-6a (Rejection at Nazareth); **Luke 5:1-11 = Mark 1:16-20 (Calling of four fishermen); Luke 10:25-28 = Mark 12:28-34 (The greatest commandment); Luke 11:14-23 = Mark 3:20-27 (Jesus and Beelzebub); **Luke 12:10 = Mark 3:29-30 (The sin against the Holy Spirit); Luke 13:18-19 = Mark 4:30-32 (Parable of mustard seed); Luke 17:2 = Mark 9:42-50 (Sayings).

    On the two-source hypothesis, this is explained by postulating that the author of Luke tended to prefer his non-Markan source(s), so that when faced with two versions of a tradition, he opted for the non-Markan. Luke omitted the Markan version and inserted the Q version into his Markan source at a place he deemed appropriate.

    On the Griesbach or two-gospel hypothesis, the author of Luke is responsible for omitting from Matthew certain perciopes and inserting other equivalent pericopes in different contexts. Faced with these divergent two sources, Mark follows Matthew, omitting the Lukan version altogether. Although this is possible, given all the evidence the two source hypothesis is preferrable.

H. Some of the cases in which Luke has some pericopes that are equivalent to pericopes in Mark and Matthew, but in a different order, are such that Luke's pericopes have a greater number of minor agreements with Matthew against Mark than usual. The result is that Matthew is the middle term in the relationship between the synoptic writers: Matthew is closer to Mark and Luke than they are to each other. These cases are as follows (Underline = Verbatim agreement between Matthew and Luke; Bold = Verbatim agreement between Matthew and Mark):

1. Mark 12:28-34 = Matt 22:34-40; *Luke 10:25-28 (The Greatest Commandment)

 
Matt 22:34-40 
 
 

34 But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. 35 One of them, a lawyer, asked Him a question, testing him (peirazon auton), 
 
 
 

36 "Teacher, which is the great commandment in the Law?" 37 And he said to him, "‘You shall love the Lord your God with all your heart, and with all your soul, 

and with all your mind
 

38 This is the great and foremost commandment. 
39 The second is like this, ‘You shall love your neighbor as yourself’. 40 On these two commandments depend the whole Law and the Prophets."

Mark 12:28-34 
 
 

28 One of the scribes came and heard them arguing, and recognizing that he had answered them well, asked him,
 
 
 
 
 
 

"Which commandment is the foremost of all?" 
29 Jesus answered, "The foremost is, ‘Hear, O Israel! The Lord our God is one Lord; 30 And you shall love the Lord your God from all your heart, and from all your soul, and from all your mind, and from all your strength’.
 

31 The second is this ‘You shall love your neighbor as yourself’. There is no other commandment greater than these." 
 
 

32 The scribe said to him, "Right, Teacher; you have truly stated that he is one, and there is no one else besides him; 33 and to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbor as himself, is much more than all burnt offerings and sacrifices." 34 When Jesus saw that he had answered intelligently, He said to him, 'You are not far from the kingdom of God.'" After that, no one would venture to ask him any more questions.

*Luke 10:25-28 
 
 
 
 
 
 
 

25 And a lawyer stood up and put him to the test (epeirazon auton), saying, "Teacher, what shall I do to inherit eternal life?" 26 And he said to him, ‘What is written in the Law? How does it read to you?’ 
 

27 And he answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; 
 
 
 
 

and your neighbor as yourself’ 
 
 
 

28 And He said to him, "You have answered correctly; do this and you will live."

2. Mark 3:20-30 = Matt 12:22-37; *Luke 11:14-23 (Jesus and Beelzebub); Mark 3:29-30 = Matt 12:31-32; *Luke 12:10 (The sin against the Holy Spirit); Luke 6:43-45

 
Matt 12:22-37 

22 Then a demon-possessed man who was blind and mute was brought to Jesus, and he healed him, so that the mute man spoke and saw. 23 All the crowds were stunned, 
and were saying, "This man cannot be the Son of David, can he?" 
 
 
 
 
 
 
 
 
 
 

24 But when the Pharisees heard this, they said, "This man casts out demons only by Beelzebul the ruler of the demons." 25 And knowing their thoughts Jesus said to them, 
 
 

"Any kingdom divided against itself is laid waste; and any city or household divided against itself willnot stand

26 If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? 

27 If I by Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges. 28 But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you
29 Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house.
 
 
 
 

30 He who is not with me is against me; and he who does not gather with me scatters. 31 Therefore I say to you, any sin and blasphemy shall be forgiven men, but blasphemy againstthe Spirit shall not be forgiven. 
 
 
 
 

32 Whoever speaks a word against the son of man, it shall be forgiven him

but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come. 
 

33 Either make the tree good and its fruit good or the tree bad and the fruit bad. For a tree is known by its fruit. 34 Brood of vipers! How can you, being evil, speak good things, for from the fullness of the heart the mouth speaks. 35 A good man out of the good treasure of his heart generates good things, and the evil man from the evil treasure (of his heart) generates evil things. 36 But I say to you that for every idle word men may speak, they will give an account of that word in the day of judgment. 37 For by your words you will be justified and by your words you will be condemned. 
(see Matt 7:16-20)

Mark 3:20-30 
 
 
 
 
 
 
 
 
 
 
 

20 And He came home, and the crowd gathered again, to such an extent that they could not even eat a meal. 21 When his own people heard of this, they went out to take custody of him; for they were saying, "He has lost his senses." 

22 The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons." 23 And he called them to himself and began speaking to them in parables, "How can Satan cast out Satan? 24 If a kingdom is divided against itself, that kingdom cannot stand. 25 If a household is divided against itself, that house will not be able to stand. 26 If Satan has risen up against himself and is divided, he cannot stand, but he is finished. 
 
 
 
 
 
 
 
 

27 But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house.
 
 
 
 
 
 
 
 
 

28 Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; 
29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"—30 because they were saying, "He has an unclean spirit."

* Luke 11:14-23 
 
 

14 And he was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. 
 
 
 
 
 
 
 
 
 
 
 
 
 

15 But some of them said, "He casts out demons by Beelzebul, the ruler of the demons." 16 Others, to test him, were demanding of him a sign from heaven. 17 But he knew their thoughts and said to them, 
 

"Any kingdom divided against itself is laid waste; and a house against itself falls. 
 

18 If Satan also is divided against himself, how will his kingdom stand?  For you say that I cast out demons by Beelzebul. 
19 And if I by Beelzebul cast out demons, by whom do your sons cast them out?  For this reason they will be your judges. 20 But if I cast out demons by the finger of God, then the kingdom of God has come upon you. 21 When a strong man, fully armed, guards his own house, his possessions are undisturbed. 22 But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. 

23 He who is not with me is against me; and he who does not gather with me, scatters." 
 
 
 
 
 
 
 
 
 
 

12:10 "And everyone who speaks a word against the son of man, it shall be forgiven him

but to one who blasphemes against the Holy Spirit, it will not be forgiven
 
 
 

Luke 6:43 For a good tree does not produce bad fruit, nor does a bad tree produce good fruit. 44 For every tree is known by its own fruit. For not from thorns do they gather figs, nor do they pick grapes from a thorn-bush. 45 The good man out of the good treasure of his heart brings forth good, and the evil man from the evil (treasure of his heart) brings forth evil; for out of the fullness of heart his mouth speaks.

3. Mark 4:30-32 = Matt 13:31-32; Luke 13:18-19 (Parable of mustard seed)

 
Matt 13:31-32

31 He presented another parable to them, saying, 

 "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32 and this is smaller than all the seeds
but when it is full grown, it is larger than the garden plants and becomes a tree, so that the birds of the air come and nest in its branches."

Mark 4:30-32 

 30 And he said, "How shall we picture the kingdom of God, or by what parable shall we present it? 31 It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, 32 yet when it is sown, it grows larger than all the garden plants up and becomes  and forms large branches; so that the birds of the air can nest under its shade."

Luke 13:18-19 

18 So he was saying, "What is the kingdom of God like, and to what shall I compare it? 19 It is like a mustard seed, which a man took and threw into his own garden; 
 
 

and it grew and became a tree, and the birds of the air nested in its branches."

4. Mark 9:42-50 (9:42) = Matthew 18:6-9 (18:6-7); *Luke 17: 1-2 (Sayings)

 
Matthew 18:6-9 (18:6-7) 
 
 
 
 
 

6 "But whoever causes one of these little ones who believe in me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea. 7 Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes! 
8 If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. 
 
 
 
 
 
 
 
 
 
 

9 If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell.

Mark 9:42-50 (9:42) 
 
 
 
 
 

42 "Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. 
 
 
 
 
 
 
 

43 If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, 
44 [where their worm does not die and the fire is not quenched.] 
45 If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, 
46 [where their worm does not die and the fire is not quenched.] 
47 If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, 48 where their worm does not die and the fire is not quenched. 49 For everyone will be salted with fire. 50 Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another."

Luke 17: 1-2 

1 He said to his disciples, "It is impossible that stumbling blocks not come, but woe to him through whom it comes!
2 It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble.

    On the two-source hypothesis, this is explained by postulating that it was Matthew's redactional tendency to retain a Markan pericope in its Markan order, but to make alterations to the Markan version in dependence on the Q version. This produced minor agreements between Matthew and Luke against Mark, so that Matthew became the middle term between the other two.

    On the Griesbach or two-gospel hypothesis, the minor agreements in these instances result from Luke’s sometime adoption of Matthew’s wording in his use of Matthew and Mark’s decision to depart at times from both of his sources, Matthew and Luke when they agree in wording. Although this explanation is the simplest, as already explained, other evidence suggests that Luke did not use Matthew as a source.

I. There are some cases where a Matthean pericope in the triple tradition has verbatim agreement with material in more than one place either in Luke and Mark or just in Luke. In such cases, there is a greater frequency of minor agreements between Matthew and Luke and agreements between Matthew and Luke in material that is absent from Mark.

1. Matt 12:22-37 (see 9:32-34) = Mark 3:22-30 = Luke 11:14-15, 17-23; 12:10; 6:43-45 (The Beelzebub controversy and the sin against the Holy Spirit in Matthew/Mark)

See Above
 

2. Matt 10:1-16 = Mark 6:7-11; 3:13-19 = Luke 9:1-5; 6:12-16; 10:2-12

 
Matt 10:1-16

1 And having summoned his twelve disciples, he gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. 
 
 
 
 
 
 
 

2 Now the names of the twelve apostles are these: 
 

The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother;

3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him.

5 These twelve Jesus sent out after instructing them: “Do not go in the way of the gentiles, and do not enter any city of the Samaritans; 6 but rather go to the lost sheep of the house of Israel.  7 And as you go, preach, saying, ‘The kingdom of heaven is at hand.’  8 Heal the sick, raise the dead, cleanse the lepers, cast out demons. 
 

Freely you received, freely give.  9 Do not acquire gold, or silver, or copper for your money belts,  10 or a bag for your journey, or even two coats, or sandals, or a staff;
 
 

for the worker is worthy of his support.
11 And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city.  12 As you enter the house, give it your greeting.  13 If the house is worthy, give it your blessing of peace.  But if it is not worthy, take back your blessing of peace.
 
 
 
 

14 Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. 
 
 
 
 
 
 
 

15 Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 
 
 
 
 
 

16 Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves.

Mark 6:7-11; 3:13-19

6:7 And he summons the twelve and began to send them out two by two, and gave them authority over the unclean spirits;

3:13 And we went up on the mountain and summoned those whom he himself wanted, and they came to him.  14 And he appointed twelve, in order that they might be with him and that he might send them out to preach, 15 and to have authority to cast out the demons. 
16 And he appointed the twelve: 
 

Simon (to whom He gave the name Peter), 17 and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, “Sons of Thunder”);  18 and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; 19 and Judas Iscariot, who betrayed Him
 
 
 
 
 
 
 
 
 
 
 
 

6:8 and he instructed them that they should take nothing for their journey, except a mere staff – no bread, no bag, no money in their belt –
9 but to wear sandals; and he added, “Do not put on two tunics.”
 
 

10 And he said to them, “Wherever you enter a house, stay there until you leave town. 
 
 
 
 
 
 
 
 
 
 
 

11 Any place that does not receive you or listen to you, as you go out from there, shake the dirt off the soles of your feet for a testimony against them.”
 

Luke 9:1-5; 6:12-16; 10:2-12

9:1 And having called the twelve together, he gave them power and authority over all the demons and to heal diseases. 
 
 
 
 
 
 

6:12 It was at this time that he went off to the mountain to pray, and He spent the whole night in prayer to God.  13 And when day came, he called his disciples to him[self] and chose twelve of them, whom he also named as apostles:  14 Simon, whom he also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; 15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor.
 
 
 
 
 
 
 
 

9:2 And he sent them out to proclaim the kingdom of God and to perform healing.
10:9 and heal those in it who are sick, and say to them, ‘The kingdom of God has come near to you.’
9:3 And he said to them, “Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece.

10:4 Carry no money belt, no bag, no shoes; and greet no one on the way.
10:7b for the laborer is worthy of his wages.
9:4 Whatever house you enter, stay there until you leave that city.
10:5 Whatever house you enter, first say, ‘Peace be to this house.’  6 If a man of peace is there, your peace will rest on him; but if not, it will return to you.  7a Stay in that house, eating and drinking what they give you; Do not keep moving from house to house.  8 Whatever city you enter and they receive you, eat what is set before you
9:5 And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them.”
10:10 But whatever city you enter and they do not receive you, go out into its streets and say, 11 ‘Even the dust of your city which clings to our feet we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.’
10:12 I say to you, it will be more tolerable in that day for Sodom than for that city.
 
 

10:2 And he was saying to them, “The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into his harvest. 3 Go; behold, I send you out as lambs in the midst of wolves.
 

(Matthew combines material from three pericopes, two of which are found in Luke and Mark separated from each other, and one of which is found Luke separated from the other two. In other words, in Matt 10:1-16, there are parallels to material in Mark 3:13-19 = Luke 6:12-16; Mark 6:7-11 = Luke 9:1-5; Luke 10:2-12.)
 

3. Matt 23:1-36 = Mark 12:37b-40 = Luke 20:45-47; 11:37-54 (The Denouncing of the Scribes)

    On the two-source hypothesis, this is explained by postulating that Matthew changed the Markan order of pericopes and combined Markan material with Q material. Luke tended to follow the Markan order more closely and keep Q material separate from Markan. Matthew made alterations to his Markan version in dependence on a parallel or similar tradition from the Q source.

    On the Griesbach or two-gospel hypothesis, Luke is responsible for the dismantling of collections of pericopes in Matthew and the placement of some of these in other contexts. Mark then follows Luke. Again, although this is possible, overall the evidence suggests Markan priority.

J. There exist doublets in Luke and Matthew. (Doublets are two literarily independent versions of the same saying or narrative.) Of special interest are those instances where there are two versions of a saying in Matthew and Luke, one belonging to the triple tradition, while the other belonging to the double tradition. Khmmel lists these as follows (Einleitung, 40-41). (Hawkins has a more complete list of all the suspected doublets in Matthew and Luke [Horae Synopticae, 80-107].) Examples include:
 

1. Mark 4:25 = Matt 13:12 = Luke 8:18

    Luke 19:26 = Matt 25:29

(Each occurs in the parable chapter, but Matthew’s version is found earlier than Mark and Luke)
 
 

 
Matt 13:12 

"For whosoever has, to him it will be given, and he will be in abundance; but whoever does not have, even what he has shall be taken away from him."

Mark 4:25 

"For the one who has, to him it will be given; 

and the one who does not have, it will be taken from him."

Luke 8:18 

"So take care how you listen; for whoever has, to him it will be given; and whoever does not have, even what he thinks he has shall be taken away from him."


 
 
Luke 19:26 

"I tell you that to all who have, it shall be given, but the one who does not have, even what he does have shall be taken away from [him]."

Matt 25:29 

"For to all who have, it shall be given, and it he will be in abundance; but from the one who does not have, even what he does have shall be taken away."

 2. Mark 8:34-35 = Matt 16:24-25 = Luke 9:23-24

     Luke 14:27; 17:33 = Matt 10:38-39

 
Matt 16:24-25 

24 Then Jesus said to his disciples, 
"If anyone wishes to come after Me, he must deny himself, and take up his cross and follow me. 25 For whoever wishes to save his life will lose it; but whoever loses his life for my sake will find it."

Mark 8:34-35 

34 And he summoned the crowd with his disciples, and said to them, "If anyone wishes to come after me, he must deny himself, and take up his cross and follow me. 35 For whoever wishes to save his life will lose it, but whoever loses his life for my sake and the gospel's will save it.

Luke 9:23-24 

23 And he was saying to them all, 
"If anyone wishes to come after me, he must deny himself, and take up his cross daily and follow me. 24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake, he is the one who will save it.


 
 
 
Luke 14:27; 17:33 

14:27 "Whoever does not carry his own cross and come after me cannot be my disciple." 
17:33 "Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it."

Matt 10:38-39 

38 "And he who does not take his cross and follow after me is not worthy of me. 
39 "He who has found his life will lose it, and he who has lost his life for my sake will find it."

3. Mark 8:38 = Matt 16:27 = Luke 9:26

    Luke 12:8-9 = Matt 10:32-33

 
Matt 16:27 
 
 
 

"For the son of man is going to come in the glory of his Father with his angels, and will then repay every man according to his deeds."

Mark 8:38 

"For whoever is ashamed of me and my words in this adulterous and sinful generation, 
the son of man will also be ashamed of him when he comes in the glory of his Father with the holy angels."

Luke 9:26 

"For who is ashamed of me and my words, 

the son of man will be ashamed of this one when he comes in his glory, and the glory of the Father and of the holy angels.


 
 
 
Luke 12:8-9 
 
 

8 "And I say to you, whoever confesses me before men, the son of man will confess him also before the angels of God; 9 but [he] who, having denied me before men, will be denied before the angels of God.

Matt 10:32-33 
 
 

32 "Therefore who confesses me before men, I will also confess him before my Father who is in heaven. 33 But whoever, having denied me before men, I will also deny him before my Father who is in heaven."

4. Mark 13:9, 13 = Matt 24:9, 13 = Luke 21:12, 17, 19

    Luke 12:11-12 = Matt 10:19-20, 22

 
Matt 24:9, 13 
 
 
 

9 "Then they will deliver you to tribulation, and will kill you, 
 
 
 

and you will be hated by all nations because of my name. 

13 "But the one who endures to the end, he will be saved."

Mark 13:9, 13 
 
 

9 ‘But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for my sake, as a testimony to them. 
13 You will be hated by all because of my name, 

but the one who endures to the end, he will be saved. 

Luke 21:12, 17, 19 

12 "But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for my name's sake. 
 

17 and you will be hated by all because of my name. 

19 By your endurance you will gain your lives."


 
 
 
Luke 12:11-12 

11 "When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense, or what you are to say; 12 for the Holy Spirit will teach you in that very hour what you ought to say."

Matt 10:19-20, 22 

19 "But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20 For it is not you who speak, but it is the Spirit of your Father who speaks in you. 
22 You will be hated by all because of my name, but it is the one who has endured to the end who will be saved.

    On the two-source hypothesis, the existence of doublets is explained by postulating overlaps in content between Mark and the Q source; sometimes Matthew and Luke include both versions of a tradition from their sources.

    On the Griesbach or two-gospel hypothesis, Matthew includes doublets and Luke follows him in this, but Mark chooses to eliminate doublets. Although either explanation is possible, overall the evidence points in the direction of Markan priority.

K. Possible Indications that the Author of Luke Used Matthew

There are some data that can be construed as evidence that the author of Luke used Matthew. This is less sure, since the data are subject to different interpretations (see E. P. Sanders and M. Davies, Studying the Synoptic Gospels [Philadelpia: Trinity Press International, 1989] 93-95). We shall look at two of the more cogent examples:

1. Matt 8:11-12 = Luke 13:28-29

Each of the phrases in Matt 8:12 are distinctives of Matthew's gospel: "the sons of the kingdom; "being thrown into the outer darkness"; "weeping and gnashing of teeth." Although the phrase "weeping and gnashing of teeth" is found in Luke 13:28, all the other occurrences of the three phrases are in Matthew: 1. "sons of kingdom" to mean believing Jews = Matt 13:38 2. "outer darkness" 22:13; 25:30 3. "weeping and gnashing of teeth" 13:42, 50; 22:13; 24:51; 25:30. This could be interpreted to mean that Luke borrowed one distinctive phrase from Matthew for whom these phrases are characteristic.

2. Mark 6:6b-13 = Matt 9:35; 10:1, 7-11, 14 = Luke 9:1-6 (The Sending out of the disciples)

There are numerous agreements between Matthew and Luke against Mark, one of which could be interpreted as indicating that Luke used Matthew: In Mark 6:11 = Matt 10:14 = Luke 9:5, Matthew and Luke have "leave--exerchomenoi--that city" instead of Mark's "leave--ekporeuomenoi--from there." Luke, however, has no antecedent for "that" (demonstrative pronoun) in 9:4 where it ought to be, unlike Matthew in 10:11. This could be explained on the hypothesis that the author of Luke used Matthew as a source.

    Admittedly, these instances of apparent Lukan knowledge of Matthew are difficult for the two-source hypothesis. Other unknown and unknowable casual factors are undoubtedly at work in the production of the canonical gospels.
 

3. Evidence From the Early Church Fathers

Sources from the second century are somewhat contradictory concerning the relative order in which the synoptic gospels were written and the literary dependence among them. Two usually reliable external sources state directly that Matthew and Luke were written before Mark. Irenaeus writes, "Matthew also issued a written gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter" (Against Heretics 3. 1. 1). Similarly, Eusebius reports that Clement of Alexandria writes in his Hypotyposeis "Those gospels were written first which include the genealogies" (H.E. 6. 14. 5-6). The Anti-Marcion Prologue asserts, however, that, when Luke the physician from Antioch, Syria, wrote, the gospels of Matthew and Mark were already available to him.

    Unfortunately no evidence from the writings of the early church fathers directly supports the two-source hypothesis. Given the evidence and the fact that there is discrepancy on this question, one must conclude that information on how the synoptic gospels were related literarily was not available in the post-apostolic church.