Hence it follows, either that the Synoptic writers have, mediately or immediately, copied one from the other: or that the three have drawn from a common source; that is to say, from one arrangement of similar traditions (whether oral or written); though that arrangement may have been extant in three or more, somewhat different versions.
VIII. The suppositions (_a_) that "Mark" had "Matthew" and "Luke" before him; and (_b_) that either of the two latter was acquainted with the work of the other, would seem to involve some singular consequences.
_a_. The second Gospel is saturated with the lowest supernaturalism. Jesus is exhibited as a wonder-worker and exorcist of the first rank. The earliest public recognition of the Messiahship of Jesus comes from an "unclean spirit"; he himself is made to testify to the occurrence of the miraculous feeding twice over.
The purpose with which "Mark" sets out is to show forth Jesus as the Son of God, and it is suggested, if not distinctly stated, that he acquired this character at his baptism by John. The absence of any reference to the miraculous events of the infancy, detailed by "Matthew" and "Luke;" or to the appearances after the discovery of the emptiness of the tomb; is unintelligible, if "Mark" knew anything about them, or believed in the miraculous conception. The second Gospel is no summary: "Mark" can find room for the detailed story, irrelevant to his main purpose, of the beheading of John the Baptist, and his miraculous narrations are crowded with minute particulars. Is it to be imagined that, with the supposed apostolic authority of Matthew before him, he could leave out the miraculous conception of Jesus and the ascension? Further, ecclesiastical tradition would have us believe that Mark wrote down his recollections of what Peter taught. Did Peter then omit to mention these matters? Did the fact testified by the oldest authority extant, that the first appearance of the risen Jesus was to himself seem not worth mentioning? Did he really fail to speak of the great position in the Church solemnly assigned to him by Jesus? The alternative would seem to be the impeachment either of Mark's memory, or of his judgment. But Mark's memory, is so good that he can recollect how, on the occasion of the stilling of the waves, Jesus was asleep "on the cushion," he remembers that the woman with the issue had "spent all she had" on her physicians; that there was not room "even about the door" on a certain occasion at Capernaum. And it is surely hard to believe that "Mark" should have failed to recollect occurrences of infinitely greater moment, or that he should have deliberately left them out, as things not worthy of mention.