Progressive Embellishment, Luke→Mark→Matthew

Progressive Embellishment

This page outlines several passages where Mark is more embellished than Luke, and Matthew is more embellished than Mark. This indicates a progression of increased embellishment as the Gospel story was rewritten by Mark and then rewritten by the author of Matthew. In a few cases, a reference to John is added with even further embellishment, but the main focus of this article is the progression in the synoptic tradition.

Here are some interesting facts:

79% of Mark is exhibited in Luke
- Mark uses selective content from Luke and expands in these and adds other interpolations
94% of Mark is exhibited in Matthew
- Matthew incorporates almost all of Mark, only rejecting about 6% of it.
Only 1% of Luke is used by Mark alone and not also by Matthew.
- Only 1% of Luke that Mark adopted was rejected by the editor of Matthew
Only 3% of Mark is not exhibited in Luke or Matthew

These 20 examples provide clear evidence of Lukan priority and Matthean Posteriority while throwing Markan priority and farrier theory out the window.

1. Plucking Grain on the Sabbath

Luke 6:1-5 → Mark 2:23-28 → Matt 12:1-8

Luke 6:1-5, with 91 Greek words, is the shortest primitive text,
- All the Lukan words of Jesus here are used in Mark and Matthew
Mark 2:23-28, with 108 words, adds more expository text and references.
- Most significantly, Mark 2:27 adds “the Sabbath was made for man, not man for the Sabbath”
- A couple of Markan stereotypes are exibited in Markan revisions including ‘began’, ‘look’, and ‘even’
Matthew 12:1-8, with 136 words, is significantly more expansive than Mark
- Three verses, Matt 12:5-7, are unique to Matthew providing further justification of breaking the sabbath
- Matthew gives a different statement preceding “the son of man is lord of the Sabbath” than Mark does, resulting in an inconsistency with Mark
- The evidence Matthew derives from Mark indicated by what is underlined, including ‘began’, ‘look’, and “He said to them.”
The evidence indicates that a progression from Luke to Mark to Matthew (editorial expansion) is much more plausible than Lukan redaction in view of Mark or Matthew.

2. Reason for Parables

Luke 8:9-10→ Mark 4:10-12→ Matt 13:10-17

Luke 8:9-10, with 36 Greek words, is the shortest primitive text
Mark 4:10-12, with 52 words, adds more expository text and references
- Mark pulls in some additional wording from Isaiah, including ‘perceive’ and ‘turn’.
Matthew 13:10-17, with 155 words, is largely expanded to about three times the length of Mark
- Matthew more explicitly quotes Isaiah
- Matthew shares some wording with Mark as indicated by the underlined text including notable words ‘perceive’, ‘indeed’, and ‘turn’.

3. My Mother and Brothers

Luke 8:21→ Mark 3:34-35→ Matt 12:49-50

Luke 8:21, with 21 Greek words, is the shortest primitive text
Mark 3:34-35, with 31 words, adds more expository text and references
Matthew 12:49-50, with 38 words, is even more expansive than Mark

4. Instructions of what not to carry

Luke 9:3→ Mark 6:8-9→ Matt 10:9-10

Luke 9:3, with 22 Greek words, is the shortest primitive text
Mark 6:8-9, with 29 words, expands on the base text and provides an improved edit
- Mark changes to staff of Luke to “except a staff” resulting in a contradiction. Matthew sides with Luke on this point.
- Mark changes the silver money of Luke to copper money. Most translations render both Greek words as ‘money’ except in Matthew 10:9 where a distinction must be made because both silver and copper money are mentioned together.
Matthew 10:9-10, with 29 words, is clearly a hybrid of Luke and Mark
- The editor incorporated the silver of Luke, the copper of Mark, and added gold as well.
- Matthew changes the allowance of sandals in Mark to a prohibition
- Both sandals and a staff are prohibited in Matthew, whereas they are allowed in Mark. This constitutes a double contradiction between Mark and Matthew.
- Matthew makes Jesus’ list of prohibited items the most extreme of the three gospels. The general tendency of the progression of the gospel tradition is toward increasing severity from.
- This is a great example of the author of Matthew seeing both Luke and Mark before him and blending the two traditions together with further editing and embellishment.

5. Jesus walking on Water

Luke → Mark 6:45-52 → Matt 14:22-33

Luke, The story is not substantiated
Mark 6:45-52, with 139 words
Matt 14:22-33, with 184 words
The disciples were rowing against a headwind, making slow progress. Jesus walks on water.
Matthew 14:22-33, Not only is the boat up against a headwind, the boat is “beaten by the waves.” According to Matthew, not only does Jesus walk on water, but Peter does so as well! Matthew adds, “And those in the boat worshiped him, saying, “Truly you are the Son of God.”
John 6:16-21, Although John doesn’t include Peter walking on water, John adds “three to four miles” and more spectacularly, after Jesus got into the boat “immediately the boat was at the land to which they were going” indicating teleportation. The editor of John changes the destination to Capernaum. Indications of John 6:16-21 being parallel with Mark and Matthew are that (1) Jesus goes to the mountain before this happens, (2) the sea became rough because a strong wind was blowing, (3) the distance of three-four miles is consistent with them being a long distance out, and (4) Jesus says, “It is I, do not be afraid.”

John 6:16-21 ESV

¹⁶ When evening came, his disciples went down to the sea, ¹⁷ got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. ¹⁸ The sea became rough because a strong wind was blowing. ¹⁹ When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were frightened. ²⁰ But he said to them, “It is I; do not be afraid.” ²¹ Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going.

Interaction With a Gentile Woman

Luke → Mark 7:24-30 → Matt 15:21-28

Luke, the most primitive tradition, does not substantiate the text
Mark 7:24-30, 131 words, is an added text including likening the Gentile woman to a dog seeking bread from the children
Matt 15:21-28, with 139 words, expands on Mark, changes numerous details in the story and makes the account even more extreme
- According to Matthew, Jesus straight up ignores the woman, and it is the disciples that end up begging Jesus (Matt 14:23)
- The most notable addition is that Matthew adds to the words of Jesus, “I was sent only to the lost sheep of the house of Israel” (Matt 15:24)
- According to Matt 15:28, the healing was instant, going beyond what is stated in Mark 7:30
The accounts according to Mark 7:27-29 vs. Matt 15:24-28 exhibits a significant inconsistency with each other in terms of quoting Jesus.
Both accounts in Mark and Matthew portray Jesus as not desiring to help a gentile woman, and likening her to a dog trying to take bread from the children.

7. Jesus Foretells his Death

Luke 9:22-27→ Mark 8:31-9:1→ Matt 16:21-28

Luke 9:22-27, with 131 Greek words, is the shortest primitive text
- Almost every word of the text is used in Mark and Matthew
Mark 8:31-9:1, with 204 words, adds much to the text which is mostly adopted by Mathew
- A notable addition is Peter’s rebuke of Jesus in Mark 8:32-33
- Mark 8:37 adds, “For what can a man give in return for his life?” A profound saying that Matthew adopted and that Luke would not have omitted if it were part of the early tradition.
Matthew 16:21-28, with 189 words, edits out some excessive expansion of Mark and provides some improvements to the wording in a few places.
- The Matthean text relies heavily on Markan edits, as indicated by the underlined text.
- Matthew attempts to rehabilitate Peter by adding the words to Peter, “God forbid, Lord! This shall never happen to you” (Matt 16:22) Matthew is aimed at giving Peter the most favorable treatment of all four gospels.
- Matthew exhibits the addition
- The editor of Matthew removed the reference to not being ashamed of Luke and Mark, and “adulterous and sinful generation” of Mark, and replaced these with a reference to good works in Matt 16:27, “and then he will repay every man for what he has done” (Matt 16:27) This corresponds to the Judaizing aims of the editor.
- The editor of Matthew further developed the last statement of Matt 16:28 to make a reference to Daniel, “before they see the Son of man coming in his kingdom” which is clearly an editorial development.
- Matthew is slightly shorter than Mark here on account of it being more polished and well edited

8. Transfiguration

Luke 9:29-36→ Mark 9:2-13→ Matt 17:1-13

Luke 9:29-36, with 157 Greek words, is the shortest primitive text
Mark 9:2-13, with 209 words, adds more expository text and references
Matthew 17:1-3, with 233 words, is even more expansive than Mark

9. Casting out Demons in Your Name

Luke 9:49-50→ Mark 9:38-40 → Matt 7:21-23 + 12:30

Luke 19:49-50, with 38 Greek words, is the shortest primitive text
Mark 9:38-40, with 52 words, adds more expository text and references
Matthew 7:21-23 and Matt 12:30, with 82 words, is even more expansive than Mark

10. Blasphemy Against the Holy Spirit

Luke 11:10 → Mark 3:28-29 → Matt 12:31-32

Luke 11:10, with 13 Greek words, is the shortest primitive text
Mark 3:28-29, with 38 words, adds more expository text and references
Matthew 12:31-32, with 51 words, is even more expansive than Mark

11. Beware of the Leaven

Luke 12:1→ Mark 8:15-21 → Matt 16:6-12

Luke 12:1, with 27 Greek words, is the shortest primitive text
Mark 8:15-21, with 90 words, adds more expository text and references
Matthew 16:6-12, with 99 words, is even more expansive than Mark

12. Teaching on Divorce and Adultery

Luke 16:18→ Mark 10:2-12→ Matt 19:3-12 + 5:27-28, 31-32

Luke 16:18, with 17 Greek words, is the shortest primitive text
Mark 10:2-12, with 123 words, adds much expository text
Matthew 19:3-12 + Matthew 5:27-28, 31-32, with 242 words, is twice the number of words than Mark

13. It Would be Better Sayings

Luke 17:2→ Mark 9:42-48 → Matt 18:5-10 + Matt 5:29-30

Luke 17:2, with 22 Greek words, is the shortest primitive text
Mark 9:42-48, with 123 words, adds more expository text and references
Matthew 18:5-10 + Matt 5:29-30, with 225 words, is even more expansive than Mark

14. Rich Ruler

Luke 18:18-24 → Mark 10:17-23 → Matt 19:16-23

Luke 18:18-24, with 110 Greek words, is the shortest and most primitive text
Mark 10:17-23, with 130 words, is more expansive than Luke and exhibits significant revision
- The most significant Markan changes are:
  - Presenting the man as having reverence who “knelt before him” and in response to his reverence and observance, Jesus “looking upon him loved him” (Mark 10:17, 21)
  - Improving the order of the commandments, putting “Do not kill” first (Mark 10:19)
  - Adding to the list of commandments, “do not defraud” (Mark 10:19)
  - Changing who is being addressed at the end from the ruler, to the disciples with the words “How hard it will be for those who have riches to enter the kingdom of God” (Mark 10:23) This is probably because the author thought it would be an overly harsh thing to say directly to a man who had been so endearing and reverent.
Matthew 19:16-23, with 136 words, is not much more expansive than Mark but exhibits much more revision than Mark as indicated by less bold text in the parallel chart below
- The most significant Matthean changes are:
  - Rephrasing of the question in reference to “what good deed” (Matt 19:16)
  - Adding “if you would enter life, keep the commandments” (Matt 19:17)
  - Adding, “you shall love your neighbor as yourself” (Matt 19:19)
  - Adding “if you would be perfect” (Matt 19:21)
- Revisions in Matthew are consistent with its emphasis on keeping commandments and pursuing perfection
- Matthew incorporates 5 changes exhibited in Mark (underlined below). These shared Mark-Matthew edits can generally be characterized as enhancements with more expressive language. Luke would be unlikely to omit if them if they came first from either source.

17. Cleansing of the Temple

Luke 19:45-48→ Mark 11:15-19→ Matt 21:12-17

Luke 19:45-48, with 61 Greek words, is the shortest and most primitive text
Mark 11:15-19, with 98 words, adds more expository text and references
Matthew 21:12-17, with 118 words, is even more expansive than Mark
A literary analysis reveals Mark’s editorial style. His narrative exhibits sectarian and midrashic expansions that uncover Mark’s ideology and theological agenda.
Moreover, a careful analysis of the Synoptic tradition in this episode displays Luke’s independence of Mark’s editorial biases and pen.
Luke’s narrative presents a picture that better reflect the historical events behind the Gospel presentations.

18. Withering of the Fig Tree

Luke → Mark 11:20-24 → Matt 21:18-22

Luke, with 0 Greek words, is the shortest primitive text
Mark 11:20-24, with 77 words, adds more expository text and references
Matthew 21:18-22, with 97 words, is even more expansive than Mark

19. “Dared Ask him Any Questions”

Luke 20:40→ Mark 12:34→ Matt 22:46

Luke 20:40, with 6 Greek words, is the original Context
Mark 12:34, with 23 words, changes the context to a teaching on the greatest commandment
Matthew 22:46, with 16 words, changes the context to Jesus asking how David calls his son Lord.

In the Synoptic tradition the phrase, “For they no longer dared to ask him another question” (Luke 20:40, Mark 12:34, Matt 22:46), appears in three different places. The three Gospels place the phrase within the context of Jesus’ last week, and in each gospel, the phrase is placed at the conclusion of a series of disputes between Jesus and the religious leaders in Jerusalem.

Luke placed the phrase at the conclusion of the “Question about the Resurrection” (Luke 20:27-40). Mark positioned the phrase at the end of the discussion of the “Great Commandment” (Mark 12:28-34), and Matthew used it to conclude the “Question about David’s Son” (Matt. 22:41-46).

According to David Bivin, David Flusser of the Jerusalem School called this example the clearest illustration of the Synoptic relationship. Bivin, in his article, Evidence of an Editor’s Hand in Two Instances of Mark’s Account of Jesus’ Last Week? (Jerusalem Perspective (2013)) explains how only the placement of the phrase in Luke makes sense within the overall literary context of the events leading up to it:

“In Luke the phrase concludes a series of disputes Jesus had with the Sadducean priestly authorities culminating in the question concerning the resurrection (cf. Luke 20:1, 19-20, 27). In its Lukan context the phrase, “For they no longer dared to ask him another question,” provides a fitting conclusion to a strong interchange between Jesus and the Sadducean priests.

Mark, however, placed the phrase at the conclusion of the discussion of the “Great Commandment” (כְּלָל גָּדוֹל; cf. Matt. 22:36). The nature of the phrase, “For they no longer dared to ask him another question,” assumes a dispute conflict, yet in the discussion of the “Great Commandment” there is no conflict between Jesus and the questioning Pharisaic scribe… The appearance of this phrase in Mark’s Gospel appended to the discussion of the “Great Commandment” reflects Mark’s secondary expansion of the episode: we once again see Mark’s rewriting of his source material while Luke preserves a more coherent form of the events.

Matthew’s placement of the phrase, “For they no longer dared to ask him another question,” at the conclusion of the “Question about David’s Son” turned Matthew’s version of this pericope into a conflict story even though Mark and Luke agree that the “For they no longer dared to ask him another question” phrase grew out of teaching Jesus gave. In Matthew, however, this phrase was added to a question posed by Jesus to the gathered Pharisees (see Matt. 22:41-45). By altering the context of this pericope, Matthew possibly followed Mark’s lead in changing an episode that originally lacked a conflict to one in which Jesus was brought into conflict with his Jewish contemporaries—a secondary trait of the Gospel tradition…

It does not seem likely that the original setting of Jesus’ question regarding the son of David was a conflict or dispute. In Luke’s account the question, “How can they say that the Messiah is the descendant [lit., “son”] of David?” apparently reflects the common rabbinic launching of a lesson with a question, or riddle. The sages commonly introduced a lesson with a question that would be answered either by another question from the sage or from one of his disciples. Frequently, these questions derived from a riddle posed by the sage to his disciples surrounding an apparent contradiction in a biblical passage. In this instance, Jesus’ question was precipitated by the apparent contradiction in the description of the Messiah as the descendant of David, while David, the supposed author of Psalm 110, described the Messiah at the time of his writing as “lord” (אֲדֹנִי). Furthermore, the question posed by Jesus as preserved in Luke, “How can one say?” (or, “How is it possible to say?”), literally, “How can they say?” (with an indefinite subject), contains a Hebraism: the third-person, plural form of the active participle employed to avoid using a passive construction. Luke’s version of this episode appears culturally and linguistically authentic, while Matthew’s account is a secondary reworking of his material.

Only the placement of the phrase, “For they no longer dared to ask him another question,” as preserved in Luke fits the logical context of the disputes between Jesus and the Sadducean priestly aristocracy. Both Mark’s and Matthew’s placements of this phrase bear the marks of secondary rewriting, turning non-confrontational episodes into conflict stories… Mark’s placement of the phrase… reveals Mark’s penchant for extensive rewriting and reworking of his material.”

21. Delivering Up to the Synagogues

Luke 21:10-19 + 12:11-12 → Mark 13:8-13 → Matt 24:7-14 + 10:16-22

Luke 21:10-19 and Luke 12:11-12, are two contexts with a combined total of 163 Greek words. Luke is the more primitive text, comprising sayings that are somewhat more vague and problematic than Mark and Matthew
Mark 13:8-13, has 116 words and combines elements from the two contexts of Luke, editing and using the best elements from each Lukan context together. The Markan text is largely revised to exhibit better clarity, being more articulate and less vague and less problematic.
- The most significant Markan changes are:
  - Replacing various apocalyptic statements of Luke including “and pestilences; and there will be terrors and great signs from heaven” (Luke 21:11) with, “this is but the beginning of the birth-pangs.” (Mark 13:8) The editor of Mark apparently wanted to skip going into detail of what comes after the “birth-pangs”
  - Mark exhibits Increased violence of “you will be beaten in synagogues” (Mark 13:9) as compared to “they will lay their hands on you and persecute you” (Luke 21:12)
  - Mark pulls Luke 12:11-12, pertaining to sending out the disciples into ministry, into the later context of discussing the end times. Mark exhibits language preferred by Matthew, including “do not be anxious… what you are to say.” Mark replaces the words of Jesus “I will give you a mouth and wisdom” with the indication rather that the Holy Spirit will be speaking for them. (Mark 13:11-12)
  - Mark improves on the primitive and vague saying of Luke 21:19, “by your endurance you will gain your lives” to the more conclusive statement of “But he who endures to the end will be saved,” (Mark 13:13). This statement was so favored by the author of Matthew that he incorporated it in two places. (Matt 24:13, Matt 10:22)
Matthew 24:7-14 and Matt 10:16-22, are two contexts corresponding to parallels in Luke, and is of a combined 216 Greek words. Matthew is much more expansive and developed in the editing, taking preferred elements from both Luke and Mark and adding additional content.
- Here Matthew being influenced both by Luke and Mark in the editing. Matthew exhibits text that more closely corresponds to Mark 13:8-13. The author of Matthew highly favors the improved Markan revisions, which are more articulate and clear as compared to those of Luke, being more vague or puzzling or obscure.
- The most significant Matthean text revisions are:
  - Increasing the violence even further from Mark 13:9, “and you will be beaten in synagogues” to “they will deliver you up to tribulation, and put you to death” (Matt 24:9)
  - Both contexts of Matt 24:7-14 and Matt 10:16-22, each affirm (1) “they will deliver you up,” (2) “you will be hated by all for my name’s sake,” and (3) “But he who endures to the end will be saved”
  - Matthew added comments on family members delivering up each other to be put to death into an earlier context, paralleling Luke where there is no such indication (Matt 10:21 vs. Mark 13:12)
  - Matthew changes Mark 13:11 “For it is not you who speak, but the Holy Spirit” to a more embellished “for it is not you who speak, but the Spirit of your Father speaking through you” (Matt 10:20)
- Matthew incorporates numerous revisions exhibited in Mark (underlined below). These shared Mark-Matthew edits can generally be characterized as Markan embellishments with more expressive language. Luke would be unlikely to omit if them if they came from an earlier source.
The phenomenon of increasing violence in the developing Synoptic tradition appears here and elsewhere in progressive embellishment of the Gospels (in reference to the cleansing of the temple). In this instance, there is an anticipated growing level of violence against his disciples.
- Luke 12:11, “they will bring you before the synagogues”
- Luke 21:12, “But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake.
- Mark 13:9, “for they will deliver you up to councils; and you will be beaten in synagogues; and you will stand before governors and kings [different order] for my sake, to bear testimony before them
- Matt 10:17, “They will deliver you up to councils, and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles.” (Matt 10:17)
- Matt 24:7, “Then they will deliver you up to tribulation, and put you to death; and you will be hated by all nations for my name’s sake”
- Luke’s version of this saying, while acknowledging coming troubles, lacks any mention of the beatings and floggings that are found in Mark and Matthew. These later versions quite possibly are edited to reflect the struggles of the early Jesus movement toward the end of the first century.

1. Plucking Grain on the Sabbath

Luke 6:1-5 → Mark 2:23-28 → Matt 12:1-8

2. Reason for Parables

Luke 8:9-10→ Mark 4:10-12→ Matt 13:10-17

3. My Mother and Brothers

Luke 8:21→ Mark 3:34-35→ Matt 12:49-50

4. Instructions of what not to carry

Luke 9:3→ Mark 6:8-9→ Matt 10:9-10

5. Jesus walking on Water

Luke → Mark 6:45-52 → Matt 14:22-33

John 6:16-21 ESV

Interaction With a Gentile Woman

Luke → Mark 7:24-30 → Matt 15:21-28

7. Jesus Foretells his Death

Luke 9:22-27→ Mark 8:31-9:1→ Matt 16:21-28

8. Transfiguration

Luke 9:29-36→ Mark 9:2-13→ Matt 17:1-13

9. Casting out Demons in Your Name

Luke 9:49-50→ Mark 9:38-40 → Matt 7:21-23 + 12:30

10. Blasphemy Against the Holy Spirit

Luke 11:10 → Mark 3:28-29 → Matt 12:31-32

11. Beware of the Leaven

Luke 12:1→ Mark 8:15-21 → Matt 16:6-12

12. Teaching on Divorce and Adultery

Luke 16:18→ Mark 10:2-12→ Matt 19:3-12 + 5:27-28, 31-32

13. It Would be Better Sayings

Luke 17:2→ Mark 9:42-48 → Matt 18:5-10 + Matt 5:29-30

14. Rich Ruler

Luke 18:18-24 → Mark 10:17-23 → Matt 19:16-23

17. Cleansing of the Temple

Luke 19:45-48→ Mark 11:15-19→ Matt 21:12-17

18. Withering of the Fig Tree

Luke → Mark 11:20-24 → Matt 21:18-22

19. “Dared Ask him Any Questions”

Luke 20:40→ Mark 12:34→ Matt 22:46

21. Delivering Up to the Synagogues

Luke 21:10-19 + 12:11-12 → Mark 13:8-13 → Matt 24:7-14 + 10:16-22

22. End times

Luke 21:20-24→ Mark 13:14-23→ Matt 24:15-28

23. Unknown Day and Hour

Luke 21:29-33→ Mark 13:28-37→ Matt 24:32-44

24. Priests Plot to Kill Jesus

Luke 22:1-2→ Mark 14:1-2→ Matt 26:1-5

25. Jesus Predicts His Betrayal

Luke 22:21-23→ Mark 14:18-21→ Matt 26:21-25

26. Betrayal With a Kiss

Luke 22:47-48→ Mark 14:43-46→ Matt 26:47-50

27. Jesus Before the Council

Luke 22:66-71 → Mark 14:53-65 → Matt 26:57-67

28. Jesus Sentenced to Death

Luke 23:13-25 → Mark 15:1-15 → Matt 27:11-26

29. Soldiers Mocking Jesus

Luke → Mark 15:16-20→ Matt 27:27-31

30. Burial of Jesus

Luke 23:50-55→ Mark 15:42-47→ Matt 27:57-66