there was drawn then M §§2-4. The last of these dealt at the close with quarrels between brethren. Finding in P§34 a detached portion which had the same general theme, it was brought into the Sermon (Principle 3), forming the first evident interruption to the structure handed down by document M. Document M §5 on adultery was used next, and document P was searched for what it could contribute to that theme (Principle 3). It was found to have a single detached paragraph, P§52. For this there was provided an introduction in the manner of the formula which document M reported, though shortened to the simple, "It was said also." In connection with his use of P §52 here, there may be seen a striking illustration of the application of Principle 9, in the form of the addition, "saving for the cause of fornication." When later he comes to the use of a similar saying appearing in MK 10:11, he adds the same modification of its apparent rigor, Matt. 19:9. It is, further, to be asked whether the "maketh her an adulteress" is a softening of “committeth adultery." Document M §6 follows this addition to M 85. In M §§7, 8 there was the document M parallel to G §12; document M §§7, 8 shows two themes in an orderly, progressive treatment, document G §12 is a confusion of these two themes. The editorial question was whether document G had anything to contribute to the record. G §12A=M §8A, G §12B-M §7B, GS12E= M §8C, G §12G=M §8A, G §12I=M §8B, G §12J=M §8D, G §12D is reserved by Matthew for use as an appropriate close to the specific injunctions of the Sermon, Matt. 7:12. It will now be seen that of G§12 there remained without parallel in the document M account of the Sermon the portions C, F, H. These have the single theme, Lending. Matthew decides to take up the portion C, but to it he applies his Principle 9, so that the words "of him that taketh away thy goods ask them not again" become, under his hands, "from him that would borrow of thee, turn not thou away." This modification of the apparent rigor of the document G saying excludes the possibility of Matthew's use of the portions F, H of G $12, for they assume the form of the first saying to be that in G §12C. If Matthew had left his GS12C in the form in which it reached him, it would have served better than it now does as the sequel of M $7B and illustration of the principle of conduct enunciated in M §7A.

M 889-11 are used next. But sayings of Jesus on prayer were reported in documents P and MK also, briefly in the latter. Thus in P§13 there was a form of prayer recorded. But M §11 had not dealt with the content of prayer, its concern being with the manner. Attachment of P §13 to M §11 could be satisfactorily effected only by the supplying of an appropriate introduction to the thought. This is done by Matthew in the words of Matt. 6:7, 8, the latter verse derivable from the closing verses of P $24. The contribution of document MK to the subject lay in MK 11:25, which Matthew makes to follow P §13 in the Sermon, and therefore omits when he comes to use MK 11:20-25 in his parallel, Matt. 21:20-22. To this verse from document MK as used in Matt. 6:14 he adds the normal inference from the verse, that is, Matt. 6:15. Thus enlarged from documents P and MK, the second member, M §11, of the trilogy M §§10-12 is followed by the third, M $12.

Matthew has reached now those sections which form the natural conclusion of the document M record of the Sermon, M §§13, 14. Not intending to use document P as a whole, and being, therefore, under the necessity of distributing within the area of his other documents such of document P as he wished to retain, Matthew determines, it would seem, to find a place for considerable of document P in the Sermon on the Mount. Therefore there follow now in succession

P §§26, 17B, 48, 24.1 From document G its §§13, 14 are now drawn, except that G §14AB, not being germane to the subject, are used by Matthew elsewhere, as will be seen subsequently. Apparently under the desire to include in the Sermon all detachable sayings of Jesus on prayer, Matthew now inserts P §15.2 Being now at the end of such specific injunctions as precede the concluding paragraphs of the Sermon in both documents G and M, Matthew uses, as a summary, the verse which he had omitted in his use of G §12, namely, G §12D, adding to it the same thought as he added to MK 12:31 in his writing of Matt. 22:34-40 as the parallel to MK 12:28-31. This is followed in turn by M §§13, 14, the latter section being the document M

1 On the difference in form between the opening of P §26 and Matt. 6:19, and on the non-use of P §25 while the sections on each side of it are used, see pp. 61–63. On the source of Matt. 6:34, see pp. 361–72. Of P §17 the portion A had already appeared as a part of M §2B, and the portion C was perhaps regarded as obscure in meaning.

2 For a discussion of the source of Matt. 7:6, see pp. 361-72.

parallel to G §§15, 16. The Sermon proper was concluded by the use of G §17.

There is now a return to that section in document MK from which there had been digression for the inclusion of the Sermon, namely, MK §6. By Principle 10 that section as a whole is excluded. But the use of such parts as do not involve the demoniac confession is permitted; therefore MK §6C is taken up as Matt. 7:28, 29, and applied to the Sermon. The "great multitudes" of Matt. 8:1 are those provided by document G 89, with which Matthew had preceded the Sermon; and since G §9 apparently had been identified by Matthew with MK §§6E, 9, 10B, he now gives a place to MK §10A. Matthew had left behind him MK §7 and might now take it up; but portion A of that section implies the synagogue incident, and portion B locates it in Capernaum. However, the next unused section of document G will supply the movement to Capernaum, G §18, and is the document G sequel to the Sermon. It is used next therefore by Matthew, there being inserted between portions B and C a saying of Jesus which Matthew takes to be related, by its theme, to the close of B, namely, P §40. The Matthaean elimination of the "elders of the Jews" as the bearers of the centurion's request may have been made in the conviction that they could hardly be regarded as so favorable to the activity of Jesus (compare Principle 7). This incident of G §18 having brought Jesus to Capernaum, MK §7 could now be used by Matthew, portion A being passed over. But MK §7C recorded the demoniacal acknowledgment of Jesus, therefore it could not be used (Principle 10); in its place there was substituted a quotation from Isaiah, "Himself took our infirmities, and bare our diseases" (Principle 8). Since MK §8 is introductory to the Galilean tour recorded in MK §9, and since that tour already has been identified with G 89 and taken up, MK §8 falls out of the Matthaean record. The next unused document MK account is that in MK §11, but this implies an absence from Capernaum for a time, and Matthew now has Jesus in Capernaum. Not until MK §25 is there a clear indication of the movement of Jesus away from CaperThat section is chosen therefore as the next in the Matthaean narrative, the "great multitudes" of Matt. 8:18 being derivable from "And all the city was gathered together at the door" of MK §7B

naum.

which Matthew had just used, but with the omission of this sentence; and likewise appearing at the opening of MK §25B, "and leaving the multitude." But it was the concern of Matthew to include also, so far as practicable, the narrative portions of document P. P §1 being in large part the Lukan introduction to the whole document, there was first available to Matthew P §2; this is given a place between portions A and B of MK §25. Naturally MK §§26, 27 are made to follow. But the former narrative, MK §26, was of such a nature (Principle 10) that it demanded adaptation. It must be so rewritten that the men themselves and not the demons within them address Jesus as "Son of God." MK §26B makes it clear that the confession proceeded from the demon as a result of his being commanded to leave the man; MK §26B is therefore dropped by Matthew, for without it the confession is represented as from the man himself. In the Matthaean rewriting of MK §26A there is a striking instance of the application of Principle 5; and the same again in the complete dropping out of MK §26D. Because MK §26B was not usable on account of its content (Principle 10), its explanation of the plurality of demons did not appear. But MK §26C with its plurals was used; therefore Matthew must needs begin his narrative with the assertion that there were two demoniacs, though his source had recorded one only. It may be surmised that the brevity which omits portions D and F of this section is traceable, in part, to the unwillingness to adapt these portions to the plural number. In short, the differences between MK §26 and Matt. 8:28-34 are all naturally explainable as the resultants of the application of Principle 10.

Having brought Jesus to Capernaum by the use of MK §27, Matthew is able to use the group of Capernaum incidents which imply an absence from that city for a season, MK §§11-13. The general introduction to the whole supplied by MK §27 supplants the two special introductions in MK §11A, MK §12A. After having gathered up these sections of Capernaum incidents there is a return to the other group which is located in that city after the return from "the country of the Gerasenes," namely, MK §28 (Principle 1). In the use of this section there is seen again the application of Principle 5, by which MK §28A and E are combined into a single statement, 1 For a discussion of the source of Matt. 9:134, see pp. 361-72.

Matt. 9:18, 19; and portions B and D are abbreviated as Matt. 9:20-22. A motive for the omission of portion C may be found in the limits it sets to the power and knowledge of Jesus.'

Document P now suggested, in P §§3, 4, a mission of the disciples. Within document MK also the appointment of a body of men for such a mission was the next highly important event as yet unused, MK §17. But document MK contained at another point a record of the actual sending-out of these men, MK §31; and the latter had many elements in common with the document P §§3, 4 narratives which had suggested the inclusion of a mission record at this point in Matthew. Acting apparently on Principle 2, Matthew decided to combine the accounts in MK §§17, 31 with that in P §4. A careful examination of Matt. 9:37-10:16a will reveal the fact that these verses are composed of P $4+MK §§17, 31, every thought in those sections being taken up by Matthew, and no thought appearing which may not be found in those sections, except the definition of the limits of the mission in Matt. 10:5, 6.2 The opening words of P §4 imply a situation where many needy and responsive ones are present; this is supplied by Matthew by preceding his use of MK §31 with the use of MK §30 and MK §33C, the latter being omitted when he comes to use MK §33 as Matt. 14:13-21. To MK §30 there is added the Matthaean formula, "and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness;" and to MK §31A the same in the words, "and to heal all manner of disease and all manner of sickness."

Because of the presence of such a large number of sayings of Jesus in these sections which Matthew had combined under the influence of Principle 2, he has approached Principle 3. That Principle he now applies to such sayings of Jesus about the activity of the disciples as passed beyond a specific mission during his own lifetime. If there be made a careful search through Matthew's several documents for all the material which deals with a future mission of the disciples and the sacrifices for it and persecutions attendant upon it, the list will be found to be as follows: Document MK 13:9-13; 9:37, 41; 8:34-38; document P§§22, 20, 32, 44B, 6; document G §14B. An examinaOn the source of Matt. 9:27-34, see the monograph of Professor Burton. 2 For a discussion of the source of Matt. 10:5, 6, see pp. 88-92.