Tho it is no longer necessary to demonstrate this use of Mark by Matthew and Luke, the relation among the three Gospels is not to be dismissed with a simple statement of this dependence. The Gospel of Mark is the one document possessed by us in substantially the same form in which it was used by Matthew and Luke. A consideration of how Matthew and Luke treated the sources which we no longer have before us will be influenced by the treatment which they accorded to this one source which we have. Our first work, therefore, is to observe, with some thoroness, the manner in which Matthew and Luke use the Gospel of Mark. If any proof is still required that Matthew and Luke did employ this Gospel, it will appear in the discussion. FRAMEWORK OF MARK'S GOSPEL IN MATTHEW AND LUKE--UP TO LUKE'S "GREAT OMISSION" Matthew and Luke begin with introductory matter of their own, occupying the first two chapters of their Gospels. With the appearance of John the Baptist their narrative begins to coincide with that of Mark. Luke in a manner characteristic of his Gospel attempts to supply historical details. Mark (i, 6) gives a fuller description of the personal habits and appearance of the Baptist; the others omit this, and pass to a description of his preaching (Mt iii, 7-10; Lk iii, 7-9). Luke adds a brief section (iii, 10-14) on this subject derived from some source of his own. After these insertions of non-Marcan material, Matthew and Luke come back to the narrative of Mark, and recount (Mk i, 7-8; Mt iii, 11-12; Lk iii, 15-18) the messianic prediction of the Baptist, the baptism of Jesus (Mk i, 9-11; Mt iii, 13-17; Lk iii, 21-22), the temptation (Mk i, 12-13; Mt iv, 1-11; Lk iv, 1-13), and the initial appearance of Jesus in Galilee (Mk i, 14-15; Mt iv, 12-17; Lk iv, 14-15). Between the messianic preaching of the Baptist and the baptism of Jesus, Luke has inserted a notice of the arrest and imprisonment of John, and between the baptism and the temptation, his table of the ancestors of Jesus.[2] The large amount of closely parallel matter in Matthew and Luke, especially in their account of the Baptist's preaching and their narrative of the temptation, shows their use of a common non-Marcan source; but the order of their narrative, as well as its wording, shows their use of Mark also. To his account of the initial appearance of Jesus in Galilee, Luke adds (iv, 16-30) an account of Jesus' first preaching in Nazareth.