The first visit of Jesus to the temple (Mk xi, 11) is mentioned by Mark in three words only. No incident is connected with it, but Jesus is said to have looked about and, as it was late, to have gone back to Bethany. The incident may have dropped out because unsupported by any events or sayings; or the three words εἰς τὸ ἱερόν may have crept into the text of Mark after its use by Matthew and Luke (the sense is equally good without them). The mention of the man in the linen garment (Mk xiv, 51) and the names of Alexander and Rufus (Mk xv, 21) may have been omitted because neither Matthew nor Luke nor their readers would be acquainted with these persons. OMISSIONS MADE BY MATTHEW IN THE MARCAN NARRATIVE Matthew omits the account of the preaching of Jesus in the synagogue at Capernaum (Mk i, 21-28) because he wished to give a much more detailed account of Jesus' preaching, in his Sermon on the Mount. This explanation becomes a practical certainty when we observe that the statement which Mark and Luke make concerning the effect of the sermon in the synagogue, "They were astonished at his doctrine, for he taught them as one having authority and not as the scribes," is used by Matthew to describe the effect of the Sermon on the Mount. Matthew's omission of the flight of Jesus (Mk i, 35-38) is probably due to its failure to fit into his story, as this has been changed on account of the insertion of the Sermon on the Mount. The retirement takes place from Capernaum, as a result of the enthusiasm aroused by Jesus' preaching there. Matthew does not represent Jesus as preaching in Capernaum. He brings Jesus to Capernaum in chaps. 8 and 9, not however to preach, but to work miracles. Jesus closes this series of healings with the statement (Mt ix, 37-38), "The harvest is great but the laborers are few. Pray ye therefore the lord of the harvest that he send forth laborers into his vineyard." The retirement does not follow naturally upon this series of healings, much less upon these words, and so is omitted. The omission of the story of the unknown exorcist (Mk ix, 38-41), as Wernle remarks,[12] is not so easy to explain. It may be observed, however, that by its omission Matthew secures a better connection between the two sayings of Jesus which are thus brought into succession: "He that receiveth one such little one in my name receiveth me," and "but he that causeth one of these little ones that believe in me to stumble, it is better for him," etc. (Mt xviii, 5, 6). The story of the widow's mite (Mk xii, 41-44) Matthew may have omitted because he lacks the connection for it which is supplied in the Gospel of Mark. Mark makes Jesus speak of the Pharisees who "devour widow's houses," and immediately after this introduces the incident of the widow's self-sacrifice. Matthew has omitted the incident because he has not the proper occasion for it.[13]