A Written Gospel.
To the indications of a later time belongs the use, which we may conjecture, of a written Gospel much like the Synoptics and most like Luke, but not to be identified with any of the three in the form known to us. The passage where reference is made to a command of the Lord regarding the indissolubility of marriage (γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι, iii. 10) corresponds too closely with Matt. xix. 8-9 and Mark x. 2-12 (cf. Luke xvi. 18) to have had its source in an independent oral tradition. The mention of eating and drinking (φαγεῖν κὰι πιεῖν) in ix. 4 is only explicable if we see there an allusion to what is said in Luke x. 7 (ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρ’ αὐτῶν· ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ). The ordinance of the Lord that the preachers of the Gospel should live of the Gospel, cited in ix. 14, recalls, besides the foregoing passage of Luke, Matt. x. 9-10, Mark vi. 8-9, Luke ix. 8. This is not to be explained, however, by dependence of the author of the Epistle on our third Gospel in its present form. Rather the coincidence between 1 Cor. x. 27 (πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε) and Luke x. 8 (ἐσθίετε τὰ παρατιθέμενα ὑμῖν), which can scarcely be accidental, betrays acquaintance with the Epistle on the part of the author of the Gospel. For, after what has been said in Luke x. 7, the admonition of verse 8 has no sense without tacit reference to the words added in the Epistle (μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, x. 27). The faith that can remove mountains (xiii. 2) makes us think involuntarily of Matt. xvii. 20, xxi. 21, Luke xvii. 6; the last trumpet (xv. 52) of Matt. xxiv. 81. The passages on the institution of the Lord’s supper and on the tradition regarding the resurrection support the same general view. The most probable conclusion is that ‘‘Paul” and ‘‘Luke” drew from the same written Gospel. [1]
To the indications of a later time belongs the use, which we may conjecture, of a written Gospel much like the Synoptics and most like Luke, but not to be identified with any of the three in the form known to us. The passage where reference is made to a command of the Lord regarding the indissolubility of marriage (γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι, iii. 10) corresponds too closely with Matt. xix. 8-9 and Mark x. 2-12 (cf. Luke xvi. 18) to have had its source in an independent oral tradition. The mention of eating and drinking (φαγεῖν κὰι πιεῖν) in ix. 4 is only explicable if we see there an allusion to what is said in Luke x. 7 (ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρ’ αὐτῶν· ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ). The ordinance of the Lord that the preachers of the Gospel should live of the Gospel, cited in ix. 14, recalls, besides the foregoing passage of Luke, Matt. x. 9-10, Mark vi. 8-9, Luke ix. 8. This is not to be explained, however, by dependence of the author of the Epistle on our third Gospel in its present form. Rather the coincidence between 1 Cor. x. 27 (πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε) and Luke x. 8 (ἐσθίετε τὰ παρατιθέμενα ὑμῖν), which can scarcely be accidental, betrays acquaintance with the Epistle on the part of the author of the Gospel. For, after what has been said in Luke x. 7, the admonition of verse 8 has no sense without tacit reference to the words added in the Epistle (μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν, x. 27). The faith that can remove mountains (xiii. 2) makes us think involuntarily of Matt. xvii. 20, xxi. 21, Luke xvii. 6; the last trumpet (xv. 52) of Matt. xxiv. 81. The passages on the institution of the Lord’s supper and on the tradition regarding the resurrection support the same general view. The most probable conclusion is that ‘‘Paul” and ‘‘Luke” drew from the same written Gospel. [1]
(Thomas Whittaker, The Origins of Christianity: With an Outline of Van Manen's Analysis of the Pauline Literature, my bold, p. 186-187)
Note (1) reads:
Thus “ Paul’’ has allusions to this Gospel, which may have been a forerunner of the Canonical Luke; while ‘‘ Luke,’’ the final redactor of the third Gospel, was slightly influenced by contact with the emergent Pauline literature.
(my bold)