'Matthew composed the discourses (those brief yet authoritative discourses) in Hebrew.' At this point we are met by a further coincidence.

The common matter in the first three Gospels is divided into a triple synopsis and a double synopsis--the first of course running through all three Gospels, the second found only in St.Matthew and St.Luke.But this double synopsis is nearly, though not quite, confined to discourse; where it contains narration proper, as in the account of John the Baptist and the Centurion of Capernaum, discourse is largely mingled with it.

But, if the matter common to Matthew and Luke consists of discourse, may it not be these very [Greek: logia] that Papias speaks of?
Is it not possible that the two Evangelists had access to the original work of St.Matthew and incorporated its material into their own Gospels in different ways?
It would thus be easy to understand how the name that belonged to a special and important part of the first Gospel gradually came to be extended over the whole.

Bulk would not unnaturally be a great consideration with the early Christians.

The larger work would quickly displace the smaller; it would contain all that the smaller contained with additions no less valuable, and would therefore be eagerly sought by the converts, whose object would be rather fulness of information than the best historical attestation.