If the Lord's Prayer, which Luke gives in another and better connection, be omitted from Matthew's chap. vi, we shall have here three consecutive sections which have very striking literary resemblances; they are the sections on alms-giving, on prayer, and on fasting. That these should have found no echo in the Gospel of Luke, if they stood in his source, is strange; especially considering his peculiar interest in alms-giving and prayer. As to the literary affinities among these three sections, the use of μισθὸς, four times, has been noted. The phrase ἀπέχουσιν τὸν μισθὸν αὐτῶν occurs three times; the longer phrase ἐν τῷ κρυπτῷ, καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι, three times.[105] Quite without these recurrences of the same formulae, the form and sentiment of the three sections are so markedly the same as to suggest that they were originally consecutive, and that they have been taken from one written source. No more probable source can be suggested than QMt. PEARLS BEFORE SWINE (Mt vii, 6) Schmiedel has suggested that this fragment may "indicate a time when the eucharist had been so long celebrated as materially to influence the general tradition of the doctrines of Jesus." A passage somewhat similar in tone is that occurring in the story of the Canaanitish woman: "it is not proper to take the bread of the children and give it to the dogs." Matthew takes this story from Mark; but, significantly, he has omitted one sentence of Mark's which tones down the Jewish particularism of the passage, "let the children first be fed." He also inserts in that story the sentence, not in Mark, "I am not sent except to the lost sheep of the house of Israel," which corresponds somewhat closely with this statement concerning the command of Jesus to his disciples, also peculiar to Matthew, "Into the way of the nations do not go, and into a city of the Samaritans do not enter; but go rather to the lost sheep of the house of Israel." It is only fair to admit that these instances, in which Matthew heightens, once by insertion and once by omission, the Jewish coloring in a story taken from Mark, tell against the theory generally advocated by the writer, that the Judaistic features of Matthew's Gospel are referable to his source, and the universalistic features to Matthew himself. But, on the other hand, this vs. 6 has no discernible connection in its present context, and no reason suggests itself for Matthew's insertion of it, except his desire to retain what was in his source. This source may have been a special one, perhaps even an oral one; but considering the Judaistic character of so many sayings attributed to Matthew's Q, that recension would also fit this saying. THE FALSE PROPHETS (Mt vii, 15)