These verses are an insertion of Matthew's into the story of the Syrophoenician woman, which he has copied from Mark. It is worthy of note that thruout the entire story the verbal agreement is much more slight than is usual in narratives, especially such as contain sayings of Jesus, taken by Matthew from Mark. Luke has no parallel. Considering the very slight proportion of narrative, and the great preponderance of sayings-material, in the section, it would not be strange if it stood in Q. If it stood in Luke's recension, the attitude of Jesus toward non-Jewish peoples, as implied in the story, would be sufficient to account for Luke's omission of it. The sentiment of vs. 24, in particular, is extremely "primary." It could hardly have been invented and ascribed to Jesus after his time. Mark's words, "Let the children first be fed," tone down the excessively Jewish particularism of Matthew's account; even aside from these words, which are absent from Matthew, Matthew's entire version of the incident is more primary than Mark's. This may be, and has been, explained by saying that Mark's story has been worked over by an editor, subsequent to Matthew's use of his Gospel. But since Mark and Q have been shown to coincide in a certain amount of material, a simpler explanation is that they coincided in this story of the Syrophoenician woman; the more primitive character of Matthew's account is then explained by its dependence upon Q, which is older than Mark. It cannot be shown to have been absent from Luke's recension, and its presence there may be probable, but cannot be demonstrated. It is therefore assigned--but with some hesitation--to QMt. A SUMMARY OF JESUS' HEALING WORK (Mt xv, 29-31) This little summary, like that in Mt iv, 23-25, would naturally be ascribed to Matthew. It might be regarded as a re-working of Mk vii, 31, and a substitute in general terms for the story which immediately follows that verse in Mark.[112] The use by Matthew of such a phrase as τὸν θεὸν Ἰσραήλ would be explained by the fact that the cures are represented as being worked outside of Jewish territory. With this explanation the verses may be ascribed to Matthew. THE KEYS OF THE KINGDOM OF HEAVEN (Mt xvi, 17-19) This is another Peter-section inserted in a story taken from Mark. Luke has the story but not this insertion. The section apparently belongs to the same cycle of Peter-stories with the incident of the walking on the water, already considered. It should be ascribed to some special and undetermined source. The general character of this particular section would indicate its very late origin. AN INSERTION IN THE STORY OF THE TRANSFIGURATION (Mt xvii, 6-7)