Matthew omits Mark's statement that Jesus was not able to be hid. It may have seemed to him an unworthy limitation of the power of Jesus. Mark also recounts a clever answer of the woman, "The dogs under the table eat of the children's crumbs"; and Jesus, for the cleverness of her reply, as he says, grants her wish. It is not strange that Matthew replaces this by Jesus' words, "Great is thy faith." THE FEEDING OF THE FOUR THOUSAND (Mk viii, 1-10; Mt xv, 32-39) Matthew follows Mark closely. He seems in vss. 37 and 38 to be quoting from his own account of the previous feeding. This item brings out a tendency of Matthew to repeat in one place phrases which he has used in another. THE DEMAND FOR A SIGN (Mk viii, 11-13; Mt xii, 38-39; Mt xvi, 1-4; Lk xi, 29; xii, 54-56) Doublets in both Matthew and Luke indicate the presence of this section in both Mark and Q.[36] THE SAYING ABOUT YEAST (Mk viii, 14-21; Mt xvi, 5-12) Matthew omits the rebuke to the disciples in Mark (viii, 17, 18). He apparently manufactures a saying of Jesus in his vs. 11, in order to introduce therewith his own editorial statement of vs. 12. THE CONFESSION OF PETER AND THE FIRST PREDICTION OF SUFFERINGS (Mk viii, 27-33; Mt xvi, 13-23; Lk ix, 18-22) Matthew spoils the question of Jesus by obtruding his own estimate of him in the words "The son of man" in vs. 13. Upon Peter's answer, he adds Jesus' words of commendation, and makes Jesus reciprocate by telling Peter who he (Peter) is, and that the church shall be founded upon him. The addition may be later than Matthew. If not, it betrays the ecclesiastical interest, and especially the interest in the primacy of Peter, which comes out elsewhere in Matthew. Matthew and Luke correct Mark's statement, "after three days he shall rise again," to "on the third day," so making the prediction agree more accurately with the facts, and giving a Greek method of reckoning instead of the Hebrew. It is not surprising that Luke omits the rebuke to Peter; Matthew's inclusion of it seems strange. Both omit Mark's statement that "Jesus spoke the word openly," because, as Hawkins suggests,[37] if this meant that he spoke to the crowd, it is contradicted by Mark's vs. 34; if it meant that he told them clearly about the resurrection, it would seem strange that the disciples did not understand. THE DEMANDS OF DISCIPLESHIP (Mk viii, 34-ix, 1; Mt xvi, 24-28; Lk ix, 23-27)