in time and place, so placed them after the close of the Galilean story and before the account of the passion, much as later some copyist found the story of the adulteress (John vii. 53 to viii. 11), and, certain that it was a true incident, gave it a place in connection with the visit to the feast of Tabernacles (perhaps influenced by John viii. 15).  It must always be remembered that the earliest apostolic writing—­Matthew’s Logia—­probably consisted of just such disconnected records (see sects. 28, 42), and that, as Juelicher (Einleitung i. d.  NT. 235) has said, the early church was not interested in when Jesus said or did anything.  Its interest was in what he said and did.

170.  The time of the departure from Galilee for Jerusalem may be set with much probability not long before the feast of the Dedication in December; for at that feast Jesus was again in Jerusalem, and from it he returned to Perea (John x. 22, 40-42).  He started southward through Samaria (Luke ix. 51 ff.), and probably in connection with the early stages of the journey he sent out the seventy “into every city and place whither he himself was about to come” (Luke x. 1).  It is not unlikely that, after the sending out of these heralds, he went with a few disciples to make one more effort to turn the heart of Jerusalem to himself (John ix., x.).  It is impossible to determine whither the seventy were sent.  The “towns and cities” whither Jesus was about to come may have included some from all portions of the land, not excepting Judea.  The matter must be left in considerable obscurity.  This, however, may be said, that the reasons offered for holding that the story of the sending out of the seventy is only a “doublet” of the mission of the twelve are not conclusive (see sect.  A 68).  The connection in Luke of the woes against Capernaum, Bethsaida, and Chorazin with the instruction of the seventy is very natural, and marks this mission as belonging to the close of the Galilean period, while the mission of the twelve belongs to the height of Jesus’ popularity.

171.  Our knowledge of Jesus’ visit to the feast of Dedication is due to John’s interest in the cure at about that time of one born blind (John ix., x.).  The prejudice of the sanhedrists who excommunicated the man for his loyalty to Jesus led him in indignation to contrast their method of caring for God’s “sheep” with his own love and sympathy and genuine ministry to their needs.  He saw clearly that his course must end in death, unless a great change should come over his enemies; yet, as the Good Shepherd, he was ready to lay down his life for the sheep, rather than leave them to the heartlessness of leaders who cared only for themselves (x. 11-18).  The critics of Jesus could not, or would not, understand his charge against them, and accused him of madness for his extraordinary claims.  There were some, however, who could not credit the notion that Jesus had a devil (John x. 21).  It