Scaurus said, “This tradition about ‘_eating what is served up_’ occurs nowhere in the gospels except in Luke’s account of the sending of the Seventy, beginning, ‘After these things the Lord appointed other seventy.’ Now this word ‘_appoint_’ does not in the least necessitate the conclusion that Christ appointed the Seventy before the resurrection. Look at the ‘_appointment_’ of the thirteenth apostle in the place of Judas. The Acts says ‘Lord, _appoint_ him whom thou hast chosen.’ Then Matthias is ‘_appointed_.’ The Lord is supposed to ‘_appoint_’ him in answer to the prayer. Concerning this, Luke might say, ‘_After these things the Lord appointed Matthias_.’ If these words had been inserted in the gospel, they would have given the false impression that Jesus, while living, had appointed Matthias. Well, that is just the impression—a false one—that Luke gives as to the ‘_appointment_’ of the Seventy. The fact is that the Seventy (a number often used by the Jews to denote all the nations or languages of the world) represent the missionaries _‘appointed’ after the Lord’s death to go to the cities of the Gentiles to prepare them for the Coming of the Lord from heaven_. These were to go into the houses of Gentiles. Though Jews, they were to eat of Gentile food—‘_everything that is served up_.’ Without this explanation, the tradition has no meaning—or, if any, an unworthy one, ‘Do not be fastidious. If you cannot have pleasant food, eat unpleasant food.’ This seems to me absurd. But with this explanation, the precept becomes intelligible and necessary.” This convinced me. Moreover Luke’s use of “the Lord,” for “Jesus”—since “the Lord” would be more likely to be used than “Jesus” after the resurrection—seemed slightly to favour Scaurus’s conclusion. He passed next to a tradition of Matthew’s about abstinence from marriage “for the sake of the kingdom of heaven.” On this he said, “Looking at Paul’s advice to the Corinthians about celibacy and marriage, and at the distinction he draws between ‘advice,’ and ‘allowance’ and ‘command,’ and ‘not I but the Lord,’ I am convinced that Paul spoke on his own responsibility, except as to Christ’s insistence on the old tradition in Genesis, ‘The two shall be one flesh.’ I mean that Christ upheld monogamy against polygamy and against that modified form of polygamy which arose from the husband’s unrestricted, or scarcely restricted, right of divorce. Soon after the resurrection, in the midst of persecutions, when the Christians expected that Christ might speedily return and carry them up to heaven, it was natural that the Corinthians should apply for advice to Paul, and other churches to other apostles.