In Matthew, similarly, the twelve are empowered to cast out spirits and heal diseases, and are "sent forth" with a peremptory veto on any visit to Samaritans or Gentiles, to "preach, saying, The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely ye received, freely give." As in Mark, they are to go unfurnished; and are to withhold their peace from the unworthy, testifying as aforesaid. Then ensues a long discourse, with no explanation of the kingdom of heaven, though the missioners are to "proclaim upon the housetops" what they "hear in the ear." Then, "when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and preach in their cities." Of the mission there is not another word: the disciples are not even mentioned as returning. Upon this kind of basis Luke erects a new structure. The twelve are sent forth to exorcise, heal, and preach, unfurnished; and as before they are to give testimony against those who will not receive them. "And they departed, and went throughout the villages, preaching the Gospel, and healing everywhere." "And the apostles, when they were returned, declared unto him what things they had done." The story is not suppressed, and it is supplied with a conclusion; but it is on the mission of the seventy that stress is visibly laid: they "return with joy," and are told to rejoice that their names are written in heaven. "In that same hour he rejoiced in the Holy Spirit"; and after the discourse on the Father and the Son [116] the disciples are "privately" told that many prophets and kings had desired in vain to see and hear what they had seen and heard. In face of all this the methods of the Bernhard Weiss school and the selection theory are alike invalid. They furnish no explanation. The third Gospel is simply substituting a mission to the Gentiles for a mission to the Jews, under cover of a story of a preparatory mission to all the places that were to be visited by the Teacher on his way to his death at Jerusalem. The seventy--in some MSS. seventy-two--stand for the seventy or seventy-two peoples into whom, by Jewish tradition, mankind was divided. The notion that a genuine logion of this kind was all along lying ready to be used is surely fantastic. It is a planned myth, eking out the main myth. It yields only the same Gospel of one phrase, not meant to be understood by the hearers. But it carries in symbol a provision for the Gentiles; and immediately upon it there follows the story of the Good Samaritan, demonstrating that the real tie among men is not nationality but humanity, and impeaching the fanaticism and hypocrisy of the Jewish leaders.