37-52), the warning to the disciples against
pharisaism (xii. 1-12), and the encouragement of the "little flock" (xii.
22-34), with many other paragraphs from this part of the gospel (see
outline at the head of this chapter), evidently were spoken at the time
of the approaching end. Some narratives reflect the neighborhood of
Jerusalem, and naturally corroborate the indications in the fourth gospel
that Jesus was repeatedly at the capital during this time. The parable of
the good Samaritan, for instance, must have been spoken in Judea, else why
choose the road from Jerusalem to Jericho for the illustration? The visit
to Mary and Martha shows Jesus at Bethany, and the parable of the Pharisee
and the Publican, naming the temple as the place of prayer, belongs
naturally to Judea.

169. The effort to find the definite progress of events in this part of
Luke has not been successful. There are three hints of movement towards
Jerusalem,--the introductory mention of the departure from Galilee (ix.
51); a statement that Jesus went on his way through cities and villages,
journeying on unto Jerusalem (xiii. 22); and again a reference to passing
through the midst of Samaria and Galilee on the way to Jerusalem (xvii.
11). The attempt to make the third of these belong actually to the last
stages of the final journey seems artificial. Confessedly the expression
"through the midst of Samaria and Galilee" is obscure. It is much easier
to understand, however, if the journey so described is identified with the
visit to Samaria with which the departure from Galilee opened. It seems
probable that Luke found these records of events and teachings in Jesus'
life, and was unable to learn exactly their connection 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 Jerusale