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    after the commencement of our Lord ' s public preaching in Galilee , there is full and adequate reason to conclude that they occurred before that period —in other words , about the time of the Baptist ' s being imprisoned by Herod . For more detail as to the reasons of this opinion , and the consideration of the objections against it , ( arising particularly from the position of the miracle of the Five Thousand in St . John ' s Gospel , ) we must refer the reader to our former articles , especially to pp . 171—173 , 305—307 . And for the causes of his long-continued retirement in Galilee , and comparative privacy , we request him to consult d . 457 .

    When the Feast of Tabernacles was approaching , the brethren ( or cousins ) of Christ , o * ab& \( poi avT 8 , who had not yet become convinced of his claims , urged him to go into Judea , and shew himself to the world . This , however , our Lord might have thought likely , in the circumstances of the case , to lead to tumult , and perhaps afford a reasonable pretext for the charge of sedition against the Roman government ; and he expressed his purpose of not going up to the Feast . * When , however , the crowds had disappeared , and he saw that the roads were become solitary , and that there ceased to be any fear of interrupting the progress of his doctrine , by exciting the worldly expectations of a misguided populace , or of involving them in ruin and in

    guilt , he determined again to try if he could save the Jews from impending ruin . About the middle of the Feast he entered the temple and taught publicly . The Rulers sent officers to seize him ; but they were confounded by the authority with which he taught , and returned with their commission unperformed . He still continued his public discourses : but his

    declarations excited the rage of the Jews ; and they endeavoured to take away his life . He escaped , however , from them ; and , as he went away from the Temple , he gave sight to a man who had been born blind * j- —a miracle which was investigated with the utmost strictness , by our Lord ' s bitter enemies . After this he delivered his discourse respecting the Good

    Shepherd , which concludes St . John's account of the transactions at the Feast of Tabernacles . Having thus been openly rejected by the Jews , at three successive national festivals , and knowing that the ministry of his forerunner was finally closed , our Lord returned to Galilee to proclaim the near approach of the

    • The common translation of John vii . 8 , is " I go not up yet ( ovwa >) ta this feast ; " but the most ancient reading was qvk , not— " I go not up . " The addition of yet is made by Archbishop Newcome ; and not yet is the force of the Syriac translation . The present reading arose probably through the alteration of some early transcriber , who thought that our Lord must from the first have intended to

    go up at a later part of the Feast . +- In John ix . 2 , the expression ' his disciples" occurs . This may denote some of those who had already been recognized as such ( see ch . i . ) . John and Andrew , Peter , Philip , and Nathanael : it by no means requires us to suppose that the Twelve had been chosen .

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    616 On the Chronology and Arrangement of the Gospel Narratives .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1831, page 616, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2601/page/40/