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    Second Division , ch . iii . 1—ix . 49 . Here again Dr . S , discovers , at ch . iv . 15 , the mark of the termination of an independent narrative . " Here we find at the outset a close connexion down to iv . 15 . But then comes another form of conclusion as marked as any of the preceding-, which

    it is wholly impossible to consider as a transition from one subject to another , such as must occur even in a continuous narrative . How could one whose object was to write a connected history of the life of Christ , and therefore to relate , as far as lay in his power , the events on which Christ ' s reputation was grounded , speak in this place already of his reputation , and thereby give occasion only to the mistaken notion , 4 hat he had knowingly passed over a whole period ? It

    is not even possible to explain verses 14 and 15 as a transition to the narrative which immediately follows of the scene in the synagogue at Nazareth . In that scene Jesus appears , indeed , as already celebrated ; but not onl y so , for he appeals no less plainly to the miracles which he p erforms . Had then verses 14 and 15 been added in order to intimate the circumstances in which Jesus stood when he made bis appearance at Nazareth , mention would in that case have been made , not only of his reputation as a teacher , but also of his miracles . As the words now stand , they can proceed only from one who here concluded his account of the commencement of Jesus's public life , and here concluded his account of the commencement of Jesus * s public life , and

    did not choose to add any thing" farther . He naturally concludes in this way , that from this time forth Jesus taught publicly in his country and became celebrated . "—Pp . 53 , 54 . Admitting this to be really a mark of termination , it might be accounted for as well by Dr . Priestley s supposition , that our Evangelists wrote their Gospels in detached portions , ( Observations prefixed to Gr . Harm , p , 72 , ) as by Schleiermacher ' s . To us , however , it appears nothing more than a

    brief summary of the events of a period , of which the writer possessed not , or did not mean to communicate , any more precise account . Accordingly it is evident , both from the other Evangelists , and from the speech of our Saviour \ r \ the synagogue at Nazareth , which Luke immediatel y subjoins , ( eh . iv . 33 , ) that a considerable interval had elapsed , during which Jesus had obtained that celebrity which is the ground of the reproach which he supposes that his townsmen will address to him ; " Do here also in thy own country , what we have heard to have been done at Capernaum . " In this document ,

    then , from ch . m . 1—iv . 15 , Dr . S . supposes that all but the genealogy of Jesus „ ( which Luke inserted ) was found oy him in its present united form ; but that ch . iii . 1—20 , was originally part of a memoir , relating exclusively to John ; and hence he ingeniously explains the circumstance , that the chronology of John ' s ministry , not that of Jesus , is given , ch . iii . 1 , and that the imprisonment of John is mentioned before the baptism of Jesus . The following are his remarks upon the temptation :

    " As to the thing itself , I can neither consider it as an ecstaeyj ?~ for we have no instances of states of ecstacy in the history of Christ—nor as a figurative representation of what took place inwardly in Christ . For had he entertained , even in the most transient manner , thoughts of such a nature , he would have ceased to be Christ , and this explanation appears to me the grossest outrage that has been committed in modern times against his person . Since , outrage mat nas oeen committed in moaern times agams ; nis person , since ,

    however , we can as little allow it to pass for matter of fact , the most natural alternative remaining is to consider it , as others have done already , as a parable . Three leading maxims of Christ , for himself and for those who were invested by him with extraordinary powers for the promotion of his kingdom , are therein expressed : the first , to perform no miracle for his own advantage even under the most pressing circumstances ; the second , nevei' to undertake , in the hope of extraordinary divine aid , any thing which , like the dropping

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    Review . —Schleiermacher's Critical Essay on the Gospel of St . Luke , 39

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1827, page 39, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1792/page/39/