you all the days, unto the end of the world." This appearance not only is not mentioned in the other Gospels, but it excludes the appearances in Judaea, of which the writer seems to be altogether ignorant. If he knew of them, he practically denies them. There has been some discussion as to what the doubt mentioned in v. 17 refers, some critics maintaining that "some doubted" as to the propriety of worshipping Jesus, whilst others more correctly consider that they doubted as to his identity,(1) but we need not mention the curious apologetic explanations offered.(2) Are we to regard the mention of these doubts as an "inestimable proof of the candour of the Evangelists"? If so, then we may find fault with the omission to tell us whether, and how, those doubts were set at rest. As the narrative stands, the doubts were not resolved. Was it possible to doubt without good reason of the identity of one with whom, until a few days previously, the disciples had been in daily and hourly contact at least for a year, if not longer? Doubt in such a case is infinitely more decisive than belief. We can regard the expression, however, in no other light than as a mere rhetorical device in a legendary narrative. The rest of the account ueed have little further discussion here. The extraordinary statement in v. 18(3) seems as clearly the expression of later theology as the baptismal formula {469} in v. 19, where the doctrine of the Trinity is so definitely expressed. Some critics suppose that the Eleven were not alone upon this occasion, but that either all the disciples of Jesus were present, or at least the 500 brethren l to whom Paul refers, 1 Cor. xv. G. This mainly rests on the statement that "some doubted," for it is argued that, after the two previous appearances to the disciples in Jerusalem mentioned by the other Evangelists, it is impossible that the Eleven could have felt doubt, and consequently that others must have been present who had not previously been convinced. It is scarcely necessary to point out the utter weakness of such an argument. It is not permissible, however, to patch on to this Gospel scraps cut out of the others. It must be clear to every unprejudiced student that the appearances of Jesus narrated by the four Gospels in Galilee and Judaea cannot be harmonised,(2) and we have shown that they actually exclude each other.(3) The first Synoptist records (v. 10) the order for the disciples to go into Galilee, and with no further interruption than the {470} mention of the return of the discomfited guard from the sepulchre to the chief priest, he (v. 16) states that they went into Galilee, where they saw Jesus in the manner just described. No amount of ingenuity can insert the appearances in Jerusalem here without the grossest violation of all common sense. This is the only appearance to the Eleven recorded in Matthew.