Chapter XVI: Part 16

The women, having rested on the Sabbath according to the commandment, knew nothing of what had been done at the tomb that day, so, as they set out before daybreak on the third morning, they only thought of the great stone, and wondered how it could be rolled away; but when they came, the sun just rising as they reached the spot, they found the stone already rolled away, and an angel of the Lord at the tomb, so lustrous in the livery of heaven that the keepers had quailed in his presence and were powerless to interfere. The awe with which the sight would naturally inspire the women also was mingled with joy as they heard his kindly greeting and sympathetic words. Altogether worthy of an angel from heaven are the words he is reported to have spoken. There is first the tender response to their looks of dread--"Fear not ye," as if to say, These others well may fear, for there is nothing in common between them and me; but with you it is different: "I know that ye seek Jesus, Which was crucified." Then there is the joyful news: "He is not here; for He is risen, as He said:" and as he observes their look of half-incredulous wonder he kindly adds, to let their sight be helper to their faith, "Come, see the place where the Lord lay." Then he gives them the honour of carrying the glad tidings to the other disciples, and assuring them that the Divine Shepherd will meet them all in Galilee according to His word.

At this point we encounter one of the chief difficulties to be found in St. Matthew's record of the resurrection. There are indeed several particulars in this Gospel, as well as in the others, which it is difficult to fit into a connected account embracing all the facts; but as every person of even moderate intelligence knows that the same difficulty is met in comparing various truthful accounts of any great event in which details are many and complex, it is only the most unreasoning prejudice that can find in this an excuse for doubting the credibility of the writers. Rather is this feature of the records a distinct note of truthfulness; for, had it been easy to fit each fact into its exact place in all the other accounts, we should have heard from the very same doubters, and with far better reason, that there was every sign of its being a made-up story. All the four accounts are brief and fragmentary; there is evidently no attempt whatever to relate all that took place, and we should need to know all in order to form a complete picture of the entire series of events which glorified the first Easter Day. We must therefore be content with the four vivid pictures given us, without insisting on what with our imperfect knowledge is perhaps the impossible task of so combining them as to have one great canvas embracing all the details in each of the four.

The account before us is the briefest of all, and therefore it would be especially out of place in dealing with this Gospel to attempt to fill up the blanks and construct a consecutive history of all that took place on that eventful day. But there is one point with which it is especially necessary to deal in considering St. Matthew's account of the resurrection--viz., the prominence given to the appearance of the Lord to His disciples in Galilee--whereas in the fuller records of the third and fourth Gospels, not Galilee, but Jerusalem and its vicinity, is the region where He makes Himself known.

Those who are anxious to make the most of this difficulty are much disappointed to find the ninth verse in their way. Wishing to prove a sharp contradiction, as if the one said the Lord appeared only in Galilee, and the other that He appeared only in Jerusalem and its neighbourhood, they are naturally vexed to find one of the Jerusalem appearances actually mentioned here. The attempt has accordingly been made to discredit it; but in vain. It stands there an unquestionable part of the original text. So we must bear in mind that St. Matthew not only does not assert that it was only in Galilee that our Lord appeared, but he expressly mentions one appearance in Jerusalem. On the other hand, while St. Mark mentions no appearance in Galilee, he does mention the Lord's promise to meet His disciples there, and leaves it distinctly to be inferred that it was fulfilled. St. Luke, indeed, makes no mention of Galilee at all; but there is abundance of room for it: for while he occupies almost all his space with the record of one day, he tells us in the beginning of his second volume (Acts i. 3) that Christ "showed Himself alive after His passion by many infallible proofs, _being seen of them forty days_, and speaking of the things pertaining to the kingdom of God." St. John also confines himself to what took place at Jerusalem; but in the interesting appendix to that Gospel there is a striking account of a meeting with the eleven in Galilee--evidently not the same one which is recorded here, but another of the same, affording one more specimen of meetings which were no doubt frequently repeated during the forty days. It is abundantly evident, therefore, that there is no contradiction whatever.

Still the question remains, Why does St. Matthew make so little of what the others make so much of, and so much of what the others make so little of? In answer we might first ask whether this was not in every way to be expected and desired. If, as evidently was the case, there were manifestations of the risen Lord both in the south and in the north, and if we were to have several accounts, was it not desirable that one at least should make it his specialty to bring into prominence the appearances in the north? And if so, who could do it more appropriately than Matthew the publican of Galilee? The favour shown his own northern land had most deeply impressed his mind. It will be remembered that he passed over entirely the early Judæan ministry recorded by St. John, and rejoiced in the Galilean ministry as the dawning of the new Day according to the words of ancient prophecy (Matt. iv. 14-16).

Furthermore, there is every reason to suppose that it was not till they met in Galilee that the scattered flock of the disciples was gathered all together. The appearances in Jerusalem were to individuals and to little companies; whereas in Galilee it would seem that He appeared to as many as five hundred at once (1 Cor. xv. 6); and though the Lord appeared to the ten (Thomas being absent), and again to the eleven, before they left Jerusalem, it is not to these occasions, but rather to the meeting on the shore of the lake, that we look for their fresh commission to address themselves again to their work as fishers of men. This will appear more clearly if we bear in mind our Lord's sad reference, as the crisis approached, to the scattering of the flock, and His promise that after He had risen again He would go before them into Galilee (Matt. xxvi. 31, 32). We have here, then (ver. 7), a repetition of the same promise, "He goeth before you" (as the shepherd goes before his flock) "into Galilee," where all the scattered ones shall be gathered round the Shepherd once again, and thence sent out as under-shepherds (see John xxi. 15-17), to gather in the rest of the flock that are scattered abroad.

The conduct of the chief priests and scribes (vv. 11-15) is the natural sequel of their futile attempt to seal the sepulchre. It is in vain to raise the objection, as some do, that it was too clumsy a device for men so astute; for what else could they do? It was indeed a poor evasion; but, baffled as they were, no better was possible for them. Let the critic say what better expedient they could have thought of, before he assigns its poverty as a reason for discrediting the story. That St. Matthew, and he alone, records it, is sufficiently accounted for by the fact that, his being the first written Gospel, and moreover the Gospel for the Jew, it behoved him to deal with a saying "commonly reported among the Jews until this day"; while its being recorded by him was a sufficient reason why no further notice should be taken of it, when there was so much of greater importance to tell.

Looking back on this very brief record of the great events of Easter Day, nothing is more striking than the prominence of the women throughout. It is a note of the new dispensation. It must have been very strange to all the disciples, and not least to the author of this Gospel, that woman, who had been kept so far in the background, treated almost as if her presence would pollute the sacred places, should, now that the veil was rent in twain from the top to the bottom, not only enter into the sacred presence of the risen Lord as the equal of her brother man, but should be there before him,--that a woman's eyes should be the first to see Him, a group of women the first to receive His loving welcome and to fall in adoration at His sacred feet. Yet so it was. Not that there was any partiality. "In Christ Jesus there is neither male nor female." It is not a question of sex; it is a question of love and faith; and it was because the love of these women was deeper, and their fidelity greater, than that of any of the men, that they had this honour. Had the love of John been as all-engrossing as that of Mary of Magdala, he would not have had to wait for the Easter tidings till she had come to tell him. It is not a question of faith alone, but of faith and love. The women's faith had failed them too. It was with no hope of seeing a risen Lord that they had gone to the tomb--it was with spices to finish the embalming of His dead body; but their love, love stronger than death, even in the wreck of faith, kept them near, and so it was that, when light first broke from out the darkness, they were there to see.

XXI.

_THE GOSPEL FOR ALL THE NATIONS THROUGH "ALL THE DAYS."_

MATT. xxviii. 16-20.

This brief concluding passage is all St. Matthew gives us of the thirty-nine days which followed the Resurrection and preceded the Ascension. It would seem as if he fully realised that the manifestations of these days belonged rather to the heavenly than to the earthly work of Jesus, and that therefore, properly speaking, they did not fall within his province. It was necessary that he should bear witness to the fact of the Resurrection, and that he should clearly set forth the authority under which the first preachers of the gospel acted. Having accomplished both, he rests from his long labour of love.

That the commission of the eleven was not restricted to this particular time and place is evident from notices in the other Gospels (Mark xvi. 15; Luke xxiv. 48; John xx. 21-23, xxi. 15-17); but we can see many reasons why this occasion was preferred to all others. We have already seen how natural it was that St. Matthew should call the attention of his readers to the appearances of the risen Lord in Galilee rather than to those in Jerusalem and its vicinity; and the more we think of it, the more do we see the appropriateness of his singling out this one in particular. It was the only formally appointed meeting of the Lord with His disciples. In every other case He came unannounced and unexpected; but for this meeting there had been a distinct and definite appointment.

This consideration is one of many which render it probable that this was the occasion referred to by St. Paul when our Lord was seen by above five hundred brethren at once; for on the one hand there was nothing but a definite appointment that would bring so large a company together at any one point, and on the other hand, when such an appointment was made, it is altogether natural to suppose that the news of it would spread far and wide, and bring together, not the eleven only, but disciples from all parts of the land, and especially from Galilee, where the greater number of them would no doubt reside. That St. Matthew mentions only the eleven may be accounted for by the object he has in view--viz., to exhibit their apostolic credentials; but even in his brief narrative there is one statement which is most easily understood on the supposition that a considerable number were present. "Some doubted," he says. This would seem altogether natural on the part of those to whom this was the only appearance; whereas it is difficult to suppose that any of the eleven could doubt after what they had seen and heard at Jerusalem.

In any case, the doubts were only temporary, and were in all probability connected with the mode of His manifestation. As on other occasions, of which particulars are given in other Gospels, the Lord would suddenly appear to the assembled company; and we can well understand how, when first His form was seen, He should not be recognised by all; so that, while all would be solemnised, and bow in adoration, some might not be altogether free from doubt. But the doubts would disappear as soon as "He opened His mouth and taught them," as of old. To make these doubts, as some do, a reason for discrediting the testimony of all is surely the very height of perversity. All the disciples were doubters at the first. But they were all convinced in the end. And the very fact that it was so hard to convince them, when they were first confronted with so unexpected an event as the Lord's appearing to them after His death, gives largely increased value to their unfaltering certainty ever afterwards, through all the persecution and sufferings, even unto death, to which their preaching the fact of the Resurrection exposed them.

As Galilee was the most convenient place[37] for a large public gathering of disciples, so a mountain was the most convenient spot, not only because of its seclusion, but because it would give the best opportunity for all to see and hear. What mountain it was we can only conjecture. Perhaps it was the mount on which the great Sermon was delivered which gave the first outline sketch of the kingdom now to be formally established; perhaps it was the mount which had already been honoured as the scene of the Transfiguration; but wherever it was, the associations with the former mountain scenes in Galilee would be fresh and strong in the disciples' minds.

The choice of a mountain in the north was moreover suitable as signalising the setting aside of Mount Zion and Jerusalem as the seat of empire. From this point of view we can see still another reason why St. Matthew, the Evangelist for the Jew, should mention the formal inauguration of the new kingdom in the north. The rejection of the Messiah by His own people had gone very deeply to the heart of the author of this Gospel. He certainly never obtrudes his feelings, even when they are strongest, as is most strikingly apparent in his calm record of the Passion itself; but there are many things which show how keenly he felt on this point. Recall how he tells us on the one hand that "Herod the king was troubled, and all Jerusalem with him," when the report was spread abroad that the Christ was born in Bethlehem, and on the other that the wise men from the East "rejoiced with exceeding great joy." Remember how he speaks of "Galilee of the Gentiles" as rejoicing in the great light which had been unnoticed or unwelcome in Jerusalem, and how he calls special attention to "the coasts of Cæsarea Philippi," the utmost corner of the land, as the place where the Church was founded. And now, having recorded the Lord's final and formal entry into the ancient capital to claim the throne of David, only to be despised and rejected, mocked and scourged and crucified, it is natural that, as the Evangelist for the Jew, he should pass away from what he often fondly calls "the holy City,"[38] but which is now to him an accursed place, to those calm regions of the north which were associated in his mind with the first shining of the light, with so many words of wisdom spoken by the Lord, with the doing of most of His mighty deeds, with the founding of the Church, and with the glory of the Transfiguration.

The words of the Lord on this last occasion are worthy of all that has gone before. Let all doubters ponder well the significance of this. Suppose for a moment that the story of the Resurrection had been only "the passion of a hallucinated woman," as Renan puts it, and then consider the position. No one of course denies that up to the moment of death there was a veritable Jesus, whose sayings and doings supplied the material for the history; but now that the hero is dead and gone, where are the materials? The fishermen and publicans are on their own resources now. They have to make everything out of nothing. Surely, therefore, there must be now a swift descent; no more of those noble utterances to which we have been accustomed hitherto--only inventions of the poor publican now. No more breadth of view--only Jewish narrowness now. It was about this very time that the disciples asked, "Lord, wilt Thou at this time restore the kingdom to Israel?" Suppose, then, these men obliged themselves to invent a Great Commission, how narrow and provincial will it be!

Is there, then, such a swift descent? Are not the reported words of the risen Lord--not in this Gospel merely, but in all the Gospels--as noble, as impressive, as divine as any that have been preserved to us, from the years of His life in the flesh? Search through this Gospel, and say if there can be found anywhere an utterance that has more of the King in it, that is more absolutely free from all Jewish narrowness and from all human feebleness, than this Great Commission which forms its magnificent close. It is very plain that these simple artists have their subject still before them. Manifestly they are not drawing from imagination, but telling what they heard and saw.

* * * * *

There is an unapproachable majesty in the words which makes one shrink from touching them. They seem to rise before us like a great mountain which it would be presumption to attempt to scale. What a mighty range they take, up to heaven, out to all the earth, down to the end of time!--and all so calm, so simple, so strong, so sure. If, as He finished the Sermon on the Mount, the multitude were astonished, much more must these have been astonished who first listened to this amazing proclamation.

"All authority hath been given unto Me in heaven and on earth" (R.V.). What words are these to come from One Who has just been put to death for claiming to be the king of the Jews! King of kings and Lord of lords is the title now He claims. And yet it is as Son of man He speaks. He does not speak as God, and say, "All authority is Mine": He speaks as the man Christ Jesus, saying, "All authority has been given unto Me"--given as the purchase of His pain: authority in heaven, as Priest with God--authority on earth, as King of men.

Having thus laid broad and deep and strong the foundations of the new kingdom, He sends the heralds forth: "Go ye therefore, and make disciples of all the nations, baptising them into the name of the Father and of the Son and of the Holy Ghost: teaching them to observe all things whatsoever I commanded you" (R.V.). These are simple words and very familiar now, and a distinct effort is needed to realise how extraordinary they are, as spoken then and there to that little company. "All nations" are to be discipled and brought under His sway,--such is the commission; and to whom is it given? Not to Imperial Cæsar, with his legions at command and the civilised world at his feet; not to a company of intellectual giants, who by the sheer force of genius might turn the world upside down; but to these obscure Galileans of whom Cæsar has never heard, not one of whose names has ever been pronounced in the Roman Senate, who have excited no wonder either for intellect or learning even in the villages and country-sides from which they come,--it is to these that the great commission is given to bring the world to the feet of the crucified Nazarene. Imagine a nineteenth-century critic there, and listening. He would not have said a word. It would have been beneath his notice. A curl of the lip would have been all the recognition he would have deigned to give. Yes, how ludicrous it seems in the light of reason! But in the light of history is it not sublime?

The hidden power lay in the conjunction: "Go ye _therefore_." It would have been the height of folly to have gone on such an errand in their own strength; but why should they hesitate to go in the name and at the bidding of One to Whom all authority had been given in heaven and on earth? Yet the power is not delegated to them. It remains, and must remain with Him. It is not, "All authority is given _unto you_." They must keep in closest touch with Him, wherever they go on this extraordinary mission. How this may be will presently appear.

The two branches into which the commission divides--"Baptising them into the name of the Father and of the Son and of the Holy Ghost," "Teaching them to observe all things whatsoever I commanded you"--correspond to the twofold authority on which it is based. By virtue of His authority in heaven, He authorises His ambassadors to baptise people of all nations who shall become His disciples "into the name of the Father and of the Son and of the Holy Ghost." Thus would they be acknowledged as children of the great family of God, accepted by the Father as washed from sin through the blood of Jesus Christ His Son, and sanctified by the grace of His Holy Spirit--the sum of saving truth suggested in a single line. In the same way, by virtue of His authority on earth, He authorises His disciples to publish His commands so as to secure the obedience of all the nations, and yet not of constraint, but willingly, "teaching them to observe all things whatsoever I have commanded you."

Easily said; but how shall it be done? We can imagine the feeling of bewilderment and helplessness with which the disciples would listen to their marching orders, until all was changed by the simple and sublime assurance at the close: "And lo, I am with you alway, even unto the end of the world." This assurance is perhaps the strangest part of all, as given to a company, however small, who were to be scattered abroad in different directions, and who were commissioned to go to the very ends of the earth. How could it be fulfilled? There is nothing in St. Matthew's narrative to explain the difficulty. We know, indeed, from other sources what explains it. It is the Ascension--the return of the King to the heaven whence He came, to resume His omnipresent glory, by virtue of which alone He can fulfil the promise He has made.

This brings us to a question of considerable importance: Why is it that St. Matthew gives no record of the Ascension, and does not even hint what became of the risen Christ after this last recorded interview with His disciples? It seems to us that a sufficient reason is found in the object which St. Matthew had in view, which was to set forth the establishment of the kingdom of Christ upon earth as foretold by the prophets and expected by the saints of old; and inasmuch as it is Christ's kingdom on earth which he has mainly in view, he does not call special attention to His return to heaven, but rather to that earthly fact which was the glorious result of it--viz., His abiding presence with His people on the earth. Had he finished his Gospel with the Ascension, the last impression left on the reader's mind would have been of Christ in heaven at the right hand of God--a glorious thought indeed, but not the one it was his special aim and object to convey. But, concluding as he does, the last impression on the reader's mind is of Christ abiding on the earth, and with all His people even to the end of the world--a most cheering, comforting, and stimulating thought. To the devout reader of this Gospel it is as if his Lord had never left the earth at all, but had suddenly clothed Himself with omnipresence, so that, however far apart His disciples might be scattered in His service, each one of them might at any moment see His face, and hear His voice of cheer, and feel His touch of sympathy, and draw on His reserve of power. Thus was it made quite plain, how they could keep in closest touch with Him to Whom was given all authority in heaven and on earth.

After all, is it quite correct to say that St. Matthew omits the Ascension? What was the Ascension? We think of it as a going up; but that is to speak of it after the manner of men. In the kingdom of heaven there is no geographical "up" or "down." The Ascension really meant the laying aside of earthly limitations and the resumption of divine glory with its omnipresence and eternity; and is not this included in these closing words? May we not fancy one of these doubting ones (ver. 17), who trembled in the presence of that Form in which the Lord appeared to them upon the mount, recalling afterwards the supreme moment when the words "Lo, I am with you," entered into his soul, in language such as this:

"Then did the Form expand, expand--
I knew Him through the dread disguise,
As the whole God within His eyes
Embraced me"--

an embrace in which he remained, when the Form had vanished.

The Ascension is all in that wonderful "I am." It is not the first time we have heard it. Among His last words in Capernaum, when the Saviour was thinking of His Church in the ages to come, gathered together in companies in all the lands where disciples should meet in His name, the great thought takes Him for the moment out of the limitations of His earthly life; it carries Him back, or rather lifts Him up, to the eternal sphere from which He has come to earth, so that He uses not the future of time, but the present of eternity: "_There am I_ in the midst of them" (xviii. 20). A still more striking example has been preserved by St. John. When on one occasion He spoke of Abraham as seeing His day, the Jews interrupted Him with the question, "Thou art not yet fifty years old, and hast Thou seen Abraham?" Recognising in this a challenge of His relation to that timeless, dateless sphere from which He has come, He promptly replies, "Before Abraham was,[39] _I am_." It is as if a foreigner, speaking perfectly the language of the country of his adoption, were suddenly betrayed into a form of expression which marked his origin.

That was a momentary relapse, as it were, into the language of eternity; but this last "I am" marks a change in His relations to His disciples: it is the note of the new dispensation of the Spirit. These forty days were a transition time marked by special manifestations--not wholly material as in the days of the Incarnation, nor wholly spiritual as in the days after Pentecost; but on the borderland between the two, so as to prepare the minds and hearts of the disciples for the purely spiritual relation which was thenceforward to be the rule. Whichever appearance was the last to any disciple would be the Ascension to him. To very many in that large gathering this would be the Saviour's last appearance. It was in all probability the time when the great majority of the disciples bade farewell to the Form of their risen Lord. May we not, then, call this the Ascension in Galilee? And just as the parting on the Mount of Olives left as its deepest impression the withdrawal of the man Christ Jesus, with the promise of His return in like manner, so the parting on the mount in Galilee left as its deepest impression not the withdrawal of the human form, but the permanent abiding of the Divine Spirit--a portion of the truth of the Ascension quite as important as the other, and even more inspiring. No wonder that the great announcement which is to be the Christian's title-deed, for all ages to come, of God's unspeakable gift, should be introduced with a summons to adoring wonder: "_Lo_, I am with you alway, even unto the end of the world."

The Gospel ends by removing from itself all limitations of time and space extending the day of the Incarnation to "all the days," enlarging the Holy Land to embrace all lands. The times of the Son of man are widened so as to embrace all times. The great name Immanuel (i. 23) is now fulfilled for all the nations and for all the ages. For what is this finished Gospel but the interpretation, full and clear at last, of that great Name of the old covenant, the name Jehovah: "I AM," "I AM THAT I AM" (Exod. iii. 14)? All of the Old Testament revelation is gathered up in this final utterance, "I AM--with you"; and it has in it by anticipation all that will be included in that last word of the risen Saviour: "I am Alpha and Omega, the Beginning and the End, the First and the Last" (Rev. xxii. 13).

This last sentence of the Gospel distinguishes the life of Jesus from all other histories, biographies, or "remains." It is the one "Life" in all literature. These years were not spent "as a tale that is told." The Lord Jesus lives in His gospel, so that all who receive His final promise may catch the light of His eye, feel the touch of His hand, hear the tones of His voice, see for themselves, and become acquainted with Him Whom to know is Life Eternal. Fresh and new, and rich and strong, for "all the days," this Gospel is not the record of a past, but the revelation of a present Saviour, of One Whose voice sounds deep and clear across all storms of life: "Fear not: I am the First and the Last: I am He that liveth _and was dead_; and behold I AM ALIVE FOR EVERMORE."

[37] The number at Jerusalem at the time of the Ascension was only a hundred and twenty (Acts i. 15).

[38] St. Matthew alone of the Evangelists uses this designation.

[39] The full significance of the original can scarcely be given in English. The Greek language, rich in the vocabulary of philosophy, has two verbs corresponding to our "to be," one indicating phenomenal, the other absolute being. It is the former which is used of Abraham; the latter is used by our Lord in speaking of Himself. There is, therefore, more than a difference of tense.

THE EXPOSITOR'S BIBLE.

1889-90.

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JUDGES AND RUTH. By the Rev. R. A. WATSON, M.A.

THE PROPHECIES OF JEREMIAH. By the Rev. C. J. BALL, M.A., Chaplain of Lincoln's Inn.

THE PROPHECIES OF ISAIAH. Vol. II. Completing the Work. By the Rev. GEORGE ADAM SMITH, M.A.

THE GOSPEL OF ST. MATTHEW. By the Rev. T. MONRO GIBSON, D.D., London, Author of "The Mosaic Era," etc.

THE BOOK OF EXODUS. By the Very Rev. G. A. CHADWICK, D.D., Dean of Armagh.

THE BOOK OF THE ACTS OF THE APOSTLES. By the Rev. G. T. STOKES, D.D., Professor of Ecclesiastical History in the University of Dublin.

1888-89.

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THE EPISTLE TO THE GALATIANS. By the Rev. Professor G. G. FINDLAY, B.A., Headingley College, Leeds.

THE BOOK OF ISAIAH. Chaps. I. to XXXIX. By the Rev. GEORGE ADAM SMITH, M.A., Aberdeen.

THE PASTORAL EPISTLES. By the Rev. ALFRED PLUMMER, D.D., Master of University College, Durham.

THE FIRST EPISTLE TO THE CORINTHIANS. By the Rev. MARCUS DODS, D.D. Second Edition.

THE REVELATION OF ST. JOHN.By the Rev. Professor W. MILLIGAN, D.D., of the University of Aberdeen.

THE EPISTLES OF ST. JOHN. By the Right Rev. W. ALEXANDER, D.D., D.C.L., Lord Bishop of Derry and Raphoe.

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THE GOSPEL ACCORDING TO ST. MARK. By the Very Rev. G. A. CHADWICK, D.D., Dean of Armagh.

THE BOOK OF GENESIS. By the Rev. Professor MARCUS DODS, D.D. Fourth Edition.

THE FIRST BOOK OF SAMUEL. By the Rev. Professor W. G. BLAIKIE, D.D., LL.D.

THE SECOND BOOK OF SAMUEL. By the same Author.

THE EPISTLE TO THE HEBREWS. By the Rev. Principal T. C. EDWARDS, M.A.