B 
 
REESE LIBRA! 
 
 UNIVERSITY OF CALIFORNIA. 
 
 R 23 1895 
 Jtf^b Class No. 
 
THE 
 
 GOSPEL ACCORDING TO PETER 
 
BY THE SAME AUTHOR. 
 
 SUPERNATURAL RELIGION : an Inquiry 
 into the Reality of Divine Eevelation. 3 vols. 
 8vo. 86*. 
 
 A REPLY TO DR. LIGHTFOOT'S 
 
 ESSAYS ON ' SUPERNATURAL RELIGION.' 
 8vo. Gs. 
 
 London: LONGMANS, GKEEN, & CO. 
 
 New York : 15 East 16 th Street. 
 
THE 
 
 GOSPEL ACCORDING TO PETER 
 
 A STUDY 
 
 BY THE 
 
 AUTHOR OF 'SUPERNATURAL RELIGION' 
 
 (D^dx-fr 
 
 V 
 
 ^ OP THE 
 
 UNIVERSITY^ 
 
 LONDON 
 LONGMANS, GEE EN, AND CO. 
 
 AND NEW YORK : 15 EAST 16 th STREET 
 
 1894 
 
 All rights reterted 
 
> 
 
 
7ro\\ol 
 
 rwv TTSTrripotyopviiJLsvQv sy ^iijv Trpay/jiTWv 
 
 ^ '' ' * 
 
 Forasmuch as many took in hand to draw up a narrative con- 
 cerning the matters which have been fully believed among us 
 
 LUKE i. 1 
 
6IVERSITY) 
 OF S 
 
 CONTENTS 
 
 PAGK 
 
 I. THE FRAGMENT OF AKHMIM 1 
 
 II. THE GOSPEL ACCORDING TO PETER 7 
 
 III. THE LETTER OF SERAPION 12 
 
 IV. JUSTIN MARTYR AND THE MEMOIRS OF PETER . . .20 
 V. THE EPISTLE OF BARNABAS 32 
 
 VI. THE DIATESSARON OF TATIAN 35 
 
 VII. INTERNAL INDICATIONS OF DATE . . . .... 42 
 
 VIII. THE FRAGMENT AND THE CANONICAL GOSPELS . . .47 
 
 IX. RELATIVE ANTIQUITY OF THE FRAGMENT . . . . 107 
 
 X. THE FRAGMENT AND PROPHETIC GNOSIS .... 110 
 
 XI. THE GOSPELS AND PROPHETIC GNOSIS 127 
 
 XII. CONCLUSION 132 
 
 THE TEXT OF THE FRAGMENT . 135 
 
THE GOSPEL ACCORDING TO PETER 
 
 EGYPT, in our days, ceasing to be any more the land of 
 bondage, has, in more senses than one, become a 
 veritable Land of Promise. It is a rich mine of 
 historical and literary wealth, alas ! most inadequately 
 worked, and in that fine climate, with its clear dry air, 
 the footprints of Time, leaving scarcely a trace, the 
 treasures of an ancient civilisation, even of the most 
 delicate texture, have been preserved to us with wonder- 
 ful perfection. The habits of the peoples that have 
 occupied the land have happily combined with the 
 natural advantages of the climate, in transmitting to 
 the modern world an inheritance of which we are now 
 beginning to take possession. The dead have long 
 been giving up their secrets, but it is only in recent 
 times that we have been able to realise the fact that 
 the tombs of Egypt may contain many a precious 
 work, now known to us but in name, and many a 
 writing which may change the current of controversy, 
 and strangely modify many a cherished opinion. With- 
 out referring here to earlier discoveries in support of 
 these remarks, we may at once pass to the more recent, 
 with which we have particularly to do. 
 
 B 
 
2 THE GOSPEL ACCORDING TO PETER 
 
 In the course of explorations carried on during the 
 winter of 1886-87 by the order of M. Grebaut, then 
 Director of the Museums of Egypt, two Greek manu- 
 scripts were discovered in the necropolis of Aklnnini, 
 the ancient Panopolis, in Upper Egypt. The first of 
 these was a papyrus, which was really found by some 
 Fellahs who quarrelled regarding the partition of their 
 precious booty and thus allowed the secret to leak out. 
 It came to the knowledge of the Moudir, or Governor 
 of the Province, who promptly settled the dispute by 
 confiscating the papyrus, which he forwarded to the 
 Museum of Gizeh at Boulaq. This MS. is a collection 
 of problems in arithmetic and geometry, carefully 
 written out, probably by a student, and buried with 
 him as his highest and most valued achievement. 
 
 The second manuscript was of much higher interest. 
 It was discovered in the tomb of a c monk.' It consists 
 of thirty-three pages in parchment, measuring 6 inches 
 in height by 4^ inches in breadth, without numbering, 
 bound together in pasteboard covered with leather, 
 which has become black with time. There is no date, 
 nor any other indication of the approximate age of the 
 MS. than that which is furnished by the characteristics 
 of the writing and the part of the cemetery in which it 
 was discovered. These lead to the almost certain con- 
 clusion, according to M. Bouriant, who first transcribed 
 the text, that the MS. cannot be anterior to the eighth 
 century or posterior to the twelfth. The ancient 
 cemetery of Akhmim stretches along to the north and 
 west of the hill on which have been discovered tombs 
 of the eighteenth to the twentieth dynasties, and it has 
 served as a burial-place for the Christian inhabitants 
 of the neighbourhood from the fifth to the fifteenth 
 centuries, the more ancient part lying at the foot of 
 the hill and extending gradually upward for about 
 
THE MANUSCRIPT 3 
 
 700 metres. The tomb in which the MS. was found is 
 in a position which approximately tallies, as regards 
 age, with the date indicated by the MS. itself. 1 Of 
 course, these indications refer solely to the date of the 
 MS. itself, and not to the age of the actual works 
 transcribed in its pages. 
 
 The thirty-three sheets of parchment, forming sixty- 
 six pages, commence with an otherwise blank page, 
 bearing a rough drawing of a Coptic cross, upon the 
 arms of which rise smaller crosses of the same de- 
 scription, and the letters /^ and ^ stand the one on 
 the left, the other on the right of the lower stem of the 
 large cross. Over the page commences a fragment of 
 the 'Gospel of Peter,' which continues to the end of page 
 10, where it abruptly terminates in the middle of a 
 sentence. Pages 11 and 12 have been left blank. 
 Pages 13 to 19 contain a fragment of the 'Apocalypse 
 of Peter,' beginning and ending abruptly, and these 
 have, either by accident or design, been bound in the 
 volume upside down and in reverse order, so that, as 
 they actually stand, the text commences at page 19 and 
 ends at page 13. Page 20 is again blank, and the rest 
 of the volume is made up of two fragments of the ' Book 
 of Enoch,' the first extending from the 21st to the 50th 
 page, and the second, written by a different hand, from 
 the 51st to the 66th page. Finally, on the inside of 
 the binding, and attached to it, is a sheet of parchment 
 on which is written in uncials a fragment of the Greek 
 ' Acts of St. Julian,' though which St. Julian amongst 
 those in the Calendar does not appear. 
 
 The French Archeological Mission published in 
 1892 2 the mathematical papyrus, edited by M. Baillet, 
 but the much more interesting and important volume 
 
 1 Fragments grecs du Livre d' Enoch, &c., publics par les membres de 
 la Mission archeol. fran^aise a Caire, Fasc. 3, 1893. 2 1 Fasc. 
 
 B 2 
 
4 THE GOSPEL ACCORDING TO PETER 
 
 of fragments did not appear until 1893, 1 when they 
 were edited by M. Bouriant. These precious works- 
 remained, therefore, practically hidden from the world 
 for five or six years after their discovery, in conse- 
 quence of what is vaguely, but truly, described as 
 ' vexatious delays,' whilst the comparatively uninterest- 
 ing arithmetical work preceded them by more than a 
 year. The fragments of the ' Gospel ' and ' Apocalypse ' 
 of Peter, long known by references or quotations by the 
 Fathers, make us acquainted, for the first time, with 
 the writings themselves, and the fragments of the ' Book 
 of Enoch ' give us the Greek text of part of an early 
 work quoted by the writer of the Epistle of Jude, 
 hitherto only extant in an Ethiopian version. 
 
 Of almost greater interest than the actual discovery 
 of these and other precious MSS. from time to time, in 
 a similar way, is the possibility and probability opened 
 out to us that we may yet recover from the dead still 
 more precious works than these. The cemetery of 
 Akhmim stands near the ancient and very important 
 city of Panopolis, and from a very early period it was 
 the centre of a considerable Christian population. The 
 custom of burying with the dead books which were a 
 valued possession during life was probably a survival 
 of the same primitive custom in accordance with which 
 also a warrior's horse and dog and his weapons were in- 
 terred with him to serve him again in the world of spirits. 
 That books, at a time when their multiplication was so 
 slow, should have been interred with their dead possessor 
 is not only curious but very fortunate for us, and we may 
 yet thank the cemetery of Akhmim for preserving safely 
 for us manuscripts which in no other way could have 
 escaped the effects of time and the ravages of bar- 
 barism. 
 
 1 3 Fasc. 
 
QUESTIONS SUGGESTED BY THE FRAGMENTS 5 
 
 The fragments with which we are dealing present 
 some peculiarities which deserve a moment's notice. 
 The Gospel according to Peter commences in the 
 middle of a sentence, but being at the top of a page it 
 is probably only part of a manuscript of which the 
 -earlier portion was either lost or belonged to some one 
 else. The fragment, however, ends abruptly in the 
 middle of a phrase and, being followed by blank pages, 
 the reasonable presumption is that the scribe intended 
 to complete the transcription, but for some reason did 
 not do so. It is curious that in a similar way the 
 'Apocalypse of Peter' is only a fragment, beginning and 
 ending abruptly, with a page left blank for continua- 
 tion. Did the scribe hastily copy stray leaves of each 
 work, which had fortuitously come in his way, leaving 
 room for more should he be able to secure the rest ? or 
 did he break off his copy of the one to take up the 
 other, and with equal restlessness leave it also un- 
 finished? We shall never know exactly, but considering 
 the value of books at that epoch, the probability seems 
 to be that he hastily copied such portions of writings as 
 had come into his possession, time or accident prevent- 
 ing the completion of his task. 
 
 The fragment of the ' Gospel ' of course does not bear 
 any name or superscription nor, indeed, does the 
 4 Apocalypse' but the title is clearly deduced from the 
 work itself, the writer saying directly 'but I, Simon 
 Peter,' and thus proving that the narrative takes 
 the form of a composition by that Apostle. It may be 
 remarked, merely in passing, that it is a curious if not 
 in any way a significant fact that the two Christian 
 fragments in this little volume should both profess to 
 have been written by the Apostle Peter. Are the 
 peculiarities of the fragments which we have described 
 due to the passage of some one having in his possession 
 
 or THE 
 
 UNIVERSITY 
 
6 THE GOSPEL ACCORDING TO PETER 
 
 two works selected as being believed to emanate from 
 the chief of the Apostles, from which there was only 
 time to make these extracts ? There is some reason for 
 thinking that the parchment may have previously been 
 used for some other writing, obliterated to make way 
 for these fragments. The little volume has not alto- 
 gether escaped injury in its long rest by the side of the 
 dead, and parts of the text have had to be supplied by 
 conjecture ; but, on the whole, the writing is fairly 
 legible and, by the invaluable aid of photography, it 
 has been copied and published with complete fidelity. 
 Before this was done, that the first transcription by 
 M. Bouriant should have contained errors and omissions- 
 which led scholars into mistaken conclusions is very 
 intelligible, but the text may now be considered fairly 
 settled, and the following is a rather close and unpolished 
 translation of the ' Gospel according to Peter.' 
 
n 
 
 THE GOSPEL ACCORDING TO PETEE 1 
 
 1 ... but of the Jews no man washed his hands, 
 neither Herod nor any one of his judges ; and as they 
 
 2 were not minded to wash, Pilate rose. And then Herod 
 the King commandeth the Lord to be taken, saying 
 unto them : ' Whatsoever I commanded that ye should 
 
 3 do, that do unto him.' But there was there Joseph, the 
 friend of Pilate and of the Lord, and knowing that they 
 are about to crucify him, he came to Pilate and asked 
 
 4 the body of the Lord for burial. And Pilate sent to 
 
 5 Herod and asked for his body. And Herod said: 
 6 Brother Pilate, even if no one had begged for him, we 
 should have buried him ; because the Sabbath is at 
 hand ; for it is written in the Law : ' The sun must not 
 go down upon one put to death.' 
 
 6 And he delivered him to the people before the 
 first day of the Unleavened bread of their feast. 
 And taking the Lord they pushed him hurrying along, 
 and said : ' Let us drag along the Son of God as 
 
 7 we have power over him. And they clad him with 
 purple and set him on a seat of judgment, saying : 
 
 8 'Judge justly, King of Israel.' And one of them 
 brought a crown of thorns and set it upon the head of 
 
 9 the Lord. And others standing by spat upon his eyes, 
 and others smote him on the cheeks ; others pierced 
 him with a reed, and some scourged him, saying : c With 
 this honour honour we the Son of God.' 
 
 1 The Greek Text will be found in the Appendix. 
 
THE GOSPEL ACCORDING TO PETER 
 
 10 And they brought two malefactors and crucified 
 between them the Lord ; but he kept silence as feeling 
 
 11 no pain. And as they set up the cross they wrote 
 
 12 thereon : ' This is the King of Israel.' And they laid 
 the clothes before him and distributed them and cast 
 
 13 lots for them. But one of these malefactors reproved 
 them, saying : ' We have suffered this for the evil which 
 we wrought, but this man who has become the Saviour 
 
 14 of men, what wrong hath he done you ? ' And they were 
 angry with him, and they commanded that his legs should 
 not be broken, in order that he might die in torment. 
 
 15 Now it was mid-day, and a darkness covered all 
 Judaea, and they were troubled and anxious lest the 
 sun should have set whilst he still lived, for it is written 
 for them : ' The sun must not go down upon one put to 
 
 16 death.' And one of them said : ' Give him to drink gall 
 with vinegar ; ' and having mixed, they gave him to 
 
 17 drink. And they fulfilled all things and completed 
 
 18 their sins upon their own head. Now many went about 
 with lights, thinking that it was night, and some fell. 
 
 19 And the Lord cried aloud, saying ; ' Power, my Power, 
 thou hast forsaken me ! ' and having spoken, he was 
 
 20 taken up. And the same hour the veil of the temple of 
 Jerusalem was torn in twain. 
 
 21 And then they took out the nails from the hands ot 
 the Lord, and laid him upon the earth ; and the whole 
 
 22 earth quaked, and great fear came [upon them]. Then 
 did the sun shine out, and it was found to be the ninth 
 
 23 hour. Now the Jews were glad and gave his body to 
 Joseph, that he might bury it, for he had beheld the 
 
 24 good works that he did. And he took the Lord and 
 washed him, and wrapped him in linen, and brought 
 him into his own grave, called ' Joseph's Garden.' 
 
 25 Then the Jews and the elders and the priests, seeing 
 the evil they had done to themselves, began to beat their 
 
THE GOSPEL ACCORDING TO PETER 9 
 
 breasts and to say : ' Woe for our sins : judgment 
 
 26 draweth nigh and the end of Jerusalem.' And I, with 
 my companions, was mourning, and being pierced in 
 spirit we hid ourselves ; for we were sought for by them 
 as malefactors, and as desiring to burn the temple. 
 
 27 Over all these things, however, we were fasting, and 
 sat mourning and weeping night and day until the 
 Sabbath. 
 
 28 But the scribes and Pharisees and elders assembled 
 themselves together, hearing that all the people mur- 
 mured and beat their breasts, saying : ' If at his death 
 these great signs have happened, behold how just a one 
 
 29 he is.' The elders were afraid and came to Pilate be- 
 so seeching him and saying : 6 Give us soldiers that we 
 
 may watch his grave for three days, lest his disciples 
 come and steal him, and the people believe that he rose 
 
 si from the dead and do us evil. Pilate, therefore, gave 
 them Petronius the centurion with soldiers to watch the 
 tomb, and with them came the elders and scribes to 
 
 32 the grave. And they rolled a great stone against the 
 centurion and the soldiers and set it, all who were 
 
 S3 there together, at the door of the grave. And they put 
 seven seals; and setting up a tent there they kept 
 
 34 guard. And in the morning, at the dawn of the Sab- 
 bath, came a multitude from Jerusalem and the neigh- 
 bourhood in order that they might see the sealed-up 
 grave. 
 
 35 Now, in the night before the dawn of the Lord's 
 day, whilst the soldiers were keeping guard over the 
 place, two and two in a watch, there was a great voice 
 
 36 in the heaven. And they saw the heavens opened and 
 two men come down from thence with great light and 
 
 37 approach the tomb. And the stone which had been 
 laid at the door rolled of itself away by the side, and 
 the tomb was opened and both the 
 
 OF THE 
 
 UNIVERSITY 
 
10 THE GOSPEL ACCORDING TO PETER 
 
 38 Then those soldiers, seeing this, awakened the centurion 
 
 39 and the elders, for they also were keeping watch. And 
 whilst they were narrating to them what they had seen, 
 they beheld again three men coming out of the tomb 
 and the two were supporting the one, and a cross 
 
 40 following them. And the heads of the two indeed 
 reached up to the heaven, but that of him that was led by 
 
 41 their hands rose above the heavens. And they heard a 
 voice from the heavens, saying : ' Hast thou preached 
 
 42 to them that are sleeping ? ' And an answer was heard 
 
 43 from the cross : ' Yea.' These, therefore, took counsel 
 together whether they should go and declare these 
 
 44 things to Pilate. And whilst they were still considering, 
 the heavens again appeared opened, and a certain man 
 descending and going into the grave. 
 
 45 Seeing these things, the centurion and his men 
 hastened to Pilate by night, leaving the tomb they were 
 watching, and narrated all things they had seen, fearing 
 
 46 greatly and saying : ' Truly he was a Son of God.' 
 Pilate answered and said, 'I am pure of the blood of 
 the Son of God, but thus it seemed good unto you/ 
 
 47 Then they all came to him beseeching and entreating 
 him that he should command the centurion and the 
 
 48 soldiers to say nothing of what they had seen. ' For it 
 is better,' they said, c to lay upon us the greatest sins 
 before God, and not to fall into the hands of the people of 
 
 49 the Jews and be stoned.' Pilate, therefore, commanded 
 the centurion and the soldiers to say nothing. 
 
 50 In the morning of the Lord's day, Mary Magdalene, 
 a disciple of the Lord (through fear of the Jews, for 
 they burnt with anger, she had not done at the grave 
 of the Lord that which women are accustomed to do 
 
 61 for those that die and are loved by them), took her 
 women friends with her and came to the grave where 
 
 62 he was laid. And they feared lest the Jews should see 
 
THE GOSPEL ACCORDING TO PETER 11 
 
 them, and said : ' If we could not on that day in which 
 he was crucified weep and lament, let us do these things 
 
 53 even now at his grave. But who will roll us away the 
 stone that is laid at the door of the grave, in order 
 that we may enter and set ourselves by him and do the 
 
 54 things that are due ? For great was the stone, and. we 
 fear lest some one should see us. And if we should not 
 be able to do it, let us at least lay down before the 
 door that which we bring in his memory, and let us 
 
 55 weep and lament till we come to our house.' And they 
 went and found the tomb opened and, coming near,, 
 they stooped down and see there a certain young man 
 sitting in the midst of the tomb, beautiful and clad in 
 
 56 a shining garment, who said to them : ' Why are ye- 
 come? Whom seek ye? Him who was crucified?' 
 He is risen and gone away. But if ye do not 
 believe, stoop down and see the place where he lay, that 
 he is not there ; for he is risen and gone away 
 
 57 thither whence he was sent.' Then the women, fright- 
 ened, fled. 
 
 58 And it was the last day of the Unleavened bread, 
 and many went forth, returning to their homes, the 
 
 59 feast being ended. But we, the twelve disciples of 
 the Lord, wept and mourned, and each went to his- 
 
 60 home sorrowing for that which had happened. But I, 
 Simon Peter, and Andrew, my brother, took our nets 
 and went to the sea, and there was with us Levi, the 
 son of Alphaeus, whom the Lord . . . 
 
12 THE GOSPEL ACCORDING TO PETER 
 
 in 
 
 No ONE can have studied this fragment of the Gospel 
 according to Peter, with its analogy to, and still more 
 striking divergence from, the canonical Gospels, with- 
 out perceiving that we have here a most interesting- 
 work, well worth serious examination. The first 
 question which naturally arises is connected with the 
 date to be assigned to the fragment : Is this a part of 
 the work used by many of the Fathers and well known 
 amongst them as the Gospel according to Peter ? We 
 must first endeavour to form a correct judgment on 
 this point. 
 
 Eusebius has preserved to us the earliest detailed 
 notice of the Gospel according to Peter extant, in a 
 quotation from Serapion, who became Bishop of Antioch 
 about A.D. 190. Eusebius says : 
 
 There is likewise another work written by him upon the so- 
 called Gospel according to Peter, which he composed to refute the 
 untruths contained in it, on account of certain in the community of 
 Rhossus who were led away by this writing to heretical doctrines. It 
 may be well to set forth some passages of this in which he expresses 
 his opinion of the book : 
 
 * For we, brethren, receive both Peter and the other Apostles 
 even as Christ. But the false writings passing under their names 
 we from experience reject, knowing that such things we have not 
 received. When I was with you, I was under the impression that 
 all held to the right faith and, without going through the Gospel 
 put forward by them in the name of Peter, I said : " If this is the 
 only cause of difference amongst you, let it be read." But now, 
 having ascertained from information given to me that their minds 
 
THE LETTER OF SERAPION 13 
 
 were in some mist of heresy, I will hasten to come to you again ; 
 so, brethren, expect me shortly. We, therefore, brethren, knowing 
 of what heresy was Marcianus, recognise how much he was in contra- 
 diction with himself, 1 not comprehending that which he was saying, 
 as you may perceive from what has been written unto you. For 
 we borrowed this gospel from others who used it : that is to 
 say, from the followers of those who introduced it before him, 
 whom we call Docetae for most of its thoughts are of this sect 
 having procured it from them, I was able to go through it, and 
 to find, indeed, that most was according to the right teaching of 
 the Saviour, but certain things were superadded, which we subjoin 
 for you/ 2 
 
 There is little or no doubt that the writing before 
 us is a fragment of this ' Gospel according to Peter ' of 
 which Serapion writes. 3 It must always be remembered, 
 as we examine the evidence for the work, that we have 
 here only a short fragment, and that it wou]d not be 
 reasonable to expect to find in it materials for a perfect 
 identification of the work with references to it in 
 
 1 The text of this sentence is faulty. 
 
 2 yap, ddeX<poi, /cat Herpov /cat TOVS d\\ovs a7roo~To\ovs dno8f)(6fj.fda 
 
 ' 
 
 a>y Xptordi/ TO. Se oVd/xart avTu>v \^euSe7n'ypa<pa a>s e/zTretpot 7rapatroi^te$a, 
 yivaarKovTfs on TO. TOUWTO. ov TrapeXa/So/zei'. eyca yap yevdpevos Trap 1 vp.lv 
 
 VTTfVOOVV TOVS TTaVTUS OpOfj TTlOTft 7TpOO-(pp0~uai ' KO.I [JLT) dl\Sa)V TO w' aVT&V 
 
 7rpo<pfp6p,vov oi/o/iart TlcTpov euayyeXtoi/, flnov OTI Ei TOVTO eVrt pdvov TO 
 doKOiiv v/juv Trape'xftv M^po^-u^tai', dvayivacrKfo-Oa). vvv de paQiuv OTI alpeo-et 
 TIVL 6 vovs avTwv ev(pa>\fvev fK TWV \\6evTO)p /not, (TTroi/Sacreo Trd\iv yeveo~dat 
 rrpbs upas (Sore, aSe\<ot', Tipoo-So/care /xe cv ra^ft. r/^iets Se, d8e\<f)oi, KUTU- 
 \aj36p.voi orroias r)i> atpeVea)? 6 Mapniavos, a>s Kal eaurw rjvavriovTO fir) voa>v a 
 f \d\ft, a p.aBr]<T(r6f ( wv v/juv eypdfyrj. eftvvrjdrjp.ev yap Trap' aX\<0v T&V 
 dcrKrjo-dvrav avTo TOVTO TO vayye\iov, rovre'crrt napd TWV 8ia86xtov T&V /carap^a- 
 fjifv&v avTov, ovs Ao/c>;ray KaXovp-ev (TO. yap (ppoi/^/zara ra TtKeiova fKfivw eWt TTJS 
 ^tSao'/caXia?), ^p^cra/xei/ot Trap' avTa>v 8i\delv Kal fvpelv ra p.ev TtXeiova TOV 
 6p6ov Xoyoti TOV o~o)Tr)pos, rti/a de npoo~8ifo~Ta\p,va, a. /cat VTrera^a/iey vp.lv. 
 
 Euseb. H. E. vi. 12. 
 
 3 Lods, De Evang. secundum Petrum, 1892, pp. 8 ff. ; Harnack, 
 Bruclistiicke d. Evang. u.s.w. des Petwis, zweite Aufl. 1893, p. 41 ; Zahn, 
 Das Ev. des Petrus, 1893, pp. 5 f., 70 ff. ; Kunze, Das neu aufgef. Brucli- 
 stuck des sogen. Petrusev. 1893, pp. 10 f. ; Swete, The Aklimlm Frag- 
 ment of the Apocr. Gospel of St. Peter, 1893, pp. xii f., xliv f. ; Hilgenfeld, 
 Zeitschr. iviss. TJieol. 1893, ii. Heft, pp. 221 f., 239 ff. ; J. Armitage 
 Robinson, B.D., The Gospel according to Peter, dc., 1892, pp. 15 ff. ; 
 Martineau, The Nineteenth Century, 1893, pp. 906 ff. ; J. R. Harris, 
 Contemp. Rev. August 1893, p. 236 ; van Manen, Theol. Tijdschr. Juli 
 1893, p. 385. 
 
14 THE GOSPEL ACCORDING TO PETER 
 
 writings of the Fathers. Within the few pages which 
 we possess, however, there is sufficient justification for 
 -concluding that they formed part of the Gospel current 
 in Ehossus. Only one ' Gospel according to Peter ' is 
 mentioned by early writers. This fragment distinctly 
 pretends to be a narrative of Simon Peter ; and its 
 matter is generally such as must have satisfied 
 Serapion's ideas of orthodox doctrine, if suspicion of 
 Docetic tendencies had not made him believe that it 
 contained a superadded leaven of heresy. This may 
 not appear very clearly in the fragment, but we know 
 from other sources, as we shall presently see, that they 
 existed in the Gospel, and even here the representation 
 that Jesus suffered no pain ; that he is always called 
 
 * the Lord,' or the c Son of God ; ' that his one cry on 
 the cross was susceptible of peculiar explanation, and 
 that he was immediately ' taken up,' whilst his body 
 subsequently presents aspects not common to the 
 canonical Gospels, may have seemed to the careful 
 bishop sufficiently Docetic to warrant at least his not 
 very severe condemnation. 
 
 It is unnecessary to discuss minutely the details of 
 Serapion's letter, which, if vague in parts and open to 
 considerable doubt in some important respects, is at 
 least sufficiently clear for our purpose in its general 
 meaning. Nothing is known of the Marcianus to whom 
 it refers. The bishop had evidently previously written 
 of him, but the context has not been preserved. The 
 Armenian version, made from a Syriac text, reads 
 
 * Marcion ' for ' Marcianus,' but it would be premature 
 on this authority to associate the episode with that arch- 
 heretic of the second century. It is clear from the 
 bishop's words that on his previous visit to Ehossus, at 
 the desire of part of the community, he sanctioned the 
 public reading of the Gospel of Peter but, after 
 
THE LETTER OF SERAPION 15 
 
 personal acquaintance with its contents, lie withdrew 
 that permission. Zahn 1 maintains that the private read- 
 ing by members of the Christian community, and not 
 public reading at the services of the Church, is dealt 
 with in this letter, but in this he stands alone. The 
 Index expurgatorius had not been commenced in the 
 second century, and it is impossible to think that the 
 sanction of a bishop was either sought or required for 
 the private reading of individuals. We have here only 
 an instance of the diversity of custom, as regards the 
 public reading of early writings, to which reference is 
 made in the writings of the Fathers and in the Mura- 
 torian and other Canons. In this way the Epistle of 
 the Eoman Clement, as Eusebius 2 mentions, was 
 publicly read in the churches ; as were the Epistle of 
 Soter to the Corinthians, the ' Pastor ' of Hernias, 3 the 
 * Apocalypse of Peter,' 4 and various Gospels which did 
 not permanently secure a place in the Canon. Eusebius, 
 for instance, states that the Ebionites made use only of 
 the ' Gospel according to the Hebrews,' 5 
 
 Eusebius 6 mentions a certain number of works at- 
 tributed to the Apostle Peter : the first Epistle, gene- 
 rally acknowledged as genuine, ' but that which is called 
 the second,' he says, ' we have not understood to be 
 incorporated with the testament ' (eVSta#??Kw). The 
 other works are, the ' Acts of Peter,' the ' Gospel 
 according to Peter,' the c Preaching of Peter,' and the 
 4 Apocalypse of Peter,' the last being doubtless the 
 work of which a fragment has now been discovered in 
 the little volume which contains the fragment of the 
 Gospel which we are considering. Of these Eusebius 
 says that he does not know of their being handed 
 1 L.c. p. 4 f. 
 
 3 H. E. iii. 16. 3 H. E. iii. 3. 
 
 4 Sozom. H. E. vii. 19 ; Canon Murat. Tregelles, p. 65. 
 * H. E. iii. 27. 6 H. E. iii. 3. 
 
16 THE GOSPEL ACCORDING TO PETER 
 
 down as Catholic, or universally received by the 
 Church. 
 
 The ' Gospel according to Peter ' is directly referred 
 to by Origen in his Commentary on Matthew. He says : 
 ' Some say, with regard to the brethren of Jesus, from 
 a tradition in the Gospel entitled according to Peter, 
 or of the Book of James, that they were sons of Joseph 
 by a former wife.' 1 Although this statement does not 
 in itself necessarily favour Docetic views, it is quite 
 intelligible that it might be used in support of them 
 and, therefore, might have been one of the passages 
 which excited the suspicion of Serapion, more especially 
 as a clear statement of this family relationship is not to be 
 found in the canonical Gospels. The part of the Gospel 
 referred to by Origen is not, unfortunately, contained 
 in the fragment, and consequently cannot be verified, 
 but it is quite in accordance with its general spirit, and 
 at least we have here a distinct mention of the Gospel 
 without any expression of unfavourable opinion. What 
 is more important still is the fact that Origen certainly 
 made use of the Gospel, amongst others, himself. 2 
 
 Jerome 3 likewise refers to it, after repeating the tra- 
 dition that the Gospel was said to be Peter's, which Mark 
 composed, who was his hearer and interpreter ; and to 
 the works ascribed to Peter, which Eusebius enumerates, 
 he adds another the ' Judgment of Peter,' of which 
 little or nothing is known. 
 
 Theodoret says that the Nazarenes made use of 
 the Gospel according to Peter. 4 Zahn and some 
 
 1 Comm. in Matt. T. x. 17 : TOVS be dSfX^ov? 'irja-ov (paa-i Ttvfs 
 
 K irapadoo'CGos 6pfj.wp.cvoi TOV f-myrypap.fjLevov Kara Utrpov evayyeXi'ou, 77 rrjs 
 /3t'/3Aou 'Ia/cd)/3ov, viovs 'laxr?^ e/c irporepas yvvaiKos arvvwKrjKvias avrai npo rfjs 
 Mapias. 
 
 2 Cf. Murray, Expositor, January, 1893, pp. 55 if. 
 
 3 De Vir. illustr. i. 
 
 4 01 6e Nao>paloi 'lovfialoi eltriv TOV Xpiaroi> rt/itoi/rf? eby avOpanov 
 KOI TU> KoXovp.cv(p Kara Herpov euayyeXuo KexpT^ieVoi. Hacr. Fab. ii. 2. 
 
PATRISTIC REFERENCES TO THE GOSPEL 17 
 
 others 1 argue against the correctness of this statement ; 
 but reasoning of this kind, based upon supposed differ- 
 ences of views, is not very convincing, when we con- 
 sider that inferences to be drawn from peculiarities in the 
 narrative in this Gospel are neither so distinct, nor so 
 inevitable, as to be forced upon a simple and uncritical 
 community, and probably that the anti-Judaistic ten- 
 dency of the whole, the strongest characteristic of the 
 composition, secured its acceptance, and diverted at- 
 tention from any less marked tendencies. 
 
 A number of passages have been pointed out in the 
 Didascalia and Apostolical Constitutions, Origen, Cyril 
 of Jerusalem, Dionysius of Alexandria, and other 
 ancient writers, showing the use of this Gospel accord- 
 ing to Peter ; 2 but into these later testimonies it is not 
 necessary for us at present to go. That the work long 
 continued to exercise considerable influence can scarcely 
 be doubted. It is to the earlier history of the Gospel 
 and its use in the second century that we must rather 
 turn our attention. 
 
 A probable reference to the Gospel of Peter in 
 Polycarp's ' Epistle to the Corinthians ' has been pointed 
 out by Mr. F. C. Conybeare. 3 The writer speaks of 
 * the testimony of the cross ' (TO paprvpiov rov o-ravpov), 
 an expression which has puzzled critics a good deal. 
 No passage in our Gospels has hitherto explained it, 
 but if it be referred to the answer made by the cross, 
 in our fragment, to the question from Heaven : c Hast 
 thou preached to them that are sleeping ? And an 
 
 1 Zahn, Gesch. des N. T. Kanons, ii. 742 f . ; Lods, I.e. pp. 14 ff. 
 Zahn, however, admits that Theodoret's statement may at least be taken 
 as testimony that the Gospel was in use amongst a sectarian community 
 in Syria. Das Ev. d. Petrus, pp. 70 f. 
 
 2 Harnack, I.e. pp. 40 ff. ; Zahn, I.e. pp. 57 ff.; J. 0. F. Murray, The 
 Expositor, January 1893, pp. 55 ff. ; Kunze, I.e. pp. 35 ff. ; Hilgenfeld, 
 I.e. pp. 242 ff. ; Bernard, Academy, December 1892, September 30, 1893 ; 
 Swete, I.e. p. xxxi. 
 
 3 Academy, October 21, December 23, 1893. 
 
18 THE GOSPEL ACCORDING TO PETER 
 
 answer came from the cross, " Yea," ' it becomes at once 
 intelligible. Mr. Taylor 1 suggests the question whether 
 * the word of the cross ' (6 Xoyo? TOV crTavpov) in 1 Cor. 
 i. 18 is not also connected with the same tradition of 
 the speaking cross and, as Mr. Conybeare points out, 
 the context favours the idea, although he himself is not 
 inclined to admit the interpretation. The words of 
 Paul are worth quoting : 
 
 For the word of the cross is to them that are perishing foolish- 
 ness ; but unto us which are being saved it is the power of God. 
 19. For it is written : 'I will destroy the wisdom of the wise, and 
 the prudence of the prudent will I reject ; ' 
 
 and so on. But although he cannot agree in the sugges- 
 tion that Paul refers to this tradition, because, he says, 
 c Such a view seems to me to be too bold and innovating 
 in its character,' Mr. Conybeare goes on to suggest 
 that the incident in Peter, with this reply to the voice 
 from heaven, may be 
 
 one of the * three mysteries of crying ' referred to by Ignatius, ad 
 Eph. xix. ' Ritschl and Lipsius,' says Lightfoot, ad locum, ' agree 
 that two of the three were, (1) the voice at the baptism, (2) the voice 
 at the transfiguration. For the third . . . Ritschl supposes that 
 Ignatius used some other Gospel containing a third proclamation 
 similar to the two others.' The Peter Gospel seems here to supply 
 just what is wanted. 3 
 
 These suggestions are quoted here, in dealing with 
 Polycarp, to show that the supposition that he refers to 
 the answer of the cross in the Gospel of Peter is not 
 without support in other early writings. When it is 
 remembered that the doctrine of a descent into Hell 
 has a place in the Creed of Christendom, it is not sur- 
 prising that it should be dwelt on in early writings, 
 and that a Gospel which proclaims it by a voice from 
 
 1 Guardian, November 29, 1893. 
 
 2 Academy, December 23, 1893, p. 568. 
 
THE EPISTLE OF POLYCARP 19 
 
 Heaven, coupled with a miraculous testimony from the 
 cross, should be referred to. Of course it is impossible, 
 in the absence of any explicit declaration, to establish 
 TDJ the passage we are discussing that the Gospel 
 according to Peter was used by Polycarp, but there is 
 some probability of it at least, since no other Gospel 
 contains the episode to which the writer seems to refer. 
 
 OP THE 
 
 UNIVERSITY 
 
20 THE GOSPEL ACCORDING TO PETER 
 
 IV 
 
 WE may now consider whether Justin Martyr was ac- 
 quainted with it, and here again it may be well to remind 
 the reader that we have only a small fragment of the 
 Gospel according to Peter to compare with the allusions 
 to be found in writings of the Fathers. In these early 
 works, few quotations are made with any direct 
 mention of the source from which they were taken, 
 and as only those parts of Patristic writings which deal 
 with the trial, crucifixion and resurrection of Jesus 
 can be expected to present analogies with our fragment, 
 it will readily be seen how limited the range of testi- 
 mony must naturally be. Justin Martyr is usually 
 supposed to have died about A.D. 163-1 65, 1 and his 
 first ' Apology ' may be dated A.D. 147, and the ' Dialogue 
 with Trypho ' somewhat later. In these writings, Justin 
 very frequently refers to facts, and to sayings of Jesus, 
 making, indeed, some hundred and fifty quotations of 
 this kind from certain ' Memoirs of the Apostles ' (aTro- 
 p.vrjjjioi'evfjLo.Ta TO>V a7rocrToXa)i>), all of which differ more 
 or less from our present canonical Gospels. He never 
 mentions the name of any author of these Memoirs, if 
 indeed he was acquainted with one, unless it be upon 
 one occasion, which is of peculiar interest in connection 
 with our fragment. The instance to which we refer is 
 the following. Justin says : ' The statement also that 
 
 1 The detailed statement of the case may be found in Supernatural 
 Beligion, complete ed. 1879, i. 283 ff. Hort (Journal of Philology, iii. 
 155 ff.) places it as early as A.D. 148. 
 
JUSTIN MARTYR 21 
 
 lie [Jesus] changed the name of Peter, one of the 
 Apostles, and that this is written in his [Peter's] 
 Memoirs as having been done, together with the fact 
 that he also changed the name of other two brothers, 
 who were sons of Zebedee, to Boanerges that is, sons 
 of thunder,' &C. 1 It was, of course, argued that the 
 avTov here does not refer to Peter but to Jesus ; or that 
 the word should be amended to avrajv and applied to 
 the Apostles ; but the majority .of critics naturally 
 decided against such royal ways of removing difficulties, 
 and were forced to admit a reference to ' Memoirs of 
 Peter.' Hitherto, the apologetic explanation has been 
 that the allusion of Justin must have been to the second 
 Synoptic, generally referred to Mark, who was held by 
 many of the Fathers to be the mere mouthpiece and 
 ' interpreter of Peter,' and that this reference is sup- 
 ported by the fact that the Gospel according to Mark 
 is the only one of the four canonical works which 
 narrates these changes of name. This argument, 
 however, is disposed of by the fact that our second 
 Synoptic cannot possibly be considered the work re- 
 ferred to in the tradition of Papias. 2 Ee turning to 
 Justin, we find that he designates the source of his quo- 
 tations ten times as ' Memoirs of the Apostles ; ' five 
 times he calls it simply ' Memoirs,' and upon one 
 occasion only explains that they were written ' by his 
 Apostles and their followers.' He never speaks in- 
 definitely of ' Memoirs of Apostles,' but always of 
 the collective Apostles, except in the one instance 
 which has been quoted above. In a single passage 
 there occurs an expression which must be quoted. 
 
 1 Kai TO clnciv /nerwyopiKeWi avrbv Herpov eva rS)V a7roorroAa>i>, KOI y- 
 ypa(p6ai tv roty aTrofj.VTiij.ovVpa<nv avrov yeycvrjfjievov KOI rovro, pera TOV KOI 
 aXAovs dvo a.8f\(povs, vlovs Ze/SeSeu'ou oiray, fjLeTwvop-aKfvai opo/zan TOV Boavep- 
 ycs, o <TTIV viol ppovrfjs, K.r.X. Dial. cvi. The whole argument may be 
 found in detail in Supernatural Beligion, 1879, i. 416 ff. 
 
 2 See the argument, Supernatural Religion, i. 448 ff. 
 
22 THE GOSPEL ACCORDING TO PETER 
 
 Justin says : ' For the Apostles in the Memoirs com- 
 posed by them, which are called Gospels/ &C. 1 The a 
 KaXeirai euayyeXta has very much the appearance of a 
 gloss in the margin of some MS., which has afterwards 
 been transferred to the text by a scribe, as scholars 
 have before now suggested ; but in any case it makes 
 little difference in the argument. 
 
 It is obvious that the name ' Memoirs ' cannot with 
 any degree of propriety be applied to our canonical 
 Gospels ; but the discovery of this fragment, which is 
 distinctly written as a personal narrative, throws fresh 
 light upon the subject, and the title ' Memoirs of Peter/ 
 would exactly describe the form in which the Gospel is 
 written. It may further be suggested whether it does 
 not give us reason for conjecturing that the earlier 
 documents, from which our Gospels were composed, 
 were similarly personal narratives or memoirs of those 
 who took part in early Christian development. The 
 tradition preserved to us by Papias distinctly points in 
 this direction : 
 
 This also the Presbyter said : Mark having become the inter- 
 preter of Peter, wrote accurately whatever he remembered, though 
 he did not arrange in order the things which were either said or 
 done by Christ. For he neither heard the Lord, nor followed him ; 
 but afterwards, as I said, accompanied Peter, who adapted his 
 teaching to the occasion, and not as making a consecutive record of 
 the Lord's oracles. 2 
 
 There can be very little doubt that the first teaching 
 of Apostles and early catechists must have taken the 
 form of personal recollections of various episodes of 
 Christian history and reports of discourses and parables, 
 with an account of the circumstances under which they 
 were delivered. This familiar and less impressive mode 
 of tracing Christian history must gradually have been 
 
 1 Of yap uTTOoroXoi tv rots yevopfvois VTT' avruv anofjLvr]fjLovfvn(iariv t & 
 jeaXfirat vayyeXia, ic.T.X. Apol. i. 66. * Eusebms, H. E. iii. 39. 
 
JUSTIN MARTYR 23 
 
 eliminated from successive forms of the story drawn up 
 for the use of the growing Church, until, in the Gospels 
 adopted into the Canon, it had entirely disappeared. 
 In the fourth Gospel, a slight trace of it remains in the 
 reference in the third person to the writer, and it is 
 present in parts of the Apocalypse ; but a more marked 
 instance is to be found in the ' Acts of the Apostles ; ' 
 not so much in the prologue which, of course, is not 
 really part of the book where the author distinctly 
 speaks in the first person, as in the narrative after the 
 call to Macedonia (xvi. 10-17), where the writer falls 
 into the use of the first person plural (^/xets), resumes 
 it after a break (xx. 515), and abandons it again, till 
 it is recommenced in xxi. 1-18, xxvii. 1, xxviii. 16. As 
 the author doubtless made use of written sources of in- 
 formation, like the writers of our Gospels, it is most 
 probable that, in these portions of the Acts, he simply in- 
 serted portions of personal written narratives which had 
 come into his possession. The Gospel according to Peter, 
 which escaped the successive revisals of the canonical 
 Gospels, probably presents the more original form of 
 such histories. We are, of course, unable to say 
 whether the change of names referred to by Justin was 
 recorded in earlier portions of this Gospel which have 
 not been recovered, but the use of the double name, 
 ' I, Simon Peter,' favours the supposition that it was. 
 
 Without attaching undue importance to it, it may 
 be well to point out in connection with Origen's state- 
 ment that, in the Gospel according to Peter, the 
 brethren of Jesus are represented as being of a previous 
 marriage that the only genealogy of Jesus which is 
 recognised by Justin is traced through the Virgin Mary, 
 and excludes Joseph. 1 She it is who is descended from 
 
 1 Dial, xxiii., xliii. twice, xlv. thrice, c. twice, ci., cxx. ; ApoL i. 3?. 
 cf. Supernatural Religion, i. 300 f. 
 
24 THE GOSPEL ACCORDING TO PETER 
 
 Abraham, Isaac and Jacob, and from the house of 
 David. The genealogy of Jesus in the canonical 
 Gospels, on the contrary, is traced solely through 
 Joseph, who alone is stated to be of the lineage of 
 David. The genealogies of the first and third Synoptics, 
 though differing in several important particulars, at 
 least agree in excluding Mary. In the third Gospel 
 Joseph goes to Judgea ' unto the city of David, which is 
 called Bethlehem, because he was of the house and 
 lineage of David.' l Justin simply states that Joseph 
 went ' to Bethlehem . . . for his descent was from the 
 tribe of Judah, which inhabited that region.' 2 Justin 
 could not, therefore, derive his genealogies from the 
 canonical Gospels ; and his Memoirs, from which he 
 learns the Davidic descent through Mary only, to which 
 he refers no less than eleven times, differed from them 
 distinctly on this point. The Gospel according to Peter, 
 which, according to Origen, contained a statement 
 which separated Jesus from his brethren in the flesh, in 
 all probability must have traced the Davidic descent 
 through Mary. The Gospel of James, commonly called 
 the 'Protevangelium,' to a form of which, at least, Origen 
 refers at the same time as the Gospel according to Peter, 
 states that Mary was of the lineage of David. 3 There 
 are other peculiarities in Justin's account of the angelic 
 announcement to Mary differing distinctly from our 
 canonical Gospels, 4 regarding some of which Tischendorf 
 was of opinion that they were derived from the ' Prot- 
 evangelium ; ' but there are reasons for supposing that 
 they may have come from a still older work, and if it 
 should seem that Justin made use of the Gospel accor- 
 ding to Peter, these may also have been taken from it. 
 
 1 Luke ii. 4. 2 Dial Ixxviii. 
 
 3 Protevang. Jacobi, x. ; Tischendorf, Evang. Apocr. p. 19 f. 
 
 4 Cf. Supernatural Religion, i. 304 f. 
 
JUSTIN MARTYR 25 
 
 In the absence of the rest of the Gospel, however, all 
 this must be left for the present as mere conjecture. 
 
 The fragment begins with a broken sentence pre- 
 senting an obviously different story of the trial of Jesus 
 from that of the canonical Gospels. ' . . . but of the 
 Jews no man (rwv Se MovScuW ouSets) washed his hands, 
 neither Herod (ouSe 'HpuSys) nor any of his judges. . . . 
 Pilate rose up (avecrrrj JTetXaro?). And then Herod the 
 King ('HpajS^s 6 ftacrtXevs) commandeth the Lord to be 
 taken,' &c. Justin in one place 1 refers to this trial as 
 foretold by the prophetic spirit, and speaks of what was 
 done against the Christ 'by Herod the King of the Jews, 
 and the Jews themselves, and Pilate who was your 
 governor among them, and his soldiers ' ('HpaSov TOV 
 Scua^ Kal avTotv 'lov SaiW Kal TLikdrov TOV 
 Trap avTotg yevofjievov iTrirpoirov <rvv rots avrov 
 This combination agrees with the repre- 
 sentation of the fragment, and of course differs from 
 that of the Gospels. In Dial. ciii. Justin repeats this 
 to some extent, adding that he sent Jesus ' bound ' 
 (SeBcjUvop). This representation does not exist in Luke, 
 but neither is it found in what we have of the Gospel 
 according to Peter, though it may have occurred in the 
 commencement of the scene to which we are so abruptly 
 introduced. 
 
 Justin says in another place : c For as the prophet 
 said, worrying him 2 (Siao-vpovrts CLVTOV], they set him 
 (tKdOicrav) upon a judgment seat (CTTI /fr^arcs), and 
 said, " Judge for us " (Kplvov f^w).' 3 In the Gospel 
 
 1 Apol. i. 40. 
 
 2 The word used in the Gospel is <p&>, to drag along, but Justin's 
 word is merely the same verb with the addition of ota, diaavpat, to worry, 
 or harass with abuse. Although the English equivalent is thus changed, 
 and conceals the analogy of the two passages, the addition of 8ia, strictly 
 considered, cannot so change the meaning of o-upoj, but rather should 
 imply a continuance of the same action. This is also Dr. Martineau's view. 
 
 3 Kal yp, &>$ fiTTfv 6 7rpo(f)r)Tr)s, 8iao~vpovTfs avrov fKaOicrav eVi f3r)iJ.aTOS 
 jcal dnov ' Kplvov rjplv. Apol. i. 35. 
 
 OF THE 
 UNIVERSITY 
 
26 THE GOSPEL ACCORDING TO PETER 
 
 according to Peter we have : ' They said, " Let us drag 
 along (o-vpujjiev) the Son of God "... and they set Him 
 (e/ca#icraz> avrov) upon a seat of judgment (/ca#e'Spaz> 
 /cpurews), saying, " Judge justly ( Ji/ccu'ajs Kpwe), King of 
 Israel." ' l This representation is different from any in 
 our Gospels, and it has some singular points of agree- 
 ment with our fragment. It has frequently been 
 suggested that Justin, in this passage, makes use of our 
 canonical Gospels with a combination of the Septuagint 
 version of Isaiah Iviii. 2, 3, and that this is supported 
 by the expression ' as said the prophet.' This does not 
 sufficiently explain the passage, however. The Septua- 
 gint version of the part of Isaiah Iviii. 2 referred to 
 reads : alrovdiv JJL vvv Kpicrw 8iKaCav ' They ask me 
 now for just judgment.' 
 
 Justin drops the 'just,' which stands both in Isaiah 
 and in the fragment, and therefore the omission may be 
 considered equally unfavourable to both writings as the 
 source. In other respects Justin is nearer the Gospel 
 than the prophet. On the other hand, the proposed 
 use of K.a.6l{fiv as a transitive verb would make the 
 fourth Gospel, xix. 13, read: 'Pilate . . . brought 
 Jesus out, and set him (iKdOi&tv) upon a judgment seat 
 (CTTI /SrJ/xaros),' &c. ; and it is pretended that Justin may 
 have taken it in this sense, and that by the use of the 
 word ftrjua he betrays his indebtedness to the fourth 
 Gospel. This use of the verb, however, can scarcely 
 be maintained. It is impossible to suppose that Pilate 
 himself set Jesus on a judgment seat, as this transitive 
 use of lKd0i(re would require us to receive ; and we 
 must, more especially in the absence of a distinct 
 
 2upo>/iet> TOV viov TOV fcov, . . . *ai cKtiOio-av avTov tVt KaOf- 
 8pav icpio~((*f, \fyovrcs AucatW AcpTvf, #ao-iXfi) TOV 'lo-pa^X. Evang. Petri, 6. 
 Hilgenfeld says regarding this, 'Was fehlt noch zu dem Beweise, dass 
 Justinus, wie ich schon 1850 ausgefiihrt habe, das Petms-Evg. benutzt 
 hat ? ' Zeitschr. 1893, ii. 251. 
 
JUSTIN MARTYR 27 
 
 object, receive it as the Revisers of the New Testament 
 have rightly done intransitively : 'He brought Jesus out 
 and sat down.' 1 In Justin it is not Pilate but the Jews 
 who drag Jesus along, and put him on a judgment 
 seat, and the use of the ordinary ftfjua for the expres- 
 sion of the fragment, ' a seat of judgment ' (/ca#eSpa 
 K-ptVews), is not surprising in a writer like Justin, who 
 is not directly quoting, but merely giving the sense of 
 a passage. However this may be, the whole represen- 
 tation is peculiar, and the conclusion of many critics 
 is that it proves Justin's dependence on the Gospel 
 according to Peter. 2 
 
 Justin, speaking of an incident of the crucifixion, 
 says : c And those who were crucifying him parted his- 
 garments (l^epicrav ra i^dna CLVTOV) amongst themselves, 
 casting lots (Xax^ov /^aXXo^re?), each taking what 
 pleased him, according to the cast of the lot (TOV 
 K\rfpov).' 3 In the Gospel according to Peter it is said : 
 6 And they laid the clothes (rot I^Sv/xara) before him, 
 and distributed them (Sie/xepto-a^ro), and cast lots 
 (Xax/Aoz' e/3aXoz>) for them.' The use of the peculiar 
 expression Xa^bv /SaXXew both by the Gospel and 
 Justin is undoubtedly striking, especially, as Dr. Swete 
 properly points out, as its use in this connection is 
 limited, so far as we know, to the Gospel of Peter, 
 Justin, and Cyril. 4 It is rendered more important by 
 
 1 This passage has been discussed at some length by Dr. Martineau 
 (Nineteenth Century, October 1893, pp. 647 if.), in controversy with 
 Mr. T. Rendel Harris (Contemp. Eev. August 1893, pp. 234 ff.), as it has 
 frequently before been. Dr. Martineau seems to be in the right upon all 
 points in connection with it. 
 
 2 Hilgenfeld, Zeitschr. wiss. Tlieol. 1893, pp. 249 if.; cf. Lods, De 
 Evang. sec. Petrum, pp. 12 f. ; Harnack, I.e. pp. 38 f., 63 f. ; Martineau, 
 Nineteenth Century, October 1893, pp. 650 f. ; cf. Swete, I.e. p. xxxiv. 
 
 3 Dial, xcvii. 
 
 4 Swete, I.e. p. xxxiv. Mr. Rendel Harris says : ' I regard it as certain 
 that the reading Aa^/wo? implies connection between Justin and Peter, 
 either directly or through a third source accessible to both.' Contemp. 
 Rev. August 1893, p. 231. 
 
28 THE GOSPEL ACCORDING TO PETER 
 
 the fact that, both in the Gospel and Justin, the casting 
 of lots is applied to all the clothes, in contradistinction 
 to the fourth Gospel, in which it is connected with the 
 coat alone, and that neither has any mention of the 
 Johannine peculiarity that the coat was without seam. 
 
 Justin says that after he was crucified all the 
 * acquaintances of Jesus forsook him ' (ot yvtopipoi avrov 
 Trdvres direo-Trjcrav) ; 1 and in another place that after his 
 crucifixion 6 the disciples who were with him dispersed 
 (SLeo-KeSdo-Orjcrav) until he rose from the dead.' ' 
 This representation is found in the first Synoptic only, 
 but agrees still better with vv. 26, 27, and 59 of our 
 fragment. Elsewhere, Justin, in agreement with the 
 fragment, speaks of Herod, c King of the Jews.' 3 Fur- 
 ther, he says, more than once, that the Jews sent persons 
 throughout the world to spread calumnies against 
 Christians, amongst which was the story that ' his dis- 
 ciples stole him by night from the grave (icXe'i/Jcwres 
 OLVTOV (XTTO TOV /x^/xaTos z'u/cTo?) where he had been laid 
 when he was unloosed from the cross (d^Xwflels OLTTO TOV 
 (TTOLvpov).' 4 The first Synoptic alone has the expression 
 regarding the disciples stealing the body, using the same 
 verb, but our fragment alone uses fjLvrjfjLa for the tomb 
 and offers a parallel for the unloosing from the cross in 
 v. 21. We must, however, point out that the statement 
 regarding these emissaries from the Jews is not found 
 at all in our canonical Gospels. 5 
 
 It will be remembered that, in the fragment, the only 
 cry from the cross is : ' " Power, my Power, thou hast 
 forsaken me," and having spoken, he was taken up/ 
 This is one of the most striking variations from the 
 
 1 Apol. i. 50. 
 
 2 Mera yap TO OTavpa^fji/ai avrov ol <rvv aurai otre? ^a6rfra\ avrov Steer <f da - 
 aOria-av, p(XP ls rou <*ve<rTT) CK VCKOUV. Dial, liii! ; cf. Supernatural Religion, 
 i. 330 ff. 
 
 3 Dial. cm. 4 Dial, cviii. 5 Cf. Supernatural Religion, i. 339. 
 
JUSTIN MARTYR 29' 
 
 canonical Gospels. It is also claimed as, perhaps, the 
 most Docetic representation of the fragment, for the idea 
 was that one Christ suffered and rose, and another flew 
 up and was free from suffering. 1 It was believed by 
 the Docetae that the Holy Spirit only descended upon 
 the human Jesus, at his baptism, in the shape of a dove. 
 Now one of the statements of Justin from his Memoirs, 
 which has no existence in our Gospels, was that, when 
 Jesus went to be baptized by John, 
 
 As Jesus went down to the water, a fire was also kindled in 
 the Jordan ; and when he came up from the water, the Holy Spirit 
 like a dove fell upon him, as the Apostles of this very Christ of ours 
 wrote . . . and at the same time a voice came from the heavens . . . 
 1 Thou art my son, this day have I begotten thee.' 
 
 Justin repeats his version of the words a second 
 time in the same chapter. 2 The Synoptics make the 
 voice say : ' Thou art my beloved son ; in thee I am well 
 pleased,' instead of the words from Psalm ii. 7. Now,, 
 although we have not the part of the Gospel according 
 to Peter in which the earlier history of Jesus is related, 
 it is not improbable that Justin's version, agreeing as it 
 does with the later episode in the fragment and with 
 the criticism of Serapion, was taken from this Gospel. 
 
 We refer to this point, however, for the purpose of 
 introducing another statement of Justin, which may be 
 worth a little consideration in connection with our 
 fragment. One of the passages which are supposed 
 most clearly to betray Docetic tendencies is the ex- 
 pression, v. 10, that when the Lord was crucified ' he 
 kept silence, as feeling no pain ' (o>5 ^078^ irovov e^z/). 
 It is evident that these words may either be taken 
 as simply representing the fortitude with which suffer- 
 ing was endured, or understood to support the view 
 
 1 Cf. Irenaeus, Adv. Haer. iii. 12. 
 
 2 Dial. Ixxxviii. ; cf. Supernatural Beligion, i. 316 ff. 
 
 OP THE 
 
 UNIVERSITY 
 
30 THE GOSPEL ACCORDING TO PETER 
 
 that no pain was really suffered, though this is by no 
 means actually said. Now, Justin, in another chapter 
 of his ' Dialogue with Trypho,' in which he again refers to 
 the baptism and quotes the words of the voice as above, 
 cites the agony in the garden to prove that ' the Father 
 wished his Son really to suffer (TrdOtcriv aXrjOws) for our 
 sakes, and that we may not say that he, being the Son of 
 God, did not feel what was happening and being inflicted 
 upon him.' l He goes on to say that the silence of 
 Jesus, who returned no answer to any one in the presence 
 of Pilate, was foretold in a passage which he quotes. 
 All this, in connection with representations not found in 
 our canonical Gospels, may form another link with the 
 Gospel according to Peter, as one of his Memoirs. 
 Justin evidently made use of passages like the words at 
 the baptism, to which he did not attach any Docetic 
 interpretation, and it is quite natural that he should 
 argue against the view that Jesus did not really suffer 
 pain, and yet read quite naturally the words we are dis- 
 cussing, without directly referring to them. It was the 
 practice of these early sects to twist passages, not 
 originally intend.ed to favour them, into evidence for 
 their views, and an ordinary Christian might possess a 
 Gospel containing them, in complete unconsciousness 
 that it tended in the slightest degree to encourage 
 heresy. 2 It is evident from several quotations which 
 we have made, and from others which might be adduced, 
 that Justin was an example of this very thing. 
 
 A number of small points might be added to these, 
 but we do not go into them here. A majority of the 
 
 1 Dial. ciii. There is another passage in Dial, cxxv., which may be 
 compared : 'AXX' eVet KOI vapicav e/^ieXXe, Tovrea-riv eV TTOIXM /cat fv dvmXtyei 
 rov Trutfouf, ore trravpowr&lf e/AfXXei/, 6 Xpiarros 6 j^ierrpor, K.r.X. 
 
 2 Mr. Murray, for instance, quotes a passage from Origen, using a 
 similar expression to that in our fragment, that Jesus was silent as suffering 
 no pain, with a comment which shows that he did not suspect a Docetic 
 interpretation. Expositor, January 1893, pp. 55 f. 
 
JUSTIN MARTYR 31 
 
 critics who have discussed the question are of opinion 
 that Justin made use of the Gospel according to Peter, 1 
 and even apologists, (who as a body seem agreed to de- 
 preciate the fragment), whilst refusing to admit its use 
 by Justin, are not generally very decided in their denial 
 nor, as we shall presently see, inclined to assign it a 
 date which excludes the possibility. The case may be 
 summed up in a few words. Justin undeniably quotes 
 from his ' Memoirs of the Apostles ' facts and passages 
 which are not found in our Gospels ; he distinctly refers 
 to statements as contained in certain 'Memoirs of Peter ;' 2 
 some of these variations from the canonical Gospels 
 have linguistic and other parallels in our fragment, short 
 as it is, and there is reason to suppose that others would 
 have been found in it had the entire Gospel been extant 
 for comparison ; the style of the fragment precisely 
 tallies with the peculiar name of 'Memoirs,' being a 
 personal narrative in the first person singular ; and 
 finally, there is nothing in its composition or character 
 which necessitates the assignment of such a date to the 
 fragment as would exclude the possibility, or probability, 
 of its use by Justin. 
 
 1 Harnack, I.e. pp. 38 ff. ; Lods, I.e. pp. 12 f. ; Hilgenfeld, Zeitschr. 
 wiss. Theol 1893, pp. 221, 241, 267 ; van Manen, Theol. Tijdschrift, 
 1893, pp. 385 f., 551 ff . ; Martineau, Nineteenth Century, June 1893, 
 p. 910, October, pp. 643 f. ; cf. J. Eendel Harris, Gontemp. Rev. August 
 1893, pp. 227 ff., 231. 
 
 2 Cf. Swete, I.e. pp. xxxiii. ff. 
 
32 THE GOSPEL ACCORDING TO PETER 
 
 WE may now consider whether there is any indication 
 of the use of this Gospel according to Peter by the 
 author of the ' Epistle of Barnabas/ The Epistle is 
 variously dated between A.D. 70-132, apologists leaning 
 towards the earlier date. The shortness of the frag- 
 ment recovered, of course, diminishes greatly the 
 probability of finding any trace of its use in so com- 
 paratively brief a work as this Epistle, but some indica- 
 tions may be pointed out. The fragment states that, 
 being anxious lest the sun should set whilst he was still 
 living and the law regarding one put to death be trans- 
 gressed, ' one of them said : " Give him to drink gall with 
 vinegar," and having mixed they gave him to drink 
 (IIoTLO-aTe OLVTOV ^oX^T /zero, ofovs * /cat Kepacrcu/Te? 
 cVdria-ai/). 1 . . . Over all these things, however, we 
 were fasting (errl Se rovrot? iracriv e^crrevo^e^) 2 . . . 
 the whole people . . . beat their breasts (6 Xaos aVa? . . . 
 KOTTTCTCU TO. cm?07?).' 3 This representation not only 
 differs from the canonical Gospels in ' gall with vinegar ' 
 being given to drink, but in the view that it was not 
 given to relieve thirst, but as a potion to hasten death, 4 
 and there follow various statements regarding fasting 
 
 1 Verse 16. 2 Verse 27. 3 Verse 28. 
 
 4 Mr. Murray points out that Origen likewise regards the * gall ' as 
 baleful, as he likewise represents with our fragment the breaking of the 
 limbs as an act of mercy (Expositor, January 1892, pp. 56 f.). Hilgenfeld 
 is quite convinced that the Epistle derives the passage from Peter (Zeitschr. 
 1893, ii. 255 f.). 
 
THE EPISTLE OF BARNABAS 33 
 
 and mourning. Now in Barnabas precisely the same 
 representation is made. The Epistle says : 
 
 But also when crucified, he had vinegar and gall given him to 
 drink (aAXa KCII oravpwQtig i-jroTL^ro ofci KO.I -^oXy). Hear how, on 
 this matter, the priests of the temple have revealed. Seeing that 
 there is a commandment in Scripture : * Whosoever shall not observe 
 the fast shall surely die,' the Lord commanded, because he was in 
 his own person about to offer the vessel of his spirit for our sins 
 . . . ' Since ye are to give me, who am to offer my flesh for the sins 
 of my new people, gall with vinegar to drink, eat ye alone, while 
 the people fasts and wails. . . . (fieXXere TTOTI^EIV \o\ijv peru 
 . . . TOV Xaov tijtrrevovrof KCU 
 
 There are three suppositions as the possible ex- 
 planation of this similarity : (1) that the author of the 
 Epistle derived his statement from the Gospel; (2) that 
 the author of the Gospel derived it from the Epistle, or 
 (3) that both drew it from a third and earlier source. 
 Assigning as we do the later date to the Epistle of 
 Barnabas, the first of these hypotheses seems to us the 
 most natural and the correct one, although, of course, 
 it is impossible to prove that both did not derive it from 
 another source. The second explanation we must 
 definitely reject, both because we consider that priority 
 of date lies with the fragment, and because it does not 
 seem probable that the representation originated in the 
 Epistle. To admit this would be to suppose that the 
 author first fabricated the statement that Jesus was 
 
 1 The whole passage may be given here, as arguments are founded 
 upon it : 'AXXa <ai o-Tavpa>6cls eV<m'ero o|ei KCU XoXrj aKovaare TTWS nepl 
 TOVTOV TretyavepaKav ol lepfls TOV vaov. yeypap.p,VTj<f evroXfjs ' Os &v p-y] 
 vrjo-Tfvo-rj TTJV vr)o~Teiav, Bavarw f^oXedpevflrjarerai, eVereiXaro Kvpios, eVei xal 
 O.VTOS VTrep TU>V T]fjLTep<i)v ap.apTi<i)v efjifXXev TO (Ticevos TOV 7TVvp.a.Tos TTpoaffoepetis 
 tiva-iav, Iva /cat 6 TVTTOS 6 yev6[j.fi>os eVi 'I<raaK TOV 7rpocrVX^^ VTOS 6>7 " TO 
 6vcriaa'Tr]ptov TeXfo~6f). T'L ovv Xe'yei ev T<3 7rpo(j)r)Tr) ; Kai (payfTcocrctv C'K TOV 
 Tpdyov TOV 7rpo(T(J)epoiJ.Vov TTJ vT)o~Tft.q VTrep Tracr&v T&V ap.apTi5)v. Trpoae^Te 
 a.Kpi^S)S KOI (payeTG)o~a.v ol if pels fj.ovoi Travres TO evTepov aTrXvTov p,fTci oovs. 
 rrpos Ti ; eVeifij) e/ze, vnep dp,apTiwv /mcXXoi/ra TOV Xaov fjLov TOV tcaivnv irpoa- 
 <f)fpiv TTJV a-dpKO. /nov, /ze'XXere TTOT'L&IV xXr)V p.eTci o^ov?, <puy(Te vpsis /uovot, 
 
 TOV XaOV VT]O~TVOVTOS KOI KO7TTOp.eVOV CTTt O~O.KK.OV KOI CTTToSou, Af.T.X. (VU. 35). 
 
 ; "v. 
 
 tTNIVERSIT-Sy 
 ^ 
 
34 THE GOSPEL ACCORDING TO PETER 
 
 given gall and vinegar to hasten death, and then pro- 
 ceeded immediately to explain the circumstance by 
 means of the elaborate gnosis with which the Epistle is 
 filled. It is quite undeniable that the whole narrative 
 of the Gospels grew out of the suggestions of supposed 
 prophetic passages in the Old Testament, but the author 
 of the Epistle introduces the statement upon which his 
 explanation is based, with a simplicity which seems to 
 exclude the idea of its being his own fabrication : ' But 
 also, when crucified, he had vinegar and gall given him 
 to drink.' There is not the ring here of a statement 
 advanced for the first time, but if we suppose that the 
 author had read it in such a work as the Gospel ac- 
 cording to Peter, it would be quite natural. It is not 
 to be understood that we doubt that the account in the 
 fragment, or in our Gospels, was suggested by pas- 
 sages in the Old Testament, but simply that we do not 
 believe that the representation originated in this Epistle, 
 in immediate connection with the elaborate explanation 
 given. A tradition, gradually influenced by such pro- 
 phetic and other considerations, may have been em- 
 bodied by the author of the Gospel in his narrative, and 
 then the writer of the Epistle may have seized upon it 
 and enlarged upon its typical signification, but it is not 
 probable that he originated it himself. 
 
THE DIATESSARON OF TATIAN 35 
 
 VI 
 
 WE do not propose to enter here upon an inquiry 
 whether there is any evidence within our short frag- 
 ment that the Gospel according to Peter was used by 
 other early writers. The slight traces which alone we 
 could hope to find, and which several able critics do 
 find, 1 cannot be decisive of anything, and whilst there 
 may be a faint literary interest in pursuing such 
 researches, they need not detain us here. A short con- 
 sideration may, however, be given to Tatian. Some 
 critics, impressed apparently with the idea that no 
 early Gospels can possibly be otherwise than dependent 
 on our canonical works, yet having to explain the 
 continuous divergence from the canonical narratives, 
 advance the suggestion, that the writer of the Gospel 
 according to Peter may have derived all the points 
 which the fragment contains, in common with one or 
 more of the canonical Gospels, from a Harmony of our 
 Gospels. Now, the only Harmony of the second 
 century which, they think, has survived is the so-called 
 ' Diatessaron ' of Tatian. Of course, they find that the 
 4 Diatessaron ' ' might have furnished the writer of the 
 fragment with all the incidents which he shares with any 
 of the Four Gospels.' Dr. Swete continues : ' The order 
 in Peter is not always the same as it seems to have been 
 
 1 Harnack finds it almost certain that the Didache made use of this 
 Gospel (I.e. pp. 58 f., 80) ; so also van Manen (Theol. Tijdschr. September 
 1893, pp. 353 f.) and others. 
 
 D 2 
 
36 THE GOSPEL ACCORDING TO PETER 
 
 in Tatian, but differences of order may be disregarded 
 in our inquiry, since they are equally embarrassing if 
 we assume that the writer had recourse to the Gospels 
 as separate books.' l 
 
 Not content with the conclusion that the Gospels, 
 narrating the very same history, might have furnished 
 the incidents which they have in common, Dr. Swete 
 proceeds ' to compare the " Diatessaron " with our frag- 
 ment, with the view of ascertaining whether Tatian 
 would have provided the Petrine writer with the words 
 which he seems to have adopted from the Four 
 Gospels.' 2 
 
 This is not the place to discuss again the identity of 
 the supposed ' Diatessaron,' but it will be sufficient to 
 point out that we have it only in an Arabic version, 
 published and translated by Ciasca, and a translation 
 of the supposed Armenian version of the Commentary 
 upon it, ascribed to Ephraem, which again Moesinger, 
 who edited the Latin version published in 1876, 
 declares to be itself translated from the Syriac. In 
 these varied transformations of the text, anything like 
 verbal accuracy must be regarded as totally lost. The 
 object in making the versions was not, of course, critical 
 fidelity, and variations from canonical texts would, no 
 doubt, often or always be regarded as accidental and 
 to be corrected. Such translations can never, in tex- 
 tual criticism, be accepted as sufficient representations 
 of the original. The process, however, by which Dr. 
 Swete proceeds to ascertain whether the author of the 
 fragment derives from Tatian the words which he seems 
 to have adopted from the Four Gospels, is to place 
 side by side with the Petrine narrative, in certain 
 crucial passages, the corresponding portions of the 
 * Diatessaron,' approximately represented in Greek, and 
 
 1 L.c. pp. xxi f. 2 L.c. pp. xxii f. 
 
THE DIATESSARON OF TATIAN 37 
 
 he selects the accounts of the mockery, the three hours, 
 the burial, and the visit of the women to the tomb. 
 He thus explains his system : c The plan adopted has 
 been to substitute for Ciasca's translation of the Arabic 
 Tatiaii the corresponding portions of the canonical 
 Gospels. The text has been determined by a com- 
 parison of Ciasca's Latin with Moesinger's Evangelii 
 Concordantis Expositio, and the Curetonian Syriac of 
 Luke xxiii., xxiv. It claims, of course, only to be an 
 approximate and provisional representation of the text 
 of the original work.' ] However impartial Dr. Swete 
 may have tried to be and without doubt he did en- 
 deavour to be so such a test is vitiated and rendered 
 useless by the antecedent manipulation of the texts. 
 The result at which he arrives is: 'This comparison 
 does not justify the conclusion that the writer of our 
 fragment was limited to the use of the " Diatessaron " 
 the exact contents of which, in its original shape, be 
 it noted, Dr. Swete, a few lines further on, admits that 
 we do not know, ' so that it would be unsafe to draw 
 any negative inference ' from certain exceptions. 
 
 On the whole we may perhaps claim to have established a strong 
 presumption that the Petrine writer employed a Harmony which, 
 in its general selection of extracts, and in some of its minuter 
 arrangements, very nearly resembled the Harmony of Tatian. This 
 is not equivalent to saying that he used Tatian, because there is 
 some reason to think that there may have been a Harmony or 
 Harmonies earlier than Tatian. . . . Thus the relation of the 
 Petrine writer to Tatian remains for the present an open question ; 
 but enough has been said to render such a relation probable, if 
 further inquiries should lead us to place the Gospel of Peter after 
 the publication of the ' Diatessaron.' 2 
 
 It must frankly be asserted that the whole of this 
 comparison with Tatian, and the views so curiously 
 expressed regarding the result, are the outcome of a 
 
 1 L.c. p. xxii, n. 1. 2 L.c. p. xxiv. 
 
38 THE GOSPEL ACCORDING TO PETER 
 
 preconceived idea that the Petrine author compiled his 
 Gospel mainly from the canonical. The divergencies 
 being so great, however, and the actual contradictions 
 so strong, it becomes necessary to account for them in 
 some way, and the theory of the use of a Harmony is 
 advanced to see whether it may not overcome some of 
 the difficulties. It would have been more to the pur- 
 pose to have inquired whether the so-called 'Diatessaron* 
 did not make use of the Gospel according to Peter, 
 amongst others. 
 
 In connection with this it may be well to refer to 
 some remarkable observations of Professor J. Eendel 
 Harris regarding the relation of the Gospel according 
 to Peter and Tatian's Harmony. When the fragment 
 was first discovered, he was naturally struck by its 
 great importance. 6 The Gospel of Peter, even in the 
 imperfect form in which it has come down to us, is the 
 breaking of a new seal, the opening of a fresh door,' he 
 said, ' to those who are engaged in the problems pre- 
 sented by Biblical and Patristic criticism,' 1 and he very 
 rightly proceeded to try to find out c whether Peter has 
 used Tatian, or Tatian Peter, or whether both of them are 
 working upon common sources.' 2 He first refers to ' a 
 curious addition to the story of the Crucifixion, which 
 can be shown, with a very high probability, to have 
 once stood in the Harmony of Tatian.' The most 
 interesting and instructive part of the reference is that 
 Mr. Harris had made and published, some years before 
 the discovery of the fragment before us, certain notes 
 on the Harmony of Tatian, in which he had employed 
 ' the method of combination of passages in different 
 writers who were known to have used the Harmony, or 
 different texts which were suspected of having borrowed 
 
 1 A Popular Account of the newly recovered Gospel of Peter, 1893,. 
 pp. v, f. 
 
 2 Ib. p. 75. 
 
THE DIATESSARON OF TATIAN 39 
 
 from it, to show that in the account of the Crucifixion 
 there stood a passage something like the following : 
 
 ' They beat their breasts and said, Woe unto us, for the things 
 which are done to-day for our sins ; for the desolation of Jerusalem 
 hath drawn nigh.' l 
 
 It is unnecessary here to quote the way Mr. Harris 
 arrived at this passage, which he frankly states, but at 
 once go on to compare it with our fragment. He sums 
 up: 
 
 Now the reader will be interested to see that the missing sen- 
 tence which I restored to Tatian's text has turned up in the Gospel 
 of Peter, for we read that : * The Jews and the elders and the 
 priests, when they saw what an evil deed they had done to them- 
 selves, began to beat their breasts and to say, Woe to our sins, for 
 the judgment and the end of Jerusalem is at hand.' Did the false 
 Peter take this from Tatian, or was it the other way ? or did both 
 of them use some uncanonical writing or tradition ? 2 
 
 ' There is nothing in what follows in the Arabic 
 Harmony/ Mr. Harris points out, ' which suggests an 
 allusion to the desolation of the city, or an imprecation 
 upon, or lamentation over, themselves.' 3 
 
 Very few will feel any doubt that this is taken from 
 our Gospel according to Peter, or possibly for of 
 course there is no absolute proof from the tradition 
 which the writer of that Gospel also used, and not by 
 the writer from the Harmony; and it may be suggested 
 that the omission of this and similar passages from ver- 
 
 1 Ib. p. 76. It should be stated that the Syriac version of Cureton to 
 Luke xxiii. 48 gives nearly this sentence, and that the old Latin Codex of 
 St. Germain reads : ' dicentes : Vae nobis, quae facta sunt hodie propter 
 peccata nostra ; appropinquavit enim desolatio Hierusalem.' Mr. Harris 
 of course refers to these passages. Harnack considers that this passage is 
 derived from our Gospel according to Peter (I.e. p. 57). 
 
 2 L.c. p. 81. It may be well to give the passage now in Moesinger'a 
 work : ' " Vae fuit, vae fuit nobis, Filius Dei erat hie" Quum autem eis 
 sol naturalis defecisset, tune per istas tenebras eis lucidum fiebat, excidium 
 urbis suae advenisse : " venerunt, ait, judicia dirutionis Jerosolymorum." 
 Quia itaque haec urbs non recepit eum qui earn aedificaverat, restabat ei 
 ut ruinam suam videret.' Evang. Concord. Expositio, 1876, pp. 245 f. 
 
 3 L.c. p. 78. 
 
40 THE GOSPEL ACCORDING TO PETER 
 
 sions of the Harmony may have been influenced by the 
 fact that, not forming part of our Gospels, and not 
 agreeing with the preconceived theory of a Harmony of 
 our four Gospels, such passages were excluded as inter- 
 polations. 
 
 Another instance given by Mr. Harris is the state- 
 ment in the fragment : ' Then the sun shone out, and it 
 was found to be the ninth hour,' which he compares 
 with the language of ' Tatian's ' commentator : ' Three 
 hours the sun was darkened, and afterwards it shone 
 out again/ 1 And further : 
 
 Another case of parallelism is in the speech of the angel to 
 Mary : ' He is not here, for he is risen, and has gone away to the 
 place from whence he was sent.' At first sight this looks like a 
 wilful expansion on the part of the writer of the Gospel ; but on a 
 reference to the Persian father Aphrahat, who is more than suspected 
 of having used the text of Tatian, we find the words, ' And the 
 angels said to Mary, He is risen, and gone away to him that sent 
 him,' which is very nearly in coincidence with the text of the false 
 Peter. 2 
 
 Neither of these passages is found in the actual text 
 of ' Tatian.' Finally, we may quote the other instance 
 pointed out by Mr. Harris : 
 
 The Docetic quotation from the Psalm * My Power, my Power, 
 hast thou forsaken me ? ' is peculiar in this respect, that the second 
 possessive pronoun is wanting, so that we ought to translate it 
 * Power, my Power . . .' Now, it is curious that Tatian's text had 
 a similar peculiarity, for Ephrem gives it as ' God, my God,' and 
 the Arabic Harmony as Yaiil, Yaiili, where the added suffix belongs 
 to the possessive pronoun. This is a remarkable coincidence, and 
 makes one suspect that Tatian had ' Power, my Power ' in his text, 
 and that it has been corrected away. And it is significant that 
 Ephrem in commenting on the passage, says : ' The divinity did not 
 so far depart from the humanity as to be cut oft' from it, but only 
 
 1 L.c. pp. 81 f. 
 
 2 L.c. pp. 83 f. Cf. Zahn, I.e. p. 65. Zahn considers it in the highest 
 degree improbable that this was taken by Tatian from Peter, but the im- 
 probability is by no means made out. 
 
THE DIATESSARON OF TATIAN 41 
 
 as regards the power of the divinity, which was hidden both from 
 the Slain and the slayers.' This looks very suspicious that Ephrem 
 found something in his text of Tatian differing from the words 
 1 God, my God.' 1 
 
 Mr. Harris reserves his final judgment on this 
 relation between Tatian and the Gospel according to 
 Peter ; but as in a later article 2 he is not unwilling to 
 allow the date of A.D. 130 to be assigned to the frag- 
 ment, it is scarcely to be decided as Peter quoting 
 Tatian. Mr. Harris throughout these passages, however, 
 states the case in a most impartial manner, and the 
 reader must form his own opinion. 
 
 We may, before leaving ' Tatian,' point out another 
 instance of agreement to which Mr. Harris does not 
 allude. In the Commentary there is the following 
 passage : ' Et dederunt ei bibere acetum et fel. Acetum 
 ei porrexerunt, pro felle autem magna ejus miseratio 
 amaritudinem gentium dulcem fecit.' 3 It will be re- 
 membered that this agrees with the representation of 
 the fragment that they gave Jesus 'vinegar and gall' to 
 drink. 
 
 All these instances may, indeed, throw a new light 
 upon the Diapente in the text of Victor, which has 
 so exercised apologists, and lead to the opinion that 
 Tatian's Harmony was not composed out of four 
 Gospels, but out of five. If it be agreed, as it is by a 
 majority of critics, that Justin made use of the Gospel 
 of Peter, the probability that his pupil Tatian likewise 
 possessed the same work, and used it for his Harmony, 
 is immensely increased. 
 
 1 L.c. pp. 82 f. 
 
 2 Contemp. Rev. August 1893, p. 236. 
 
 3 Ev. Concor. Expos, p 245. 
 
42 THE GOSPEL ACCORDING TO PETER 
 
 VII 
 
 WE shall not attempt to fix any even approximate date 
 to the Gospel according to Peter, although we shall 
 presently have to consider its relation to our canonical 
 Gospels in a way which will at least assign it a position 
 in time relative to them. Harnack, in the preface to 
 the second edition of his article on the fragment, 
 suspends his judgment on its relation to our Gospels, 
 and will not even undertake a sufficient examination of 
 this important question, so long as there remains a hope 
 of still recovering more of the Gospel. It is devoutly 
 to be hoped that the Cemetery of Akhmim may still 
 give us more of this and other important early works ; 
 but there is no reason why we should not, even now, 
 endeavour to derive what information we can from this 
 instalment, and the worst or the best which can 
 happen is that future acquisitions may enable us to 
 correct the errors or confirm the conclusions of the 
 present. So long as we confine ourselves to the 
 legitimate inferences to be drawn from the actual 
 fragment before us, we cannot go far wrong. 
 
 It is frequently possible to assign well-defined limits 
 within which early works, whose authors are un- 
 known, must have been composed, when a more precise 
 date cannot with certainty be fixed. Direct references 
 to the writing, or its use, by writers the period of whose 
 literary work is known, may enable us to affirm that it 
 was written at least before their time ; and sometimes 
 
PHRASEOLOGY OF THE FRAGMENT 43 
 
 certain allusions or quotations in the work itself may, 
 on the other hand, show that it must have been com- 
 posed after a certain date; and thus limits, more or less 
 narrow, become certain, within which its production 
 must lie. The Gospel according to Peter, as we might 
 expect, contains none of the allusions or quotations to 
 which we refer, and we are therefore reduced to the one 
 indication of age reference to, or the use of it by, early 
 writers, leaving the approximate date to which it may 
 be set back wholly to conjecture. As we have already 
 remarked above, the question whether it is dependent 
 on, or independent of, our canonical Gospels has yet to 
 be considered; but there is too much difference of 
 opinion regarding the date of these Gospels themselves 
 to render this more than a relative indication. So far, 
 the opinions of critics assign the Gospel according to 
 Peter to dates ranging from a period antecedent to 
 our Gospels, in their present form, to about the middle 
 of the second century. 1 
 
 The indications of style and phraseology given by 
 the fragment have of course to be taken into account, 
 and it may be well, before proceeding further, to 
 examine certain peculiarities which have been pointed 
 out by writers who assert that the composition is 
 decidedly later than our canonical Gospels. 2 The 
 writer never speaks of ' Jesus ' simply, but always as 
 
 1 Lods (before A.D. 150), Ev. sec. Petrum, 1893, pp. 26 f. ; Robinson 
 (before A.D. 160), The Gospel according to Peter, &c., 1892, p. 32 ; Harnack 
 (beginning of second century), I.e. p. 80; Zahn (A.D. 140-145), Das Ev. 
 des Petrus, 1893, p. 75; Kunze (about A.D. 170), Das neu aufgefund. 
 Bruclistilck des sogen. Petrusev. 1893, p. 47; Hilgenfeld (end of first 
 century), Zeitsclir. 1893, pp. 266 f. ; Swete (A.D. 150-165), The Akhmim 
 Fragment, 1893, p. xlv ; von Schubert (soon after middle of second cen- 
 tury), Die Cowip. des Pseudopetr. Ev. Fragments, 1893, p. 195; W. C. 
 van Manen (older, rather than later, than our Gospels), Theol. Tijdschr. 
 5de StuJc, 1893, pp. 565 ff. ; Martineau (A.D. 130), Nineteenth Century, 
 June 1893, p. 925, September, p. 633 ; J. Rendel Harris (no objection to 
 A.D. 130), Contemp. Rev. August 1893, p. 236. 
 
 2 Zahn, I.e. pp. 18 ff. ; Swete, I.e. pp. xliii, f. 
 
44 THE GOSPEL ACCORDING TO PETER 
 
 * tlie Lord ' (6 KU/HOS). He likewise refers to him as the 
 
 * Saviour ' (ercwnj/o) in one place, and several times as ' a 
 Son of God' (wos TOV Oeov). Now, with regard to these 
 expressions, they are in constant use throughout the 
 New Testament writings, in the Gospels themselves, as 
 well as in the Epistles of Paul and the Epistles popularly 
 ascribed to him. For instance, 6 Kvpios : Matt. xxi. 3, 
 xxviii. 6 ; l Mark xvi. 19 ; 2 Luke vii. 13, x. 1, xi. 39, 
 xii. 42, xiii. 1 5, xvii. 5, 6, xviii. 6, xix. 8, 31, 34, xxii. 
 61, xxiv. 3, 34 ; John vi. 23, xi. 2, xiii. 13, 14, xx. 2, 
 13, 18, 20, 28, xxi. 7, 12. It is unnecessary to point 
 out passages in the Acts and Epistles, for 'the Lord/ 
 4 the Lord Jesus,' or ' the Lord Jesus Christ,' is every- 
 where used, and indeed no other form, it may be said, 
 is adopted. 'A Son of God' (wo? TOV Oeov) is con- 
 stantly used in the Gospels and Acts. A few instances 
 may be given : Matt. viii. 29, xiv. 33, xvi. 16, xxvi. 63, 
 xxvii. 40, 43, 54 ; Mark i. 1, iii. 11, v. 7, xv. 39 ; Luke 
 i. 35, ix. 41, viii. 28, xxii. 70 ; John i. 34, 49, v. 25, x. 
 36, xi. 4, 27, xix. 7, xx. 31 ; Acts ix. 20. Of course, in 
 the Epistles the expression is of frequent occurrence, as 
 for instance, Eom. i. 4, 9, v. 10 ; 1 Cor. i. 9 ; 2 Cor. 
 i. 19; Gal. ii. 20, and elsewhere. It is not necessary 
 to show that ' Saviour ' is used, but the following may 
 be pointed out: Luke ii. 11 ; John iv. 42 ; Acts v. 31, 
 xiii. 23 ; and it more frequently occurs in the Epistles. 
 All of these expressions are commonly employed in 
 early Christian literature, such as the 'Did ache,' Ignatian 
 Epistles, Clement of Eome, Polycarp, 'Pastor' of Hennas, 
 and the * Apology ' of Aristides. 
 
 The principal phrase upon which weight is laid by 
 those who assign to the Gospel according to Peter, 
 
 1 Zahn considers 6 Kvpios inauthentic in this place, but it stands in 
 A C D, and many other codices, and it is adopted by the Revisers of the 
 N. T. 
 
 2 Although this is not part of the Gospel, it is very ancient. 
 
PHRASEOLOGY OF THE FRAGMENT 45 
 
 from this fragment, a later date than our canonical 
 works, is the use of rj KVPLOLKTJ without rjfj,pa to desig- 
 nate 'the Lord's day' Sunday; Dr. Swete calls it 'the 
 most decisive indication of the relatively late composi- 
 tion of our fragment.' ^ After giving some instances of 
 a similar expression, he states the case as follows : 
 
 The name was therefore familiar amongst Eastern Greek- 
 speaking Christians from the end of the first century. But Peter 
 not only uses it freely, but seems to be unconscious that he is guilty 
 of an anachronism when he imports this exclusively Christian term 
 into the Gospel history. 'II KvptaKt'i has so completely supplanted 
 ?/ jjiia TUV ffafifiaTwi; that it is twice used to describe the first 
 Easter Day, in a document which usually manifests precision in such 
 matters. 2 
 
 It is not quite clear what Dr. Swete means when he 
 says that Peter ' uses it freely,' but it would indeed be 
 singular if he seemed to be conscious that he was guilty 
 of an anachronism in making use of this or any word. 
 The question, in fact, is whether it is an anachronism 
 or not, and that it is so is very far from proved by any 
 arguments yet brought forward. In the Apocalypse, 
 i. 10, we have the use of the term ' the Lord's day ' (17 
 KvpiaKj) i7/xe/>a), A.D. 68-69. In the ' Didache,' which Dr. 
 Lightfoot assigns to the first or the beginning of the 
 second century, we meet with KvpiaiKV) Kvpiov ; and in 
 the Ignatian Epistles, which those who believe in them 
 date ' in the early years of the second century,' there is 
 in one place 3 Kara KvpiaKTjv. So far from its being 
 surprising that there should not be more authority for 
 such an expression, however, it seems almost more 
 remarkable that we should have any parallels at all, 
 when we remember how few early writings are extant, 
 and how few of these actually refer to the day thus 
 designated. The Epistles, for this reason, may be set 
 aside in a body, for they give no testimony either way, 
 
 1 L.c. p. xliii. - L.c. pp. xliii, f. 3 Magn. ix. 
 
46 THE GOSPEL ACCORDING TO PETER 
 
 with the exception of 1 Cor. xvi. 2, where 'the first day 
 of the week' is referred to. The three Synoptics, 
 following each other, and a common tradition, use 17 
 Hid TLOV craftfiaTuv each once, and the fourth Gospel has 
 the same phrase twice, and the Acts once ; but this 
 use of another expression does not in the face of the 
 use of rj KvpLGLKTj in this fragment, and of fj /cupia/o) 
 rjjjiepa in the Apocalypse at all show that, at the same 
 period, the latter phrase was not also current, though it 
 may not have supplanted ' the first day of the week/ 
 The fact that Melito of Sardis, ' about the middle of 
 the second century,' wrote a treatise Trepl /cupia/ojs 
 shows how general that expression had become ; and 
 even Dr. Swete, as we have seen above, recognises 
 that it was 'familiar amongst Eastern Greek-speaking 
 Christians from the end of the first century.' There 
 is nothing whatever to warrant the conclusion that its 
 use at the time when our Gospels were written would 
 have been an anachronism, but the fact that a different 
 expression happened to be used in a few writings. The 
 author of the fragment employs the phrase twice only, 
 and it is thoroughly consistent with his impressive style 
 throughout the episode, that he should apply to the 
 time when these astounding events are said to have 
 taken place the appropriate term, already suggested by 
 the author of the Apocalypse, of 'the Lord's day,' 
 instead of 'the first day of the week.' There is nothing 
 more difficult, as is proved every day in our time, than 
 to fix the precise date at which words or expressions 
 first came into use, and especially in the absence of 
 voluminous literature opposing the presumption the 
 denial of antiquity to a work, on the ground of its 
 employing an expression supposed only to have come 
 into general use a few years later than its otherwise 
 probable date, is both rash and unjustifiable. 
 
HEROD AISD PILATE 47 
 
 VIII 
 
 WE now come to the most important part of our 
 examination of this fragment, whether in regard to its 
 approximate date or to its intrinsic value as an early 
 Christian document its relation to our canonical 
 Gospels. The fragment begins and ends with a broken 
 sentence, but taking it as it stands, in comparison with 
 the same episodes in our four canonical Gospels, it con- 
 tains about a fourth more matter. It will be seen that 
 it is very far from a Harmony of the four narratives, 
 and still less an abridgment of their common tradition, 
 but it has markedly the character of an independent 
 history drawn from similar, but varying, sources. 
 
 The fragment commences, ' but of the Jews no man 
 washed his hands, neither Herod nor any of his judges; 
 and as they were not minded to wash, Pilate rose. 1 
 (2) And then Herod the King commandeth the Lord to 
 be taken, saying unto them : " Whatsoever I com- 
 manded that ye should do, that do unto him." It is 
 clear from this that the tribunal before which it is 
 represented that Jesus was taken for trial was quite 
 different from that described in the canonical Gospels. 
 Herod and other Jewish judges must, according to the 
 writer, have sat along with Pilate, but the order given 
 by ' Herod the King ' ' to take the Lord ' evidently 
 shows that he is represented as playing the leading 
 
 1 Cf. 'Ai/aorar 5e drro TOV Pharos f^rei cgeXfalv. Evang. Nicod. Pars 
 1. A. ix. 3 ; Tischendorf, Evang. Apocr. 1853, p. 229. 
 
 OF THE 
 
 UNIVERSITTfJ 
 64UFORN\* 
 
48 THE GOSPEL ACCORDING TO PETER 
 
 part. Although the episode of the washing of the 
 hands (of which so much more is made by the author 
 of the first Synoptic, who alone of the canonical 
 Evangelists refers to it) must have been introduced, we 
 have no means of knowing how far the two accounts 
 may have agreed. Both, at least in one shape or 
 another, adopt a tradition so incredible as that repre- 
 senting a Eoman governor coerced into condemning an 
 innocent man, and helplessly going through such a 
 ceremony for the purpose of clearing himself from 
 responsibility for gross injustice. The third Synoptist 
 is the only one of the canonical Evangelists who 
 prominently brings forward the share of Herod in 
 judging Jesus (xxiii. 6-15), and he is in curious agree- 
 ment with the spirit of Peter's account when he repre- 
 sents Pilate (xxiii. 6-7), on hearing that Jesus was a 
 Galilean, recognising ' that he was of Herod's jurisdic- 
 tion,' and sending him to Herod, ' who himself also was 
 at Jerusalem in these days.' The statement also (xxiii. 
 12) that Herod and Pilate, having before been at 
 enmity, became friends that day through this very act 
 recognising Herod's jurisdiction, seems to point to a 
 tradition coupling Herod with the trial, a form of which 
 we have in the fragment. All the other Gospels are 
 not only silent upon the point, but exclude his partici- 
 pation in the matter. When, according to our fragment, 
 * Pilate rose,' he seems to have passed out of all con- 
 nection with the trial and condemnation of Jesus. 
 
 At this point, Peter represents the request for the 
 body of Jesus as having been made but, before con- 
 sidering this part of his narrative, we must note the 
 portions of the canonical account which he altogether 
 omits. The first of these to which we must refer is the 
 preference of Barabbas, which all of our four Evangelists 
 carefully relate. Considering that his main object in 
 
NOT THIS MAN BUT BARABBAS 49 
 
 writing this Gospel, according to some critics, was 
 animosity to the Jews and a desire to cast upon them 
 the whole guilt and responsibility of the death of Jesus, 
 it is very remarkable that he should altogether exclude 
 this picturesque episode, and sacrifice so favourable an 
 opportunity of throwing upon them the odium of crying 
 ' Not this man, but Barabbas.' There is strong pre- 
 sumptive evidence here of his entire independence of our 
 four Gospels, for it is not reasonable to suppose that, if 
 he had them before him, he could deliberately have 
 passed over such striking material. A further indication 
 of the same kind is to be found in the fact that he 
 apparently knows nothing of the appeals made by 
 Pilate to the people in favour of Jesus, so furiously re- 
 jected by them. It is distinctly a merit in the narrative 
 of Peter that he does not, like the four Evangelists, give 
 us the very extraordinary spectacle of a Eoman Governor 
 and Judge feebly expostulating with a noisy Jewish mob 
 in favour of an accused person brought for trial before 
 him, whom he repeatedly declares to be innocent, and 
 at last allowing himself to be coerced against his will 
 into scourging and crucifying him. 
 
 According to the four canonical Gospels, 1 the request 
 of Joseph for the body of Jesus is made after he has 
 expired on the cross. In Matthew (xxvii. 57 f.) he is a 
 rich man from Arimathaea named Joseph, who also him- 
 self was a disciple of Jesus, and he goes to Pilate and 
 asks for the body, which Pilate commands to be given 
 to him. In Mark (xv. 43) Joseph of Arimathaea, a 
 councillor of honourable estate, who also himself was 
 looking for the kingdom of God, boldly goes in unto 
 Pilate and asks for the body of Jesus. According to 
 Matthew it is ' When even was come ' that he goes to 
 
 1 For the sake of brevity these Gospels will be called simply Matthew, 
 Mark, Luke, and John. 
 
50 THE GOSPEL ACCORDING TO PETER 
 
 Pilate ; in Mark it is ' When even was now come, because 
 it was the Preparation, that is, the day before the 
 Sabbath/ In Matthew, Pilate simply commands that 
 the body should be given ; but in Mark it is further 
 related (xv. 44) : ' And Pilate marvelled if he were 
 already dead : and calling unto him the centurion, he 
 asked him whether he had been any while dead. And 
 when he learned it of the centurion he granted the 
 corpse to Joseph.' In Luke (xxiii. 50 f.) : 'A man named 
 Joseph, who was a councillor, a good man and a 
 righteous (he had not consented to their counsel and 
 deed), of Arimathaea, a city of the Jews, who was looking 
 for the kingdom of God : this man went to Pilate and 
 asked for the body of Jesus.' It is implied, but not 
 said, that it was granted, and the time is mentioned 
 further on (v. 54) : 'And it was the day of the Preparation, 
 and the Sabbath drew on,' which recalls Mark. In John 
 (xix. 38): 'After these things [the crurifragium and 
 piercing of the side], Joseph of Arimathaea, being a 
 disciple of Jesus, but secretly for fear of the Jews, asked 
 of Pilate that he might take away the body of Jesus : 
 and Pilate gave him leave.' In Peter, the request is 
 made before Jesus is actually sent to be crucified, and 
 the author is sometimes accused of perverting the 
 narrative by introducing it at this time. It is impossible 
 to see any object for so altering the sequence of events 
 as given by the four canonical Gospels, on the sup- 
 position that he knew them, and it will be seen that the 
 time in Peter's narrative is in perfect accord with the 
 version which he gives of the trial. ' Pilate rose,' and 
 it is to be inferred that he left the Praetorium. It is at 
 this moment that Joseph seizes the opportunity of ask- 
 ing for the body : 3. ' But there was there Joseph the 
 friend of Pilate 1 and of the Lord, and knowing that they 
 
 1 Hilgenfeld conjectures that this abrupt mention of Joseph indicates 
 that he must already have been mentioned in the Gospel of Peter. Zeitsclir. 
 1893, 11. Heft, pp. 244 f. 
 
JOSEPH OF ARIMATIIAEA 51 
 
 are about to crucify (art uv pia Ktw) him, lie came to 
 Pilate and asked the body of the Lord for burial. 
 
 4. And Pilate sent to Herod and asked for his body ; 
 
 5. and Herod said : " Brother Pilate, even if no one had 
 begged for him, we should have buried him, because 
 the Sabbath is at hand, for it is written in the Law : The 
 sun must not go down upon one put to death." ! It is 
 to be noted that, whilst in the four canonical Gospels 
 the request for the body is immediately followed by the 
 entombment, in our fragment the request is made in 
 anticipation, when a favourable moment for the request 
 presented itself, and the actual reception of the body 
 follows later, in its proper place. It is possible that the 
 statement, in Luke (xxiii. 50-51), that Joseph was ' a 
 councillor ' who had ' not consented to their counsel and 
 deed,' which is here alone referred to, may indicate 
 another tradition, of part of which Peter may have 
 availed himself, and that it included his presence at the 
 trial and consequently presented the opportunity of at 
 once going to Pilate. That Pilate should send on the 
 request to Herod is only in keeping with the repre- 
 sentation that he had withdrawn from the trial, and 
 would not himself further interfere in the matter. The 
 mode of carrying on his narrative, by direct utterances 
 put into the mouths of his personages, is particularly 
 characteristic of the writer, and forms a remarkable 
 feature of his style throughout. There is no sign of 
 dependence upon the canonical Gospels in all this : but, 
 on the contrary, the almost complete departure from 
 their representations, in order and in substance, is only 
 explicable on the hypothesis of a separate, though 
 analogous, tradition. 
 
 If we look at the language, we find that critics 
 point out one phrase which is common to the three 
 Synoptics : ' He went in unto Pilate [and] asked for the 
 
 E 2 
 
52 THE GOSPEL ACCORDING TO PETER 
 
 body of Jesus ' (irpocreXdajv T< ITetXaro) ^T^craro TO 
 crtofjia TOV 'Irjcrov, 1 Matthew and Luke ; elo-fj\0ev Trpo? 
 TOJ> IleiXaTOv /ecu rjTTJcraTo TO crw/xa TOU 'I^crou, Mark). 
 In Peter we have : ' He came to Pilate and asked for the 
 body of the Lord ' (rj\0ev TT/>OS TOP HetXaro^ KOLL rjrrjo-e 
 TO crw/xa rou Kvpiov). It will be observed that the 
 language of the three Synoptists is almost exactly the 
 same, and although their interdependence throughout 
 requires another explanation, which need not be 
 entered into here, it is quite unreasonable to infer 
 dependence on the part of Peter from similarity in 
 these few words. It is the description of a perfectly 
 simple action, in the most simple and natural lan- 
 guage, and it is difficult to imagine what other 
 words could be used without inflation. All the rest of 
 the episode differs in every respect of language, order 
 and substantial detail. It is right to add, however, 
 that no great weight is attached by anyone to the 
 point. On the other hand, it may be pointed out that 
 o-TavpiorKew, in Peter, is a most uncommon word, not 
 used in the New Testament at all, and that TGK^T; only 
 occurs once in the New Testament, in Matt, xxvii. 7. 
 The fragment continues : 
 
 And he delivered him to the people before the first day of the 
 Unleavened bread of their feast (^po /-img TWV av^u;r, T//C eoprijQ 
 UVTUV). 6. And taking the Lord they pushed him hurrying along, 
 and said : ' Let us drag along (ffvpu-pev) the Son of God as we have 
 power over him.' 7. And they clad him with purple (troptyvpai' UVTOV 
 TreptefiaXXoi) and set him on a seat of judgment (KaOecpav ^-p/o-fwc), 
 saying : ' Judge justly (oa-a/wc Kpivc), King of Israel.' 8. And one of 
 them brought a crown of thorns and set it upon the head of the 
 Lord. 9. And others standing by spat in his eyes, and others smote 
 him on the cheeks ; others pierced him with a reed, and some 
 scourged him, saying : l With this honour honour we the Son of 
 God.' 
 
 1 Cf. irpo(rc\Ba>v TO) IltXara) jyr^(raro TO rrco/ia TOV ' Irj&ov. Evang, Nicod. 
 Pars I. A. xi. 3 ; Tisc'hendorf, Evang. Apocr. 1853, p. 234. 
 
THE MOCKING OF JESUS 53 
 
 Before proceeding to compare this passage with our 
 Gospels, it may be well to determine who the mockers 
 in this fragment really are. It is argued by Zahn 1 and 
 others, that Herod, according to this representation, 
 hands Jesus over to the Jews, and that the people, and 
 not the soldiers, as in the Gospels, conduct the mockery 
 which is here described. It cannot be denied that the 
 words used are, ' he delivered him to the people ' 
 (TrapeSatKev avrov TO* Xa<), but the question is, whether 
 the meaning is that he actually delivered him into the 
 hands of the mob, and that the subsequent mockery, 
 scourging, crucifixion and parting of the garments 
 were performed by the people, or that, in delivering 
 Jesus to the people, the meaning is not rather that he 
 gave him up to their demands that he should be cruci- 
 fied, and that all the rest followed between soldiers and 
 people, as in the other narratives. We cannot but 
 affirm that this latter interpretation is the true one. 
 In Luke (xxiii. 25) the form of words used exactly ex- 
 presses this : c but Jesus he delivered up to their will ' 
 (rov 8e *Iv)crovv TraptSwKev rw 0\tjp.aTL avrvv). But a 
 still more close representation of the case occurs in 
 the fourth Gospel, where we read (xix. 16 f.) : ' Then, 
 therefore, he delivered him unto them [the people and 
 the chief priests] to be crucified. They took Jesus, 
 therefore . . . unto the place called, &c. . . . where 
 they crucified him.' It is only in verse 23 that the 
 narrative goes back and explains : ' The soldiers, there- 
 fore, when they had crucified Jesus,' &c. In the frag- 
 ment, moreover, there is an important indication in the 
 portion previously quoted, where we read: 2. 'And 
 then Herod the King commandeth the Lord to be taken, 
 saying unto them : " Whatsoever I commanded that ye 
 should do, that do unto him." Who are indicated by 
 
 1 L.c. pp. 26 f. 
 
54 THE GOSPEL ACCORDING TO PETER 
 
 the pronoun ' them ' ? l Doubtless the context would 
 have explained this and probably made clear all that 
 follows, for the orders given must have been regarding^ 
 the crucifixion, since in the following verse (3) it is said 
 that Joseph, ' knowing that they are about to crucify 
 him,' came to Pilate. Nothing had previously been 
 said, in this fragment, of crucifixion. It is not possible 
 to admit that the writer intends to represent that the 
 people themselves carried out the crucifixion, or that 
 the orders given by Herod were to the crowd. Herod, 
 in all probability, is represented as commanding his 
 own soldiers, which would accord with the statement 
 in the third Synoptic (xxiii. 11), that Herod 'with his 
 soldiers set him at nought and mocked him/ and so on. 
 The doubt only proceeds from indefinite statement on 
 the part of the writer, and preconceived ideas on the 
 part of critics. 
 
 It is evident, from the statement that Jesus was- 
 delivered for crucifixion 'before the first day of the 
 Unleavened bread of their feast,' that the Gospel of 
 Peter adopts the same chronology as the fourth Gospel, 
 in contradiction to that of the three Synoptics, and 
 represents Jesus as put to death on the 14th Nisan. 
 His agreement with the fourth Gospel, however, is 
 limited to the mere matter of date, for on all other 
 points the author takes a widely different view. As 
 Hilgenfeld points out, for him all the feasts prescribed 
 by the Law are mere Jewish institutions, and he has 
 none of the Johannine (xix. 33 f.) views as to the death 
 of Jesus representing the Paschal offering, nor does he 
 
 1 Zahn, of course, argues that the commands of Herod can only have 
 been given to the previously named Jews, the judges of Jesus, ' and per- 
 haps to their servants ' (und etwa deren Diener), and he finds fault with 
 Harnack for here bringing in * soldiers ' from the canonical Gospels, 
 without warrant from the text. He declares them to be directly excluded 
 by the leading tendency of the Gospel of Peter (I.e. p. 27). This supposed 
 * leading tendency,' of hatred of the Jews, is a good deal exaggerated. 
 
THE MOCKING OF JESUS 55 
 
 associate with that the circumstances regarding the 
 breaking of the limbs, and the thrust of the spear in his 
 side, which he altogether omits. 1 
 
 The author of the fragment is reproached with the 
 looseness of his narrative of the mockery, on the suppo- 
 sition that he represents the clothing in purple and the 
 setting on the seat of judgment as occurring whilst Jesus 
 is being dragged along by the Jews ; but this is not the 
 case. The hurrying along commences the mockery in 
 verse 6. Then in verse 7 begins another episode. 
 They clothe Jesus in purple and set him on the judg- 
 ment seat. Now, before going into the details of this 
 mockery, it is necessary to consider how the narrative 
 in general accords with the account in the four canoni- 
 cal Gospels. In Peter, the whole of the mockery is 
 represented as taking place after Jesus is delivered to 
 be crucified. He is hustled along, clothed in purple 
 and set upon a seat of judgment ; the crown of thorns 
 is put upon his head, they spit in his eyes and smite 
 him on the cheeks, pierce him with a reed and scourge 
 him. In the Synoptics, especially, the ill-usage is as 
 much as possible lengthened and intensified. In 
 Matthew, the mockery begins when Jesus is in the 
 house of Caiaphas (xxvi. 67 f.) : ' Then did they spit in 
 his face and buffet him ; and some smote him with the 
 palms of their hands, saying, Prophesy unto us, thou 
 Christ : who is he that struck thee ? ' After Pilate 
 causes Jesus to be scourged, and delivers him, the 
 mockery begins afresh (xxvii. 27 fF.) : c Then the soldiers 
 of the governor took Jesus into the Palace and gathered 
 unto him the whole band. And they stripped him, and 
 put on him a scarlet robe. And they plaited a crown 
 of thorns and put it upon his head, and a reed in his 
 right hand ; and they kneeled down before him and 
 
 1 Zeiischr. 1893, ii. 248 f. 
 
56 THE GOSPEL ACCORDING TO PETER 
 
 mocked him, saying, Hail, King of the Jews ! And 
 they spat upon him and took the reed and smote him 
 on the head. And when they had mocked him they 
 took off from him the robe and put on him his gar- 
 ments, and led him away to crucify him.' In Mark, 
 the mockery also begins in the house of the high priest 
 (xiv. 65 ff.): 'And some began to spit on him, and to 
 cover his face and to buffet him, and to say unto him : 
 Prophesy : and the officers received him with blows of 
 their hands.' The mockery recommences after Jesus is 
 scourged and delivered over to be crucified (xv. 16 ff.) : 
 ' And the soldiers led him away within the court, which 
 is the Praetorium ; and they call together the whole 
 band. And they clothe him with purple, and plaiting 
 a crown of thorns, they put it on him ; and they begin 
 to salute him, Hail, King of the Jews ! And they 
 smote his head with a reed, and did spit upon him, and 
 bowing their knees, worshipped him. And when they 
 had mocked him, they took off from him the purple, 
 and put on him his garments, and they led him out to 
 crucify him/ Of course it is unnecessary to point out 
 how these two accounts depend upon each other. The 
 same representation is made in the third Synoptic 
 (xxii. 66 ff.) : ' And the men that held him mocked him and 
 beat him. And they blindfolded him, and asked him, 
 saying, Prophesy : who is he that struck thee ? And 
 many other things spake they against him, reviling him/ 
 This passes, as in the other Synoptics, in the house of the 
 high priest, but the subsequent mocking does not take 
 place after Pilate delivers Jesus to be crucified, but after 
 he has been examined by Herod (xxiii. 11): 'And 
 Herod with his soldiers set him at nought, and mocked 
 him, and arraying him in gorgeous apparel sent him 
 back to Pilate/ In the fourth Gospel there is only the 
 one scene of mockery, and that is placed where Jesus 
 
THE MOCKING OF JESUS 57 
 
 is scourged by the order of Pilate (xix. 2): 'And the 
 soldiers plaited a crown of thorns and put it on his 
 head, and arrayed him in a purple garment ; and they 
 came unto him, and said : Hail, King of the Jews ! and 
 they struck him with their hands.' In many respects 
 this is the most incredible of the four narratives, for the 
 scene is reported as taking place in the presence of 
 Pilate and before his final condemnation of Jesus ; and 
 in the very next verse (4) it is said : 'And Pilate went 
 out again, and saith unto them, Behold, I bring him out 
 to you, that ye may know that I find no crime in him. 
 Jesus therefore came out, wearing the crown of thorns 
 and the purple garment. And Pilate saith unto them ; 
 Behold the man ! ' Although this scene, ' which has 
 been the delight of artists ever since, is so picturesque, 
 it is quite evident that it is opposed to all that we have 
 in the Synoptics, as well as in our fragment, and that 
 the representation of Pilate allowing his soldiers in his 
 presence to act in such a way, not to speak of the 
 scourging, to a man accused before him, of whom he so 
 strongly declares, 'I find no crime in him,' is quite 
 inadmissible. The narrative in Peter is at variance 
 with all these accounts, whilst reproducing a similar 
 tradition, and not varying more from our Gospels than 
 they do from each other. The variation, however, is 
 not that of a writer compiling a narrative from the 
 canonical Gospels, but the distinct representation of 
 one independently making use of similar, but separate, 
 materials. 
 
 We have already discussed, in connection with 
 Justin's reference, the passage of Peter in which it is 
 said that ' they clad him with purple and set him on a 
 seat of judgment, saying : Judge justly, King of Israel/ 
 Of course it is argued by some that this is derived from 
 the fourth Gospel, on the strength of the words just 
 
58 THE GOSPEL ACCORDING TO PETER 
 
 quoted : tKaOicrav CLVTOV eVl KaO&pav Kpioreajs, which 
 are compared with the e/ca#io-ei> eVl /^aros of the 
 fourtli Gospel. It is said that Archbishop Whately 
 used to render these words ' and set him on the judg- 
 ment seat,' understanding the verb KaOi&iv to be used 
 transitively, and thus stating that Pilate actually set 
 Jesus in mockery upon a judgment seat. It is sug- 
 gested that both Justin, as we have seen, and Peter may 
 have misunderstood the passage, and based their state- 
 ment upon it. Now, although it must be admitted that 
 the Greek may be rendered in this way, yet it would 
 be necessary to add O.VTQV to justify such use of the verb. 
 In connection with this argument they cite the words 
 of Isaiah Iviii. 2, in the Septuagint version, referred to 
 by Justin : ' For as the prophet said, they dragged him, 
 and set him on the judgment seat, and said : Judge for 
 us!' The Septuagint has: curetre' /xe vvv Kpicriv 
 SiKaiav . . . Xeyoires. It is asserted that the idea of 
 setting Jesus on the judgment seat came from the 
 passage of the fourth Gospel which is quoted above r 
 understood transitively. The representation that Pilate 
 actually set Jesus on the judgment seat, if linguistically 
 defensible, is rejected by most critics and, as has already 
 been mentioned, amongst others by the Eevisers of the 
 New Testament. The words used for ' seat of judg- 
 ment' in the fragment, cVl KaOcSpav /cpiVecos, differ 
 entirely from the eVt yS^/xaros of the fourth Gospel. 
 The analogous ' Prophesy unto us, thou Christ : who is 
 he that struck thee ? ' and the ' Hail, King of the Jews/ 
 are, of course, widely different from the representation 
 in Peter, in which the ' Judge justly ! ' is evidently in 
 mockery of the Messianic claims of Jesus, and the ' King 
 of Israel ' a peculiarity of this Gospel to which we shall 
 have to refer again further on. The statement that 
 ' others pierced him with a reed ' is also a variation 
 
THE CRUCIFIXION 59> 
 
 from the canonical Gospels, which only say, * they took 
 the reed and smote him on the head.' The fourth 
 Gospel has alone the representation of the soldier 
 piercing the side of Jesus with a spear ' that the 
 Scripture might be fulfilled. . . . They shall look on 
 him whom they pierced,' but in our fragment the 
 representation is made casually and without any 
 appearance of dogmatic intention. The crown of 
 thorns is used merely incidentally, as in the case of 
 the Synoptics, and without the artistic prominence given 
 to it in the fourth Gospel. 
 
 There is no mention in Peter of any one bearing the 
 cross, and in this there is a departure from the 
 narrative both of the Synoptics and of the fourth 
 Gospel. The Synoptics have in common, as usual, the 
 story regarding its being laid on the shoulders of Simon 
 of Gyrene (Matt, xxvii. 32 f., Mark xv. 21 f., Luke 
 xxiii. 26 f.), whom they compelled to carry it to 
 Calvary. The fourth Gospel not only omits this episode, 
 but contradicts it in good set terms (xix. 17) : ' They 
 took Jesus, therefore ; and he went out, bearing the 
 cross for himself, unto the place called " The place of 
 a skull."' 
 
 Peter does not enter into any intermediate detail, 
 but at once says: 10. 'And they brought two male- 
 factors and crucified between them the Lord ; but he 
 kept silence, as feeling no pain.' The canonical Gospels 
 all narrate the crucifixion of the two malefactors, but 
 the various terms in which this is done must be given 
 for comparison. Matthew says (xxvii. 38) : 'Then are 
 there crucified with him two robbers, one on the right 
 hand, and one on the left.' Mark uses almost the same 
 words (xv. 27). Luke, with some exercise of his usual 
 constructive style, says the same thing (xxiii. 32 f.) : 
 ' And there were also two others, malefactors, led with 
 
60 THE GOSPEL ACCORDING TO PETER 
 
 him to be put to death. And when they came unto 
 the place which is called " The skull," there they 
 crucified him and the malefactors, one on the right hand 
 and the other on the left.' The fourth Gospel reads 
 (xix. 17 f.): 'They took Jesus therefore; and he went 
 out, bearing the cross for himself, unto the place called 
 "The place of a skull," which is called in Hebrew 
 Golgotha : where they crucified him, and with him 
 two others, on either side one, and Jesus in the midst.' 
 The only remark necessary here is that in Peter the 
 common tradition is given with independence and 
 simplicity. 
 
 It is only in the last words of the verse that we 
 have an important variation. c But he kept silence, as 
 feeling no pain.' We have already referred to this as 
 one of the recognised Docetic passages of the fragment, 
 although there is no necessity to read it in this sense. 
 Mr. Murray has pointed out a passage in Origen in 
 which that writer " gives them an innocent ' (that is, 
 not a Docetic) ' interpretation.' 
 
 Et in his omnibus unigenita virtus nocita non est, sicut nee ^>ossa 
 est aliquid, facta pro nobis maledictum, cum naturaliter benedictio 
 esset ; sed cum benedictio esset, consumpsit et solvit et dissipavit 
 omnem maledictionem humanam. Orig. in Mat. 125. 1 
 
 Although there is no exact parallel to this in our 
 Gospels, it is worth a moment's notice that the silence 
 of Jesus during the trial is mentioned as remarkable 
 and as exciting wonder. We have not in our frag- 
 ment, unfortunately, the earlier part of the trial, and 
 cannot, therefore, see whether the words used have any 
 reference to previous representations. In Matt, xxvii. 
 12 f., it is said : And when he was accused by the chief 
 priests and elders, he answered nothing. Then saith 
 
 1 Murray, Expositor, January 1893, pp. 55 f. 
 
THE CRUCIFIXION 61 
 
 Pilate unto him, Hearest tliou not how many things 
 they witness against thee ? And he gave him no 
 answer, not even to one word : insomuch that the 
 governor marvelled greatly.' An almost identical ac- 
 count is given in Mark. In Luke it is to the question- 
 ing of Herod that Jesus is silent (xxiii. 9): 'And he 
 [Herod] questioned him in many words ; but he answered 
 him nothing.' In the fourth Gospel not only is nothing 
 said of the silence of Jesus, but he is represented as 
 answering freely and in the tone of the discourses 
 which characterise that Gospel the questions of Pilate. 
 Now, in the Synoptics, we have a silence described, 
 which causes the governor to marvel greatly, that is 
 not, however, when we go into detail, very marked 
 in them, and is excluded by the fourth Gospel. 
 Can a silence have been referred to, in the original 
 tradition, which was connected with the trial, instead 
 of the cross, because it began to receive a Docetic 
 application, but which we have, in its earlier form, in 
 Peter? 
 
 In our fragment, the narrative continues : 11. ' And 
 as they set up the cross they wrote thereon : " This is 
 the King of Israel." : We have here a continuation of 
 the indefinite ' they,' which it becomes at every step 
 more impossible to identify otherwise than with the 
 soldiers. It is a most curious circumstance, frequently 
 pointed out, that no two of the Gospels agree even in 
 so plain a matter as should be the inscription on the 
 cross, and that the Gospel of Peter differs from them 
 all. Matthew gives it (xxvii. 37): 'This is Jesus, the 
 King of the Jews ; ' Mark (xv. 26) : ' The King of the 
 Jews;' Luke (xxiii. 38): 'This is the King of the 
 Jews,' and John (xix. 19) :' Jesus of Nazareth, the King 
 of the Jews.' The author of the fourth Gospel adds 
 the statement that this title ' was written in Hebrew, in 
 
2 THE GOSPEL ACCORDING TO PETER 
 
 Latin, and in Greek,' and further gives a conversation 
 between the c chief priests of the Jews ' and Pilate, in 
 which they complain of this superscription, and wish 
 it to be put ' that he said, I am King of the Jews,' to 
 which Pilate answered briefly, ' What I have written, I 
 have written.' With so many forms to select from, is 
 it reasonable to suppose that Peter would have in- 
 vented another superscription, if these four Gospels had 
 -actually been before him ? 1 
 
 The author of the fragment continues : 12. ' And 
 they laid the clothes before him and distributed them 
 and cast lots (Xaxp-ov eftaXov) for them.' In Matthew 
 {xxvii. 35) it is said : ' And when they had crucified 
 him, they parted his garments among them, casting 
 lots ' (/SaXXoi/res K\rjpov) ; in Mark (xv. 24) :' And they 
 crucify him, and part his garments among them, casting 
 lots (/3aXXo*>res K\rjpov) upon them, what each should 
 take.' In Luke there is a similar statement (xxiii. 34) : 
 * And parting his garments among them, they cast lots ' 
 (e/BaXov K\fjpov). In the fourth Gospel, as usual, we 
 have further details (xix. 23 f.) : ' The soldiers there- 
 fore, when they had crucified Jesus, took his garments 
 and made four parts, to every soldier a part ; and also 
 the coat : now the coat was without seam, woven from 
 the top throughout. They said therefore one to 
 another, Let us not rend it, but cast lots (Xa^w/^e^) for 
 it, whose it shall be : that the scripture might be ful- 
 filled, which saith, They parted my garments among 
 them, and upon my vesture did they cast lots ' (e/3aXoi/ 
 K\rjpov). In discussing the connection of Justin with 
 the Gospel of Peter, we have already partly dealt with 
 this passage, and now confront it with all the four 
 
 1 Van Manen conjectures that the author got this * King of Israel ' from 
 the independent use of some Hebrew or Aramaic source. Tijdschr. Juli 
 1893, p. 408. 
 
THE CRURIFRAGIUM 63 
 
 Gospels. It is obvious that the language of the three 
 Synoptics is distinct from that of Peter, who uses the 
 unusual word Xa^o?, not found in any of the Gospels. 
 The fourth Gospel has the common verb Xay^ctz/w, whilst 
 the quotation from the Psalm (xxii. 18), from which 
 the whole episode emanates, uses the expression com- 
 mon to the three Synoptics, eftakov K\rjpov. There is 
 no reason for supposing that Peter makes use of our 
 Gospels here, and in the absence of other evidence, the 
 Xaxfcos is decisive proof of his independence. 
 
 The author of our fragment, after the crucifixion, 
 has none of the mocking speeches of the four Gospels, 
 and he ignores the episode of the penitent thief, as it 
 is told in the third Synoptic, but he relates, instead, 
 how one of the malefactors rebuked the mockers : 
 13. ' But one of these malefactors reproved them, 
 saying : We have suffered this for the evil which we 
 wrought, but this man who has become the saviour of 
 men, what wrong hath he done you ? 14. And they 
 were angry with him, and they commanded that his 
 legs should not be broken, in order that he might die 
 in torment.' 
 
 It will be remembered that the episode of the 
 penitent thief is given in Luke only, and that the other 
 Gospels do not mention any utterance of the two 
 malefactors said to have been crucified with Jesus. 
 Luke's narrative reads (xxiii. 39 f.) : ' And one of the 
 malefactors which were hanged railed on him, saying : 
 Art not thou the Christ? Save thyself and us. But 
 the other answered, and rebuking him said, Dost thou 
 not even fear God, seeing thou art in the same condem- 
 nation? And we indeed justly : for we receive the due 
 reward of our deeds ; but this man hath done nothing 
 amiss. And he said, Jesus, remember me when thou 
 comest in thy kingdom. And he said unto him, Verily, 
 
64 THE GOSPEL ACCORDING TO PETER 
 
 I say unto thee, To-day slialt thou be with me in Para- 
 dise.' That all the other Gospels should have excluded 
 an incident like this, supposing it to have really occurred, 
 is very extraordinary, and the only conclusion to which 
 we can come is either that it did not occur, or that 
 they were ignorant of it. Peter has evidently got an 
 earlier form of the story, without those much later 
 touches with which the third Synoptist has embellished 
 it. The malefactor rebukes the Jews and not his fellow, 
 and if he display a piety which is not very natural 
 under the circumstances, he is not in this more remark- 
 able than his counterpart in the third Synoptic. That 
 the author was not acquainted with the form in Luke, 
 and is quite uninfluenced by it, seems to us manifest. 
 
 This is rendered all the more apparent by the 
 continuation in Peter, in which, instead of any reply 
 from Jesus, or any promise of Paradise, there is 
 connected with the rebuke of the malefactor on the 
 cross a view of the crurifragium which is quite foreign 
 to the canonical Gospels. When the malefactor had 
 spoken, instead of their being mollified, the fragment 
 declares : ' And they were angry with him, and they 
 commanded that his legs should not be broken, in order 
 that he might die in torment.' Now, here, there is a 
 point which demands examination. To whom does 
 this sentence refer ? to Jesus or the malefactor ? It is 
 at first sight, and apart from consideration of the style 
 of the writer, a reference to the latter, but on closer 
 examination it seems to us more probable that the 
 writer intended it to apply to Jesus. In any case, it is 
 a point in which so remarkable a version of the story 
 is concerned that it cannot but be considered as very 
 singular that most apologetic critics have passed it 
 over without any notice whatever, and apparently 
 treated the order not to break the legs as applying to 
 
THE CRURIFRAGIUM 65 
 
 the malefactor and not to Jesus. 1 In the first edition 
 of his article on the fragment, Harnack took the view 
 that more probably the malefactor was indicated here, 
 but in his second edition he withdraws this, and adopts 
 the conclusion that the reference of avru> to Jesus 
 ' appears more acceptable, both on account of John xix. 
 32 f., and also on account of the context.' 2 Zahn con- 
 siders the whole episode in Peter as a caricature of the 
 Gospel tradition, through the author's hatred of the 
 Jews, and refers only indirectly to the version of the 
 crurifragium as drawn by the caricaturist from the 
 4 Motive ' of the fourth Evangelist, but does not further 
 go into the matter than to say, with mysterious reti- 
 cence : ' Whoever is of another opinion should keep it 
 to himself ' ! 3 Hilgenfeld, who considers the whole 
 passage as quite independent of our Gospels, regrets 
 Harnack's change of view, and applies the avrcp to the 
 malefactor ; 4 but many able critics, with equal decision, 
 understand it as a reference to Jesus, 5 and Harnack 
 himself, of course, sees that, even adopting his later 
 view, there is a clear contradiction in the account in 
 Peter to the representation of the fourth Gospel. To 
 independent criticism, the result is a matter of in- 
 difference, and we shall merely state the reasons which 
 seem to favour the view that the passage was intended 
 to apply to Jesus, and then present the consequence if 
 it be referred to the malefactor. 
 
 Throughout the whole of the fragment, the sustained 
 purpose of the author is to present Jesus in the strongest 
 
 1 So, for instance, Swete, J. Eendel Harris, Robinson, and others. 
 Others distinctly identify the ai/rw with the malefactor : as, for instance, 
 Kunze, I.e. p. 22 ; Von Schubert, I.e. pp. 28 f. ; cf. Lods, I.e. p. 21. 
 
 2 L.c. p. 26. 
 
 3 ' Wer anderer Meinung ist, sollte sie fur sich behalten ' (I.e. p. 55). 
 
 4 Zeitschr. 1893, ii. 254. 
 
 5 Van Manen, Theol Tijdschrift, 4de Stuk, 1893, pp. 408 f. ; Marti- 
 neau, Nineteenth Century, June 1893, p. 911. 
 
 F 
 
66 THE GOSPEL ACCORDING TO PETER 
 
 light, and subordinate everything to the representation 
 of his sufferings and resurrection. At the part we are 
 considering, the narrative is of the closest and most 
 condensed character : the crucifixion between the two 
 malefactors ; the silence as feeling no pain ; the super- 
 scription on the cross, and the parting of the garments, 
 are all told without wasting a word. The reproach of 
 the malefactor, apparently addressed to .those who are 
 parting the garments, is more intended to increase our 
 sympathy for Jesus than to excite it for the speaker, 
 and it is certainly not the writer's purpose to divert our 
 attention from the sufferings of Jesus by presenting 
 those of the generous malefactor. Eather it is to show 
 that the more the high character and mission of Jesus 
 are set forth, the more bitter becomes the animosity and 
 hatred of the Jews ; so that, to the remonstrance of the 
 malefactor, they reply by increasing the sufferings of 
 Jesus. In short, the sense of the passage seems to be 
 ' And they, being angered at what was said, commanded 
 that the legs of Jesus should not be broken, that he 
 might die in torment.' However, let us take the 
 view that the command was given that the malefactor's 
 legs should not be broken, that he might die in torment. 
 It clearly follows that, if he was to be made to suffer 
 more by not having his legs broken, the legs of the 
 other two must on the contrary have been broken. 
 The command not to break his legs necessarily implies 
 that otherwise the legs of all would have been so 
 broken. There is really no escape from this inference. 
 Now the crurifragium is here represented as an act of 
 mercy and to hasten death, but in the immediate con- 
 text we are told that they were troubled and anxious 
 lest the sun should have set whilst Jesus still lived. No 
 anxiety of this kind is felt lest the malefactors should 
 still be alive, and why? Because if an exception to 
 
THE CRURIFRAGTUM G7 
 
 Breaking the legs had been made in one case, and that 
 exception had been Jesus, the malefactors would be 
 supposed to be already dead. If, on the contrary, the 
 legs of Jesus had been broken, they would not have 
 feared his being alive, but rather the malefactor whose 
 legs had not been broken. Jesus having been left to 
 linger in torment is still alive, and the potion of vinegar 
 and gall is given to him to produce death, and not to 
 the malefactor. The whole context, therefore, shows 
 that no means such as the crurifragium had been used 
 with Jesus to hasten death, and that the potion was at 
 last given for the purpose. If, on the other hand, the 
 legs of Jesus were actually broken, and not those of the 
 malefactor, a most complete contradiction of the 
 account in the fourth Gospel is given, and of the 
 Scripture which is said in it to have been fulfilled. 
 
 Let us now see how the account in Peter compares 
 with that in the fourth Gospel, on the hypothesis that 
 the writer intended to represent that, in order to 
 lengthen his sufferings, the legs of Jesus were not broken. 
 It would follow that the crurifragium was applied 
 to the two malefactors, and that Jesus was left to a lin- 
 gering death by the cruel animosity of his executioners. 
 It will, of course, be remembered that the fourth Gospel 
 is the only one which recounts the crurifragium. In 
 this narrative it is not represented as an act of mercy 
 to shorten the sufferings of the crucified. It is said 
 (xix. 31 f.) : c The Jews therefore, because it was the 
 Preparation, that the bodies should not remain on the 
 cross upon the Sabbath (for the day of that Sabbath 
 was a high day), asked of Pilate that their legs might be 
 broken, and that they might be taken away. The 
 soldiers therefore came, and brake the legs of the first, 
 and of the other which was crucified with him ; but when 
 they came to Jesus, and saw that he was dead already, 
 
 F 2 
 
68 THE GOSPEL ACCORDING TO PETER 
 
 they brake not his legs . . . that the Scripture might 
 be fulfilled, A bone of him shall not be broken/ The 
 object of the author in relating this is obviously dogmatic,, 
 and to show the fulfilment of Scripture, but the way in 
 which he brings the matter about is awkward, to say the 
 least of it, and not so natural as that adopted by Peter. 
 The soldiers brake the legs ' of the first,' and by this 
 description they imply that they begin at one end and 
 proceed to the second, who would be Jesus ; but not 
 so, for having broken the legs ' of the first, and of the 
 other/ they come to Jesus, whom they must have passed 
 over. Is this passing over of Jesus in the first instance 
 a slight indication of a tradition similar to that which 
 has been reproduced in Peter ? However this may be, 
 it is quite clear that, while the fourth Gospel deals with 
 the episode purely from a dogmatic point of view, this 
 is completely absent from Peter, who even leaves it in 
 doubt, and as a problem for critics, whether the legs of 
 Jesus were broken or not, and evidently does not give 
 a thought to the Johannine representation of Jesus as 
 the Paschal lamb. Whichever way the passage in 
 Peter is construed, the entire independence of the writer 
 from the influence of the fourth Gospel seems to be 
 certain. 
 
 The fragment proceeds : 
 
 15. Now it was mid-day, and a darkness covered all Judaea, and 
 they were troubled and anxious lest the sun should have set whilst 
 he still lived, for it is written for them : ' The sun must not go down 
 upon one put to death/ 16. And one of them said : 'Give him to 
 drink gall with vinegar ; ' and having mixed, they gave him to drink. 
 17. And they fulfilled all things, and completed their sins upon their 
 own head. 18. Now many went about with lights, thinking that it 
 was night, and some fell. 1 
 
 1 In the apocryphal work called Anaphora Pilati, an account of the 
 crucifixion supposed to be sent by Pilate to the Emperor Tiberius, Pilate 
 is represented as describing the darkness which comes over the whole 
 earth, and saying that the Emperor could not be ignorant ' that in all the 
 
THE DARKNESS 69 
 
 The three Synoptics have an account of this darkness 
 in words which nearly repeat each other. Matthew 
 xxvii. 45 :' Now from the sixth hour there was dark- 
 ness over all the earth (eVi Traa-av Trjv y^) until the 
 ninth hour.' Mark (xv. 33) :' And when the sixth hour 
 was come, there was darkness over the whole earth (e<' 
 0X77 *> TJ}V yrjv) until the ninth hour.' In Luke (xxiii. 44 f . ) 
 other details are, as usual, added : ' And it was now 
 about the sixth hour, and a darkness came over the 
 whole earth (1$ o\rjv rrjv yrjv) until the ninth hour, the 
 sun failing [or rather ' being eclipsed,' TOV yXiov 
 e'/cXeiTTcWos]. 1 It is a very extraordinary circumstance 
 that, whether a miraculous eclipse or not, whether this 
 darkness came over the whole land or the whole earth, 
 the fourth Gospel has either not believed in it, or 
 thought it unworthy of mention, for no reference to 
 the astonishing phenomenon is found in it. Peter, in a 
 
 world they lighted lamps from the sixth hour until evening ' (on ev iravrl 
 TO) KO(rp.(t> r/^av Xu^i/ouy OTTO CKTTJS u>pas ea>s o^i'ay). Anaphora Pilati, B. 7 J 
 Tischendorf, Evang. Apocr. 1853, p. 423. 
 
 1 With regard to this addition of Luke, we may refer to a very 
 interesting letter of Dr. Abbott's in the Spectator of October 21, 1893, 
 from which we take the liberty of extracting the following passage : ' In 
 Luke (xxiii. 45) the correct reading is TOV fjXiov (KXeirrovros, of which the 
 natural interpretation is, the sun being eclipsed. Now, as it was well 
 known that an eclipse could only happen at new moon, and as Passover 
 was at full moon, this would involve a portentous miracle. The proba- 
 bility is that Luke, who was by no means afraid of miracles, meant a 
 miracle here. Not content with saying (with the Synoptics) " darkness 
 came over all the land," he adds, in order to show that the darkness was 
 miraculous, " the sun being eclipsed.'" But is this eclipse t; an invention of 
 a conscious or unconscious romancer " ? An examination of the parallel 
 passages in Mark and Matthew will show that it is not. There we find 
 that Jesus uttered a cry to God as abandoning Him. These words caused 
 difficulty from the first. The words " my God " were rendered by some 
 (e.g. the Gospel of Peter) "my Power; " by the fourth Gospel the words 
 were omitted ; our oldest manuscripts exhibit many variations : 17X1, ^Xei, 
 e'Xcoi ; the very bystanders are said to have interpreted the words as 
 referring to Elias failing to help. Now " Elias failing to help " might be, 
 in Greek, ^Xei'ou e/cXetTroiToj, or quite as often lyXiou eKXenrovTos, i.e. the sun 
 being eclipsed. It seems extremely probable, then, that Luke is not here 
 41 inventing" a miracle, but suggesting, or adopting, an edifying and miracu- 
 lous interpretation of what seemed to him a non- edifying tradition ' 
 <pp. 546 f.). 
 
70 THE GOSPEL ACCORDING TO PETER 
 
 manner quite different from the Synoptics, and in fuller 
 detail, describes this darkness and its effect upon the 
 people. For the second time, he refers to a portion of 
 the Jewish law, interpreted from Dent. xxi. 23, to 
 illustrate the anxiety which the supposed going down 
 of the sun had excited. This expression does not 
 favour any theory of his being acquainted with the 
 third Synoptic. 
 
 The most important part of the passage is that in 
 v. 16 : 'And one of them said: "Give him to drink 
 gall with vinegar ; " and having mixed they gave him 
 to drink.' This proceeding is represented as the result 
 of their anxiety at the sun going down whilst Jesus 
 still lived, and the gall and vinegar are regarded as a 
 potion to hasten death. This view is foreign to all of 
 our Gospels. In Matthew xxvii. 48, when Jesus gives 
 the loud cry, ' My God, my God,' &c., we read : ' And 
 straightway one of them ran and took a sponge and 
 filled it with vinegar, and put it on a reed, and gave 
 him to drink. And the rest said, Let be ; let us see 
 whether Elijah cometh to save him.' In Mark (xv. 
 36) the representation is almost the same. In both of 
 these cases death follows almost immediately. In Luke 
 (xxiii. 36) a very different representation is made. 
 There is no such cry connected with it, but it is simply 
 said : 'And the soldiers also mocked him, coming to him, 
 offering him vinegar, and saying, If thou art the King 
 of the Jews, save thyself.' In John the episode has quite 
 another, and purely dogmatic, tendency (xix. 28 ff.). It 
 commences immediately after the episode of the mother 
 and the beloved disciple, and without any previous- 
 cry : ' After this Jesus, knowing that all things are 
 now finished, that the Scripture might be accomplished, 
 saith, I thirst. There was set there a vessel full of 
 vinegar ; so they put a sponge full of vinegar upon 
 
GALL AND VINEGAR 71 
 
 hyssop, and brought it to his mouth. When Jesus 
 therefore had received the vinegar, he said, It is 
 finished ; and he bowed his head and gave up his 
 spirit.' Of course the Scripture which is represented 
 as being thus fulfilled is Psalm Ixix. 21 : ' . . . and in 
 my thirst they gave me vinegar to drink.' In all of 
 these Gospels, the potion is simply vinegar, and being 
 evidently associated with this Psalm, it is in no way 
 connected with any baleful intention. The Psalm, how- 
 ever, commences : ' They gave me also gall for my meat,' 
 and in connection with the combination of gall with 
 vinegar in Peter, as a potion to hasten death, it may be 
 mentioned that the word which is in the Psalm translated 
 ' gall ' may equally well be rendered ' poison ' as, 
 indeed, is also the case with the Latin 'felJ Peter, by 
 what is said in v. 17 ' And they fulfilled all things, 
 and completed their sins upon their own head ' is 
 more anxious to show that the Jews had put the 
 final touch to their cruel work, in thus completing the 
 death of Jesus, than to refer to the mere fulfilment 
 of the Psalm. The only Gospel which mentions gall is 
 the first Synoptic, in which it is said (xxvii. 34) that 
 when they had brought Jesus to Golgotha before the 
 crucifixion, ' They gave him wine to drink mingled with 
 gall ; and when he had tasted it, he would not drink/ 
 This is a very different representation from that of 
 Peter, and the potion was obviously that often offered 
 to persons about to suffer, in order to dull sensation. 
 The passage might almost be represented as Docetic, 
 from the writer's intention to show that Jesus refused 
 to adopt a usual method of diminishing pain. There 
 does not seem to be any warrant for supposing that the 
 author of the fragment derived the passage we are 
 examining from our Gospels, from which it is in all 
 essential points distinct. 
 
72 THE GOSPEL ACCORDING TO PETER 
 
 The narrative of the fragment continues, v. 19 : 
 ' And the Lord cried aloud, saying, "Power, my Power, 
 thou hast forsaken me ! " (17 SiW/u? /xov, rj SiW/u?, 
 /xc), and having spoken, he was taken up 
 ' In this passage there is a very marked 
 departure from the tradition followed by our four 
 Gospels. Before considering the actual words of the 
 cry recorded here, it may be desirable to form a general 
 idea of the representations of the Synoptists and of the 
 author of the fourth Gospel regarding the words 
 spoken from the cross. 
 
 It might naturally have been supposed that, in 
 describing the course of so solemn an event as the 
 crucifixion, unusual care, securing unusual agreement, 
 would have been exercised by Christian writers, and 
 that the main facts and still more the last words of 
 the great Master would have been collected. As we 
 have already seen, however, in no portion of the history 
 is there greater discrepancy in the accounts in the four 
 Gospels, nor greater contradictions upon every point. 
 
 The same is the case with regard to what has still to 
 be examined, and notably in the words and cries from the 
 cross. In the first two Synoptics, with the exception of 
 the inarticulate cry c with a loud voice ' (Matt, xxvii. 
 50, Mark xv. 37) when yielding up his spirit, the only 
 utterance recorded is one resembling that in Peter (Matt. 
 xxvii. 46, Mark xv. 34) : 'Eloi, Eloi. lama sabachthani? 
 that is, My God, my God, why hast thou forsaken me ? ' l 
 (r)\a>L r)\ct)i Xajna cra/Ba^Oavei ; TOUT' ecrTiv #ee /xou, #e'//,ou, 
 Iva TI /xe ey/caTe'Xnres;). It will be observed that here 
 there is a demonstration of great accuracy, in actually 
 giving the original words used and translating them, 
 which is uncommon in the Gospels. It is all the more 
 extraordinary that neither of the other Gospels gives this 
 
 1 Or ' Why didst thou forsake me ? ' 
 
EPISODE OF 'THE DISCIPLE WHOM HE LOVED' 73 
 
 cry at all, but that they represent Jesus as uttering quite 
 different words. The third Synoptist represents Jesus 
 immediately after the crucifixion as saying (Luke xxiii. 
 34) :' Father, forgive them ; for they know not what they 
 do.' The other evangelists do not evince any knowledge 
 of this, and as little of the episode of the penitent thief 
 {xxiii. 39 ff.) which we have already considered in 
 which Jesus uses the remarkable words (v. 43) :' Verily 
 I say unto thee, To-day shalt thou be with me in 
 Paradise.' In Luke, further, the inarticulate cry is 
 interpreted (xxiii. 46) : ' And when Jesus had cried 
 with a loud voice, he said, Father, into thy hands I 
 commend my spirit ; and having said this, he gave up 
 the ghost.' Of this the other Synoptists do not say any- 
 thing. The author of the fourth Gospel has quite a 
 different account to give from any of the Synoptists. He 
 seems to be ignorant of the words which they report, 
 and substitutes others of which they seem to know 
 nothing. The episode of the penitent thief is replaced 
 l>y the scene between Jesus and his mother and the 
 disciple ' whom he loved ' (xix. 25 ff.). Not only 
 is this touching episode apparently unknown to the 
 Synoptists, but the proximity of the women to the cross 
 is in direct contradiction to what we find in Matthew 
 -and Mark, for in the former (xxvii. 55 f.) it is said that 
 many women, ' among whom was Mary Magdalene, and 
 Mary the mother of James and Joses, and the mother 
 of the sons of Zebedee ' were ' beholding afar off; ' and 
 the latter (xv. 40 f.) reports: 'And there were also 
 women beholding from afar : among whom were both 
 Mary Magdalene and Mary the mother of James the less 
 and of Joses, and Salome.' In the fourth Gospel (xix. 28), 
 Jesus is moreover reported to have said ' I thirst,' in 
 order ' that the Scripture might be accomplished ' a 
 fact which is not recorded in any of the Synoptics 
 
74 THE GOSPEL ACCORDING TO PETER 
 
 and having received vinegar upon hyssop, 'he said, 
 It is finished, and he bowed his head and gave up his 
 spirit.' The last words of Jesus, therefore, according 
 to the fourth Gospel, are different from any found in 
 the three Synoptics. The Gospel of Peter differs as- 
 completely from the four canonical Gospels as they do 
 from each other, and the whole account of the agony 
 on the cross given in it is quite independent of them. 
 
 The only words recorded by Peter as uttered on the 
 cross are those quoted higher up : ' Power, my Power, 
 thou hast forsaken me/ the second ' my ' being omitted, 
 and the question of the two Synoptics, ' Why hast thou 
 forsaken me ? ' being changed into a declaration by the 
 omission of Zva TL (or ets TI, Mark). We have already 
 discussed the Docetic nature of this cry, and are now 
 only considering it in relation to our Gospels. It is 
 obvious that the substitution of ' Power, my Power ' for 
 * My God, my God ' introduces quite a different order of 
 ideas, especially followed as it is by the remarkable state- 
 ment : 'He was taken up.' Eusebius tells us that Aquila 
 rendered the words of Psalm xxii. 1 whence the first 
 two Synoptists take their cry as Icr^vpe /xov, i<ryyp 
 p.ov (' My strong one, my strong one '), but that the 
 more exact sense was tcr^v9 //.ov, tcr^vs /xou ('My strength, 
 my strength ') ; 1 but though this is interesting as in 
 some degree connecting the cry with the Psalm, it does- 
 not lessen the discrepancy between Peter and the 
 Gospels, or in the least degree favour the theory of 
 acquaintance with them. 
 
 The expression used to describe what follows this- 
 cry completes the wide separation between them : 
 1 And having spoken, he was taken up' (av\rj(f)0rj). In 
 the first Synoptic, after his cry (xxvii. 50), ' he yielded 
 up the spirit ' (a^TJKev TO TTTCV/XCI), whilst the second 
 
 1 Dem. Ev. x. 8, p. 494. 
 
THE ASCENSION 75 
 
 and third say (Mark xv. 37, Luke xxiii. 46), 'he 
 gave up the ghost ' (egeirvevo-Gs), and the fourth Gospel 
 reads (xix. 30), 'he delivered up the spirit ' (Trape'Sco/ce^ 
 TO Tircv/Aa). The representation in Peter is understood 
 to be that the divine descended upon the human Christ 
 in the form of the dove at baptism, and immediately 
 ascended to Heaven again at his death. There is not 
 here, however, any declaration of a double Christ, or 
 any denial of the reality of the Christ's body, such as 
 characterised the later Docetae ; indeed, the fact that 
 the dead body is still always spoken of as that of 'the 
 Lord' seems distinctly to exclude this, as does the whole 
 subsequent narrative. Whatever Docetism there may be 
 in this fragment is of the earliest type, if indeed its 
 doctrines can be clearly traced at all ; but undoubtedly 
 when the sect had become pronounced heretics, ortho- 
 dox Christians detected their subtle influence in much 
 that was in itself very simple and harmless. 
 
 The fragment continues (v. 20) : ' And the same hour 
 the veil of the Temple of Jerusalem was torn in twain * 
 (Siepdyri TO /caraTreracr/ia TOV vaov TT)S 'Iepov<raX7?/x, ei? 
 Suo). This expression the ' temple of Jerusalem ' is one 
 of those which seem to indicate that the Gospel was 
 written away from Palestine, but in this it probably 
 differs little from most of the canonical Gospels. The 
 statement regarding the veil of the temple is almost 
 the same in the first two Synoptics (Matt, xxvii. 51, 
 Mark xv. 38). ' And behold, the veil of the temple was 
 rent in twain from the top to the bottom ' (TO /caTaTreVacr/xa 
 TOU vaov iayiorBri OLTT avtoOev eeos Kara) eis Suo). In Luke 
 (xxiii. 45) the rent is ' in the midst ' (/xe'croi>), but other- 
 wise the words are the same. The use of Sie/xxyr; instead 
 of the crxio-0rj of the three Synoptics is characteristic. 
 The fourth Gospel, strange to say, does not record at 
 all this extraordinary phenomenon of the rending in 
 
 or THE 
 UNtVERSITT, 
 
76 THE GOSPEL ACCORDING TO PETER 
 
 twain of the veil of the temple. There are some 
 further peculiarities which must be pointed out. The 
 third Synoptist sets the rending of the veil before Jesus 
 cried with a loud voice and gave up the ghost ; whilst 
 in Matthew and Mark it is after the cry and giving up 
 the spirit. Moreover, in Matthew, it is associated with 
 an earthquake, and the rending of the rocks and open- 
 ing of tombs, and the astounding circumstance that 
 many bodies of the saints that had fallen asleep were 
 raised, and coming forth out of the tombs after his 
 resurrection they entered into the holy city, and ap- 
 peared unto many : of all of which the other three 
 Gospels make no mention, nor does Peter in this con- 
 nection. 
 
 The narrative in the fragment continues : 
 
 21. And then they took out the nails from the hands of the 
 Lord, and laid him upon the earth ; and the whole earth quaked, 
 and great fear came [upon them]. 22. Then the sun shone out, and 
 it was found to be the ninth hour. 23. Now the Jews were glad 
 and gave his body to Joseph, that he might bury it, for he had 
 beheld the good works that he did. 1 24. And he took the Lord and 
 washed him, and wrapped him in linen, and brought him into his 
 own grave, called ' Joseph's Garden.' 
 
 This passage is full of independent peculiarities. 
 Although none of the canonical Gospels, except 
 Matthew, says anything of an earthquake, and the 
 first Synopist associates it with the moment when Jesus 
 6 gave up the ghost,' Peter narrates that when the body 
 of the Lord was unloosed from the cross, the moment 
 it was laid on the ground the whole earth quaked 
 beneath the awful burden : a representation almost 
 grander than anything in the four Gospels. 
 
 The canonical Gospels do not speak of the nails being 
 
 1 It is suggested that these words must be taken as sarcasm on the 
 part of those who give the body to Joseph. 
 
KEMOVAL OF THE NAILS 77 
 
 taken out, and although Peter states that they were 
 removed from the hands, he does not refer to the feet. 
 The fourth is the only canonical Gospel that speaks of 
 the nails at all, and there it is not in connection with 
 the crucifixion, but the subsequent appearance to the 
 disciples and the incredulity of Thomas (xx. 20, 25, 27). 
 Here also, only the marks in the hands are referred to. 
 The difference of the two representations is so great that 
 there can really be no question of dependence, and those 
 who are so eager to claim the use of the fourth Gospel 
 simply because it is the only one that speaks of ' nails ' 
 (' the print of the nails ') might perhaps consider that 
 the idea of crucifixion and the cross might well be 
 independently associated with a reference to the nails 
 by which the victim was generally attached. In the 
 third Synoptic (xxiv. 39), the inference is inevitable 
 that both hands and feet were supposed to be nailed. 
 When the report, ' The Lord is risen,' is brought to the 
 eleven, Jesus is represented as standing in their midst 
 and assuring them that he was not a spirit, by saying : 
 6 See my hands and my feet, that it is I myself mean- 
 ing of course the prints of the nails in both. The 
 statement in Peter that on the occurrence of the earth- 
 quake ' great fear came [upon them] ' (</>o/3os /xeyas 
 eyeVero) is not even mentioned in Matthew when he 
 narrates the earthquake, which he represents as 
 occurring when Jesus expired. The expression is 
 characteristic of the author, who uses it elsewhere. 
 
 The representation that the sun shone out and that 
 the Jews were glad when they found it was the ninth 
 hour, and that consequently their law, twice quoted by 
 the author, would not be broken, is limited to the frag- 
 ment ; as is also the statement that they gave his bod}^ 
 to Joseph that he might bury it, ' for he had beheld 
 the good works that he did.' As we have already seen, 
 
78 THE GOSPEL ACCORDING TO PETER 
 
 the canonical Gospels represent Joseph as going to 
 Pilate at this time and begging for the body of Jesus, 
 and it will be remembered that, in Mark (xv. 44), it is 
 said that 'Pilate marvelled if he were already dead/ 
 and called the centurion to ascertain the fact before he 
 granted the body. In Peter, the body was of course 
 given in consequence of the previous order, when Pilate 
 asked Herod for it. 
 
 Joseph is represented, here, as only washing the 
 body and wrapping it in linen (Xafiuv Se rov Kvpiov 
 IXoucre KOL etX^cre criv6vL). The first Synoptist (xxvii. 
 59) says that Joseph took the body and 'wrapped 
 it in a clean linen cloth ' (eVeruXifei/ avrb [ei>] crivbovi 
 KaOapa}. Mark similarly describes that (xv. 46), bring- 
 ing ' a linen cloth and taking him down, he wound 
 him in the linen cloth' (KaOeXuv avrov IveiXycrev 
 rrj aiv?>6vi). The third Synoptist has nearly the same 
 statement and words. The fourth Gospel has a much 
 more elaborate account to give (xix. 38 if.). Joseph 
 goes to Pilate asking that he may take away the body, 
 and Pilate gives him leave. He comes and takes away 
 the body. 'And there came also Nicodemus . . . 
 bringing a mixture of myrrh and aloes, about a hundred 
 pound weight. So they took the body of Jesus and 
 bound it in linen clothes (/cat eS^craz/ avro o6ovioi<i) with 
 the spices, as the custom of the Jews is to bury.' This 
 account is quite different from that in the Synoptics, 
 and equally so from Peter's, which approximates much 
 more nearly to that in the latter. 
 
 Peter says that Joseph then ' brought him into his 
 own grave, called " Joseph's Garden " (eicnfyayei' ets 
 tSioi> rdfyov KoXovp-evov KrJTrov ^Icocmjfj)). The account of 
 the tomb is much more minute in the canonical Gospels. 
 In Matthew (xxvii. 60), Joseph is said to lay the body 
 * in his own new tomb (/x^/xetw), which he had hewn out 
 
THE SEPULCHRE 79 
 
 in the rock ; and he rolled a great stone to the door of 
 the tomb (p.vrjp,Lov) and departed.' In Mark (xv. 46), 
 he lays him ' in a tomb (jjivrj^ari) which had been hewn 
 out of a rock ; and he rolled a stone against the door 
 of the tomb ' (/x^/xetou). Luke has a new detail to 
 chronicle (xxiii. 53) : Joseph lays him ' in a tomb 
 (fjLVTjfjiaTL) that was hewn in stone, where never man 
 had yet lain.' The first two Synopists, it will be ob- 
 served, say that Joseph rolls a stone against the 
 entrance to the tomb : but neither Luke nor Peter has 
 this detail, though the former leaves it to be inferred 
 that it had been done, for (xxiv. 2) the women who 
 came on the first day of the week find the stone rolled 
 away from the tomb. In Peter, on the contrary, the 
 stone is rolled against the tomb by the guard and 
 others later, as we shall presently see. 
 
 In the fourth Gospel, the account has further and 
 different details, agreeing, however, with the peculiar 
 statement of Luke (xix. 41 f.) : ' Now in the place where 
 he was crucified there was a garden (AC^TTOS), and in the 
 garden a new tomb (p,vr)[jieiov) wherein was never man yet 
 laid. There then, because of the Jews' Preparation (for 
 the tomb [pvypeLov] was nigh at hand), they laid Jesus.' 
 Some stress has been laid upon the point that both Peter 
 and the fourth Gospel use the word ' garden,' and that 
 none of the Synoptics have it, and as these critics seem 
 to go upon the principle that any statement in Peter 
 which happens to be in any canonical Gospel, even 
 although widely different in treatment, must have been 
 derived from that Gospel, and not from any similar 
 written or traditional source, from which that Gospel 
 derived it, they argue that this shows dependence on 
 the fourth Gospel. There is certainly no evidence of 
 dependence here. In Peter, the grave (ra^os) is simply 
 
80 THE GOSPEL ACCORDING TO PETER 
 
 said to be called 'Joseph's Garden' 
 and described as ' his own grave.' The fourth Gospel 
 does not identify the garden as Joseph's at all, but says- 
 that c in the place where he was crucified there was a 
 garden,' and in it 'a tomb ' (/x^/xeto^), and the reason 
 given for taking the body thither is not that it belonged 
 to Joseph, but that the tomb 'was nigh at hand/ 
 and that on account of the Jews' Preparation they laid 
 it there. The whole explanation seems to exclude the 
 idea that the writer knew that it belonged to Joseph. 
 Peter simply contributes a new detail to the common 
 tradition. There is no appearance of his deriving this 
 from our canonical Gospels, from which he differs in 
 substance and in language. Neither Peter nor the Syn- 
 optics know anything of the co-operation of Nicodemus. 
 The narrative in the fragment continues : 
 
 25. Then the Jews and the elders and the priests, seeing the 
 evil they had done to themselves, began to beat their breasts (ijpfarTo 
 KOTTTearOtu) and to say : 'Woe for our sins j judgment draweth nigh 
 and the end of Jerusalem,' 
 
 We have already discussed this passage in connection 
 with the ' Diatessaron,' and have now only to consider it 
 as compared with our Gospels. There is no equivalent 
 in any of them, except that the third Synoptist (xxiii. 48} 
 says that when Jesus gave up the ghost : ' All the 
 multitude that came together to this sight, when they 
 beheld the things that were done, returned smiting 
 their breasts (rvTrroi^res TO, cm^Orf uTrecrrpe^o^)/ The 
 reason for this change of mood is, of course, the eclipse 
 and consequent darkness in the third Synoptic, and the 
 earthquake and darkness in Peter ; but in the former 
 ' all the multitude ' smite their breasts, and in the latter 
 
 1 Harnack suggests that perhaps in the author's time Joseph's garden 
 was a known locality (Z.c. p. 28). 
 
THE MULTITUDE SMITE THEIK BREASTS 81 
 
 * the Jews and the elders and the priests.' It may be 
 suggested whether the words inserted in the ancient 
 Latin Codex of St. Germain, ' Yae nobis, quae facta 
 sunt hodie propter peccata nostra, appropinquavit enim 
 desolatio Hierusalem,' l may not have been taken from 
 our Gospel of Peter, for an expansion of the original text 
 of the third Synoptic, by the author of this version. 
 
 The common reference of the fragment is to c the 
 Jews,' ' the Jews and the elders and the priests,' ' the 
 scribes and Pharisees and elders,' and ' the elders and 
 scribes.' Throughout the same part of the narrative in 
 Matthew, we have ' the scribes and elders,' c chief priests 
 and elders of the people ' (this, most frequently), ' chief 
 priests with the scribes and elders,' and in speaking of 
 the guard at the sepulchre, ' the chief priests and the 
 Pharisees.' In Mark, the same leaders are named, 
 whilst in Luke we have ' the chief priests and captains 
 of the Temple and elders,' ' the elders of the people and 
 both the chief priests and scribes,' and, repeatedly, 
 the ' chief priests and rulers.' The fourth Gospel 
 usually cites c the chief priests and Pharisees,' ' chief 
 captains and officers of the Jews,' ' the Jews,' and c the 
 chief priests of the Jews.' There is more analogy, in 
 this respect, between the fragment and the fourth 
 Gospel than between it and the Synoptics. 
 
 We come now to an important and characteristic 
 part of the fragment : 
 
 26. And I, with iny companions, was mourning, and being 
 pierced in spirit we hid ourselves ; for we were sought for by them 
 as malefactors, and as desiring to burn the temple. 27. Over all 
 these things, however, we were fasting, and sat mourning and 
 weeping night and day until the Sabbath. 
 
 There is no parallel to this passage in our Gospels, 
 but in the statement that the Apostles had hidden them- 
 
 1 The Syriac version of Cureton has nearly the same reading. 
 
 U 
 
82 THE GOSPEL ACCORDING TO PETER 
 
 selves (and taken in connection with v. 59, where the 
 same fact is again mentioned this means all the twelve) 
 we have here agreement with the narrative of the first 
 and second Synoptics (Matt. xxvi. 56 ; Mark xix. 50), 
 that on the arrest of Jesus ' all the disciples left him and 
 fled.' This passage seems to exclude the incident of 
 the sword and Malchus which, as Hilgenfeld points 
 out, 1 is also excluded by a passage in Justin ; the 
 denial of Peter, which Justin equally passes over 
 unmentioned ; and the episode of the ' beloved disciple * 
 by the cross. The reason given for hiding themselves, 
 that they were accused of wishing to burn the temple, 
 has some connection with the tradition, that testimony 
 had been given against Jesus that he had said he 
 could destroy this temple and build it in three days 
 (Matt. xxvi. 60 ; Mark xiv. 58). 2 The passage is one of 
 those in which the writer speaks in the first person and 
 represents himself as an Apostle, which he still more 
 clearly does, v. 60, where he distinctly calls himself 
 Simon Peter. 
 
 The account that the Apostles were fasting and sat 
 mourning and weeping 'night and day until the 
 Sabbath ' (PV/CTOS KOL ^epas eiws TOV cra/3/3aTou) opens 
 out an interesting problem. As a rule, the Greek 
 expression would be -q/xepas /ecu Z^VKTOS, so if we are to 
 take the words actually used as deliberately intended 
 to represent the time, we should have to count at least 
 one night and one day between the death of Jesus and 
 the Sabbath, or in other words, that the crucifixion took 
 place, not on Friday, but upon Thursday, which, 
 according to the statement in v. 5, would really be the 
 
 1 Zeitschr. 1893, ii. 246. 
 
 3 It will be remembered that the same accusation is brought against 
 Stephen in Acts. The mockery of the passers-by (Matt, xxvii. 40), ' Thou 
 that destroyest the temple, and buildest it in three days, save thyself,' is 
 also in the same vein. 
 
THE WATCH AT THE TOMB 83 
 
 13th Nisan. A great deal might be said in support of 
 this view, 1 but it need not be entered into here. It is 
 probable that, as Harnack suggests, 2 the author really 
 thinks of the whole time from the Thursday night, when 
 the arrest was made. 
 
 With the next portion, of the fragment the narrative 
 of the resurrection may be said to begin : 
 
 28. But the scribes and Pharisees and elders assembled them- 
 selves together (awa^QirreQ irpbs aXX//Xotc), hearing that all the people 
 murmured and beat their breasts, saying, ' If at his death these great 
 signs have happened, behold how just a one he is. 29. The elders 
 were afraid (tyo&'iOriaav) and came to Pilate (>]A0ov irpoQ ReiXaror) 
 beseeching him and saying, 30. ' Give us soldiers that we may 
 watch his grave for three days (ira tyvKdfoner TO (jLvrj^a avrov ETTI 
 Tptis //^e'joag), lest his disciples come and steal him, and the people 
 believe that he rose from the dead and do us evil ' (^TTOTE eX0o>ree ol 
 futuOriTal CLVTOV K\i\^u<nv avrov Kal VTroXafiy 6 XaoQ OTL EK VEKpCJv aveorrrj, 
 Kal TToirjawfftv Tjfjilv KO.KCI). 31. Pilate, therefore, gave them Petroiiius 
 the centurion with soldiers to watch the tomb (pera ffrpartwTuJv 
 <f>vXii<rfftLv TOV Tafyov), and with them came the elders and scribes to 
 the grave (TO pvrj/jia). 32. And they rolled a great stone (wAtVavree 
 \itiov peyav) against the centurion and the soldiers, and set it, 
 all who were there together, at the door of the grave (/uHfyiarot). 
 33. And they put seven seals (KO.I tTrE^oiaav Ewra ortypay^ag) , and 
 setting up a tent there they kept guard (e^vXa^av). 34. And in the 
 morning, at the dawn of the Sabbath, came a multitude from 
 Jerusalem and the neighbourhood in order that they might see the 
 sealed-up grave (ro ^.vr}^.Eiov kaa>oayLa^.ivov^. 
 
 There is no parallel to this narrative in any of our 
 canonical Gospels except the first Synoptic, which alone 
 mentions the circumstance that a watch was set over 
 the sepulchre, a fact of which the other Gospels seem 
 quite ignorant, and states that application was made to 
 Pilate for a guard for that purpose. The account in 
 Matthew is as follows (xxvii. 62 f.) : 
 
 Now on the morrow, which is the day after the Preparation, the 
 chief priests and the Pharisees were gathered together 
 
 1 There is an interesting discussion of the question by Van Manen, 
 Theol. Tijdschr. 1893, 4de Stuk, pp. 423 ff. * L.c. p. 28. 
 
 OF THE 
 
 tJNIVERSITT 
 
84 THE GOSPEL ACCORDING TO PETER 
 
 unto Pilate, saying, Sir, we remember that that deceiver said, 
 while he was yet alive, After three days I rise again. Command 
 therefore that the sepulchre be made sure until the third day, lest 
 haply his disciples come and steal him away, and say unto the people, 
 He rose from the dead : and the last error will be worse than the 
 first (a.fffpa.Xiadijvai TOV raityoi' o>e TTJQ rpirr}g tjpepa^' pijTrore i\6oi'TiQ 
 ol fjiaQrjral K\\^(I)(TLV O.VTOV, Kal eiTraxriv ra> Acta*, 'Ilyepdr} O.TTO TWI> 
 reKptiv ' Kal iffrai / eff^arrj irXavri ^eiptt)v ri/g Trpwrr/c). Pilate said 
 unto them, Ye have a guard : go your way, make it as sure as ye 
 can. So they went, and made the sepulchre sure (t]a(l>a.\i(TavTo TOV 
 -a<t>ov), sealing the stone (atypayiaavTeQ TOV Xidov), the guard being 
 with them (^era TTJQ Kouerrwt'ag). 
 
 The fact that only one of the four canonical Gos- 
 pels has any reference to this episode, or betrays the 
 slightest knowledge of any precautions taken to guard 
 the tomb, is remarkable. The analogies in the narra- 
 tive in Peter with the general account, and the simi- 
 larity of the language in certain parts, together with 
 the wide variation in details and language generally, 
 point to the conclusion that both writers derive the 
 episode from a similar source, but independently of 
 each other. The casual agreement with continuous 
 dissimilarity of statement and style, are evidence of the 
 separate treatment of a common tradition, and put the 
 fragment upon a very different footing from the Synop- 
 tics in relation to each other. The absence of veri- 
 similitude is pretty nearly equal in both Gospels, but 
 these traditions grew up, and were unconsciously 
 rounded by the contributions of pious imagination. 
 
 In the fragment it is ' the scribes and Pharisees 
 and elders ' (otypa/x/xarets Kal 3>apLcrcuoL KalirpecrfivTepoi) 
 who meet together, but only the c elders ' go to Pilate ; 
 in the Synoptic, ' the chief Priests and the Pharisees ' 
 (01 apxiepels Kal ol Qapivaloi) meet and go to Pilate. 
 Pilate gives them 6 Petronius the centurion with soldiers ' 
 to watch the tomb ; in Matthew, he gives them ' a 
 guard,' bidding them make it sure ; so they go and seal 
 
THE ROLLING AWAY OF THE STONE 85 
 
 the stone, the guard being with them. In Peter, the 
 4 elders and scribes ' go to the grave, and themselves 
 with the soldiers, ' all who were there together,' roll 
 a great stone and set it at the door of the grave. 
 Doubtless this trait is intended to convey an impression 
 of the great size of the stone. A curious peculiarity 
 occurs in the statement, ' they roll the stone against 
 the centurion and the soldiers,' the intention of the 
 words probably being that, in their suspicious mood, 
 they thus protected themselves from possible fraud oi- 
 the part even of the soldiers. 1 The motive for the 
 application to Pilate, in the fragment, is fear on the part 
 of the elders, in consequence of the murmuring and 
 lamentation of the people, who are represented as being 
 convinced by the great signs occurring at the death of 
 Jesus ' how just a one ' he was. This is quite a varia- 
 tion from the Synoptic version, but both agree in the 
 explanation given to Pilate of anxiety lest the disciples 
 should steal the body, and say that Jesus had risen 
 from the dead. In Matthew, they simply ' seal the stone,' 
 but in the fragment they put or smear (lire^picrav) c seven 
 seals ' upon it. Some important peculiarities then occur 
 in the narrative of Peter. They set up a tent beside the 
 tomb and keep guard, and in the morning a multitude 
 from Jerusalem and the neighbourhood come out to 
 see the sealed-up grave. There is nothing corresponding 
 to this in the Synoptic Gospel. 
 The narrative proceeds : 
 
 35. Now, in the night before the dawn of the Lord's day 
 (// kvpiaKti), whilst the soldiers were keeping guard over the place, 
 two and two in a watch, there was a great voice in the heaven. 
 36. And they saw the heavens opened and two men come down from 
 thence with great light and approach the tomb. 37. But the stone 
 which had been laid at the door rolled of itself away by the side, 
 and the tomb was opened and both the young men entered. 
 
 1 Dr. Swete also takes this view of the passage, I.e. p. 15, n. 4. 
 
86 THE GOSPEL ACCORDING TO PETER 
 
 Here commences an account of the resurrection very 
 different in every respect from that in our canonical 
 Gospels, and the treatment of a tradition in some 
 points necessarily common to all is evidently indepen- 
 dent. In Matthew, the scene commences with an earth- 
 quake earthquakes are, indeed, peculiar to the first 
 Synoptist (xxviii. 2 f.) : ' And behold there was a 
 great earthquake ; for an angel of the Lord descended 
 from heaven, and came and rolled away the stone 
 and sat upon it. His appearance was as lightning, and 
 his raiment white as snow ; and for fear of him the 
 watchers did quake and become as dead men.' Here 
 only one angel comes down, whilst in Peter there are 
 two men, whom some critics amongst whom may be 
 mentioned Nestle, with whom Harnack is inclined to 
 agree, more especially as they are never called angels, 
 but merely ' two men ' identify as Moses and Elias. 
 The angel rolls away the stone, which in Peter rolls 
 away of itself, and sits upon it, whilst in Peter the two 
 men ent&r into the tomb. No account is given in Mark 
 of the opening of the tomb, the women simply finding 
 the stone rolled away, and a young man (vtavia-Kov) 
 sitting on the right side arrayed in a white robe (xvi. 
 4 f.) ; the author does not mention any earthquake. In 
 the third Synoptic (xxiv. 2 f.), the women also find the 
 stone already rolled away from the tomb ; there is no 
 earthquake. When the women enter the tomb they do 
 not find * the body of the Lord Jesus,' but while they 
 are perplexed two men stand by them in dazzling 
 apparel. In the fourth Gospel (xx. 12 f.), Mary, coming 
 to the sepulchre, sees two angels in white sitting the 
 one at the head, the other at the foot where the body 
 of Jesus had lain. Thus, to sum up, in Matthew there 
 is one angel, in Mark one young man, in Luke two 
 
THE DESCENT INTO HELL 87 
 
 men, in the fourth Gospel two angels, and in Peter two 
 men descend from heaven to the tomb. 
 Peter goes on : 
 
 38. Then these soldiers, seeing this, awakened the centurion and 
 the elders, for they also were keeping watch. 39. And whilst they 
 were narrating to them what they had seen, they beheld again three 
 men coming out of the tomb and the two were supporting the 
 one, and a cross following them. 40. And the heads of the two 
 indeed reached up to the heaven, but that of him that was led by 
 their hands rose above the heavens. 41. And they heard a voice 
 from the heavens saying, ' Hast thou preached to them that are 
 sleeping ? ' 42. And an answer was heard from the cross : ' Yea.' 
 
 Of course there is nothing corresponding to this in 
 the canonical Gospels. In Matthew, the watchers quake 
 and become as dead men, but no such alarm is 
 here described. The elders and soldiers see the two 
 men who had entered the tomb come out leading 
 a, third, and the stately appearance of the three is 
 described with Oriental extravagance. 1 Following the 
 three is a cross, a very singular representation, more 
 especially as the cross presently speaks. Harnack 
 says that Duhms, who supposes a Hebraic original, 
 conjectures that the Hebrew word, which could as well 
 stand for ' crucified ' as ' cross,' was misunderstood by 
 the translator, and he adds that, if the original was 
 Aramaic, the matter becomes still simpler. However, 
 Harnack does not seem disposed to adopt the sugges- 
 tion. 2 It is well known that in very early works the 
 cross was identified with the crucified, and treated both 
 as a type and as having a certain personality the 
 living and eloquent symbol of victory over death. 3 
 
 1 There are, of course, many instances of such exaggeration : Apoc. 
 x. 1 f. ; Hermas, Sim. ix. 6 ; 4 Esdras, ii. 43 ; Passio Perp. c. 10. 
 
 2 L.c. p. 70. 
 
 3 Cf. Justin, Apol. i. 55 : Dial. Ixxxvi. xci. ; Irenaeus, C. Haer. ii. 24, 
 4 ; v. 17, 3 f. In the Ev. Nicod. ii. (Lat. B), in which the descent is fully 
 treated, Jesus Christ is begged to make the sign of the cross : ' Et factum 
 est ita, posuitque dominus crucem suam in medio inferni, quae est signum 
 
88 THE GOSPEL ACCOKDING TO PETER 
 
 The words of the voice from the heavens are r 
 6 " Hast thou preached to them that are sleeping ? " and 
 an answer was heard from the cross : " Yea" ' 
 
 rots ACoi/ACD/iez'Ois ; /cat, VTraKor] rjKovero CLTTO TOV (TTavpov 
 on Nai). This is generally understood as a reference 
 to the ' descent into hell,' which was early accepted as 
 a dogma by the Church and has a place in the Creed, 
 although its only clear mention in the New Testament 
 occurs in 1 Peter iii. 18 f. : 'Because Christ . . . being 
 put to death in the flesh, but quickened in the spirit, in 
 which also he went and preached (eKrjpvgev) unto the 
 spirits in prison, which aforetime were disobedient ; ' and 
 (iv. 6) : ' For unto this end was the Gospel spoken unto 
 the dead.' It is a curious fact that the c Gospel according 
 to Peter,' the fragment of which is first discovered in a 
 little volume along with a fragment of the ' Apocalypse of 
 Peter,' should thus contain a reference to a doctrine, the 
 only allusion to which in any of the canonical writings 
 is contained in a so-called ' Epistle of Peter.' Hilgenfeld 
 wishes to read Kowtoptvois instead of /cot/iw/xe^ot?, and 
 disputes the rendering of VTTCLKOTJ as ' answer,' although 
 he admits that there is some support to this as a 
 liturgical response. 1 He would render this passage : 'Du 
 verklindigtest den Profanirten und einem Gehorsam. 2 
 Von dem Kreuze her erschallt : Ja.' He argues that 
 there can be no question here of a descent into hell by 
 one coming out of the grave who cannot even hold 
 himself upright, but must be led ; that, however much 
 the inanimate body of Jesus may still be called ' the 
 Lord,' his ' Self ' is already in death ascended to heaven ; 
 the selfless (selbstlose) body cannot possibly in the mean- 
 
 victoriae et usque in aeternum permanebit ' (Evcmg. Nicodemi, Pars ii. 
 Latine B. cap. x. (xxvi.) ; Tischendorf, Evcmg. Apocr. 1853, p. 409 ; Ep+ 
 Barn. c. 12 ; Greg. Nyss. Adv. Jud. c. 7). 
 
 1 Constitt. App. viii. 12, pp. 259, 13 f. 
 
 3 The expression is so peculiar that we give it in the original. 
 
THE DESCENT INTO HELL 89 
 
 time have gone into Hades. 1 In this conclusion, how- 
 ever, he is at variance with almost all critics, who 
 generally take the view rendered above. 2 
 
 The passage which we have quoted from Matthew 
 (xxvii. 52 f.) must be recalled, in which the first 
 Synoptic alone of the four canonical Gospels has an 
 account of astonishing events said to have occurred at 
 the death of Jesus : an earthquake which rent the rocks 
 and opened the tombs, ' and many bodies of the saints 
 that were sleeping (Acefcot/i^/AeW^) were raised ; and 
 coming forth out of the tombs after his resurrection, 
 they entered into the holy city and appeared unto 
 many.' This resurrection of the saints ' that were 
 sleeping ' is associated by Eusebius with the descent into 
 hell, 3 and it is not improbable that the first Synoptist 
 had it in his mind. It is not necessary to point out 
 many early references to the descent into hell, 4 but an 
 interesting passage may be quoted from Justin. He 
 accuses the Jews of omitting from the prophecy of 
 Jeremiah in their copies of the Septuagint the following 
 verse : ' The Lord God, the Holy one of Israel, remem- 
 bered his dead who lay sleeping (/ce/cot/x^jLte^oj^) in the 
 earth, and descended to them to bring to them the good 
 news of his salvation.' 5 It is not known that the 
 passage ever really existed in Jeremiah but, notwith- 
 standing, Irenaeus quotes it no less than five times. 6 
 
 The writer does not explain the representation of 
 
 1 L.c. pp. 263 f. Dr. Martineau translates the passage : * Hast thou 
 preached obedience to them that sleep ? ' Nineteenth Century, June 1893, 
 pp. 917 f. 
 
 2 Harnack, I.e. pp. 68 f. ; Lods, I.e. p. 48, although with a ? ; Zahn, 
 I.e. pp. 22 f. ; Eobinson, I.e. pp. 24 f. ; Swete, I.e. pp. xiv. 19. (Dr. Swete 
 considers any reference to 1 Pet. iii. 19 improbable.) J. Eendel Harris, 
 I.e. pp. 51 f., 89 ; von Schubert, I.e. pp. 101 f. ; cf. van Manen, I.e. pp. 
 522 f. ; Martineau, I.e. pp. 917 f. 
 
 3 Dem. Ev. 500. This is referred to by Dr. Swete, I.e. p. 19, n. 2. 
 
 4 For instance, Ignat. Ep. Magn. 9 ; Hermas, Sim. ix. 16. 
 3 Dial. Ixxii. 
 
 6 Haer. iii. 20, 4 ; iv. 22, 1 ; 33, 1, 12 ; v. 31, 1. 
 
 OF THE 
 
 UNIVERSITY 
 
'90 THE GOSPEL ACCORDING TO PETER 
 
 the three who came out of the tomb, two of whom were 
 ' supporting,' or, as is subsequently said, leading him, 
 or conducting him, but this figure, more stately than 
 the others, of course, is intended to be recognised as 
 Jesus. Too much has been said as to the weakness 
 supposed to be here described, and Zahn, who as much 
 as possible ridicules the whole contents of the fragment, 
 says that ' the raised Lazarus, in comparison with 
 him, is a hero in strength and life.' But is the in- 
 tention here to depict weakness? No word is used 
 which really demands that interpretation. As Dr. 
 Swete rightly points out, ' the support appears to be 
 regarded as nominal only, since He is also said to be 
 " conducted " (xei/oayo>yoi7*eW>) ' (p. 18). It is true that 
 Xeipayojyetz' is twice used in Acts (ix. 8, xxii. 11) to 
 express Paul's helplessness when led by the hand after 
 his vision on the way to Damascus, but it does not in 
 itself imply weakness, and no other hint of feebleness 
 is given in the fragment. The ' touch me not ' of the 
 fourth Gospel, when Mary Magdalene stretches out her 
 hand to Jesus, is quite as much a mark of weakness as 
 this. It may not unfairly, on the other hand, be in- 
 terpreted as a mark of honour, and nothing in Peter 
 forbids this reading. If weakness were indicated, it 
 might be taken as a Docetic representation of the con- 
 dition of the human body, deprived of the divine Christ, 
 who had ascended from the cross. 
 
 The continuation of the narrative in Peter is as 
 different from that of our canonical Gospels as its 
 commencement : 
 
 43. These, therefore, took counsel together whether they should go 
 and declare these things to Pilate. 44. And whilst they were still 
 considering, the heavens again appeared opened, and a certain man 
 descending and going into the grave. 45. Seeing these things, the 
 centurion and his men hastened to Pilate by night, leaving the tomb 
 they were watching, and narrated all things they had seen, fearing 
 
THE RESURRECTION 91 
 
 greatly, and saying : * Truly he was a Son of God ' (u\r;6we vios fa 
 Seov). 46. Pilate answered and said, ' I am pure of the blood of 
 the Son of God, but thus it seemed good unto you ' (eyw KaOaptvw 
 TOV a7/mroe rov vtov TUV Oeov, vf.iiv tie TOVTO e3ocv). 47. Then they 
 all came to him beseeching and entreating him that he should com- 
 mand the centurion and the soldiers to say nothing of what they 
 had seen, 48. ' For it is better,' they said, ' to lay upon us the 
 greatest sins before God, and not to fall into the hands of the people 
 of the Jews and be stoned.' 49. Pilate, therefore, commanded the 
 centurion and the soldiers to say nothing. 
 
 As the first Synoptic is the only Gospel which 
 relates the story of the application to Pilate for a guard 
 and the watch at the sepulchre, so of course it is the 
 only one which gives the sequel to that episode ; but 
 this differs in every respect from the account in Peter. 
 It is as follows (xxviii. 11 f.) : 
 
 Some of the guard came into the city, and told unto the chief 
 priests all the things that were come to pass. And when they were 
 -assembled with the elders, and had taken counsel, they gave large 
 money unto the soldiers, saying, Say ye, His disciples came by night 
 and stole him away while we slept. And if this come to the 
 governor's ears, we will persuade him, and rid you of care. So they 
 took the money, and did as they were taught : and this saying was 
 spread abroad among the Jews, and continueth until this day. 
 
 When the centurion and soldiers in Peter go. to 
 Pilate after witnessing the events described as occur- 
 ring at the resurrection, ' fearing greatly ' (ayow&We? 
 ), they say, 'Truly he was a Son of God' 
 vibs yv 0eoG). It will be remembered that, in 
 the first Synoptic, when the centurion and they that 
 were watching Jesus saw the earthquake and the things 
 that were done when he expired, they ' feared ex- 
 ceedingly ' (tyopriOycrav cn/>o'S/)a), and said, ' Truly this 
 was a Son of God ' (dX^ois 0eov wos fy ouros). The 
 tradition of the astonished centurion bearing such 
 testimony to Jesus is known to both writers, but under 
 different circumstances, and independently treated. In 
 
92 THE GOSPEL ACCORDING TO PETER 
 
 similar fashion, the reply put into the mouth of Pilate 
 in Peter, ' I am pure of the blood (ey&) KaOapeva) TOV 
 cu/xaTos) of the Son of God, but thus it seemed good 
 unto you,' is, to a certain extent, the same as Pilate's 
 declaration to the multitude after washing his hands- 
 (xxvii. 24 f.) : 'I am innocent of the blood of this 
 righteous man (d#wos ei/xi OLTTO TOV aJ/Aaros TOV OLKCLLOV 
 TOVTOV) : see ye to it ; ' but in this case, as well as the 
 other, the details and the language show an independent 
 use of a similar source. In the Synoptic, the centurion 
 and soldiers do not go to Pilate at all, but are bribed by 
 the chief priests and elders to say that his disciples 
 stole him by night when they slept. They are warned 
 by Pilate to be altogether silent, in Peter. As the 
 desire of the author is represented to be to remove 
 responsibility from Pilate and throw it all upon the 
 Jews, it is difficult to conceive that, if he had this 
 account before him, he could deliberately have left it 
 unused, and preferred his own account. 
 
 We now come to the visit of the women to the 
 sepulchre : 
 
 50. In the morning of the Lord's day, Mary Magdalene, a. 
 disciple of the Lord (through fear of the Jews, for they burnt with 
 anger, she had not done at the grave of the Lord that which women 
 are accustomed to do for those that die and are loved by them), 
 51. took her women friends with her and came to the grave where 
 he was laid. 52. And they feared lest the Jews should see them, 
 and said : ' If we could not on that day on which he was crucified 
 weep and lament, let us do these things even now at his grave. 
 53. But who will roll away the stone that is laid at the door of his 
 grave (rt'e 3e cnroKvXiffei r\^1v KOI TOV \l6ov TOV rtOlvra enl rr/e Gvpag 
 TOV nvrjfieLov) in order that we may enter and set ourselves by him 
 and do the things that are due ? 54. For great was the stone (/iy 
 yap %v b \ido<;), and we fear lest some one should see us. And if we 
 should not be able to do it, let us at least lay down before the door 
 that which we bring in his memory, and let us weep and lament till 
 we come to our home.' 55. And they went and found the tomb 
 opened and, coming near, they stooped down and see there a certain 
 
THE WOMEN AT THE SEPULCHRE 93 
 
 young man sitting in the midst of the tomb, beautiful and clad in 
 a shining garment (/ecu TrponreXBovaraL irapiKv^av 7, KCU opuxny IKE'I 
 riva vtaviaxoi' Ka.6e6/jitrov piffu) rov ratyov, upaloi' KUI Trfpi(3t(3\r)/uievov 
 frro\i}v XaprrpoTarrji'), who said to them : 56. ' Why are ye come ? 
 Whom seek ye ? Him who was crucified ? He is risen and gone 
 away. But if ye do not believe, stoop down and see the place 
 where he lay, that he is not there ; for he is risen and gone away 
 whence he was sent' (ri i)\0are; rira ^relrt; ju/) TOV ffravpuOevra 
 tKtlvov ; ai'<rTT) Kal a7rrj\tiei>' el Se fit) Trtarevere, TrapaKvifsare KO.I tare 
 TOV TOTTOV 'ivQa ecctro, on OVK EOTIV ' aviary yap Kal a.Trii\Qev EKEI odev 
 cnre<rra\r)). Then the women, frightened, fled. 
 
 We need not remark that in all essential points the 
 account given here is different from that in our Gospels. 
 In each of the three Synoptics, it is said that the 
 women saw where Jesus was laid, and the first two 
 name Mary Magdalene and Mary the mother of Jesus 
 (Mark ' the other Mary '), Matt, xxvii. 61, Mark xv. 47, 
 Luke xxiii. 55. All four canonical Gospels relate their 
 coming to the sepulchre : Matthew (xxviii. 1), ' late on 
 the Sabbath day, as it began to dawn toward the first 
 day of the week ; ' Mark (xvi. 1), ' when the Sabbath 
 was past ; ' Luke (xxiv. 1), 'on the first day of the 
 week at early dawn ; ' but only the second and third 
 state that they bring spices to anoint Jesus ; in 
 Matthew the purpose stated being merely ' to see the 
 sepulchre.' In the fourth Gospel, only Mary Magdalene 
 comes, and no reason is assigned. In Peter, Mary 
 Magdalene only is named, but she takes her women 
 friends, and though spices are not directly named, they 
 are distinctly implied, and the object of the visit to the 
 tomb, admirably described as ' that which women are 
 accustomed to do for those who die and are loved by 
 them,' which they had not been able to do on the day 
 of the crucifixion, through fear of the Jews. Even 
 now the same fear is upon them; but nothing is said of 
 it in the four Gospels. 
 
94 THE GOSPEL ACCORDING TO PETER 
 
 The only part of the words put into their mouths- 
 by the author which at all corresponds with anything 
 in the canonical narratives is that regarding the open- 
 ing of the sepulchre. 6 But who will roll us away the 
 stone that is laid at the door of the grave ? ' (TI'S Se 
 aVo/ciAicrei rjfJLLV /cat TOV \i6ov TOV TtOevTa ITTL TTJS Ovpas 
 TOV fjivrifjiLov ;). In Matthew, an angel had rolled away 
 the stone, but in Mark the women are represented as 
 asking the same question among themselves (xvi. 3), 
 * Who shall roll us away the stone from the door of the 
 grave ? ' (TIS aTro/ciAurei rjpJiv TOV \iOov IK rrys Ovpas TOV 
 prqp&ov ;) practically in the same words. To appre- 
 ciate the relative importance of the similarity in this- 
 detail it should be remembered that the same words 
 are used with slight grammatical changes in the other 
 two Synoptics : Matt, xxviii. 2, the angel ' rolled away 
 the stone ' (ctTreKuXto-e TOV \i6ov)\ and Luke xxiv. 2, they 
 found ' the stone rolled away from the grave ' (TOV \L6ov 
 a7roKKv\LcriJivov ciTro TOV jjivr) fjLiov) . The privilege of 
 using a similar source of tradition must also be accorded 
 to the author of the fragment. 
 
 The women in Peter, after a few more words 
 explanatory of their purpose in going to the sepulchre, 
 use an expression to which so much importance has 
 been attached by Zahn that, to render it intelligible, it 
 must be connected with the context just discussed. 
 ' But who will roll away the stone that is laid at the 
 door of the grave, in order that we may enter and set 
 ourselves by him, and do the things that are due ? For 
 great was the stone (/xeyas yap rjv o Xt^os), and we fear 
 lest some one should see us.' Now in the second 
 Synoptic (xvi. 4) we read that the women, looking up, 
 * see that the stone (Xi'00?) is rolled back ; for it was 
 exceeding great ' (rjv yap peyas a-(f>6opa). Zahn says : 
 ' Just as certainly can the dependence of the Gospel of 
 
CONSTRUCTION OF THE SYNOPTICS 95 
 
 Peter on Mark be proved. A proof scarcely to be 
 refuted lies even in the one little word r\v^ which is 
 mechanically taken from Mark xvi. o.' 1 To one so 
 willing to be convinced, what might not be proved by 
 many little words in the canonical Gospels ? It must 
 be remembered that none of our Synoptics sprang full- 
 Hedged from the original tradition, but, as is recognised 
 by every critic competent to form an opinion, is based 
 on previous works and records of tradition, which 
 gradually grew into this more complete form. Any 
 one who wishes to realise this should examine Eush- 
 brooke's ' Synopticon,' which, at a glance, will show the 
 matter and the language common to our first three 
 Gospels, and leave little doubt as to the common origin 
 of these works. It may be useful towards a proper 
 understanding of the problem before us if we give a 
 single illustration of the construction of the Synoptics 
 taken from the very part of the narrative at which we 
 have arrived. We shall arrange it in parallel columns 
 for facility of comparison. 
 
 MATTHEW xxvii. MAKK xv. LUKE xxiii. 
 
 55. And many women 40. And there were 49. And all his ac- 
 were there beholding also women beholding quaintance, and the 
 from afar, which had from afar : among whom women that followed 
 followed Jesus from were both Mary Magda- him from Galilee, 
 Galilee, ministering un- lene and Mary the stood afar off, seeing 
 to him: 56. among whom mother of James the these things, xxiv. 
 was Mary Magdalene, less and of Joses, and 10. Now they were 
 and Mary the mother of Salome ; 41. who, when Mary Magdalene and 
 James and Joses, and he was in Galilee, fol- Joanna, and Mary [the 
 the mother of the sons lowed him, and minis- mother] of James, and 
 of Zebedee. tered unto him . . . other women with 
 
 them, xxiii. 50. 
 
 57. And when even 42. And when even 50. And behold a 
 
 was come, there came a was now come, . . . 43. man named 
 
 rich man from Arima- there came Joseph of Joseph, who was a 
 
 thaea, Arimathaea, a councillor councillor, a good man 
 
 of honourable estate, and a righteous, 51. 
 
 . . . of Arimathaea, 
 
 a city of the Jews, 
 
 1 L.c. p. 52. 
 
96 THE GOSPEL ACCORDING TO PETER 
 
 MATTHEW xxvii. MARK xv. LUKE xxiii. 
 
 who also himself was who also himself was who was looking for 
 
 Jesus' disciple : looking for the kingdom the kingdom of God : 
 
 of God: and he boldly 
 
 58. this man went to went in unto Pilate and 52. this man went to 
 
 Pilate, and asked for the asked for the body of Pilate, and asked for 
 
 body of Jesus. Jesus. the body of Jesus. 
 
 55. T H(rtti> <5e fuel 40. r Ho~av fie KOL yv- 49. Etcrrr^/<ei(7av 8e 
 
 yvvaiKes TToXXat dnb p.a- vcuKfs djro paKpodev iravrts ol yvoxrTol 
 
 Kpodcv fawpovcraiy arrive? $ea>po{5(rai, eV ais KOI avrcS aV6 p,a/cpd$ei>, *ai 
 
 T}KO\ovdrj(rav rai 'Irjo-ov Mapt'a 17 MaySaXrji/r) /cat yvvalKes at avvaKoXov- 
 
 OTTO TTJS FaXtXaias 1 Stuxo- Mapta rj 'IaKa>|3ot TOV 6ov(rai atr<5 OTTO TTJS 
 
 vovo~ai avT6>, (56) eV ais p.iicpov KCU 'laxr^ro? p.rj- FuXtXatay, opwcrai ravra. 
 
 r)v Mapiaf) Ma-ySaX?;!^, <al rrjp KOI 2aXco/zr;, (41) ac (xxiv. 10) qa-av de 17 
 
 Mopia f) TOV 'laKO)/3ou KOL ore qv ev rfj TaXiXaia MaySaX?;!/^ Mapia KOI 
 
 'Icoa-?) WTrjp* KOI f) prjrrjp T)Ko\ov6ovv avrw icat SIT/- 'laxii'm /eat Mapt'a 17 
 
 rS)v viatv Ze/3e8aiov. Koi/ovy aurw, . . . 'laKa>/3ou icat at XotTrai 
 
 crvv avTais , . . 
 
 57. 'Ox/rt'as 8e yevopcvrjs 42. xat rjifir; o\/rta? yevo- 50. Kat tSov ai/r)p 
 avdpuiros TrXovo-ios p-fvr]S, . . . (43) e'X$a>i/ ovd/Ltart 'laxrJ7<p /3ou- 
 
 <i7ro 'Apipadaias, Tovvopa 'Iaxrr)<p OTTO 'Api/ia^at'as, Xeurr)s VTrap^coi/, aw)p 
 'Ia><rr)(p, fiKr^^v /3ouXeurr/s, 6y eryatfos xat St/caios 1 , 
 
 51. . . . OTTO 'Apt/xa^atay 
 TToXecoy roil' 'louSauoi', 
 
 o? Kat auros cpa6r)Tv6r) KCU avTos r\v Trpoo-Se^d- 6? Trpoa-eSe'^ero rr)y 
 TW 'iT/crov /nei>o rr/v jSao-tXei'ai/ ro{5 /3a<riXet'ai> roG ^eov. 
 
 58. ovros 7rpcxreX#a>i' ^eoi), roX/ir/o'as eto'^X^ei' 52. OVTOS 7rpo(reX$a)i> 
 TM IletXaro) T/r^traro TO npos TOV Hfi\a.Tov /cat rw IleiXara) 7/rr/oraro TO 
 <Twp.a TOV 'Ir)o~ov. fiTijcraro TO o~o)/za ToO o^aj/ia ToO 'ir/crov. 
 
 Or take, for instance, a few verses giving the arrest 
 of Jesus as narrated by the three Synoptists : 
 
 MATTHEW xxvi. MARK xiv. LUKE xxii. 
 
 47. And while he yet 43. And straightway, 47. "While he yet 
 spake, lo, Judas, one of while he yet spake, spake, lo, a multitude, 
 the twelve, came, and cometh Judas, one of and he that was called 
 with hun a great multi- the twelve, and with him Judas, one of the 
 tude with swords and a multitude with swords twelve, went before 
 staves, from the chief and staves, from the them ; 
 
 priests and elders of the chief priests and the 
 people. scribes and the elders. 
 
 48. Now he that be- 44. Now he that be- 
 trayed him gave them a trayed him had given 
 
 sign, saying, Whomso- them a token, saying, and he drew near unto 
 ever I shall kiss, that is Whomsoever I shall kiss, Jesus to kiss him. 
 he : take him. that is he ; take him, 
 
 and lead him away 
 
 safely. 
 
 49. And straightway 45. And when he was 
 he came to Jesus, and come, straightway he 
 said, Hail, Rabbi ; and came to him and saith, 
 kissed him. Rabbi ; and kissed him. 
 
CONSTRUCTION OF THE SYNOPTICS 97 
 
 MATTHEW xxvi. MARK xiv. LUKE xxii. 
 
 50. And Jesus said 48. But Jesus said 
 unto him. Friend, do unto him, Judas, be- 
 that for which thou art trayest thou the Son 
 come. of man with a kiss ? 
 Then they came and laid 46. And they laid (54. And they seized 
 hands on Jesus and took hands on him and took him and led him a way.) 
 him. him. 
 
 51. And lo, one of 47. But a certain one 50. And a certain 
 them that were with of them one of them 
 
 Jesus stretched out his 
 
 hand, and drew his that stood by drew his 
 
 sword, and smote the sword, and smote the smote the 
 
 servant of the high servant of the high servant of the high 
 
 priest, and struck off his priest, and struck off his priest, and struck off 
 
 ear. ear. his right ear. 
 
 47. Kai en avrov \a- 43. Kai fvdvs ert avrov 47. ert avrov XaXoOr- 
 
 \ovvros, I8ov 'lovSa? eiy AuAoCiros' Trapayiverat TO?, I8ov o^Xos, Kai 6 
 
 rutv ScoSexa rj\6ev, Kal p.er' 'Iov8as els rwv ScoSexa, \cyop.vos 'lovSa? els 
 
 avrov o^Xo? TroXuj aero. Kal /zer' avrov o^Xos juera rail/ 8o>8eKa 
 
 KOI v\Q)v dno p,a^aipu)v KOI v\a>v irapa CLVTOVS, K.ai 
 
 KOI Trpea- TOIV dp^tepe'cof Kai rS>v 
 
 ov XaoO. ypa^arecov Kal irpe<r(3vrc- 
 
 48. 6 de TrapadiSovs 44. SeSwKei 5e 6 irapa- 
 avrov e8a>icev carols 0-77- 8i8ovs avrbv frv(T<Trjp.ov 
 
 l^fiov \eyajv ov av avrols \fyu)V ov av rfyyurev rw *Ir)(rov 
 
 (ptXrjo'a), O.VTOS earns <piXj7O"co. CIVTOS COTIV icpa- (f)i\fj(rai OVTOV. 
 
 Kparfja-are avrov. Trja-are avrov KOI dirdyere 
 d(r(pa\a>s. 
 
 49. Kat ev^e'co? 7rpoo-fX- 45. Kai e\do3V fvdvs 
 6u>v TO) 'Ir;o-oG eiirev TrpoaeXOtov avra) Xeyet 
 ^aipe paftdci, Kal /tare- p'a/3/3ei', KOI KCtT((pl\r)crev. 
 <p[\r)(Tfi> avrov. OVTOV. 
 
 50. 6 8e 'Irjo-ovs elrrfv 48. 'l^o-ovy 8e 
 aura) eraTpe, e</)' 6 Trapet, avrco 'loufia, 
 
 rore TrpoacXdovrcs eVe'- TOV vlov rov avdpoarrov 
 
 7rapa8i8<os ; 
 
 (3a\ov ras ^etpay eVi rov 46. ot 8e irJ3a\av ras (54. o-vAXa/SoWey 
 
 'Irjo-ovv KCU fKpdrrja-av ^eipas avrai Kai KpaTTj(rav avrov fjyayov.) 
 
 avrov. avrov. 
 
 51. Kai I8ov fls rwv 47. ets- fie ns ra>v 50. /tai eVara^ej/ 
 /zera 'Irjo-oi) eKTfivas rfjv Trapear^Korcov (rnavdufvos ns e'^ avroiv rov 
 
 aWo-7rao-ei> ri 
 
 afrou, Ka rrar- 
 
 gas rov 8ov\ov rov px tf - fioi)Xoi> roO ap^iepe'coy xai ap^tepecos roi/ fiouXoi/ 
 
 pe'coff d(pel\ev avrov ro acpeiXev avrov ro wrdpiov. Kai a<peiAez> ro ovy auroO 
 tariov. TO 8e^i6v. 
 
 Such close similarity as this, with occasional as- 
 tonishing omissions of matter and flagrant contradic- 
 tions where independent narrative is attempted, runs 
 
 II 
 
98 THE GOSPEL ACCORDING TO PETER 
 
 through the whole of the three Synoptics. This is 
 not the place to enter upon any discussion of these 
 phenomena, or any explanation of the origin of our 
 Gospels, but apologists may be invited to consider the 
 fact before passing judgment on the Gospel of Peter. 
 Any coincidence of statement in the narrative of the 
 fragment with any one of the four Gospels is promptly 
 declared to be decisive evidence of dependence on that 
 Gospel ; and even the use of a word which has a 
 parallel in them is sufficient reason for denouncing the 
 author as a plagiarist. It would almost seem as if such 
 critics had never read the prologue to the third Synoptic, 
 and forgotten the TroXXoi to which its author refers, 
 when they limit the Christian tradition to these Gospels, 
 which again, upon examination, must themselves be 
 limited to two the Synoptic and the Johannine, which 
 in so great a degree contradict each other. 
 
 To return now to the passage which we have to 
 examine. It will be observed that the second Synoptic 
 treats the episode of the women in a manner different 
 from the other two, but in the same style, though with 
 very differing details, as Peter. We shall show reason 
 for believing that both have drawn from the same 
 source, but that the fragment has probably adhered 
 more closely to the original source. In Mark(xvi. 3 f.) 
 the women are, as in Peter, represented as speaking : 
 ' And they were saying among themselves, " Who shall 
 roll us away the stone from the door of the tomb ? " 
 Here the spoken words stop, and the writer continues 
 to narrate : c And looking up, they see that the stone is 
 rolled back (dz/a/ceKuXio-rcu) : for it was (yv) exceeding 
 great.' It is obvious that the ' was ' here is quite out 
 of place, and it seems impossible to avoid the conclusion 
 that, originally, it must have stood with a different con- 
 text That different context we have in Peter. The 
 
THE ANGELS AT THE RESURRECTION 99 
 
 women say amongst themselves : 'Who will roll us away 
 the stone that is laid at the door of the grave, in order 
 that we may enter ' and, of course, in saying this 
 they are supposed to have in their minds the stone 
 which they had seen the evening before and, naturally, 
 express their recollection of it in the past tense ' for it 
 was exceeding great.' If the phrase has been mechani- 
 cally introduced, it has been so by the second Synoptist, 
 in whose text it is more out of place than in Peter. A 
 prescriptive right to early traditions of this kind cannot 
 reasonably be claimed for any writer, simply because his 
 compilation has happened to secure a place in the Canon. 
 When the women come to the tomb, they stoop 
 down (iraptKviljav) and see there (opaxnv e/cet) a certain 
 young man (TLVO, veavia-Kov) sitting in the midst of the 
 tomb, beautiful and clad in a shining garment (upatov 
 Kal 7rpL/3e/3\r)nei>ov (TToXrjv XafJLTrpoTaTrjv). This is the 
 ' certain man ' who descended when the heavens were 
 again opened, as described in v. 44. The realistic touch 
 of the women stooping to look into the low entrance 
 of the tomb is repeated when the ' young man ' bids 
 them ' stoop down ' (TrapaKv^are) and convince them- 
 selves that Jesus had risen. This does not occur in any 
 of the Synoptics ; but in the fourth Gospel (xx. 5), Peter, 
 it is said, ' stooping down ' (Trapa/otyas) sees (/3XeVei) 
 the clothes. In Matthew, the angel sits upon the stone 
 which he has rolled away, and not in the sepulchre, and 
 his description is (xxviii. 3) : ' His appearance was as 
 lightning, and his raiment white as snow ' (fy 8c 17 etSe'a 
 CLVTOV a>s acrr/DaTrr), Kal TO efSv/Aa avrov XCVKOV a>s X tc ^)- 
 In Mark (xvi. 8), they see a 'young man' (veaviarKov) 
 sitting on the right side, and not in the middle, and he 
 is ' clad in a white robe ' (Trepi/BeftXTjjjitvov o-roXrjv 
 XevKrjv). In Luke (xxiv. 4), two men (dvSpes Svo) stand 
 by the women ' in dazzling apparel ' (iv laBrJTi aa-rpa- 
 
 H 2 
 
100 THE GOSPEL ACCORDING TO PETER 
 
 In the fourth Gospel (xx. 12), Mary sees two 
 angels sitting, the one at the head, the other at the 
 feet, where the body had lain, but they are simply said 
 to be ' in white ' (eV XeuKots). 
 
 The ' young man ' says to the women in Peter : 
 4 Why are ye come ? (TL jjXOare ;) Whom seek ye ? (ruva 
 77x6176 ;) Him who was crucified ? (/zr) rov o-Tavpa)0i>Ta 
 ;) He is risen and gone away (avecrrr) Kal 
 v). But if ye do not believe, stoop down, 
 and see the place where he lay (irapaKv^are Kal TSare 
 rbv TOTTOV tvOa e/cei7o), that he is not there, for he is 
 risen and gone away thither whence he was sent'* 
 (avecrTir) yap Kal aTrrjWtv e/cei oOev 0,77607701X77 ).' In Mat- 
 thew (xxviii. 5 f.) the angel ' answered and said unto the 
 women ' (who had not spoken to him, apparently) 
 c " Fear not ye : for I know that ye seek Jesus which 
 hath been crucified (otSa yap OTL 'Irjcrovv TOV e 
 7776176). He is not here, for he rose (OVK 
 
 , rjytpOrj yap), even as he said. Come, see the 
 place where the Lord lay (SeGre tSere TOV TOTTOV OTTOV 
 Ifceiro). And go quickly, and tell his disciples he 
 rose from the dead (rjyepOrj OLTTO TMV veKp&v) ; and lo, 
 he goeth before you into Galilee ; there shall ye see 
 him: lo, I have told you." In Mark (xvi. 6 f.), this 
 * young man ' in the tomb says : 'Be not amazed; ye seek 
 Jesus the Nazarene which hath been crucified ('I^crow 
 7776176 TOV Na^apyvcv TOV lo-TavpajfJievov). He rose 
 (yycpOri) ; he is not here ; behold, the place where they 
 laid him ! (OVK earns wSe tSe 6 TOTTOS OTTOU edrjKav 
 avTov). But go tell his disciples and Peter, He goeth 
 before you into Galilee : there shall ye see him, as he 
 said unto you.' The close resemblance of these two 
 accounts in the first and second Gospels is striking, and 
 scarcely less so is the resemblance, with important 
 variations, of the third Synoptic (xxiv. 5 ff.). The ' two 
 
THE KESURKECTION 101 
 
 men in dazzling apparel ' say to the women, who stand 
 with their faces bowed down towards the earth : ' Why 
 seek ye the living among the dead ? He is not here, but 
 he rose (OVK tcmv cDSe, a\\a riyepOiq). 1 Eemember 
 how he spake unto you when he was yet in Galilee, 
 saying, that the Son of man must be delivered up into 
 the hands of sinful men, and be crucified, and the third 
 -day rise again.' The complete change in the reference 
 to Galilee here will be observed. 
 
 The peculiar ending of the words of the 'young 
 man ' in Peter is nowhere found in our Gospels : ' He is 
 risen and gone away thither whence he was sent.' Mr. 
 Eobinson compares with this a passage from the 20th 
 Homily of Aphrahat (ed. Wright, p. 385): 'And the 
 angel said to Mary, he is risen and gone away to him 
 that sent him/ Mr. Eobinson adds : ' There is reason 
 to believe that Aphrahat, a Syrian writer, used Tatian's 
 Harmony : and thus we seem to have a second link 
 between our Gospel and that important work.' 2 But 
 is it not rather a curious position in which to place the 
 supposed ' Diatessaron,' to argue that a passage which 
 it does not now contain was nevertheless in it because 
 a, Syrian writer who is supposed to have used the 
 * Diatessaron ' has quoted the passage ? It shows how 
 untrustworthy are all arguments regarding early works 
 like the ' Diatessaron.' Looking at the other instances 
 which could be pointed out, and to some of which we 
 have referred, we see that everything not agreeing with 
 the Gospels of the Church has been gradually eliminated 
 or corrected into agreement, and that thus the very pro- 
 bable use of the Gospel according to Peter by Tatian 
 may be concealed. As Mr. Eobinson further points out, 
 
 1 Westcott and Hort put these words between double brackets, as 
 almost certain interpolations, through the action of ' Western influences.' 
 '-' The Gospel according to Peter, p. 29, n. 1. 
 
102 THE GOSPEL ACCORDING TO PETEK 
 
 however, the words of the angel in Peter are in direct 
 contradiction to those put into the mouth of Jesus- 
 in the fourth Gospel (xx. 17) : 'I am not yet ascended 
 to the Father/ 
 
 The conclusion of the whole episode in Peter is the 
 short and comprehensive phrase : ' Then the women,, 
 frightened, fled' (rdre at yvz/cu/ces (frofirjOelcraL tyvyov). 
 In Matthew, in obedience to the order of the angel to 
 go and tell his disciples, none of which is given in 
 Peter, it is said (xxviii. 8) : 6 And they departed quickly 
 from the tomb with fear and great joy ' (KOL a 
 
 TO)(V CLTTO 7OV fJLV7)p,LOV fJLTOL <f)6/BoV KO.I \a 
 
 and ran to bring his disciples word/ In Mark (xvi. 8} 
 it is said : * And they went out and fled from the tomb ; 
 for trembling and astonishment had come upon them 
 (KOL ^\0ovcrai e<t>vyov OLTTO rov jjan)p*iov ' tLKev yap 
 auras T/OO/AOS KCLI eKcrrao-i?). And they said nothing to 
 any one: for they were afraid' (tyoftovvro yap}. The 
 running to bring the disciples word, in the first, and 
 the saying nothing to any one, of the second, Synoptic, is 
 a case of curious contradiction in details. The third 
 Gospel twice over repeats the statement that the women 
 told what they had heard c to the eleven and to all the 
 rest' (xxiv. 9, 10), but says nothing of the emotions 
 excited by the interview, except the double statement 
 (xxiv. 8), 'And they remembered his words,' and, 11, 
 6 And these words appeared in their sight as idle talk, 
 and they disbelieved them.' 
 
 In the first Synoptic, however (xxviii. 9 f.), as the 
 women go, the risen Jesus himself meets them and 
 delivers the same order to tell the disciples to depart 
 into Galilee, where they shall see him. The genuine 
 portion of the second Synoptic ends with the words 
 quoted above, and it is only in the added conclusion 
 (xvi. 9. 20) that we meet with an account of an ap- 
 
PECULIARITIES OF THE FRAGMENT 103 
 
 pearance to Mary Magdalene in the morning. The 
 third Synoptic relates no appearance to the women or 
 any one that morning ; but the fourth Gospel has the 
 appearance of Jesus to Mary Magdalene, and a long 
 interview between them. Now all this is quite dis- 
 tinctly excluded from the Gospel according to Peter, 
 and those who argue for the dependence of the work 
 on our Gospels have to explain this deliberate 
 omission. 
 
 The fragment proceeds : 
 
 58. And it was the last day of the Unleavened bread, and many 
 went forth, returning to their homes, the feast being ended. 59. But 
 we, the twelve disciples of the Lord, wept and mourned, and each 
 went to his home sorrowing for that which had happened. 60. But 
 I, Simon Peter, and Andrew, my brother, took our nets and went to 
 the sea, and there was with us Levi, the son of Alphaeus, whom the 
 Lord .... 
 
 And so, at a most interesting point, the fragment breaks 
 off, in the middle of a phrase. This, it will be observed, 
 distinctly excludes the vision to the two disciples in the 
 country, mentioned Mark xvi. 12 f., supposing it to be 
 that described in the third Synoptic (xxiv. 13 fi.), of 
 which long narrative no hint is given in Peter. It 
 also, of course, excludes the appearance to the disciples 
 in the room, described in the fourth Gospel (xix. 20 ff.), 
 and the breathing of the Holy Ghost upon them, of 
 which very important episode the three Synoptics are 
 equally ignorant, as well as the second appearance to 
 them and the conviction of the unbelieving Thomas, 
 which only this Gospel records. We may add that the 
 appearance to the eleven as they sat at meat, related in 
 the addition to the second Synoptic (xvi. 14 f.), with 
 the mission of the apostles 'into all the world,' with 
 miraculous powers endowed, which the other Gospels 
 do not mention, is likewise excluded by Peter. 
 
104 THE GOSPEL ACCORDING TO PETER 
 
 This is not all that is excluded, however, for in the 
 fragment reference is distinctly made to the 'twelve 
 disciples,' which is an explicit confirmation of the state- 
 ment made in v. 26 f., 'I and my companions . . . 
 were fasting and mourning,' which makes no exception 
 any more than the similar ' We, the twelve disciples of 
 the Lord' now quoted. Supposing this statement to 
 be deliberately made, and we have no reason whatever 
 from anything in the rest of the fragment to doubt it, 
 this completely excludes the whole of the story of a 
 betrayal of his master by Judas Iscariot. Various facts 
 must be remembered in confirmation of the view that 
 the ' betrayal ' of Jesus by Judas Iscariot was unknown 
 to the older tradition. In the Apocalypse (xxi. 14) it 
 is said that upon the twelve foundations of the Holy 
 City, the New Jerusalem, are written ' the twelve names 
 of the twelve apostles of the Lamb.' If, as is generally 
 believed, this Apocalypse was written by John the 
 Apostle, is it possible that, if Judas had betrayed his 
 master in the manner described by the canonical 
 Gospels, he could deliberately have written this, using 
 twice over the ' twelve,' which includes that Apostle ? 
 Again, in the first epistle to the Corinthians (i. xv. 5), 
 in relating the supposed ' appearances ' of Jesus, it is 
 said that he first appeared to Cephas : ' Then unto the 
 twelve.' l If the point be considered on the mere 
 ground of historical probability, there is every reason 
 to consider that the betrayal by Judas is a later product 
 of the ' evolved gnosis.' Jesus is described as going 
 about everywhere with his disciples, and nothing could 
 
 1 In the passage 1 Cor. xi. 23 mention is made of a betrayal : ' in the 
 night in which he was betrayed,' but without further detail, and it is 
 quite consistent to suppose that the * betrayal ' is not attributed to one of 
 the Twelve. However, there is considerable reason for believing that this 
 passage is an interpolation. It is a fact that a betrayal is not alluded to 
 in any other place where we might expect to find it in these Epistles ; e.g. 
 Rom. iv. 25 ; viii. 32 ; Gal. ii. 20. 
 
PECULIARITIES OF THE FRAGMENT 105 
 
 have been easier, under the circumstances, than to 
 follow and quietly arrest him, without any betrayal at 
 all. In fact, there is no real need shown for such a 
 betrayal, and the older Christian tradition probably did 
 not contain it. It was just the trait which the ' evolved 
 gnosis ' would add to the picture from such a passage 
 as Psalm xli. 9 : ' Yea, mine own familiar friend, in 
 whom I trusted, which did eat of my bread, hath lifted 
 up his heel against me,' and which was given its literal 
 fulfilment in the detail mentioned in the first and 
 second Synoptics (Matt. xxvi. 23, Mark. xiv. 20), 'He 
 that dipped his hand with me in the dish, the same shall 
 betray me.' It may be mentioned that Justin does not 
 appear to have known anything of a betrayal . of Jesus, 
 and that, in places where, if he had been aware of the 
 episode, he would certainly have referred to it, he 
 passes over it in total silence. 
 
 According to the fragment, Simon Peter, and at 
 least some of the disciples, must have gone into Galilee 
 without any vision of the risen Jesus ; and probably the 
 last verse, which is broken off so abruptly, prepares the 
 account of such an appearance as is described in the 
 much-questioned last chapter of the fourth Gospel. It 
 is worth pointing out, as perhaps an indication of the 
 tradition which Peter follows, that both in the first and 
 second Synoptic the order is given to the disciples to 
 go into Galilee, where they are told that they are to see 
 Jesus. In spite of this distinct order and statement, 
 the author of the first Synoptic describes Jesus as 
 immediately after appearing to the women, and giving 
 the same direction to go into Galilee (xxviii. 7, 10), 
 whilst in the spurious verses of Mark he nevertheless 
 appears in Jerusalem to Mary Magdalene and to the 
 Apostles. The third Synoptist gives a different turn to 
 
106 THE GOSPEL ACCORDING TO PETER 
 
 the mention of Galilee ; but after the direction to go 
 into Galilee, there to see Jesus, the visions described 
 are a mere afterthought. In Peter, without any order, 
 the disciples apparently go to Galilee, and there pro- 
 bably would be placed the first vision of the risen 
 Jesus. 
 
THE FRAGMENT AND THE GOSPELS 10T 
 
 IX 
 
 WE have now completed our comparison of the frag- 
 ment with the canonical Gospels, and are able to form 
 some opinion of its relative antiquity and relationship 
 to our Gospels. Is it, as apologetic critics assert, a 
 mere compilation from them, or can it take an indepen- 
 dent position beside them, as a work derived from 
 similar sources, and giving its own version of early 
 Christian tradition? We have shown that it is not a 
 compilation from our Gospels, but presents unmistakable 
 signs of being an independent composition, and conse- 
 quently a most interesting representation of Christian 
 thought during the period when our Synoptic Gospels- 
 were likewise giving definite shape to the same 
 traditions. Every part of this fragment has been set 
 side by side with the corresponding narrative in the 
 canonical Gospels, and it is simply surprising that a 
 writing, dealing with a similar epoch of the same story, 
 should have shown such freedom of handling. That 
 there should be some correspondence between them was 
 inevitable, but the wonder is not that there should be 
 so much agreement, but so much divergence ; and this 
 wonder increases in proportion as a later date is 
 assigned to the fragment, and the authority of the 
 canonical Gospels had become more established. 
 
 The theory of ' tendency ' was sure to be advanced 
 as an explanation of differences of treatment of the same 
 story, but this seems to us much exaggerated in what 
 
108 THE GOSPEL ACCORDING TO PETER 
 
 is said of the Gospel according to Peter. That early 
 Docetic views might be supposed to be favoured by its 
 representations is very possible ; but these are far from 
 being so pronounced as to render it unacceptable to 
 those not holding such opinions, and the manner in 
 which Justin and Origen make use of its statements is 
 proof of this. As to its anti-Judaistic tone, a certain 
 distinction has to be drawn. The expressions regarding 
 ' the Jews,' ' their feast ' (used in reference to the Pass- 
 over), and so on, may be put in the same category as 
 the definition of the veil of the Temple ' of Jerusalem/ 
 as indicating merely a work probably written out of 
 Judaea, and for Gentile Christians ; but in throwing 
 upon the Jews, much more than on the Eoman power, 
 the odium of having crucified Jesus, the difference 
 between Peter and the canonical Gospels is really 
 infinitesimal. He certainly represents Pilate as retiring 
 early from the trial, and leaving it to Herod, in whose 
 'jurisdiction' it was, after washing his hands of the 
 whole business ; but this is a much more probable 
 account, and perhaps an earlier tradition, than that 
 which makes a Eoman governor present the incredible 
 and humiliating spectacle of a judge condemning and 
 crucifying a man, in whom he finds no fault, at the 
 dictation of a Jewish mob. The canonical Gospels, 
 however, only accentuate the guilt of the Jews by 
 representing the chief priests and elders, as well as the 
 multitude, obstinately clamouring for his crucifixion, 
 and finally overcoming Pilate's scruples. It is the chief 
 priests and rulers who first seize Jesus and plot for his 
 betrayal, who spit in his face, buffet and mock him, 
 who prefer to him Barabbas, and cry : ' His blood be 
 on us and on our children' (Matt, xxvii. 25). The 
 expressions of distinct antagonism to the Jews in the 
 fourth Gospel far exceed any in the Gospel according 
 
THE FRAGMENT AND THE GOSPELS 109 
 
 to Peter. There is, therefore, no preconceived purpose 
 conceivable to account for the characteristics of the 
 narrative in this fragment. 
 
 That a writer who had our canonical Gospels before 
 him should so depart from their lines, alter every 
 representation without dogmatic purpose, insert con- 
 tradictory statements, and omit episodes of absorbing 
 interest and passages which would have enriched his 
 narrative, is a theory which cannot be established. 
 It is obvious that the feeling of the writer is one of 
 intense devotion and reverence, and it is unreasonable 
 to suppose that he could have passed over, altered, 
 and contradicted so many points in the narrative of 
 the Gospels, had he had those works before him. 1 In 
 all probability he composed his work from earlier 
 records and traditions, of the existence of which we 
 have evidence in Luke i. 1, and the degree of resem- 
 blance on the one hand, and of discrepancy on the 
 other, proceeds from independent use of these sources, 
 from which the materials used in the canonical Gospels 
 may have been drawn. It had not the good fortune of 
 these Gospels, however, to be adopted by the Church 
 and subjected, like them, to repeated revisal ; but, 
 drifting apart on the stream of time, it at last comes to 
 us with all its original sins and imperfections on its 
 head. Of course, any judgment now formed on the 
 Gospel according to Peter is subject to the unfortunate 
 limitation that we have only a fragment of the work in 
 our hands ; but should the rest be discovered, as we 
 hope, it will not affect conclusions now based upon the 
 part before us, whatever may be the final verdict on the 
 whole. 
 
 1 Harnack argues at considerable length that the Gospel according to 
 Peter must have contained the episode of the woman taken in adultery, 
 inserted into the fourth Gospel. 
 
110 THE GOSPEL ACCORDING TO PETER 
 
 have still to consider objections raised by Mr. 
 Eendel Harris, however, concerning the relation between 
 this fragment and the Gospels accepted by the Church. 
 In a long article in the 'Contemporary Eeview ' he tries 
 to establish the thesis that c The Gospel of Peter shows 
 everywhere the traces of a highly evolved prophetic gnosis, 
 and in particular most of the apparently new matter which 
 it contains is taken from the Old Testament! 1 It would 
 not be possible, without wearying the most patient of 
 parishioners, to illustrate in any adequate manner the 
 perverse and hair-splitting ingenuity with which the 
 ' highly evolved prophetic gnosis ' went to work, and 
 which, in very parlous fashion, Mr. Harris applies to 
 Peter; but, fortunately, this will not be necessary here. 
 'This gnosis doubtless began its operation early, and 
 reached a climax towards the fourth century ; but then 
 it had ceased to be creative, and had become wildly 
 analytical. Nothing then remained for it to do. Mr. 
 Eendel Harris quotes, with admirable courage, a 
 ' significant sentence ' from the ' Peregrinatio ad Loca 
 Sancta,' a work of St. Sylvia of Aquitaine, or some 
 other lady traveller of the fourth century, which has 
 recently been published. She has been relating how 
 the people were instructed in the mysteries of the faith 
 by readings from the Scriptures, imprimis ; of the 
 Psalms predictive of the Messianic sufferings ; then of 
 
 1 Contemp. Rev. August 1893, p. 217. 
 
THE FRAGMENT AND PROPHETIC GNOSIS 111 
 
 passages from the Acts and Epistles which bear upon 
 the interpretation of such predictions ; further, the evi- 
 dence of the prophets ; and, to crown all, the story of 
 the Passion itself from the Gospels. ' The object of 
 this service was, as Sylvia points out, that the people 
 might understand by the Gospel record that whatever 
 the psalmists and prophets had foretold concerning the 
 Passion of the Lord had actually taken place/ And 
 now comes the ; significant sentence ' to which we 
 referred above, italicised by Mr. Harris himself : ' And 
 so for the space of three hours the people is taught that 
 nothing took place which had not been previously foretold, 
 and nothing had been foretold which had not obtained its 
 fulfilment? Mr. Harris supports the accuracy of Sylvia's 
 description. 1 
 
 But, whilst frankly admitting the application of 
 this fundamental principle of the prophetic gnosis, 
 more or less throughout all early Christian literature, 
 Mr. Harris wishes to limit its influence upon works 
 received into the canon, into which the two-edged 
 weapon, however, pierces in spite of him to the sunder- 
 ing apart of soul and body. He says : 
 
 Now no history is, in its ultimate analysis, so trustworthy as 
 Christian history, but if we take the whole body of early litera- 
 ture, of which the canonical Gospels form the centre and crown, 
 including Apocalypses, party-gospels, and the like, we shall find that 
 there never was a body of history which was so overgrown with 
 legend, and the major part of these legends result from the irregular 
 study of the Old Testament, probably based on the synagogue 
 methods of the time of the early Christian teachers. This reaction 
 of the prophecy upon history colours the style of authors and affects 
 their statements ; and it is only by a close and careful study of the 
 writers and their methods, that we are able to discriminate between 
 what is a bona fide allusion in the Prophets, or what is a trick of 
 style borrowed from the Prophets, or what is a pure legend invented 
 out of the Prophets. 2 
 
 1 L.c. pp. 213 f. 
 
112 THE GOSPEL ACCORDING TO PETER 
 
 The immediate object here, of course, is to lay the 
 basis of an indictment against the fragment ; but in this 
 clear and excellent statement, a principle is enunciated, 
 the application of which cannot be directed as the 
 writer pleases, but is apt to be as deadly to friends as 
 to foes. Mr. Harris may attempt to satisfy his doubts, 
 in writing with the impartiality of a scholar, as he does, 
 with the reservation that ' no history is, in its ultimate 
 analysis, so trustworthy as Christian history,' but he 
 has only to formulate the reasons for such a statement, 
 to recognise their utter inadequacy. In so far as he 
 gives us any glimpse of them here, they are of sad in- 
 sufficiency. He speaks, a little further on, regarding 
 6 the real need of a critical method that can distinguish 
 between statements that are genuine history, and state- 
 ments that are prophetic reflexes. For this discrimi- 
 nation/ he says, ' our main guide is the Canon, which 
 expresses the judgment of the primitive Christian Church 
 upon its literary materials ; but I think it will be gene- 
 rally felt that we shall need finer-edged tools than 
 Church customs or decrees in the more difficult parts of 
 the problem ; and certainly we must not assume a priori 
 in a critical investigation, that there is no trace of 
 legendary accretion in the Gospel, and no element of 
 genuine fact in what are called the Apocrypha.' l Alas I 
 is not the ' main guide ' a mere blind leader of the 
 blind in regard to 'the encroachment of prophetic 
 interpretation upon the historical record ' ? We have 
 no intention of maintaining here a very different view 
 of the credibility of Christian history, the arguments 
 against which we have elsewhere fully stated, but it is 
 desirable, for reasons which will presently appear, that 
 the fundamental principle of this attack on the Gospel 
 according to Peter should be clearly understood. Mr. 
 
 1 L.c. p. 216. 
 
THE FRAGMENT AND PROPHETIC GNOS1S 113 
 
 Harris goes on to affirm that the measure of this en- 
 croachment is, in the first two centuries, one of the best 
 indications of documentary date we possess : ' As a test, 
 it will settle the period of many a document, and 
 perhaps the measure of the appeal to prophecy will 
 even determine the chronological order of the Gospels 
 themselves : Mark, Luke, John, and Matthew.' 1 This 
 order will probably surprise a good many readers, and 
 shake the faith they might perhaps be disposed to re- 
 pose in the test which is supposed to have decided it. 
 Mr. Harris applies the test in various instances to Peter, 
 and we shall briefly examine his results. 
 
 It will be remembered that in v. 35 f. whilst the 
 soldiers were keeping watch over the sepulchre, there 
 was a great voice in the heavens, and they saw the 
 heavens opened, and 'two men' (Svo avSpas) came 
 down from thence with great light, and approach the 
 tomb, and the stone which had been laid at the door 
 rolled away, and they entered it, but presently they 
 beheld again three men (rpeis cu>Spas) coming out, and 
 the two were supporting or conducting the other by 
 the hand, and the lofty stature of the three is described. 
 Now the ' highly evolved prophetic gnosis ' by which, 
 according to Mr. Harris, this representation was com- 
 posed is as follows, though only the main lines of the 
 painful process can be given. In the prayer of 
 Habakkuk (iii. 2), according to the Septuagint, the 
 words which stand in our Bible, ' In the midst of the 
 years make known ' reads : ' In the midst of two lives ' 
 (or of two living creatures) 'thou shalt be known.' 
 This is referred in two ways : to ' Christ's incarnation ' 
 and to his ' Death and Eesurrection.' In the former 
 case the two animals are the ox and the ass at the 
 Nativity. The interpretation in the second case : the 
 
 1 L.c. p. 216. 
 
 I 
 
114 THE GOSPEL ACCORDING TO PETER 
 
 'living creatures' are the seraphim, two in number, 
 because in Isaiah (vi. 3) 'one called to the other and 
 said : ' ' and we have only to find a situation in which 
 Christ is seen between two angels, and the prophecy is 
 fulfilled. This situation is made in the Gospel of Peter 
 by Christ rising between two supporting angels.' Mr. 
 Harris endeavours to strengthen this by referring to 
 Cyril of Alexandria's comment on the two living 
 creatures (in the fourth century). Cyril is in doubt 
 whether the two living creatures are the Father and the 
 Holy Spirit, or the Old and New Testament, but recurs 
 to the earlier interpretation that they are the Cherubim. 
 Mr. Harris also cites the Targum of Jonathan Ben 
 Uzziel on Zechariah iii. 7 : ' If thou wilt keep the ob- 
 servation of my word, I will raise thee up in the resur- 
 rection of the dead, and set thy feet walking between the 
 two cherubim.' Then, as soon as this identification of the 
 two living creatures had been made, it was easy, says 
 Mr. Harris, to pass over to the ninety-ninth Psalm, 
 which Justin 1 affirms to be a prediction of Christ. 
 
 A little study of the opening words will show some interesting 
 parallels with Peter. ' The Lord hath reigned ! Let the people be 
 enraged ! Sitting on the Cherubim, let the earth be shaken. The 
 Lord in Zion is great and high above all the people.' Here we have 
 a parallel to the 'Jews burning with rage,' and to the enormous stature 
 of the risen Christ, and, perhaps to the quaking of the earth. Nor is 
 it without interest that Justin, having spoken of this great and high 
 Christ, should turn immediately to another Psalm (xix.) where the 
 sun is said to come forth as a bridegroom from his chamber, and to 
 rejoice as a giant to run a race. 2 
 
 In order to be as just as possible, all this has been 
 given in greater detail than perhaps the case deserves. 
 It seems rather a heavy avalanche of conjecture to 
 bring down upon Peter, who simply narrates, without 
 the most distant reference to any prophetic texts ; and 
 
 1 Dial. Ixiv. 2 L.c. pp. 219 ff. 
 
THE FRAGMENT AND PROPHETIC GNOSIS 115 
 
 it is perhaps a little hard that Justin, who in all pro- 
 bability had the Gospel already written and before him, 
 should contribute in this casual way to the author's dis- 
 comfiture. However, let us see what there is to be said 
 upon the other side. The first general remark that may 
 be made is, that it can scarcely be considered evidence 
 of the later date of Peter to ascribe to him, as the source 
 of this detail, an elaborate twisting of texts through the 
 operation of gnosis, which has not been proved to have 
 existed in this form before the epoch at which he wrote. 
 This is said without any intention of casting doubt on the 
 general operation of supposed prophetic passages on the 
 evolution of Gospel history, but merely as questioning 
 this particular explanation of the mode in which this 
 representation was originally suggested, and more 
 especially for the purpose of adding that, whatever 
 reproach of this kind is cast upon the Gospel according 
 to Peter, must equally be directed against the canonical 
 gospels. 
 
 It will be remembered that, in the third Synoptic, 
 ' two men in shining apparel ' assist at the resurrection, 
 and that in the fourth Gospel Mary sees in the tomb 
 4 two angels in white sitting, the one at the head, the 
 other at the feet, where the body of Jesus had lain/ 
 Here there is an occasion for applying with equal or, 
 as we shall presently see, greater propriety the argu- 
 ment of ' highly evolved prophetic gnosis ' to the writers, 
 and so explaining their representation. But there is 
 more to be suggested in connection with the matter. 
 In the first and second Synoptics, only one angel assists 
 at the scene, who in the second Synoptic is called ' a 
 young man ' (veavtorKos). Now the ' two men ' of great 
 stature in Peter only go into the tomb and come out 
 again with Jesus ; but subsequently the heavens were 
 again opened (v. 44), and a certain man descends and 
 
 i 2 
 
116 THE GOSPEL ACCORDING TO PETER 
 
 goes into the tomb and remains there, for when the 
 women come (v. 55) they see there c a certain young man '' 
 (veoLvio-Kos) ' sitting in the midst of the tomb, beautiful 
 and clad in a shining garment,' who speaks to them as 
 in the two Synoptics, and tells them that ' Jesus is gone 
 thither whence he was sent.' This, then, is the angel 
 who appears in Matthew and Mark. We have already 
 mentioned that the two men of v. 36 have been 
 identified by some critics as Moses and Elias. The 
 account of the transfiguration is given in all the Synop- 
 tics, though it does not seem to have been known to 
 the author of the fourth Gospel although ' John ' was 
 an actor in the scene but that in the third Synoptic is 
 fuller than the rest (ix. 28 ff.). Jesus takes with him 
 Peter and John and James, and goes up into the moun- 
 tain to pray; and as he prays his countenance was 
 altered, and his raiment becomes white and dazzling ; 
 6 and behold there talked with him two men (cu/Spe? 
 8vo), which were Moses and Elijah ; who appeared in 
 glory, and spake of his decease which he was about to 
 accomplish at Jerusalem. 9 When Peter and the others 
 were fully awake, ' they saw his glory and the two men 
 (Suo d^S/xxs) that stood with him. And it came to pass, 
 as they were parting from him, Peter said unto Jesus, 
 Master, it is good for us to be here ; and let us make 
 three tabernacles ; one for thee, and one for Moses, and 
 one for Elijah : not knowing what he said. And while 
 he said these things there came a cloud, and over- 
 shadowed them . . . and a voice came out of the cloud, 
 saying, This is my son, my chosen : hear ye him.' To 
 this episode Mr. Harris might reasonably apply the 
 test of the * highly evolved prophetic gnosis ; ' but in any 
 case, the view that the two men of the fragment are in- 
 tended to represent Moses and Elijah the law and the 
 prophets who had so short a time before ' spoken of 
 
THE FRAGMENT AND PROPHETIC GNOS1S 117 
 
 his decease which lie was about to accomplish in 
 Jerusalem,' and who now came, in stature reaching to 
 the heavens, but less than his which rose above the 
 heavens, and conducted Jesus the Christ forth from the 
 tomb, in which that decease had been fulfilled, is in the 
 highest degree probable. Much more might be said 
 regarding this, but too much time has already been 
 devoted to the point. 
 
 The second application of Mr. Harris's test is to the 
 sealing of the stone at the sepulchre with seven seals. 
 The Gospel of Peter simply states that the stone was 
 sealed with seven seals, and Mr. Harris endeavours to 
 find some abstruse meaning in the statement, which 
 is peculiar to the fragment in so far as the number of 
 seals is concerned. Where did Peter get the idea? 
 Mr. Harris says, first from Zechariah iii. 9 : ' For behold 
 the stone that I have set before Joshua ; upon one stone 
 are seven eyes ; behold I will engrave the graving 
 thereof, saith the Lord of hosts ; ' and the name Joshua 
 is the Hebrew equivalent of Jesus. A reference is also 
 made by the Fathers of the second century to passages 
 to prove that Christ was the stone (of stumbling to the 
 Jews, but the corner stone to believers). ' Justin recog- 
 nised Christ in the stone cut out without hands, of 
 which Daniel speaks ; in the stone which Jacob set for 
 his pillow, and which he anointed with oil ; in the stone 
 on which Moses sat in the battle with Amalek,' and the 
 like. c Bearing in mind that there was an early ten- 
 dency to connect the language of the " Branch " passage 
 with the resurrection, we can see that the interpretation 
 took a second form, viz. to regard the stone before the 
 face of Jesus as a prophecy of the stone which closed 
 the tomb in the evangelic story.' There is evidence, 
 Mr. Harris says, that the seven eyes were early inter- 
 preted by Biblical Targumists to mean seven seals. 
 
118 THE GOSPEL ACCORDING TO PETER 
 
 We need not be surprised, then, that the Peter Gospel speaks of 
 the stone as sealed with seven seals ; it is an attempt to throw the 
 story into closer parallelism with Zechariah, no doubt for polemic 
 purposes against the Jews. That he uses the curious word tTrexptrrar, 
 which we are obliged, from the exigencies of language, to translate 
 ' they smeared ' or * plastered ' seven seals, but which to the writer 
 meant much the same as if he were to say, c they on-christed seven. 
 seals, 'is due to the lurking desire to make a parallel with Christ and 
 the stone directly, and with the anointed pillar of Jacob. The 
 stone has a chrism. . . . But this is not all ; in Zechariah (iv. 10) 
 there is a passage, 'they shall see the plummet in the hand of 
 Zerubbabel/ but in the Septuagint it runs, ' they shall see the tin- 
 stone.' How is this to be connected with the ' stone before the face 
 of Joshua or Jesus ' ? The answer is found in the pages of the 
 Peter Gospel : * a great crowd came from Jerusalem and the neigh- 
 bourhood to see the tomb which had been sealed.' It only remains to 
 identify the stone which they saw with the tin-stone. Symmachus 
 retranslated the Hebrew word for ' tin' as if it came from the root 
 which means * to separate or divide,' and in the Gospel of Peter, 
 * the stone which had been laid on the door of the tomb withdrew 
 (or separated) gradually ' (ivexwptjfre vapa f*epc). 
 
 ' The " plummet " of Zerubbabel,' Mr. Harris trium- 
 phantly concludes, ' is used by Peter to make history 
 square with prophecy.' l 
 
 Now again the general remark has to be made that, 
 in order to convict Peter of a late date, Mr. Harris 
 takes all this ' highly evolved gnosis ' wherever he can 
 find it, without consideration of epochs, and in some 
 parts upon mere personal conjecture. He even con- 
 fesses that he does not know the date of the translation 
 of Symmachus, which he nevertheless uses as an argu- 
 ment. He observes, himself, that it is 'a little awkward r 
 that the stone, which at one time represents Jesus, has 
 to be treated in the same breath as before the face of 
 Jesus. The terribly complicated and involved process, 
 by which it is suggested that the author of the Gospel 
 according to Peter evolved a detail so apparently simple 
 
 1 L.c. pp. 221 ff. 
 
THE FKAGMENT AND PROPHETIC GNOSIS 119 
 
 as the sealing of the sepulchre with seven seals, is 
 difficult enough to follow, and must have been still 
 more difficult to invent, but in his anxiety to assign a 
 late date to the fragment, Mr. Harris forgets that, if 
 the number seven is evidence of it, a large part of the 
 New Testament must be moved back with the frag- 
 ment. The Synoptics are full of it, 1 but it is quite 
 sufficient to point to the Apocalypse, which has this 
 typical number in almost every chapter : the message 
 to the seven churches ; the seven spirits before the 
 throne ; the seven golden candlesticks ; the seven stars ; 
 seven lamps of fire burning ; seven angels ; seven 
 trumpets ; seven thunders ; the dragon with seven 
 heads, and seven diadems ; the seven angels with seven 
 plagues ; the woman with seven heads, and so on. 
 The most striking and apposite instance, which Mr. 
 Harris indeed does not pass over, but mentions as 
 having ' a curious and suggestive connection ' and ' every 
 appearance of being ultimately derived from the lan- 
 guage of Zechariah,' 2 is the Book which is close sealed 
 with seven seals, and the Lamb standing as though it 
 had been slain, having seven horns and seven eyes, 
 which are seven spirits of God, which is found worthy 
 to take the book and open the seals. 3 Instead of giving 
 the author of the fragment, who does not make the 
 slightest claim to it, credit for so extraordinary a feat 
 of synthetic exegesis, is it not more simple and probable 
 that he used the number seven as a mere ordinary 
 symbol of completeness ? but if more than this be 
 deemed requisite, and the detail has a deeper mystical 
 sense, he can only be accused of ' highly evolved pro- 
 phetic gnoses,' in company with the author of the 
 
 1 E.g. Matt. xii. 45 ; xv. 34, 37 ; xxii. 25 f. ; Mark viii. 5, 8 ; xii. 20 ff. ; 
 xvi. 9 ; Luke ii. 36 ; viii. 2 ; xi. 26 ; xx. 29 f. 
 
 2 L.c. p. 222. 3 Apoc. v. 1 ff. 
 
120 THE GOSPEL ACCORDING TO PETER 
 
 Apocalypse and other canonical books, and this still 
 gives him a position in the same epoch with them, more 
 than which, probably, no one demands. 
 
 Another instance may be rapidly disposed of. The 
 writer of Peter, Mr. Harris affirms, was not ignorant of 
 the gnosis of the Cross wrought out by the Fathers 
 from the Old Testament, on the ' Wood ' and the ' Tree/ 
 One passage at which they laboured heavily is in 
 Habakkuk ii. 11 : ' The stone cries out of the wall, and 
 the cross-beam answers back to it.' Mr. Harris pro- 
 ceeds : 
 
 Now the author of the Peter Gospel has been at work on the 
 passage ; he wishes to make the cross talk, and not only talk, but 
 answer back ; accordingly, he introduces a question : ' Hast thou 
 preached to them that are asleep ? ' and the response is heard from 
 the cross, ' Yea.' As far as I can suspect, the first speaker is Christ, 
 the Stone ; and the answer comes from the Cross, the Wood. It is 
 then the Cross that has descended into Hades. But perhaps this 
 is pressing the writer's words a little too far. l 
 
 Is it not also pressing the writer's thoughts a little 
 too far to suggest such trains of childish interpretation 
 as the origin of all his characteristic representations ? 
 Mr. Harris, by way of bringing the charge nearer to 
 Peter, says that the passage of Habakkuk ' is quoted 
 by Barnabas, though no doubt from a corrupted text, 
 with a positive assertion that the Cross is here intimated 
 by the prophet.' 2 This is not so. The passage in 
 Barnabas (xii.) reads : c He defineth concerning the 
 Cross in another prophet, who saith : " And when shall 
 these things be accomplished ? saith the Lord. When- 
 soever a tree shall be bended and stand upright, and 
 whensoever blood shall drop from a tree." Again thou 
 art taught concerning the cross and him that was to be 
 crucified.' This is not a quotation from Habakkuk, 
 
 1 L.c. p. 224. 2 Ibid. 
 
THE FRAGMENT AND PROPHETIC GNOSIS 121 
 
 but from 4 Esdras v. 5. This is, however, not of much 
 importance. It is of greater moment to observe that 
 Mr. Harris, in applying this test, is only able to ' sus- 
 pect ' that, in this episode in Peter, the speaker who 
 asks the question is Christ the ' stone,' and the answer 
 from the cross, the ' wood ; ' but as the first ' speaker ' 
 is a voice ' out of the heavens,' it is difficult to connect 
 it with ' Christ the Stone,' to whom the question is 
 actually addressed. According to this, he puts the 
 question to himself. Such exegesis, applied to almost 
 any conceivable statement, might prove almost any 
 conceivable hypothesis. 
 
 The next instance requires us to turn to a passage 
 in Amos (viii. 9-10, LXX) : ' And it shall come to pass 
 in that day, saith the Lord God, that the sun shall set 
 at midday, . . . and I will turn your feasts into wailing 
 and all your songs to lamentation, and I will lay sack- 
 cloth on all loins, and baldness on every head ; and I 
 will set him as the wailing for the beloved, and those 
 that are with him as a day of grief.' With it, we are 
 told, must be taken the parallel verse in which Zechariah 
 (xiv. 6, 7) predicts a day in which 'there shall be no 
 light, but cold and frost . . . but towards evening 
 there shall be light.' This was one of the proofs with 
 early Christians of the events which happened at the 
 crucifixion, and St. Cyprian, for instance, quotes it. It 
 is also quoted in the sixth Homily of the Persian 
 Father Aphrahat against the Jews. 'The Gospel of 
 Peter did not apparently possess the gnosis in such a 
 highly evolved form as this,' but works on the same 
 lines. Mr. Harris then quotes passages from the frag- 
 ment, which we shall give after him, with his inserted 
 comments, but as he does not mark the intervals which 
 occur between them, we shall take the liberty of in- 
 
122 THE GOSPEL ACCORDING TO PETER 
 
 serting the verses from which they are taken between 
 brackets. 
 
 15. It was mid-day and darkness over all the land of Judaea 
 . . . 22. then the sun shone out, and it was found to be the ninth 
 hour [at evening time it shall be light] ; 23. and the Jews rejoiced 
 . . . 25. and the Jews began to wail [/ will turn your feasts into 
 mourning], . . . 26. We also were fasting and sitting down (i.e. 
 sitting on the ground in sackcloth } ) ; [I will lay sackcloth on all 
 loins'], 50. Mary Magdalene had not done at the tomb as women 
 are wont to do over their dead beloveds, so she took her friends with 
 her to wail [/ will set him as the Wailing for the Beloved], 
 
 The writer is, therefore, drawing on the details of prophecy, as 
 suggested by the current testimonies against the Jews, and most 
 likely on a written gnosis involving these testimonies. That he 
 veils his sources simply shows that he is not one of the first brood 
 of anti-Jewish preachers. If he had been early, he would not have 
 been artificial or occult. 2 
 
 Now, as before, Mr. Harris uses the eccentricities of 
 a gnosis which he does not prove to have existed at 
 the time the fragment may have been written and, for 
 instance, he quotes St. Cyprian, who wrote in the 
 second half of the third century, and the Persian Father 
 Aphrahat, also a writer long after the Gospel of Peter 
 was composed, and his remark that the writer ' did not 
 apparently possess the gnosis in so highly evolved a 
 form ' as Aphrahat, is not so much an admission in his 
 favour as to prepare the reader to be content with 
 inferior evidence. The test, however, quite as much 
 applies to our Gospels as to the Gospel of Peter. In 
 the previous working, of which the fragment says 
 nothing, those who pass ' wag their heads ' and rail, 
 in each of the Synoptics, in a jubilant way. The first 
 Synoptic says (xxvii. 45 f.) 'Now from the sixth hour 
 there was darkness over all the land until the ninth 
 
 1 This is not expressed in the text, which Mr. Harris rather strains 
 for his purpose. The correct reading is : * We were fasting, and we sat 
 mourning and weeping,' KOI Va#eo/ie0a ircvQovvrcs /cat 
 
 2 L.c. pp. 224 f. 
 
THE FRAGMENT AND PROPHETIC GNOSIS 123 
 
 hour/ The centurion and those who were watching 
 ' feared exceedingly.' In Mark (xv. 33) there also ' was 
 darkness over the whole earth until the ninth hour/ 
 but in Luke (xxiii. 44 f.) the resemblance is still more 
 marked. The darkness comes over the whole earth 
 from the sixth until the ninth hour, ' the sun's light 
 failing.' (48) c And all the multitudes that came together 
 to this sight, when they beheld the things that were 
 done, returned smiting their breasts' In the fourth 
 Gospel (xx. 11), Mary goes to the tomb weeping. We 
 shall have more to say regarding the Gospels presently, 
 but here we need only remark that, whether in exactly 
 the same way or not, the 'highly evolved prophetic- 
 gnosis ' has certainly done its work in all of them. In 
 this respect, the Gospel of Peter merely takes its place 
 with the rest. 
 
 There is only one other instance to be noticed here. 
 It refers to some of the details which the writer of the 
 fragment introduces into the mockery which precedes 
 the crucifixion. Some of the mockers 'prick' Jesus 
 with a reed ; others spat on his eyes. This, Mr. Harris 
 says, is connected with a view early taken regarding a 
 change of Jewish feasts. In the Epistle of Barnabas, 
 there is the best exposition of the doctrine that the 
 Feast should be turned into mourning and the Passover 
 at which Jesus suffered should be treated as if it had 
 been the Day of Atonement. In Barnabas, the ritual 
 of the great day is discussed in detail, and the rules of 
 procedure for the Priests and the People, apparently 
 taken, Mr. Harris thinks, from a Greek handbook, prove 
 a variety of local usage such as would not have been 
 suspected from the Scripture, read apart from the rest 
 of the literature of the time. The ' unwashed inwards * 
 of one goat, offered at the fast for all sins, are to be 
 eaten by the priests alone, with vinegar, while the 
 
124 THE GOSPEL ACCORDING TO PETER 
 
 people fast and wail in sackcloth and ashes. This goat 
 is one of two over which lot is cast on the Day of 
 Atonement ; the other is the scape-goat, Azazel, which, 
 according to Barnabas, was to be treated with con- 
 tumely, and sent away into the wilderness : ' All of you 
 spit on him, and prick him, and put the scarlet wool 
 on his head,' &c. Now the two goats both represent 
 Christ, according to Barnabas, 'who twists these written 
 regulations into prophecies of the first and second 
 Advents, and of the details of the Passion.' 
 
 The mention of vinegar to be eaten with the bitter portion of 
 the goat, suggested the words of the Psalm : ' Gall for my meat 
 and vinegar for my drink ; ' the command to spit on the goat and 
 prick (or pierce) him [which ill-usage, by the way, the Talmud 
 admits to have been the practice of the Alexandrian Jews], is inter- 
 preted by Barnabas to be a type or a prophecy of Christ ' set at 
 naught and pierced and spat on/ Is there any trace of the gnosis 
 of the two goats in Peter 1 If we may judge from the conjunction 
 of the words in the account of the Mockery, there is a decided 
 trace : ' Others stood and spat on his eyes . . . others pricked him 
 with a reed ; ' it is Christ as the goat Azazel. 
 
 Mr. Harris quotes 'an almost contemporary Sibyllist, 
 6 They shall prick his side with a reed, according to their 
 law ; ' and he continues : ' If the Sybillist is quoting 
 Peter, he is also interpreting him, and his interpretation 
 is, they shall prick him, as is done to the goat Azazel.' 
 
 To make Peter responsible for the ideas or inter- 
 pretations of the Sybillist is a little hard. However, 
 let us examine this matter. It is to be observed that 
 the only innovation in Peter, regarding the spitting, is 
 the expression that they ' spat upon his eyes ' instead of 
 simply ' upon him,' or ' in his face,' as in the Gospels ; 
 but upon this nothing turns. The point is not even 
 mentioned ; so it may be dismissed. Eegarding the 
 reed, Peter says they ' pierced ' him with it, instead of 
 * smote him ' with it. Let us leave the ' piercing ' aside 
 
THE FRAGMENT AND PROPHETIC GNOSIS 125 
 
 for the moment. In all other respects, the contumely 
 is the same in the Gospels. Before the high priest, in 
 Matthew and Mark (Matt. xxvi. 67, Mark xiv. 65), they 
 spit in his face and buffet him, and smite him with the 
 palms of their hands ; and in Luke (xxii. 63 f.) they 
 mock and beat him and revile him. It is curious that y 
 according to the second Synoptist, all this was foretold, 
 for he makes Jesus say (x. 33 f.) : ' Behold, we go up 
 to Jerusalem ; and the Son of man shall be delivered 
 unto the chief priests and the scribes : and they shall 
 condemn him to death, and shall deliver him unto the 
 Gentiles : and they shall mock him, and shall spit upon 
 him, and shall scourge him, and shall kill him, and after 
 three days he shall rise again.' After the trial before 
 Pilate, in Mark (xv. 17 ff.), they put on him a purple 
 robe, and the crown of thorns on his head, and a reed 
 in his hand, and spit upon him, and take the reed and 
 smite him on the head. In Peter, likewise, they clothe 
 him in purple, put on his head the crown of thorns, 
 spit upon his eyes, smite him on the cheeks, and pierce 
 him with a reed. 
 
 What difference is there here except the mere 
 piercing ? Yes ! there is a difference, for Mr. Harris 
 has forgotten to refer to the scarlet wool put on 
 the goat Azazel. There is nothing in Peter which 
 corresponds with the scarlet wool. The robe that is 
 put upon Jesus is purple. Now Barnabas, in the 
 chapter from which Mr. Harris quotes all these passages, 
 finds this point of the ' scarlet wool ' fulfilled in Jesus : 
 c For they shall see him in that day wearing the long 
 scarlet robe about his flesh.' l But if we look in the 
 first Synoptic we also find this, for we read (xxvii. 28) : 
 ' And they stripped him, and put on him a scarlet robe ' 
 The mere detail of piercing with 
 
 1 Barnabas, 7. 
 
126 THE GOSPEL ACCORDING TO PETER 
 
 the reed instead of smiting with it is trifling compared 
 with this, and in all essential points Mr. Harris's test 
 more fitly applies to the first Synoptic than to Peter, 
 and equally so to the other two. 
 
 As for the piercing with the reed, however, we have 
 only to turn to the fourth Gospel, and we find its 
 counterpart (xix. 34) where one of the soldiers with a 
 spear pierced the side of Jesus. Why ? (36) ' That the 
 Scripture might be fulfilled. ..." They shall look on 
 him whom they pierced." : Here is the ' highly evolved 
 prophetic gnosis ' without any disguise. If one writer 
 prefer to fulfil one part of Scripture, the other may 
 select another without much difference in standing. 
 Even Mr. Harris admits that ' the gnosis on which 
 Barnabas works is ultimately based on the same passage ' 
 as that quoted as fulfilled in the fourth Gospel l ; then 
 what distinction of date is possible when both apply 
 the same gnosis based on the same texts ? 
 
 1 L.c. p. 226. 
 
MATTHEW AND PROPHETIC GNOSIS 127 
 
 XI 
 
 WE have now discussed practically all the test 
 instances advanced by Mr. Eendel Harris, and the 
 result at which we arrive is, that he has not succeeded 
 in proving that the Gospel of Peter betrays such traces 
 of a ' highly evolved prophetic gnosis ' as require us to 
 assign to it a later date than the canonical Gospels. If 
 this system of elaborate and perverted ingenuity were 
 applied to these Gospels, as it has been to the fragment, 
 and every kind of false exegesis, childish reasoning, 
 and wild interpretation, such as was current amongst 
 the Fathers, brought forward to explain the construc- 
 tion of the four canonical works, the consequence 
 would be terribly surprising to pious readers. That 
 this exegesis began early is quite undeniable, and it is 
 not too much to say that it is palpably visible on the 
 very surface of most of the books of the New Testa- 
 ment. It had, as Mr. Harris must admit and does 
 admit, practical effect on the composition of the Gospels 
 as they have come down to us, but it is fully displayed 
 in some of the Epistles of Paul, still more in those 
 passing under his name, is supreme in the Epistle 
 to the Hebrews, and as for the Acts, the Apostles are, 
 from the very opening, made to express the highly 
 evolved prophetic gnosis of the author. We do not, 
 of course, argue that the writer of the fragment is 
 free from it, but merely that he shares it equally with 
 the other Evangelists, however much their canonicity, 
 
128 THE GOSPEL ACCORDING TO PETER 
 
 derived from the very Fathers who are steeped in this 
 gnosis, may protect them from Mr. Harris's dangerous 
 attack. Without going into an explanation of the 
 genesis of various important points in the story, which 
 would require a volume, we may just glance at some of 
 the points at which the Evangelists frankly declare the 
 source of the gnosis, and allow the process to be seen. 
 Let us take for instance the first Synoptic. The 
 events previous to the birth of Jesus (i. 18 ff.) take 
 place ' that it might be fulfilled which was spoken by 
 the Lord through the prophet, saying, Behold, the 
 virgin shall be with child, and shall bring forth a son, 
 And they shall call his name Immanuel,' and it is only 
 an illustration of the naivete of the period that two 
 verses further on they call the son, not Immanuel, but 
 Jesus. The chief priests and scribes inform Herod 
 (ii. 5 f.) that the Christ should be born in Bethlehem of 
 Judaea, because it was written by the prophet : ' And 
 thou Bethlehem, land of Judah, Art in no wise least 
 among the princes of Judah : For out of thee shall 
 come forth a governor, Which shall be shepherd of my 
 people Israel.' Joseph takes the young child and his 
 mother into Egypt (ii. 15 f.), ' that it might be fulfilled 
 which was spoken by the Lord through the prophet, 
 saying, Out of Egypt did I call my son.' Herod slays 
 all the male children in Bethlehem and in all the borders 
 thereof (ii. 16 f.) and ' then was fulfilled that which was 
 spoken through Jeremiah the prophet, saying, A voice 
 was heard in Eamah, Weeping and great mourning, 
 Eachel weeping for her children,' &c. On returning 
 from Egypt they settle in Galilee, in a city called Naza- 
 reth (ii. 23), 'that it might be fulfilled which was spoken 
 by the prophets, that he should be called a Nazarene.' 
 John the Baptist comes preaching ' in the wilderness ' 
 (iii. 1 f.), 'for this is he that was spoken of by Isaiah 
 
MATTHEW AND PROPHETIC GNOSIS 129 
 
 the prophet, saying, The voice of one crying in the 
 wilderness/ &c. The temptation of Jesus in the 
 wilderness is based upon three texts : (iv. 1 ff.) ' Man 
 shall not live by bread alone,' &c. ; ' He shall give his 
 angels charge concerning thee,' &c., and ' Thou shalt 
 worship the Lord thy God,' &c. When John is de- 
 livered up (iv. 12 if.) Jesus leaves Nazareth and dwells 
 6 in Capernaum, which is by the sea, in the borders of 
 Zebulun and Naphtali : that it might be fulfilled which 
 was spoken by Isaiah the prophet, saying, The land 
 of Zebulun and the land of Naphtali, toward the sea, 
 beyond Jordan, Galilee of the Gentiles, the people 
 which sat in darkness saw a great light, and to them 
 which sat in the region and shadow of death, to them 
 did light spring up.' In the episode of John in prison 
 sending his disciples to Jesus (xi. 2 ff.), the whole reply 
 is based indirectly on prophetic gnosis, and the v. 10 
 directly : c This is he, of whom it is written, Behold, 
 I send my messenger before thy face, Who shall prepare 
 thy way before thee," ' and v. 14, ' And if ye are willing 
 to receive it, this is Elijah, which is to come.' When 
 the Pharisees take counsel to destroy him (xii. 14 f.), 
 and Jesus withdraws, healing the sick and enjoining 
 them that they should not make him known, it is ' that 
 it might be fulfilled which was spoken by Isaiah the 
 prophet, saying, Behold my servant,' &c. There is 
 an exhibition of ' highly evolved prophetic gnosis ' (xii. 
 39 ff.) when a sign is asked for, and the sign of Jonah 
 the prophet is given, ' for as Jonah was three days and 
 three nights in the belly of the whale, so shall the Son 
 of man be three days and three nights in the heart of 
 the earth,' a gnosis which helped to shape the represen- 
 tation of the entombment. The speaking in parables 
 is justified, not originated (xiii. 14 f.), as a fulfilment of 
 the prophecy of Isaiah, ' By hearing ye shall hear, and 
 
 K 
 
130 THE GOSPEL ACCORDING TO. PETER 
 
 shall in no wise understand/ &c., and (v. 35) 'I will 
 open my mouth in parables,' &c. Of course, as Mr. 
 Harris says, ' no sane person would take St. Matthew's 
 quotation as the cause of the Sermon on the Mount, or 
 the parabolic discourse ; ' 1 but, as he admits, the 
 prophetic passages were in the author's mind, and are 
 amongst ' the first faint shadows cast by the prophecy 
 [?] upon the history/ and they certainly led to the 
 representation that those who heard the parabolic 
 teaching, and notably the disciples, did not under- 
 stand the most luminous discourses, and required 
 a private explanation of the clearest allegories. The 
 entry into Jerusalem (xxi. 2 f.) is arranged ' that it 
 might be fulfilled which was spoken by the prophet, 
 saying, Tell ye the daughter of Zion, Behold, thy 
 King cometh unto thee, meek, and riding upon an ass, 
 and upon a colt the foal of an ass ; ' and the writer, 
 not appreciating the duplication of Hebrew poetry, is 
 literal enough to relate (v. 2) that Jesus tells the 
 disciples they shall find ' an ass tied, and a colt with 
 her/ which they are to bring, and (v. 7) ' they brought 
 the ass and the colt, and put on them their garments ; 
 and he sat upon them ' (l-rrdva) CLVTOJI;) : a representation 
 which has ever since given much trouble to pious com- 
 mentators. It is not difficult to see that the ' cleansing 
 of the temple ' (xxi. 12 f.) takes place because ' it is 
 written, My house shall be called a house of prayer, 
 but ye make it a den of robbers.' The trials when 
 ' the abomination of desolation (xxiv. 16 f.), which 
 was spoken of by Daniel the prophet/ is seen ' standing 
 in the holy place (let him that readeth understand),' is an 
 example of the prophetic gnosis. The preparation for 
 the passion commences (xxvi. 2), ; Ye know that after 
 two days the passover cometh, and the Son of man is de- 
 
 1 L.c. pp. 315 f. 
 
MATTHEW AND PROPHETIC GNOSIS 131 
 
 livered up to be crucified.' Jesus is represented (?;. 31) 
 as saying to the disciples : ' All ye shall be offended in 
 me this night : for it is written, I will smite the 
 shepherd, and the sheep of the flock shall be scattered 
 abroad ; ' and the curious phrase which follows is worth 
 consideration : ' But after I am raised up, I will go 
 before you into Galilee,' which seems to have slipped in 
 here out of its place. The events which take place at 
 the arrest, and their coming out with swords and staves 
 as against a robber to take him (xxvi. 66), ' All this 
 is come to pass that the Scriptures of the prophets 
 might be fulfilled ; ' and Jesus could not pray for 
 legions of angels to help him, for (v. 66), ' How then 
 could the Scriptures be fulfilled ? ' The conduct of 
 Judas after he had betrayed his master, when he took 
 back the pieces of silver, the price of his betrayal, to 
 the priests (xxvii. 3 f.), fulfils ' that which was spoken 
 by Jeremiah the prophet, saying, And they took the 
 thirty pieces of silver, the price of him that was priced, 
 whom certain of the children of Israel did price ; and 
 they gave them for the potter's field, as the Lord 
 appointed me/ 
 
132 THE GOSPEL ACCORDING TO PETER 
 
 XII 
 
 THIS need not be further pursued, however, though the 
 principle applies quite as much to the other Gospels. 
 Only one passage may be quoted from the last chapter 
 of the third Synoptic. Jesus, when he appears to 
 the disciples, after the episode of the fish to prove that 
 he is not a spirit, but himself with flesh and bones 
 (xxiv. 36 f.), is represented as saying : 
 
 These are my words which I spake unto you, while I was yet 
 with you, how tKat all things must needs be fulfilled, which are 
 written in the law of Moses, and the prophets, and the psalms, con- 
 cerning me. Then opened he their mind, that they might under- 
 stand the Scriptures ; and he said unto them, Thus it is written 
 that the Christ should suffer, and rise again from the dead the third 
 day : and that repentance and remission of sins should be preached 
 in his name unto all the nations. 
 
 This is a direct justification of the gnosis, and it is no 
 wonder that we find St. Sylvia, some centuries later, 
 recording the concrete principle upon which Gospel 
 history is written : ' Nothing took place which had not 
 been previously foretold, and nothing had been foretold 
 which had not obtained its fulfilment.' 
 
 In so far as the Gospel according to Peter is 
 concerned, the impartial verdict must be : It is 
 neither better nor worse than the more fortunate 
 works which have found a safe resting-place within 
 the Canon of the Church. It is almost impossible 
 now to judge of these works as we judge the frag- 
 ment. Centuries of reverence, and individual habit 
 
THE GOSPELS AND PROPHETIC GNOSIS 133 
 
 of hearing their contents with docility and with bated 
 criticism, have rendered most of us incapable of judging 
 the effect which a good part of their contents would 
 make upon us if, like the fragment of Akhmim, they 
 had been freshly discovered yesterday. There is no 
 canonical glamour to veil its shortcomings, and it must 
 not be forgotten that, in this short fragment, we have 
 none of those parts of the Gospel, such as the Sermon 
 on the Mount and some of the parables, which contain 
 so much noble teaching and render the literature so 
 precious. Then, as we have before pointed out, the 
 canonical Gospels, in their greater circulation and in 
 the process of reception by the Church, secured a 
 gradual revision which might have smoothed away any 
 roughness from the Gospel of Peter had it been equally 
 fortunate. The three Synoptic Gospels are so closely 
 dependent on each other, or on the same sources, as to 
 be practically one work ; and although this renders 
 all the more remarkable certain indications of selection, 
 some of which we have pointed out, it nevertheless limits 
 our acquaintance with early belief. It is the merit 
 of the fragment that it presents considerable variation 
 in the original sources, and shows us the fluidity of the 
 early reports of that which was supposed to take place 
 during the period which it embraces. We have in it a 
 primitive and less crystallised form of the Christian 
 tradition. 
 
APPENDIX 
 
 ETAFFEAION KATA IIETPON 
 
 1 ... TOJV Se 'lovSaiajv ouSets Ivtyaro ras 
 
 ouSe 'Hpcaorjs ot>S' el? TOJI> KpiTaiv avTov /cat /AT) /3ov\rj- 
 
 '2 OevT(ov vtyaurdaLi dvecrTrj IletXaTog. /cat rare 
 'HptoS^s 6 /3acrtXevs 'TrapaXrj^Orjvai TOV Kvpiov, 
 avrotg on 'Ocra e/ceXevcra v/xti/ TTOLrjcraL auriw, 
 
 'Icrrif/cei Se ACt 'Icocr7)< 6 c^iXo? /TetXaTou /cat TOT) 
 Kvpiov, KOL etSft>5 on <TTavpicrKiv CLVTOV /xeXXovcrtz/, rj\0ev 
 Trpo? rot' UeiXaroz> /cat yrrjcre TO o~ai/xa rou Kvpiov vrpo? 
 
 4 TCL<I)T]V. /cat 6 JTetXaro? 7re/>ti//a9 TT/DOS 'HptoSyjv yrrjcrev /O 
 
 6 auTou TO crwjua. /cat 6 'HpcpSrjs e<f)7j '^.SeXc^e /TetXctTe, et 
 /cat AT Tt? avrov TTAcet, xets avrov e^aTTTO^e^ evret 
 
 /cat craTov e7rt<wo-/ct ' yeypavrTat yap 
 ryXtoi/ /AT) Swat CTTI 
 
 Kat TrapdScoKev avrbv TO) Xaw TT/JO /Aia? T<WZ> d^v/tcuz/, T7^ 
 
 ot Se Xay8o^T? TO^ Kvpio.v atOovv OLVTOTS 
 , /cat eXeyo*' Zvpcopev TOV vlov TOV 6eov, i^ovcriav 
 
 7 avrov eo~XT7/coT9. ^^ irop^vpav avTov 7Tpte)8aXXoi/, /cat 
 eKaOicrav OLVTOV CTTI KaOeSpav /c/DtVews, Xcyoi^rcs 
 
 8 /cpt^e, ySacrtXev TOU 'Jcrpa^X. /cat Tts avTatv 
 
 9 O-T<j)aVOl> OLKavOlVOV C07)KV 7Tt TT)? /CC^aX^S TOV KVplOV . 
 
 /cat erepot ecrTWTe^ IVTTTVOV avTov Tats oi//o~t, /cat aXXot 
 TO,? o'taydt'a? CLVTOV epaTricrav erepot /caXa/^w evvcrcrov 
 avTov, /cat TWCS CLVTOV e/xao~Tt^o^ Xeyoi^Tes TavTrj TTJ TijJLrj 
 
 TlfJiTJ(TO)fJiV TOV VLOV TOV 0OV. 
 
 Kat TJvtyKOv Svo /ca/coupyov?, /cat ecrTavpcao-av dva 
 fJLcrov avTuv TOV Kvpiov avTos Se ecrtWTra, a>9 
 
136 EYAITEAION KATA HETPON 
 
 11 TTOVOV e)(0)v. /cat ore aipOtoarav rov crraupoV, eVe'ypai/faz> 
 
 12 ort Oim>9 IvTiv 6 ySacrtXeus rou 'JcrpaTjX. /cat re0et/cdres 
 ra eVSv/xara e/x7rpoo-0> avrov Ste/xeptVai/ro, /cat Xa^Ltoi/^o 
 
 13 ey8aXoi> eV avrots. el? Se' rts rail/ /ca/covpya>i> e/ce>a)z> 
 aWtSto~ej/ aurous Xeya)j> 'H/xets Sta ra /ca/ca a 7rot>ycra/>te^ 
 OUTW 7T'7roi'#a/ii>, ovros Se cr&Trjp yei^o/xe^o? T(5z> avOpatTrcov 
 
 14 rt r)OLKr)(rv v/ias; /cat ayavaKTijcravTes ITT avrw /ce\U(7ai>, 
 w/a ft?) (TKeXoKOTnjBfjy OTTO)? ^acravitp^vo^ aTToOdvoi. 
 
 16 ^H^ Se /u,cr77/A$cHa, /cat cr/cdro? /carecrxe Tracra^ TT)J> 
 'JovSatW /cat lOopvftovvTo. /cat -rjytovitov JJLTJ TTOTC 6 
 T7\tos ISu, 7ret8^ ert e^ * yeypoLTTTcu yap aurots 17X10^ /XT) 
 
 16 Su^at 7rt Tre^ofef/xeVw. /cat rts avTwv elTrev IToTtcrare 
 
 17 avTov -^pXr^p /xera of ot9 ' /cat /cepacra^res eTrdrtcrai/. /cat ^ 
 
 7T\TJp(i)CT(lV TTCt^Ta, /Cttt lT\L(t)(7aV KOLTCL Trj$ K(j)aXfjs 
 
 18 auTai^ ra a/xapr^/xara. TTtpiTJpxovTo Se TroXXot /utera 
 Xv^i/a)^, ro/xt^oi^res ort wf ecrrti^' [rt^e^ Se] eTre'crai'To. 
 
 19 /cat 6 Kvpios aveftorjcre Xeywv 'H Su^a/xts /xou, 77 Swa/xts 
 
 20 /careXeti//as /xe 8 /cat etTrwi' aveX^drj. /cat avrr^s a>pa$t+^ 
 StepayTy TO /caTa7reracr/xa rov i/aou 7779 'le/)oucraXr)/x 
 ets Suo. 
 
 21 Xat rdre aTTtcnracrav TOLS r^Xovs 0,770 rail/ xet/oa)i> TOU 
 /cvptou, /cat lOijKCLV OLVTQV CTTt T^S yijs* /cat i^ yrj 
 
 22 7ra<ra eVeto-^rj, /cat <^>dy8os /xeya? eyeVero. rdre ryXto?^ 
 
 23 eXa/xi//e /cat evprfOrj a>pa evaTrj. e^apr;cra^ Se ot 'JouSatot 
 /cat SeSw/cacrt rw J Ia>crr)<^ ro o~w/xa avrou tVa auro ^ai//r;, 
 
 24 CTretSr) ^eacra/xe^os 77^ oo~a ayaOa iTroirjcrev. Xafiajv Se 
 ro^ Kvpiov eXovo~e /cat etXrjo'e a*trSd^t /cat etcry^yaye^ ets 
 t8toi> Tai<f)ov KaXovpevov KTJTTOV 'lao-rfcf). 
 
 25 Tore ot 'lovSatot /cat ot TrpecrySurepot /cat ot tepets, 
 yi'bVres oto^ KOLKOV eavrot? e7rotr;cra^, yp^avTO KO7TT(70ai 
 /cat \eyew Oval rat? dtia/mats r)p,a)v T/yytcre^ 77 
 
 26 /cat ro reXo? 'le/DovaaXi^/x. eya> Se tterd raii> e 
 
 /xov eXvTTOu/xr^^, /cat rerpa>/xeVot /caret Sta^otar e/cpvy8d- 
 /xe#a g e^rou/xe^a yap VTT* aura7^ a>9 /ca/coJ)pyot /cat as 
 
 27 ro^ ^a6i/ 6l\ovre<; l^TTrjcra^ e?rt Se rourot? Tracriv 
 
EYAITEAION KATA IIETPON 137 
 
 l e*/ca#ed/xe#a TrevOovvTes /cat 
 VVKTOS KOL rj{JLpas eW TOV cra/3/3aYov. 
 
 28 ^vvayevTes Se ol yyoa/x/xaTet<? /cat <aptcratot KOI &* 
 TTpeo-ftvTepoi TT/OOS dXXTjXous, aKovcravTes on 6 Xaos aVas 
 yoyyvet /cat /coTrreTat ra onjftj Xeyo^re? on Et rw 
 0avaTa) avTov ravra ret jneytara cr^eta yeyo^e^, toere 
 
 29 on TTOCTO^ St/catd? ecrrtz/ (f)ofttf0rjo-av ol 7rpecr/3vTpoi, 
 KOL rj\9ov TTpos UetXarot' Sed/xe^ot aurou Kal 
 
 30 ITapaSo? ^/xt^ orpartwra?, tVa (^vXafa)[/>ie^] TO 
 
 771 T3t5 TXea? JLT7TOT \66vT<$ Oi 
 
 avrov Kal vtroXaftr) 6 Xao? on e/c veKpwv avearrj, 
 
 31 /cat TronjcTGDO'LV rnjiiv /ca/cot. 6 Se JTetXaro? TrapaSe^w/cei^ 
 avrot? IltTptoviov rov KVTVpia)va /xera crrpaTtwra^ <u- 7 
 \do-crLv TOV Td(f)ov. Kal crvv avrot? rj\6ov TrpecrfivTepoi 
 
 32 /cat ypa/x/xarets eTTt TO /xz^/xa. /cat /cuXtVa^Te? Xt^oi/ 
 
 KaTa TOV KevTvpiwvos /cat TW^ o-TpaTia)TO)V 6/xou 
 
 Ot O^T65 /Ct YKaV 7Tt T vCL TOV 
 
 33 /cat eTrexpLo-av 7TTa o~<^/3ayt8a9, /cat crKrjvrjv /cet 
 
 34 l(j)vXa;av. Trpwtas Se, t7rt^>cuo~/co^TO9 TOU o~ 
 
 rjXOev 0^X09 0,770 'lepoucraX^/x /cat r?J? 7repL^(opov iva 
 tSwcrt TO fJLvrjfJLeiov eo~<^oayto~/xeVoz'. 
 
 35 T]7 Se i^v/CTt 77 7T(f)a)a'Kev rj /cvpta/cyj, <f)V\ao~cr6vTa)v 
 T(i)v crTpaTicoTwv dva Svo Svo /caTa (frpovpdv, /xeyaXiy f'i*" 
 
 36 <^<w^ eyeVeTO ez^ TOJ ovpavto. Kal etSoi> dvoi^OevTa<; TOV? 
 ovpavovs Kal ovo dvSpas KaTtXOovTas e/cet^e^, 
 
 37 <e'yyos ej(oz/Tas /cat e'-yytaa^Ta? TO) Ta^>a>. 6 Se 
 e/cetz>o? 6 SeSXxeVo? evrt T 
 
 ?ra/)a p,po$, Ka Taco 
 
 38 ot vtavicrKOL elo"r)Wov. ISovTes ovv ol crrpanwTat e'/ceti/ot 
 ev7TVLcrav TOV KCVTvpiwva Kal TOV? TrptcrfivTepovs, iraprjo-av 
 
 39 yap /cat avTot tfrvXacrcrovTes* Kal e^rj-yovfJievaiv avT&v a 
 etSoi/, Tfd\iv op&cnv ee\06vTa<; diro TOV Ta<f>ov 
 
 Kal TOW? Suo TOI/ eVa VTfopOovvTas, /cat crTavpbv d 
 
 40 BovvTa avTot? /cat TOW /xei' Suo 
 
 ovpavov, TOV Se ^etjoaycoyou/xei/ou VTT 
 
 L 
 
138 EYAITEAION KATA IIETPON 
 
 41 VTrep/Baivovcrav TOU9 ovpavovs. /cat f^our}? TJKOVOV e/c TOJV 
 
 42 ovpava)v Xeyoucr779 'EKTjpvas rots /cot/xo>/xeVot9 ; /cat VTTCI/COT) 
 
 43 77/couero oVo rou (rravpov OTL Nat. ^Wecr/ceVroi'TO ow 
 dXX^Xot? tKtlvoL oL7re\0Lv KOL lv(f)avLo-ai raura ra> JletXara). 
 
 44 /ecu ert Staz'ootyxeVwz' at>ra>i> (fccLivovrai TraXw avoi^O^vre^ 
 ol ovpavol Kai av0pa)7ros rt? KareXOwv /cat elo-\0a)v et9 TO 
 
 45 Tavra tSd^re? ot Trept roz/ KevrvpLcova VVKTOS 
 
 ZTetXaro^, a<eVr9 TOI/ razors ov e^uXacrcrot', /cat 
 cravTo Tra^ra aTrep etSo^, ctyawaWes /xeyaXa)? /cat 
 
 46 Xeyoi/res 'AkqOus vto? ^i/ ^eou. a?ro/cpt^t9 6 ITetXaro? 
 e^)^ *ya) KaOapevaj TOV at/^aros rou vtou rou #ou, v/xt^ 
 
 47 Se TOUTO eSofei>. etra 7rpocreX^d^re9 Trai^re? eSe'oi'TO avroG j ' 
 /cat irapeKaiXovv /ceXeucrat TOJ KevTvpiuvi /cat rot9 crrpartw- 
 
 48 rat? /x^Sei^ etTreti' a eISoj> cru/x<^)pet yap, ^>acrt^, ^/xty 
 o^XyJcrat /xeytcrrry^ afJMpTjUaf efJLTrpoa'Oti' TOV 0eou, /cat 
 /XT) e/xTreo-eti/ ets ^etpa? rou Xaov rail' 'JouSatW /cat 
 
 49 \iOao- Orjvai. e/ceXevcre^ o5^ 6 ITetXaros r&> /cevrvptWi '' 
 /cat rot? crrpaTtwrat? ft^Se^ etTreti^. 
 
 60 "OpOpov 8e TTJS /cvpta/ci79 Mapta/x 17 MaySaX^i/T;, 
 p,a0r)Tpia TOV Kvpuov ((froftovpeinr) Sta rou9 'Iou8atoi>9, 
 
 l(f)\yovTo VTTO 7779 opyrjs, OVK iTroirjcrev CTT! T( 
 t roO Kvpuov a elcoOta'av Trotetf at yvz^at/c9 c?rt ^o 
 
 61 roi/9 OLTroOvTJo-KOvo-i Kai Tot9 aya7ra)/xeVot9 aurat9*) Xa- 
 ftovcra jJL0 J tavTrjs ra9 <^>tXa9 ^X^e eTTt ro /Lti^/xctoi/ 
 
 62 OTTOU -iji/ reacts. at IfoftovvTO /XT) tSwcrti/ avra9 ot 
 'JouSatot, /cat eXeyoi' Et /cat /XT) ei/ e/ceti/rj TT} 'fj^po- 77 
 o~Tavpa>6r) $vvtj0r]iJiv /cXavcrat /cat /cdi^acr^at, /cat 
 
 63 C7rt rou xi/Txaro9 avTov TTotTo'cuxei' ravra. rt9 3e 
 
 aTTo/cuXtcret T^/xt^ /cat TOI^ \iOov TOV TC0iva e?rt 7^79 Ovpas 
 roC /x^/xetov, tVa eto~eX^ovcrat TrapaKa0ecr0a)fJiV avTto 
 64 /cat noLTJcrco^v TO, 6<etXo/xei>a ; /xeya9 yap ^ 6 Xt#O9, 
 /cat <f>o/3ovp.e0a /XT; Tt9 T7/xa9 1877. /cat ct /XT) 8iW/xe#a, 
 /cai/ CTrt 7779 0vpas ySaXoj/xet' a (frepofJiev et9 
 
EYAITEAION KATA CETPON 139 
 
 OLVTOV, K\avcrofjiev /cat /coi//d/xe#a ecus eX#w/zei> ets TOV OLKOV 
 
 55 Kat aVeX^oucrat evpov TOV Tai<f)ov r)va>yp<vov /cat 
 TrpocreXOovcrcu TrapeKvifjav e/cet, /cat opaxnv e/cet 
 veavicTKOV KOiOe^o^evov p<cra> TOV rac^ou, vpalov /cat 
 7rpL/3/3\.rjfJivoi> o~To\.rjv XafJLTT POTOLTTJV, o'ciTts e 
 
 56 Tt rjXOaTe ; Tiva ^retre ; /x^ roi' o-Tavpa)0VTCL e 
 dveo-TY) /cat d-n-YJXOev et Se /IT) Trtcrreuere, 7rapa/cui//ar 
 /cat tSare ro^ TOTTO^ e^^a e/cetro, ort ou/c ecrrti^ dvecrTrj ftyo 
 
 67 ya/> ^at dirrjXOev e/cet o^ei^ aTrecrraX^. rdre at ywat/ce? 
 
 58 T Hz/ Se reXeurata rjptpa TO>V d^u/xwr, /cat TroXXot rtves 
 
 *tfPX OVTO 9 WrOOTpC<^OITS t? TOV? Ot/COU? OLVTtoV, TTJS 
 
 59 lopTrjs waver afJievrjs. rjfJiels Se ot SwSe/ca /xa^rat TOT) 
 Kvpiov e'/cXato/xe^ /cat e'XuTrou/xe^a, /cat e/caaTO? \VTTOV p,vo$ 
 
 60 Sta TO crvfJi/Bdv dTrrj\\dyTrj et TOJ' ol/coi/ avTov. eyw 8e 
 ^LfjLCdv ITeVpo? /cat '^Spe'as 6 aSeX^d? ftov Xa/JbVTes T7 
 
 TO, Xt^a d7nj\0apev et9 TT)^ BaXacrarav /cat -iy 
 
 < ^'>i\7' * rr' 
 
 o TOU ^4X(patov, 01^ Kvpios . . . 
 
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IN THEOLOGICAL LITERATURE. 23 
 
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