1 In the Sinaitic Codex they are marked for omission by a later hand. Lachmann brackets, and Drs. Westcott and Hort double-bracket them. The MS. evidence may bo found in detail in Scrivener's Int. to Crit. N. T. 2nd ed. p. 521, stated in the way which is most favourable for the authenticity. {330} excludes it, and his Gospel could not have contained it.(1) Luke is specially marked in generalizing the resistance of those about Jesus to his capture: "When they which were about him saw what would follow, they said unto him: Lord, shall we smite with the sword? And a certain one of them smote the servant of the high priest and cut off his right ear."(2) As this episode follows immediately after the incident of the bloody sweat and prayer in the Garden, and the statement of Justin occurs in the very same chapter in which he refers to them, this contradiction further tends to confirm the conclusion that Justin employed a different Gospel. It is quite in harmony with the same peculiar account that Justin states that, "after he (Jesus) was crucified, all his friends (the Apostles) stood aloof from him, having denied him(3).... (who, after he rose from the dead, and after they were convinced by himself that before his passion he had told them that he must suffer these things, and that they were foretold by the prophets, repented of their flight from him when he was crucified), and while remaining among them he sang praises to God, as is made evident in the Memoirs of the Apostles."(4) Justin, therefore, repeatedly asserts that _after_ the crucifixion all the Apostles forsook him, and he extends the denial of Peter {331} to the whole of the twelve. It is impossible to consider this distinct and reiterated affirmation a mere extension of the passage: "they all forsook him and fled "[--Greek--],(1) when Jesus was arrested, which proceeded mainly from momentary fear.(2) Justin seems to indicate that the disciples withdrew from and denied Jesus when they saw him crucified, from doubts which consequently arose as to his Messianic character. Now, on the contrary, the Canonical Gospels represent the disciples as being together after the Crucifixion.(3) Justin does not exhibit any knowledge of the explanation given by the angels at the sepulchre as to Christ's having foretold all that had happened,(4) but makes this proceed from Jesus himself. Indeed, he makes no mention of these angels at all. There are some traces elsewhere of the view that the disciples were offended after the Crucifixion.(5) Hilgenfeld points out the appearance of special Petrine tendency in this passage, in the fact that it is not Peter alone, but all the Apostles, who are said to deny their master; and he suggests that an indication of the source from which Justin quoted may be obtained from the kindred quotation in the Epistle to the Smyrnæans (iii.) by pseudo-Ignatius: