have failed to attach his name, naturally and simply, as testimony of the trustworthiness of his statements, and of his fitness as an eye-witness to compose such a record. As the writer of the fourth Gospel does not state his name, Herr Ewald ascribes the omission to the "incomparable modesty and delicacy of feeling" of the Apostle John. We must further briefly examine the validity of this explanation. It is universally admitted, and by Ewald himself, that although the writer does not directly name himself, he very clearly indicates that he is "the other disciple" and "the disciple whom Jesus loved." We must affirm that such a mode of indicating himself is incomparably less modest than the simple statement of his name, and it is indeed a glorification of himself beyond anything in the Apocalypse. But not only is the explanation thus discredited but, in comparing the details of the Gospel with those of the Synoptics, we find still more certainly how little modesty had to do with the suppression of his name. In the Synoptics a very marked precedence of the rest of the disciples is ascribed to the Apostle Peter; and the sons of Zebedee are represented in all of them as holding a subordinate place. This representation is confirmed by the Pauline Epistles and by tradition. In the fourth Gospel, a very different account is given, and the author studiously elevates the Apostle John,--that is to say, according to the theory that he is the writer of the Gospel, himself,--in every way above the Apostle Peter. Apart from the general pre-eminence claimed for himself in the very name of "the disciple whom Jesus loved," we have seen that he deprives Peter in his own favour of the honour of being the first of the disciples who was called; he suppresses the account of the circumstances under which {443}