that Apostle was named Peter, and gives another and trifling version of the incident, reporting elsewhere indeed in a very subdued and modified form, and without the commendation of the Master, the recognition of the divinity of Jesus, which in the first Gospel is the cause of his change of name.(1) He is the intimate friend of the Master, and even Peter has to beg him to ask at the Supper who was the betrayer. He describes himself as the friend of the High Priest, and while Peter is excluded, he not only is able to enter into his palace, but he is the means of introducing Peter. The denial of Peter is given without mitigation, but his bitter repentance is not mentioned. He it is who is singled out by the dying Jesus and entrusted with the charge of his mother. He outruns Peter in their race to the Sepulchre, and in the final appearance of Jesus (xxi. 15) the more important position is assigned to the disciple whom Jesus loved. It is, therefore, absurd to speak of the incomparable modesty of the writer, who, if he does not give his name, not only clearly indicates himself, but throughout assumes a pre-eminence which is not supported by the authority of the Synoptics and other writings, but is heard of alone from his own narrative. Ewald argues that chapter xxi. must have been written, and the Gospel as we have it, therefore, have been completed, before the death of the Apostle John. He considers the supplement to have been added specially to contradict the report regarding John (xxi. 23). "The supplement must have been written whilst John still lived," he asserts, "for only before his death was it worth while to contradict such a false hope; and if his death had actually taken place, the result itself would {444}