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 ff.), 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.

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 statement 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.”119 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 [pg 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 [pg 106] 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 probably would be placed the first vision of the risen Jesus.