The mind of Jesus was too lofty and grave for epigram; but He put the wilful self-reliance which Peter had to subdue even to crucifixion, into one delicate and subtle phrase: “When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest.” That self-willed stride, with the loins girded, is the natural gait of Peter, when he was young.
St. James, the first apostolic martyr, seems to have over-topped for a while his greater brother St. John, before whom he is usually named, and who is once distinguished as “the brother of James.” He shares with him the title of a Son of Thunder (Mark iii. 17). They were together in desiring to rival the fiery and avenging miracle of Elijah, and to partake of the profound baptism and bitter cup of Christ. It is an undesigned coincidence in character, that while the latter of these events is recorded by St. Matthew and St. Mark, the former, which, it will be observed implies perfect confidence in the supernatural power of Christ, is found in St. Luke alone, who has not mentioned the title it justifies so curiously (Matt. xx. 20; Mark x. 35; Luke ix. 54). It is more remarkable that he whom Christ bade to share his distinctive title with another, should not once be named as having acted or spoken by himself. With a fire like that of Peter, but no such power of initiative and of chieftainship, how natural it is that his appointed task was martyrdom. Is it objected that his brother also, the great apostle St. John, received only a share in that divided title? But the family trait is quite as palpable in him. The deeds of John were seldom wrought upon his own responsibility, never if we except the bringing of Peter into the palace of the high priest. He is a keen observer and a deep thinker. But he cannot, like his Master, combine the quality of leader with those of student and sage. In company with Andrew he found the Messiah. We have seen James leading him for a time. It was in obedience to a sign from Peter that He asked who was the traitor. With Peter, when Jesus was arrested, he followed afar off. It is very characteristic that he shrank from entering the sepulchre until Peter, coming up behind, went in first, although it was John who thereupon “saw and believed.”(8)
With like discernment, he was the first to recognise Jesus beside the lake, but then it was equally natural that he should tell Peter, and follow in the ship, dragging the net to land, as that Peter should gird himself and plunge into the lake. Peter, when Jesus drew him aside, turned and saw the disciple whom Jesus loved following, with the same silent, gentle, and sociable affection, which had so recently joined him with the saddest and tenderest of all companions underneath the cross. At this point there is a delicate and suggestive turn of phrase. By what incident would any pen except his own have chosen to describe the beloved disciple as Peter then beheld him? Assuredly we should have written, The disciple whom Jesus loved, who also followed Him to Calvary, and to whom He confided His mother. But from St. John himself there would have been a trace of boastfulness in such a phrase. Now the author of the Fourth Gospel, choosing rather to speak of privilege than service, wrote “The disciple whom Jesus loved, which also leaned back on His breast at the supper, and said, Lord, who is he that betrayeth Thee?”
St. John was again with St. Peter at the Beautiful Gate, and although it was not he who healed the cripple, yet his co-operation is implied in the words, “Peter, fastening his eyes on him, _with John_.” And when the Council would fain have silenced them, the boldness which spoke in Peter’s reply was “the boldness of Peter and John.”