Scripture Characters
XIV THE FRIENDSHIP OF PETER AND
JOHN PART I
"A FRIEND loveth at all times, and a brother is born
for adversity. A man that hath (or would have) friends must show himself
friendly; and there is a friend that sticketh closer than a brother. Faithful
are the wounds of a friend. Ointment and perfume rejoice the heart; so doth the
sweetness of a man's friend by hearty counsel. Iron sharpeneth iron; so a man
sharpeneth the countenance of his friend"
(Prov. xvii. 17; xviii. 24;
xxvii. 6, 9, 17).
Such are the maxims of inspired wisdom concerning
friendship; and they must surely impress us with the conviction of its being,
if not a necessary duty, at least privilege, whose value can scarcely be
over-estimated. The conditions, also, of a pleasant and profitable friendship,
are pointedly indicated in these proverbs. To love at all times, and especially
in adversity; to give open manifestations of a friendly spirit, and abound in
all friendly offices; to stick close even closer than a brother to be faithful
in inflicting necessary wounds; to refresh with hearty counsel as with the
fragrance of a grateful perfume; and to stimulate and sharpen the whole inner
man by the collision of mind with mind and heart with heart, as the eye is
kindled into brightness by the quick sympathy of a congenial glance; such,
according to the inspired standard, are the qualities of a genuine friend.
Love, constant, active, and close; honest in reproof, kind and cordial
in advice, keen and spirit-stirring in converse; such is the essence of
scriptural friendship. For an example of it, we have Jonathan's love to David,
"wonderful, and passing the love of women." And a greater than David - David's
Son and Lord - "loved Martha, and her sister, and Lazarus;" and, as has been
well observed, from among the twelve whom he ordained to be apostles, chose out
one, "the disciple whom Jesus loved."
[It may not be out of place to
quote in full the passage in Boswell's "Life of Johnson" here referred to. It
is a conversation with a Quaker lady, about Soame Jenyns' book on the Internal
Evidence of Christianity: "BOSWELL: You should like his book, Mrs.
Knowles, as it maintains, as you Friends do, that courage is not a Christian
virtue.' MRS. KNOWLES: Yes, indeed, I like him there; but I cannot agree
with him that friendship is not a Christian virtue.' JOHNSON: Why, madam,
strictly speaking, he is right. All friendship is preferring the interest of a
friend to the neglect, or perhaps against the interest, of others; so that an
old Greek said, "He that has friends has no friend." Now Christianity
recommends universal benevolence, to consider all men as our brethren; which is
contrary to the virtue of friendship, as described by the ancient philosophers.
Surely, madam, your sect must approve of this; for you call all men friends.'
MRS. KNOWLES: We are commanded to do good to all men, "but especially to
them who are of the household of faith." JOHNSON: Well, madam, the
household of faith is wide enough.' MRS. KNOWLES: But, doctor, our
Saviour had twelve apostles, yet there was one whom he loved. John was called
"The disciple whom Jesus loved." JOHNSON (with eyes sparkling benignantly):
Very well indeed, madam. You have said very well.' BOSWELL: A fine
application. Pray, sir, had you, ever thought of it?' JOHNSON: I had not,
sir.'" Vol. iv. pp. 147, 148.]
That disciple was surely formed for the
cultivation of friendship, for loving and being loved. His writings breathe
throughout a spirit prone to friendship; and, if we may believe the traditions
of history, he was wont to have upon his lips, in his extreme old age, the one
precept, "Little children, love one another." The relation between him and his
Divine Master is full of an interest almost too sacred to be rudely handled.
But we seem to have a reflection of that relation in his intimacy with his
brother apostle, Peter. The indications of that intimacy, slight and incidental
as they appear to be, suggest a study full of profit. The two disciples were
men of very different temperaments; and their ages, also, differed much. Peter
was probably a man comparatively advanced in life when our Lord's ministry
began; while John did not reach the limits of the human term of existence here
until nearly half a century had rolled on after that ministry was closed. But
they were a pair of friends, though one was young and the other might be, if
not actually "seventy-three" yet verging on the borders of his seventh decade.
["A pair of friends, though I was young, and Matthew seventy-three."
WORDSWORTH.] And the circumstances which originated and matured their
friendship may be traced, without much difficulty or doubt, in the evangelical
histories.
We shall notice, at present, the successive stages which, as
we think, may be observed in the rise and progress of this Christian and
apostolic friendship; reserving for separate illustration those more affecting
instances of it that occurred towards the close of the Lord's ministry on
earth. The earliest hint of any connection between Peter and John, is to be
found on the occasion of their first introduction to Jesus.
The two
apostles are brought before us together, as fellow-disciples of the Baptist, on
the day when he personally and publicly identified Jesus of Nazareth as the
Messiah, the Saviour, whom he had been previously announcing as about to come:
"Again the next day after John stood, and two of his disciples; and looking
upon Jesus as he walked, he saith, Behold the Lamb of God!" (John i. 35, 36.)
Of the two disciples here referred to as in attendance on the Baptist, one was
Andrew, Simon Peter's brother (ver. 40); the other was the Evangelist and
Apostle John himself. Such, at least, is a very general impression among
interpreters, who gather from John's ordinary manner of writing in his Gospel
in which, whenever he points to himself, he is careful to write without
intruding his own name that it was he who was Andrew's companion on this
occasion. Andrew's first impulse is to find his own brother Simon, and announce
to him with eager joy the discovery they have made: "We have found the Messias,
which is, being interpreted, the Christ" (ver. 41).
And here it would
almost seem that we might detect the old man's complacency for John wrote his
Gospel in extreme old age as, looking back along the line of half a century of
toil and woe, he recalls that scene of his early youth, and with fond and
affectionate pride records what he alone notices the very marked reception
which he saw Jesus give to his friend, when they were as yet both strangers to
him. For it is John who tells us, that when Andrew introduced his brother to
Jesus, the Lord said, "Thou art Simon the son of Jona: thou shalt be called
Cephas, which is, by interpretation, A stone." It is John who tells this; and
as we read, we feel glad that, of all the evangelists, it is John who tells it.
Passing the marriage at Cana in Galilee, at which some have imagined that they
could recognise John in the bridegroom, and possibly Peter also in the ruler of
the feast, we find them together beside the Lake of Galilee, plying their
hereditary trade as fishers, and called hence forth to be fishers of men, (Luke
v.)
The two ships were in company, Peter, the owner of the one, and
Zebedee, the father of John, the master of the other, being probably associates
in business as well as private friends. For the families seem to have been
neighbourly and intimate; Peter and his brother Andrew, on the one hand James
and John, with their father Zebedee, on the other. They were accustomed to go
up to the feasts at Jerusalem together. When there, they frequented the
ministry of the Baptist together in the wilderness of Judea. They thus became
acquainted with Jesus together; and though some time elapsed between their
first making his acquaintance, and their being summoned to follow him as his
disciples, a year, as most reckon, during which they carried on their ordinary
occupations, yet doubtless, all the while, they had much communing together
respecting the extraordinary person to whom the Baptist had introduced them as
the Messiah. And as they continued to hear of him, and even frequently to meet
with him, they had their expectations of some great and glorious discovery,
about to break upon the world, wound up to the highest pitch.
Thus
their intimacy must have become closer; the sons of Jonas - Peter and Andrew -
being much in company, both for work and conversation, with their more youthful
associates, the sons of Zebedee. And in particular, notwithstanding a very
considerable disparity of years, Peter, as it would appear, was contracting an
ardent friendship for John, which John as ardently returned. Of the other
brothers - Andrew, Peter's brother, and James, the brother of John - but little
comparatively is known. That they were highly esteemed by their colleagues, and
highly honoured James especially by their Master, sufficiently appears from
what afterwards occurred in the course of their attendance upon Jesus. But
already we have discovered something like an indication of the strong and
special tie that knit Peter and John in one. And reflecting back some of the
light of subsequent and more tender disclosures, on that early transaction of
the miraculous draught of fishes, we seem to see John gazing, with deepest
emotion, on the Being at whose knees Simon Peter, with characteristic
promptness, has fallen down, and entering with fullest sympathy into the
impetuous exclamation, "Depart from me, for I am a sinful man, Lord" (Luke v.
8), the same John, who himself long, very long afterwards, in the lonely Isle
of Patmos, when he saw the same Lord in his risen glory, "fell at his feet as
dead" (Rev. i. 17).
Thus summoned together to forsake all and follow
Jesus, they were thereafter never separate. During the whole of our Lord's
ministry he kept these two disciples very near his person; nearer, as we may
fairly gather from the narrative, than all the rest of his chosen followers. It
is always Peter and John whom we find using the greatest freedom in speaking to
him. And if Jesus did draw John closer to his bosom, as the disciple whom he
loved, it was for Simon Peter that, with a special interest in his most
interesting character, his Master prayed, that in the critical hour of Satan's
sifting trial his faith might not fail (Luke xxii. 32). They were colleagues,
not only in the apostleship or company of the twelve, who were with Jesus in
his public labours, but in that more exclusive triumvirate, or band of three,
whom he made his standing, select, and triple staff of witnesses to the more
private incidents of his mediatorial work. Following out the maxim of Moses,
"that at the mouth of two or three witnesses everything is to be established,"
the Lord invested with a peculiar character, for that end, Peter and the sons
of Zebedee; that such particulars of his ministry as, for good reasons, he
wished to have concealed during his lifetime, might, after his death, be
attested by a competent number of credible men, not limited to the very lowest
amount of testimony barely allowed by law, yet not extended beyond what would
be fully acknowledged on all hands to be sufficient. Hence the two friends,
with James, who was to them both as a common brother, were thrown much
together. More particularly, not to speak at present of the raising of Jairus'
daughter, they were the only persons present on the mount of the
transfiguration and in the garden of the agony.
And oh! what a depth of
joint insight into all that is glorious in heaven, and all that is terrible in
hell, must these men ever after have had, to make them one, one in a sense
unknown to common friendship, one as the thrilling ecstasy of heaven's love,
and the shuddering horror of hell's unutterable hatred, may be imagined to make
souls one. To have stood together within that glorious cloud which overshadowed
them on the mount, to have sunk together under the overwhelming drowsiness with
which the heavy and mysterious sorrow of that fatal night in the garden seemed
to have charged and loaded the very air; what gorgeous day-dreams of youth,
shared together what dark and dreary cup of woe, drained together, ever had
such power to be a bond of friendship as these experiences?
Especially
in after years, when the real meaning of these transactions came to be better
known to themselves, and when they were left alone, James, the brother of John,
having been slain with the sword (Acts xii. 2), with what bursting fullness of
heart may we conceive of Peter dwelling on that glorious scene, of which none
now on earth, but only himself and John, can speak! "For we have not followed
cunningly devised fables, when we made known unto you the power and coming of
our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received
from God the Father honour and glory, when there came such a voice to him from
the excellent glory, This is my beloved Son, in whom I am well pleased.'
And this voice which came from heaven we heard, when we were with him in the
holy mount" (2 Pet. i. 16-18). Peter is anticipating his departure, as he says,
"Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus
Christ hath showed me" (ver. 14). A cruel martyrdom is before him, and having
long lived with an eye to it, he now feels it to be near at hand. But to him
the bitterness of death is past. It was past so soon as he learned, under the
Spirit's teaching, the awful import of his Master's agonizing cries, as well as
of his own and his friends' irresistible drowsiness in the garden, on that
night when it was as the very gate of hell. And now it is a brighter vision
that fills his soul The Lord, who then gave vent to strong crying and tears, is
coming in glory. For it is no fable this, cunningly devised; it had been
miserable folly to follow a fable. To Peter, it is an actually seen and
witnessed reality.
It had been given to him, as he rejoices to declare,
to behold the very glory in which the Lord is coming. And with what thoughts of
inexpressible tenderness towards John - John, so soon to be the sole survivor
of the three who had been witnesses of it - does Peter make this reference to
the transfiguration of the Lord! For doubtless he has John full in his mind and
on his heart. He is about to leave him behind in the world, to leave him
perhaps, for anything he knows, till the Lord come again ; yet, in any event,
not to leave or lose him for ever. What emotions, what recollections, what
hopes, must have been gushing forth within him, when embracing, as it were, his
long-tried and dearly -loved friend in his arms once more, the old man gave
utterance to these noble words: We - John and I - have not followed
cunningly-devised fables, when we made known unto you the power and coming of
our Lord Jesus Christ. We were ourselves together eye-witnesses of his
majesty!'
Many circumstances of resemblance, and bonds of intimacy,
might be pointed out as occurring in the dealings which their Master had with
the two disciples severally, and they with him, during the ordinary course of
his ministry. For there is a similarity in these particulars not always
noticed. Did the Lord, for instance, see in Simon such a temper of mind, or did
he foresee in regard to him such a turn of destiny, as to warrant his being
named Cephas, or Peter a stone, the rock whether in reference to his
indomitable strength of resolution, or to the services he was to render in the
first founding of the Church? Did he not, also, give to John and his brother
James, on similar considerations, the perhaps even more expressive name of
Boanerges, or Sons of Thunder? James, alas! lived too short a time after the
Lord's departure to verify the appellation. It must have been John, therefore,
especially that the title was meant to note and characterize, as destined to
show himself vehement and bold in his Master's cause, and powerful in dealing
with his Master's foes.
Peter, on one occasion, incurred the Lord's
displeasure, and received his stern rebuke "Get thee behind me, Satan" when,
giving utterance to his feelings of personal attachment to the Saviour, with
little or no regard to the work and ministry which he came to accomplish, he
would have stood in the way of his going up to Jerusalem (Matt. xvi. 23). It
was very much the same spirit that moved John and his brother James to propose
that the inhospitality of the Samaritans, who would not give the Saviour
passage through their town, should be visited with swift resentment, and that
fire from heaven should be called down to destroy them. The Lord turned and
rebuked them, and said, "Ye know not what manner of spirit ye are of; for the
Son of man is not come to destroy men's lives, but to save them" (Luke ix. 55,
56). It was the same love to Christ's person, generous, disinterested, and even
violent, but without enough of intelligent sympathy with his mission, that made
John propose to avenge the insult put upon him by others, and moved Peter to
seek to lay an arrest upon his purpose of going up to Jerusalem to die.
Again, the forwardness of Peter to profess his attachment to the Lord,
and to claim pre-eminence in respect of fidelity over his fellows "Though all
men shall be offended because of thee, yet will I never be offended. Though I
should die with thee, I will not deny thee" (Matt. xxvi. 33, 35) has its
parallel not only in the ambitious proposal of the sons of Zebedee, that they
should have the first place in the Lord's kingdom, sitting at his right hand
and at his left, but also, and especially, in the fearlessness of their reply
to the question which the Lord then put to them: "Can ye drink of my cup, and
be baptized with my baptism? They say unto him, We can" (Mark x. 38, 39).
Even the weakness of Peter, brought out in his yielding under the very
trials of his faith he had himself courted, as in the instances of his walking
on the water, and his denial of the Lord, would seem to have its corresponding
feature in the character and conduct of John; if at least, as many think, John
is the young man spoken of by Mark who followed Jesus at first with seeming
courage when he was apprehended, but afterwards, being himself laid hold on,
left his upper garment and fled (Mark xiv. 51). Altogether, there is surely
more congeniality of natural temperament between Peter and John, as well as
more agreement in their spiritual experience, and in the progress of their
faith and love, than is often supposed. For there is a vague notion in the
minds of not a few respecting John, that a certain unmingled sweetness and mild
amiability of character distinguished him as the disciple whom Jesus loved. He
is regarded very generally as a man of soft and sentimental, and almost
feminine tenderness, having in his composition something of what David, as we
have seen, attributes in his lamentation to Jonathan, when he says, "Very
pleasant hast thou been unto me; thy love to me was wonderful, passing the love
of women."
That John should even be compared with Peter, or placed on
the same footing, may seem to some offensive; so much are they accustomed to
conceive of Peter as a hard, common-place, every-day sort of character, the
very opposite of the refined, and somewhat romantic, ethereal, and
transcendental quietism, which they are pleased to ascribe to the gentle spirit
of John. There is an idea, also, that the writings of John, like himself,
breathe only mildness, suavity, and serenity; those of Peter being
comparatively rugged and harsh. Now, we are far from denying that there was a
real difference between them. It is brought out both in their manner of acting
and in their style of writing. Peter evidently was a man of a more practical
understanding and active temperament than John; inquisitive, alert, hasty;
expert in the use of arguments; prompt in deciding and speaking; ready for
emergencies, and fertile in expedients. John, again, was of a deeper and
calmer, and perhaps slower, mood; swayed more by inward emotional feeling than
by mere reason or external impulse; deliberate, therefore, rather than abrupt,
and not fluctuating, but uniform and consistent. Still, there is in both the
same under-current, strong and clear, of warm and even passionate devotion;
frank, unselfish, single-eyed - only it seems as if, in the one, the stream met
with more eddies, rocks, and cross currents; while, in the other, it ran in a
less broken channel.
Their respective writings, if carefully studied
together, might bear out this comparison. John, indeed, in his epistles, seems
to know no theme but love, and in his gospel he opens the very heart of the
loving Saviour; while Peter's letters turn more on the business of the
Christian life, its hard work and its rude trials. But where, in all the Bible,
are there more enthusiastic out-bursts of tenderness than that of Peter: "Whom
having not seen, ye love; in whom, though now ye see him not, yet believing, ye
rejoice with joy unspeakable and full of glory." (1 Pet. i 8.) Nor is this a
solitary example, for many other similar instances of sublimity might be
quoted. And as to John, if severity, wrath, and terror, are to be found
anywhere in the word of God, let the beloved disciple's writings be searched
for such qualities. Not Peter's sword cutting off the ear of the high priest's
servant is sharper than John's rebuke, when he indignantly denounces the
pre-eminence-loving Diotrephes, and debars every heretic from the house and
home of a believer, and forbids any to pray for the unpardonable sin (3 John 1;
2 John 10 ;1 John v. 16).
The truth is, there is a fallacy abroad, and
an ingenious self-deception is practised by certain minds, by means of the
distinction which they would fain draw between the milder and more amiable
apostle, and him whom they put aside as "made of sterner stuff." It is like the
preference which some affect to give to the Gospels above the Epistles, or to
the New Testament above the Old, or to the gentleness of James above the hard
sayings of Paul. It is like what we sometimes see in common life; a worldly man
attempting to set off the meekness of a retiring saint against the fire and
fervour of a hard-fighting soldier in Christ's host. He is partial, it seems,
to what is serene and sweet; he loves repose, and dislikes all that looks like
haste, or hurry, or violence. If Christianity were all modelled after the
pattern of a weeping Magdalene or a mystical Madonna, it might be tolerable;
but your men of rude speech and action break the spell and dissolve all the
charm.
It is a most suspicious compliment, however, that these would-be
Christians pay to the devotees whom they profess to admire. For themselves,
they are but seeking, like those of whom the children in the market-place
complained, to cast the blame of their rejection of the gospel on something
wrong in the manner of presenting it, and not on what they are conscious is the
real cause, its deep distastefulness to their own evil hearts of unbelief. And,
as regards the style of piety which they pretend to honour at the expense of
that which really disturbs them more, they little understand how entirely at
heart Peter and John understand and sympathize with each other, and are in
everything at one. For surely, if there be in Peter any of the uncompromising,
rugged, stubborn sternness which his name of the Rock might indicate; there is
a fire in John's bosom, and a bolt in his hand, that amply justify his
appellation of a Son of Thunder.
Go To Scripture Characters No.15
SCRIPTURE CHARACTERS BY ROBERT S. CANDLISH, D.D., FREE
ST. GEORGE'S, EDINBURGH.
LONDON: T. NELSON AND SONS, PATERNOSTER ROW
EDINBURGH; AND NEW YORK.
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