John 1:42Meaning & Commentary from the Church Fathers

Moreover, another disciple was also with them and assisted in this. If John the Baptist himself, after saying that Christ is the Lamb and that He baptizes with the Spirit, left the clearer teaching about Him for his disciples to learn from Him Himself, Andrew had even more reason to do this.

He felt himself unable to explain everything. Therefore he drew his brother to the very fountain of light, with such care and joy that Peter did not hesitate or delay at all.

"Jesus, looking at him, said, 'You are Simon, the son of Jonah. You shall be called Cephas,' which means Peter, a rock."

Here Christ already begins to disclose His Godhead and little by little reveals it in His sayings. He did this in His conversations with Nathanael and with the Samaritan woman.

Prophecies persuade no less than miracles, and they contain no vainglory. Miracles were still subject to distorted interpretations, at least from senseless men. "He casts out demons by Beelzebul," they said, Mt 12:24.

But nothing of the sort was ever said about prophecies. Thus Christ used this manner of teaching with Simon and Nathanael. He did not do so with Andrew and Philip.

Why? Because they had already received no small preparation through John's testimony. Philip, moreover, saw those who stood before Christ and took this as direct proof for faith in Him.

"You are Simon, the son of Jonah. You shall be called Cephas," which means Peter, a rock. From the present the future is made trustworthy. He who named Peter's father surely foresaw the future as well.

Here prediction is joined with praise. But this was not flattery. It was a prediction of the future, as is clear from what follows.

Recall with what strong rebuke He shows His foreknowledge to the Samaritan woman. "You have had five husbands," He says, "and the one you now have is not your husband," Jn 4:18.

So also His Father, rising up against the worship of idols, speaks much about prophecy. "Let them stand forth and save you from what is to come upon you," Is 47:13.

And elsewhere: "I foretold and saved and proclaimed, and there was no strange god among you," Is 43:12. He sets this forth throughout prophecy.

Prophecy is in the highest degree a work of God, which demons cannot even imitate, however much they strive. In miracles there may still be some deception. But to foretell the future with precision belongs only to the eternal Being.

If demons ever did this, it was only to deceive the senseless. For this reason their prediction is always easily exposed as false.

Meanwhile Peter answers nothing to Christ's words, because he did not yet understand anything clearly, but was only being taught. Besides, the prediction itself had not yet been fully uttered.

Christ did not say, "I will rename you Peter, and upon this rock I will build My Church." He said only, "You shall be called Cephas," which means Peter, a rock.

That renaming would have signified higher dignity and greater authority. But Christ did not immediately, nor from the beginning, display His authority. For a time He spoke more humbly.

When He had given full proof of His Godhead, He then spoke the same thing with greater authority: "Blessed are you, Simon son of Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven," Mt 16:17.

And elsewhere: "I say to you, you are Peter, and on this rock I will build My Church," Mt 16:18.

Thus Christ named Simon. He named James and his brother sons of thunder, Mk 3:17. Why does He do this?

By this He shows that He is the very One who also gave the Old Covenant and who then changed names. He called Abram Abraham, Sarai Sarah, and Jacob Israel.

To many He gave names even from birth, as to Isaac, Samson, and those mentioned by Isaiah and Hosea, cf. Is 8:3; Hos 1:4-9. For some He changed names given by their parents, as with those just mentioned and Joshua the son of Nun.

Among the ancients there was also a custom of giving names according to circumstances, as Leah did, cf. Gen 30. This was not without purpose.

It was done so that the very naming of men would be for them a remembrance of God's benefits. Since the prophecy was expressed in names, it would be better preserved in the minds of those who heard.

So also John was given his name before his birth. Those who were to shine in virtue from their earliest age received names even before birth. Those who became renowned later had a new appellation added later.

At that time each received a special name. But now we all have one name, more important than all those: the name of Christians, sons and friends of God, the Body of Christ.

This name more than all those can rouse in us intensified zeal for progress in virtue. Therefore let us do nothing unworthy of this honorable name.

Let us ponder the height of the dignity by which we are called Christ's own. Paul called us this. Let us keep it in mind and honor this great name.

Some bear the name of a famous general or another renowned man. When they hear themselves called by such a name, they think highly of themselves and count that name a great dignity.

They strive in every way not to dishonor by negligence the one whose name they share. We are not called by the name of a general, an earthly ruler, an angel, an archangel, or a seraph.

We are called by the name of their King Himself. Should we not lay down even our soul, so as not to offend Him who has deemed us worthy of such honor?

Do you not know what honor is enjoyed by the ranks of the king's shield-bearers and spear-bearers who surround him?

So also we have been counted worthy to be near the King Himself, and far nearer to Him than those men are to their king. We are as near as the body is to the head.

Therefore in everything we must act only by imitating Christ. And what does Christ say? "Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head," Lk 9:58.

If we were to demand this of you, it might perhaps seem difficult and burdensome to many. Therefore, for the sake of your weakness, I leave aside this strictness.

I ask only that you have no attachment to wealth. As, because of the weakness of many, I do not demand from you such lofty virtue, so I urge you all the more to keep away from vices.

I do not condemn those who have houses, fields, money, and servants. I only wish them to possess all these things prudently and properly.

In what proper way? As masters, not as slaves. That is, possess wealth, and do not let it possess you. Use it, and do not abuse it.

Money exists so that we may use it for necessary needs, not so that we may guard it. Guarding it belongs to a slave. Spending it belongs to a master who has full authority over it.

You receive money not to bury it in the ground, but to distribute it. If God had wanted it to be preserved, He would not have given it to men, but would have left it forever lying in the earth.

But since He wants it to be spent, He has permitted us to possess it in order to hand it on to one another. If we keep it for ourselves, we are no longer its masters.

If you keep it in order to increase it, the best means for this is to scatter it and give it everywhere. There can be no income without expense, nor wealth without spending.

This can be seen in worldly affairs. So the merchant acts, and so the farmer acts. One spends seed, the other money. One sails the sea, spending his money. The other labors the whole year, casting seed and working.

Here, however, nothing of the kind is needed. There is no need to ready a ship, yoke oxen and plow the earth, worry about foul weather, or fear hail.

Here there are no waves and no hidden rocks. This voyage and this sowing require only one thing: to cast away what you have. All the rest will be done by that Farmer of whom Christ said, "My Father is the vinedresser," Jn 15:1.

Is it not senseless, then, to give oneself to laziness and negligence where one can receive everything without labor, while showing all activity where there is much toil, care, and sweat, and after all this an uncertain hope?

I beseech you, let us not be so foolish in the matter of our own salvation. Let us leave the more burdensome works and hasten to the easier and more profitable ones.

Then we shall attain the good things to come, by the grace and love for mankind of our Lord Jesus Christ. With Him be glory to the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.

Thus Simon's being brought to Jesus is a sign not of his frivolity, but of his solidity.

What then does the Lord do? He begins to reveal Himself to him by a prophecy concerning him. Since prophecies persuade men no less than miracles, and perhaps even more, the Lord prophesies about Peter.

You, He says, are Simon, the son of Jonah. Then He also reveals the future: You shall be called Cephas. By declaring the present, He gives assurance about the future.

Yet He did not say, I will rename you Peter, but, You shall be called. At first He did not wish to reveal all His authority, since they did not yet have firm faith in Him.

Why then does the Lord call Simon Peter, and the sons of Zebedee sons of thunder? To show that the One who gave the Old Testament is the same One who now changes names.

So then He named Abram Abraham and Sarai Sarah (Gen 17:5, 15).

Know also that Simon means obedience, and Jonah means dove. Thus obedience is born from meekness, which is signified by the dove. Whoever has obedience becomes Peter also, attaining firmness in good through obedience.

Having already gained him under His authority and made him His own, He no longer permits him to be called Simon. He renames him Peter, giving him this name from the rock, πέτρα, since He intended to found His Church upon him (Mt 16:18).

But this does not contradict the passage where Matthew relates how the Lord said to Peter: "You are Peter, and on this rock I will build My Church" (Mt 16:18). We must understand that he did not receive this name then, but rather at the time John mentions: "You shall be called Cephas, which means Peter, stone." Later the Lord would call him by this name, saying, "You are Peter."

Is it a great thing that He changed his name and made Peter out of Simon? Peter comes from petra, rock, and the rock is the Church. Therefore, in the name of Peter the Church is prefigured. And who is secure, if not the one who builds on the rock?

And what does the Lord Himself say? "Whoever hears My words and does them, I will liken him to a wise man building on the rock" (Mt 7:24). He does not yield to temptations. For if he had previously been called Peter, you would not have seen the mystery of the rock. You would think that he was so named by chance, not by the providence of God. Therefore He wished him first to be called otherwise, so that in the very change of name the living force of the mystery might be expressed.

"And he brought him to Jesus. Jesus, looking at him, said: You are Simon, son of John, filius Ioannis. You shall be called Cephas, which means Peter." There is nothing great in the Lord's saying whose son he was. What is great for the Lord? He knew the names of all His saints, whom He predestined before the foundation of the world. Do you marvel that He said to one man, "You are the son of such a one, and you shall be called thus"?

Is it great that He changed his name and made Peter out of Simon? Peter comes from petra, rock, and the rock is the Church. Therefore, in the name of Peter the image of the Church is contained. Who, then, is at peace, if not the one placed upon the rock? And what does the Lord Himself say?

"Everyone who hears these words of Mine and does them, I will liken to a prudent man who built his house on the rock," for he does not fall because of trials. "The rain fell, the floods came, and the winds blew and beat upon that house. And it did not fall, because it had been founded on the rock."

"Everyone who hears these words of Mine and does not do them," let each of us fear and be watchful, "I will liken to a foolish man who built his house on the sand. The rain fell, the floods came, and the winds blew and beat upon that house. And it fell, and great was its fall" (cf. Mt 7:24-27).

What profit is there if a man enters the Church while wishing to build his faith upon sand? If someone hears and does not act, he does build, but on sand.

If someone hears nothing, he builds nothing. If he hears, he builds. But we ask: on what? If someone hears and does, he builds on the rock. But if he hears and does not do, he builds on sand.

There are two kinds of those who build: those who build on the rock, and those who build on sand. What, then, of those who do not hear? Are they secure? Can they be called tranquil, since they build nothing?

They are exposed to rain, winds, and floods. When those elements come, they suffer them even before houses are overthrown by them. Therefore, there is only one security: to build, and to build on the rock.

If you wish to hear and not act, you are indeed building, but you build on sand. When trial comes, it will destroy the house and draw you into your great fall. If you do not hear, you are exposed to trials, and you present yourself to them. Therefore hear, and do. There is only one remedy.

For what a multitude of people, hearing and not doing, are today carried away by the stream of this feast. While they heard and did not act, this annual festival came like a river. It was full like a rushing torrent. It will indeed pass and dry up, but woe to the one whom it now carries away.

Know then, beloved, that everyone who hears and does not act does not build on the rock, and he does not belong to that great name which the Lord thus revealed. For He acted so that you would be attentive. If Simon had already been called Peter before, you would not have grasped the mystery of the rock so visibly. You would have thought that he was so named by chance, not by the providence of God.

Therefore He wished Peter first to be called otherwise, so that from the very change of name the living power, vivacitas, of the mystery might be revealed.

Foolish people reproached His miracles, saying, He casts out demons by Beelzebul. But they said nothing against His prophecies.

Jesus Christ used this means with Simon and Nathanael. With Andrew and Philip He reveals nothing, because Andrew was drawn by John's testimony, and Philip was guided by the examples of those who had followed Jesus Christ before him.

Concerning Peter, Jesus Christ revealed whose son he was and what he would be called.

Find in the fourth chapter of Matthew's Gospel, at Mt 4:18, the explanation of the words: As He walked by the Sea of Galilee, He saw two brothers, Simon called Peter, and Andrew his brother, casting nets into the sea.

Find also in the third chapter of Mark, at Mk 3:16, the words: and He named Simon Peter. In the fifth chapter of Luke, at Lk 5:2, find the explanation of the words: the fishermen had gone from them and were washing their nets.

All this belongs here.

Thus He named Simon Peter, and James and John sons of thunder, showing that He is the very same One who also changed names in the Old Testament. He named Abram Abraham, Sarai Sarah, and Jacob Israel.

To some He gave names at their very birth, and to others afterward. Those whose virtue was to shine from their earliest age He named immediately. Those whose virtue would shine later He also named later.

Still more, He rejected the tempter's other proposal to share dominion over the world with him, since He intended to establish a truly divine Kingdom upon earth. Then He had already resolved to gather around Himself a few people sincerely devoted to the work of God. Through them He could later act upon others, and for this purpose He would form them in a special way. For this purpose He brought them nearer to Himself before the others and educated them as preachers of the Kingdom of God.

It was necessary to begin not with all, but with a few. He did not draw John away from his preparatory ministry. Rather, leaving him to act according to his calling, He made use for His own work of some of John's disciples. This was no less according to John's desire than according to Jesus' election.

Two of John's disciples, it seems, were personal witnesses of how John answered the questions put to him by the Sanhedrin. One of them also described this event. The teacher's word clearly made a strong impression on them: "He who is mightier than I is coming, who was before me. He already stands in your midst."

On the next day, seeing Jesus coming toward him, the preacher of repentance openly pointed Him out to his disciples. Here was the One about whom he had spoken to those sent to him, the One who must complete the work he had begun. For His sake John had been called to his ministry. Upon Him John had seen the Spirit descend and rest. He is the Lamb of God, who takes away the sin of the world, and He is truly the Son of God.

On the third day, again seeing Jesus coming, John repeated his confession. This repeated testimony of John resolved the perplexity of the best of his disciples: should they remain with their teacher, or follow Him for whom he labored?

At the same time, the reverent thought of the Messiah, the Son of God, restrained them from openly declaring their desire to follow Him. Timidly they followed Jesus as He went away. Only the divine goodness with which He turned to them gave them freedom of action and united them forever with the divine Teacher.

"What do you seek?" He asked them meekly. When they expressed the desire to know Him more closely and to see Him in His dwelling, perhaps still in that wilderness where He had spent forty days, the Lord willingly admitted them to Himself. The conversation, which lasted four hours, revealed to them that they had found what they had long desired.

The hour in which they were counted worthy to be received, and which became for them the beginning of a new life, remained memorable for them forever. Their joy that they had found the One long desired by all was so great that they immediately tried to share it with their brothers and friends.

But the Lord received all not according to human calculations and inclinations, but according to divine insight into the hearts of men who sought Him, and according to their disposition and capacity for future ministry. The two first-chosen followers of Jesus were Andrew and John. They had brothers.

In receiving each one, the Lord made it understood that He knew their hidden past and future. By this He stirred and exalted their faith.

But when was this? The Evangelist, precise in determining time in this section, does not note that it was on the next day, as he does in verse 43.

Therefore one may think that Andrew's finding Peter and bringing him to Jesus took place late in the evening of that same day.

Jesus Christ's conversation with Nicodemus in chapter 3 gives grounds for admitting that disciples visited Jesus Christ and conversed with Him at night.

When Andrew returned to Jesus with his brother Simon, Christ looked upon the latter and first called him by name.

From the spirit of the whole narrative in this section, compare verse 47 and following, it seems one must conclude that Christ's knowledge of Andrew's brother's name did not come from a conversation with Andrew about Peter.

Rather, it was a manifestation of omniscience in Christ. Such a miracle was entirely fitting here, since it was meant to give, and undoubtedly did give, support to Peter's faith in Jesus as the Christ.

At the same time Christ gives him another name: Peter, which means stone or rock. Later Christ repeated this name for him and at the same time explained its meaning. See Mt 16:17.

This conclusion is also confirmed by the following considerations. The first three Evangelists say nothing about the embassy from the Sanhedrin, John's testimony before the priests concerning Jesus, or Jesus' calling of the first disciples.

The fourth Evangelist, John, supplemented in his Gospel what the first Evangelists had omitted. He narrates these events, surely not from hearsay, since he speaks of them with such detail and fullness as only an eyewitness could.

Andrew first finds his brother Simon. Therefore, of the two disciples of the Baptist who followed Jesus, Andrew was the first who found his brother, the first of those who found. This word, first, gives grounds for thinking that the other unnamed disciple was second in finding his brother.

If this were not so, the word first would be superfluous and groundlessly used. That, however, cannot be admitted in interpreting John's Gospel. Therefore one may suppose that the other disciple, John, also found his brother James and brought him, like Andrew, to Jesus.

This disciple, out of modesty, may have passed over this event in silence in his Gospel.

Jesus, looking at Simon, gave him another deeply significant name: Cephas, or Peter. Cephas is a Syro-Chaldean word, and Peter is Greek. Both mean stone. Later Jesus Christ explained why He so named Simon.

He said to him: You are Peter, that is, a stone, and on this rock I will build My Church, and the gates of Hades shall not prevail against it (Mt 16:18).

Cephas is a Syro-Chaldean word meaning the same as the Greek word Peter, that is, stone. A stone, or rock, is a symbol of firmness. Naming Simon in this way points to his future firmness of faith and firmness of character.

We truly see this in the whole activity of this man from the time he became Christ's disciple. It is especially clear after the Savior's Ascension and after the descent of the Holy Spirit upon the Apostles on the day of Pentecost.

Pointing to this name of Simon, the Lord later said that on this rock, on this stone, He would found His Church. It would be so firm that all the powers of Hades would not shake it (Mt 16:18 and note).

The Evangelist does not indicate here whether Simon, named Peter, was now convinced by the words of his brother Andrew that Jesus of Nazareth is the Messiah. Yet this very silence indicates that he was convinced and believed.

Therefore, when the Lord later called him and Andrew to be His inseparable companions as Apostles, both of them, at one word from Christ, left everything without objection and followed Him. They became His disciples, inseparable from Him (Mt 14:8-20 and parallels).

"Christ" also means Anointed. "The Spirit of the Lord is upon Me, because He has anointed Me to preach good tidings to the poor. He has sent Me to heal the brokenhearted, to proclaim release to captives and sight to the blind, to set at liberty those who are oppressed, and to proclaim the acceptable year of the Lord" (Is 61:1-2).

The Lord Himself was pleased to reveal these prophetic words concerning Himself in the synagogue, indicating that "today this Scripture is fulfilled" (Lk 4:17-21). When Andrew says to his brother, "We have found the Messiah, which is translated, Christ," he confesses that in the Lord Jesus he sees the One sent from God, in whom the promises given by God to the people of Israel are fulfilled.

Simon, Andrew's brother, does not resist his brother's invitation and goes to the Lord, led by Andrew, the first-called Apostle. By His look and by His word the Lord sanctifies the whole future activity of Peter.

The significance of Simon, to whom the Lord gives the name Cephas in Aramaic, that is, stone or rock, petros, is especially explained by the Evangelist Matthew, Mt 16:18, in the Lord's words: "You are Peter, and on this rock I will build My Church, and the gates of Hades shall not prevail against it."

The Evangelist John does not repeat the accounts of the first Evangelists, but, as we have often noted, supplements them. Here he speaks of Simon's first beholding of the Lord, and of the deeply meaningful name Peter.

The Apostle Peter became a rock not because of the personal firmness of his character, compare his denial, but by the free election of God. Compare Jn 15:16; 1 Cor 1:27-28; Rom 9:11. To Peter belonged his love and devotion to the Lord. But the Lord gave him his strength.

"Simon, Simon," the Lord said to him, "I have prayed for you, that your faith should not fail. And when you have turned again, strengthen your brothers" (Lk 22:31-32). Immediately after this the Lord foretells that he will deny Him that very night.

Despite this denial, Peter, according to the Lord's word, after receiving the Holy Spirit, stands at the head of Christian preaching. He fearlessly withstands the Jewish rulers and begins the accession of the Gentiles to the Church of Christ. Compare Acts 1:15; 2:14; 3:12-26; 4 and following; 5 and following; 10 and others.

In the Gospel of John, Peter's significance is especially brought forward, although his fall is not passed over in silence. John the Theologian, while everywhere keeping silence about himself, points with special insistence to the meaning of Peter's name, as in the present passage.

He also points to the confession of faith pronounced by Peter on behalf of all the Apostles: "You are the Christ, the Son of the living God" (Jn 6:69), and, "Lord, to whom shall we go? You have the words of eternal life" (Jn 6:68).

He points, as it were, to Peter's special preeminence before all, for Mary Magdalene runs to him from the Lord's tomb, Jn 20, compare Mk 16:7 and Lk 24:10-12. In the latter passage it is clear that, when the disciples wavered over the report of the Lord's resurrection, Peter alone ran to the tomb, accompanied by John, as is clear from Jn 20:2.

Finally, he points to the special command given by the Lord to Peter in John chapter 21. There, restoring him after his fall, the Lord especially entrusts him with shepherding His flock.

One more thing should be noted concerning verse 41: Andrew "first, protos, found his brother Simon." After this the Gospel speaks exclusively about Simon, who had such great significance. But the word first seems to suggest that Andrew sought and found someone else as well.

Many, among the newer commentators, suppose that besides his brother, Andrew also brought to the Lord John's brother, James the son of Zebedee. Later, together with his brother, James was called from the boat on the lake of Galilee, Mt 4:21; Mk 1:19; Lk 5:10, at the same time as Andrew and Peter, Mt 4:18; Mk 1:16-19; Lk 5:2-11.