Lecture 15 — Calling of Andrew and Peter

^1:35^ On the following day, John was standing there again with two of his disciples. [n. 281]

^1:36^ And seeing Jesus walking by, he said: behold the Lamb of God. [n. 282]

^1:37^ And the two disciples heard him speaking, and they followed Jesus. [n. 285]

^1:38^ And Jesus turned, and seeing them following him, said to them: what are you looking for? They said to him: Rabbi (which means Master), where do you live? [n. 286]

^1:39^ He said to them: come and see. They came, and saw where he lived, and they stayed with him that day: it was about the tenth hour. [n. 292]

^1:40^ And Andrew, the brother of Simon Peter, was one of the two who had heard of John, and followed him. [n. 298]

^1:41^ He first found his brother Simon and said to him: we have found the Messiah (which is interpreted as Christ). [n. 300]

^1:42^ And he brought him to Jesus. And Jesus looking upon him said: you are Simon the son of John: you will be called Cephas, which is interpreted Peter. [n. 302]

280. Above, the Evangelist presented the Baptist’s testimony to the people; here he presents his testimony to John’s disciples.

First, his testimony is given;

second, the fruit of this testimony, at and the two disciples heard him speaking.

As to the first he does three things:

first, the one giving the testimony is described;

second, his way of testifying is given; and

third, his testimony itself.

281. The witness is described when he says, on the following day, John was standing there again with two of his disciples.

In saying standing, three things are noted about John. First, his manner of teaching, which was different from that of Christ and his disciples. For Christ went about teaching; hence it is said: Jesus traveled over all Galilee (Matt 4:23). The apostles also traveled the world teaching: go to the whole world, and preach the good news to every creature (Mark l6:15). But John taught in one place; hence he says, John was standing, that is, in one place, on the far side of the Jordan. And John spoke of Christ to all who came to him.

The reason why Christ and his disciples taught going about is that the preaching of Christ was made credible by miracles, and so they went to various places in order that the miracles and powers of Christ might be made known. But the preaching of John was not confirmed by miracles, so that it is written, John indeed did no sign (John 10:41), but by the merit and sanctity of his life. And so he was standing in one place so that various people might stream to him and be led to Christ by his holiness. Furthermore, if John had gone from place to place to announce Christ without performing any miracles, his testimony would have been quite unbelievable, since it would seem to be inopportune and he would seem to be forcing himself upon the people.

Second, John’s perseverence in the truth is noted, because John was not a reed shaken by the wind, but was firm in the faith; let him who thinks that he stands, take heed so he will not fall (1 Cor 10:12); I will stand my watch (Heb 2:1).

Third, and allegorically, it is noted that to stand is, in an allegorical sense, the same as to fail or cease: the oil stood, i.e., failed (2 Kgs 4:6). So when Christ came John was standing, because when the truth comes the figure ceases. John stands because the law passes away.

282. The manner of his testifying is presented as being certain, because it is according to sight. So he says, and seeing Jesus walking by. Here it should be remarked that the prophets bore witness to Christ: all the prophets bear witness to him (Acts 10:43). So did the apostles as they traveled the world: you will be my witnesses in Jerusalem and in all of Judea and Samaria, and to the remotest parts of the world (Acts 1:8). However, their testimony was not about a person then visible or present, but on one who was absent. In the case of the prophets about one who was to come; in the case of the apostles, about one who was now gone. But John bore witness when Christ was present and seen by him; and so he says, seeing Jesus, with the eyes of his body and of his mind: look on the face of your Christ (Ps 83:10); they will see eye to eye (Isa 52:8).

He says, walking by, to point out the mystery of the incarnation, in which the Word of God assumed a changeable nature: I came forth from the Father, and have come into the world (John 16:28).

283. Then he gives John’s testimony in saying, behold the Lamb of God. He says this not just to point out the power of Christ, but also in admiration of it: his name will be called wonderful (Isa 9:6).

And this Lamb did possess truly wonderful power, because being slain, it killed the lion—that lion, I say, of which it says: your enemy, the devil, goes about like a roaring lion, seeking whom he can devour (1 Pet 5:8). And so this Lamb, victorius and glorious, deserved to be called a lion: behold! The Lion of the tribe of Judah has conquered (Rev 5:5).

The testimony he bears is brief, saying, behold the Lamb of God. It is brief both because the disciples before whom he testified had already been sufficiently instructed about Christ from the things they had heard from John, and also because this is sufficient for John’s intention, whose only aim was to lead them to Christ.

Yet he does not say, go to him, so that the disciples would not seem to be doing Christ a favor by following him. But he does praise the grace of Christ so that they would regard it as of benefit to themselves if they followed Christ. And so he says, behold the Lamb of God, i.e., here is the One in whom is found the grace and the power which cleanses from sin; for the lamb was offered for sins, as we have said.

284. The fruit of his testimony is given when he says, and the two disciples heard him speaking.

First, the fruit resulting from the testimony of John and his disciples is given.

Second, the fruit resulting from the preaching of Christ, at ***on the following day, Jesus wanted to go to Galilee (***John 1:43).

In relation to the first: first, the fruit arising from John’s testimony is given;

second, the fruit coming from the preaching of one of his disciples, at Andrew, the brother of Simon Peter.

With respect to the first he does two things.

First, he shows the very beginning of the fruit coming from John’s testimony.

Second, its consummation as accomplished by Christ, at and Jesus turned.

285. He says first, the two disciples, who were with John, heard him, namely, John, speak (behold the Lamb of God) and they followed Jesus, literally: going with him.

First, the fact that it is John who speaks while Christ is silent, and that disciples gather to Christ through the words of John, both point out a mystery. For Christ is the groom of the Church, and John, the friend and groomsman of the groom. Now the function of the groomsman is to present the bride to the groom, and verbally make known the agreements; the role of the groom is to be silent, from modesty, and to make arrangements for his new bride as he wills. Thus, the disciples are presented by John to Christ and espoused in faith. John speaks, Christ is silent; yet after Christ accepts them, he carefully instructs them.

We can note, second, that no one was converted when John praised the dignity of Christ, saying, he ranks ahead of me, and the strap of whose sandal I am not worthy to unfasten (John 1:27). But the disciples followed Christ when John revealed Christ’s humility and about the mystery of the incarnation; and this is because we are more moved by Christ’s humility and the sufferings he endured for us. So it is said: your name is like oil poured out, i.e., mercy, by which you have obtained salvation for all; and the text immediately follows with, young maidens have greatly loved you (Song 1:2).

We can note, third, that the words of a preacher are like seed falling on different kinds of ground: on one they bear fruit, and on another they do not. So too, John, when he preaches, does not convert all his disciples to Christ, but only two, those who were well disposed. The others are envious of Christ, and they even question him (Matt 9:14).

Fourth, we may note that John’s disciples, after hearing his witness to Christ, did not at once thrust themselves forward to speak with him hastily; rather, seriously and with a certain modesty, they tried to speak to Christ alone and in a private place: there is a time and fitness for everything (Eccl 8:6).

286. Thus the consummation of this fruit is now set forth, at and Jesus turned, for what John began is completed by Christ, since the law brought nothing to perfection (Heb 7:19).

And Christ does two things.

First, he questions the disciples who were following him.

Second, he teaches them, at he said to them: come and see.

As to the first we have: first, the question of Christ is given;

second, the answer of the disciples, at they said to him: Rabbi. . . where do you live?

287. He says, Jesus turned, and seeing them following him, said to them. According to the literal sense we should understand that Christ was walking in front of them, and these two disciples, following him, did not see his face at all; and so Christ turns to them to give them confidence. In which it is given to us to understand that Christ gives confidence or the hope of mercy to all who begin to follow him with a pure heart: she goes to meet those who desire her (Wis 6:14).

Now Jesus turns to us in order that we may see him; this will happen in that blessed vision when he will show us his face, as is said: Show us your face, and we will be saved (Ps 79:4). For as long as we are in this world we see his back, because it is through his effects that we acquire a knowledge of him; so it is said, you will see my back (Exod 33:23). Again, he turns to give us the riches of his mercy. This is requested: turn to us, O Lord (Ps 89:13). For as long as Christ withholds the help of his mercy he seems to be turned away from us. And so Jesus turned to the disciples of John who were following him in order to show them his face and to pour his grace upon them.

288. Christ examines them specifically about their intention. For all who follow Christ do not have the same intention: some follow him for the sake of temporal goods, and others for spiritual goods. And so the Lord asks their intention, saying, what are you looking for? He does not do this in order to learn their intention, but so that, after they showed a proper intention, he might make them more intimate friends and show that they are worthy to hear him.

289. It may be remarked that these are the first words which Christ speaks in this Gospel. And this is appropriate, because the first thing that God asks of a man is a proper intention. And, according to Origen, after the six words that John had spoken, Christ spoke the seventh. The first words spoken by John were when, bearing witness to Christ, he cried out, saying, this is he, of whom I said (John 1:30). The second is when he said, the strap of whose sandal I am not worthy to unfasten (John 1:27). The third is, I baptize with water. But there is one who stands in your midst, whom you do not know (John 1:26). The fourth is, behold the Lamb of God (John 1:29). The fifth, I saw the Spirit coming down, as a dove from heaven, and he rested upon him (John 1:32). The sixth, when he says here, behold the Lamb of God. But it is Christ who speaks the seventh words so that we may understand, in a mystical sense, that rest, which is signified by the seventh day, will come to us through Christ, and that in him is found the fullness of the seven gifts of the Holy Spirit.

290. The disciples answer at: they said to him: Rabbi. And although there was one question, they gave two answers.

First, why they are following Christ, namely, to learn; thus they call him Teacher, Rabbi (which means Master). As if to say: we ask you to teach us. For they already knew what is stated: you have one teacher, the Christ (Matt 23:10).

The second answer is what they want in following him, that is, where do you live? And literally, it can be said that in truth they were looking for the home of Christ. For because of the great and wonderful things they had heard about him from John, they were not satisfied with questioning him only once and in a superficial way, but wanted to do so frequently and seriously. And so they wanted to know where his home was so that they might visit him often, according to the advice of the wise man: if you see a man of understanding, go to him early (Sir 6:36), and happy is the man who hears me, who watches daily at my gates (Prov 8:34).

In the allegorical sense, God’s home is in heaven: I have lifted up my eyes to you, who live in heaven (Ps 122:1). So they asked where Christ was living because our purpose in following him should be that Christ leads us to heaven, i.e., to heavenly glory.

Finally, in the moral sense, they ask, where do you live? as though desiring to learn what qualities men should possess in order to be worthy to have Christ dwell in them. Concerning this dwelling it is said: you are being built into a dwelling place for God (Eph 2:22). And it is also said: show me, you whom my soul loves, where you graze your flock, where you rest at midday (Song 1:6).

291. Then when he says, come and see, Christ’s instruction of the disciples is given.

First we have the instruction of the disciples by Christ;

second, their obedience is cited: they came, and saw; and

third, the time is given: it was about the tenth hour.

292. First he says, come and see, that is, where I live.

There is a difficulty here: for since the Lord says, the Son of man does not have any place to lay his head (Matt 8:20), why does he tell them to come and see where he lives?

I answer, according to Chrysostom, that when the Lord says, the Son of man does not have any place to lay his head, he showed that he had no home of his own, but not that he did not remain in someone else’s home. And such was the home he invited them to see, saying, come and see.

In the mystical sense, he says, come and see, because the dwelling of God, whether it is of glory, or grace, cannot be known except by experience: for it cannot be explained in words: I will give him a white stone upon which is written a new name, which no one knows but he who receives it (Rev 2:17). And so he says, come and see. Come, by believing and working; and see, by experiencing and understanding.

293. It should be noted that we can attain to this knowledge in four ways. First, by doing good works; so he says, come: when shall I come and appear before the face of God (Ps 41:3). Second, by the rest or stillness of the mind: be still and see (Ps 45:10). Third, by tasting the divine sweetness: taste and see that the Lord is sweet (Ps 33:9). Fourth, by acts of devotion: let us lift up our hearts and hands in prayer (Lam 3:41). And so the Lord says: it is I myself. Feel and see (Luke 24:39).

294. Next the obedience of the disciples is mentioned; for immediately they came and saw, because by coming they saw him, and seeing they did not leave him. Thus it says, and they stayed with him that day, for every one who has heard of the Father and has learned, comes to me (John 6:45). For those who leave Christ have not yet seen him as they should. But those who have seen him by perfectly believing stayed with him that day; hearing and seeing that blessed day, they spent a blessed night: happy are your men, and happy are your servants, who always stand before you (1 Kgs 8:10). And as Augustine says: let us also build a dwelling in our heart and fashion a home where he may come and teach us.

And he says, that day, because there can be no night where the light of Christ is present, where there is the Sun of justice.

295. The time is given when he says, it was about the tenth hour. The Evangelist mentions this in order that, considering the literal sense, he might give credit to Christ and the disciples. For the tenth hour is near the end of the day. And this praises Christ who was so eager to teach that not even the lateness of the hour induced him to postpone teaching them; but he taught them at the tenth hour. In the morning sow your seed, and in the evening do not let your hands be idle (Eccl 11:6).

296. The moderation of the disciples is also praised, because even at the tenth hour, when men usually have eaten and are less self-possessed for receiving wisdom, they were both self-possessed and prepared to hear wisdom and were not hindered because of food or wine. But this is not unexpected, for they had been disciples of John, whose drink was water and whose food was the locust and wild honey.

297. According to Augustine, however, the tenth hour signifies the law, which was given in ten precepts. And so the disciples came to Christ at the tenth hour and remained with him to be taught so that the law might be fulfilled by Christ, since it could not be fulfilled by the Jews. And so at that hour he is called Rabbi, that is, Teacher.

298. Then at and Andrew, the brother of Simon Peter, he sets forth the fruit produced by the disciple of John who was converted to Christ.

First, the disciple is described;

second, the fruit begun by him, at he first found his brother Simon;

third, the consummation of this fruit by Christ, at and Jesus looking upon him said.

299. The disciple is described first by name when he says, Andrew, i.e., manly. Act manfully, and let your heart be strong (Ps 30:25). He mentions his name in order to show his privilege: for he was the first to be perfectly converted to Christ, but also he proclaimed Christ. So, as Stephen was the first martyr after Christ, so Andrew was the first Christian.

He is described, second, by his relationship, that is, as the brother of Simon Peter, for he was the younger. And this is mentioned to commend him, for although younger in age, he became first in faith.

He is described, third, by his discipleship, because he was one of the two who had heard of John. His name is mentioned in order to show that Andrew’s privilege was remarkable. For the name of the other disciple is not mentioned: either because it was John the Evangelist himself, who through humility followed the practice in his Gospel of not mentioning his own name when he was involved in some event; or, according to Chrysostom, because the other one was not a notable person, nor had he done anything great, and so there was no need to mention his name. Luke does the same in his Gospel (Luke 10:1), where he does not mention the names of the seventy-two disciples sent out by the Lord, because they were not the outstanding and important persons that the apostles were. Or, according to Alcuin, this other disciple was Philip: for the Evangelist, after discussing Andrew, begins at once with Philip, saying: on the following day, Jesus wanted to go to Galilee, and he found Philip (John 1:43).

He is commended, fourth, for the zeal of his devotion: hence he says that Andrew followed him, i.e., Jesus: my foot has followed in his steps (Job 23:11).

300. The fruit begun by Andrew is mentioned when he says, he first found his brother Simon. He first mentions the one for whom he bore fruit, that is, his brother, in order to mark the perfection of his conversion. For as Peter says, in the Itinerary of Clement, the evident sign of a perfect conversion of anyone is that, once converted, the closer one is to him the more he tries to convert him to Christ. And so Andrew, being now perfectly converted, does not keep the treasure he found to himself, but hurries and quickly runs to his brother to share with him the good things he has received.

And so he says the he first found, that is, Andrew, his brother Simon, so that related in blood he might make him related in faith: a brother that is helped by his brother is like a strong city (Prov 18:19); let him who hears say, come (Rev 22:17).

301. Second, he mentions the words spoken by Andrew, we have found the Messiah (which is interpreted as Christ). Here, according to Chrysostom, he is tacitly responding to a certain question: namely, that if someone were to ask what they had been instructed about by Christ, they would have the ready answer that through the testimony of the Scriptures he had instructed them in such a way that they knew he was the Christ. And so he says, we have found the Messiah. He implies by this that he had previously sought him by desire for a long time: happy is the man who finds wisdom (Prov 3:13). Messiah, which is Hebrew, is translated as Christos in Greek, and in Latin as anointed, because he was anointed in a special way with invisible oil, which is the Holy Spirit. So Andrew explicitly designates him by this title: your God has anointed you with the oil of gladness above your fellows, i.e., above all the saints. For all the saints are anointed with that oil, but Christ was singularly anointed and is singularly holy. So, as Chrysostom says, he does not simply call him ‘Messiah*,’* but the Messiah.

302. Third, he mentions the fruit he produced, because he brought him, that is, Peter, to Jesus. This gives recognition to Peter’s obedience, for he came at once, without delay. And consider the devotion of Andrew: for he brought him to Jesus and not to himself (for he knew that he himself was weak); and so he leads him to Christ to be instructed by him. This shows us that the efforts and the aim of preachers should not be to win for themselves the fruits of their preaching, i.e., to turn them to their own private benefit and honor, but to bring them to Jesus, i.e., to refer them to his glory and honor: what we preach is not ourselves, but Jesus Christ (2 Cor 4:5).

303. The consummation of this fruit is given when he says, and Jesus looking upon him said: you are Simon. Here Christ, wishing to raise him up to faith in his divinity, begins to perform works of divinity, making know things that are hidden.

First of all, things which are hidden in the present: thus, looking upon him, i.e, as soon as Jesus saw him, he considered him by the power of his divinity and called him by name, saying, you are Simon. This is not surprising, for as it is said: man sees the appearances, but the Lord sees the heart (1 Sam 16:7).

This name is appropriate for the mystery. For Simon means obedient, to indicate that obedience is necessary for one who has been converted to Christ through faith: he gives the Holy Spirit to all who obey him (Acts 5:32).

304. Second, he reveals things hidden in the past. Hence he says, son of John, because that was the name of Simon’s father; or he says, son of Jonah (Matt 16:17), when he says Simon Bar-Jonah.

And each name is appropriate to this mystery. For John means grace, to indicate that it is through grace that men come to the faith of Christ: you are saved by his grace (Eph 2:5). And Jonah means dove, to indicate that it is by the Holy Spirit, who has been given to us, that we are made strong in our love for God: the love of God is poured out into our hearts by the Holy Spirit (Rom 5:5).

305. Third, he reveals things hidden in the future. So he says, you will be called Cephas, which is interpreted Peter, and in Greek, head.

And this is appropriate to this mystery, which is that he who was to be the head of the others and the vicar of Christ should remain firm. As it is said: you are Peter, and upon this rock I will build my church (Matt 16:18).

306. There is a question here about the literal meaning. First, why did Christ give Simon a name at the beginning of his conversion, rather than will that he have this name from the time of his birth?

Two different answers have been given for this. The first, according to Chrysostom, is that divinely given names indicate a certain eminence in spiritual grace. Now when God confers a special grace upon anyone, the name indicating that grace is given at one’s birth: as in the case of John the Baptist, who was named before he was born, because he had been sanctified in his mother’s womb. But sometimes a special grace is given during the course of one’s life: then such names are divinely given at that time and not at birth: as in the case of Abraham and Sarah, whose names were changed when they received the promise that their posterity would multiply. Likewise, Peter is named in a divine way when he is called to the faith of Christ and to the grace of apostleship, and particularly because he was appointed Prince of the apostles of the entire Church—which was not done with the other apostles.

But, according to Augustine, if he had been called Cephas from birth, this mystery would not have been apparent. And so the Lord willed that he should have one name at birth, so that by changing his name the mystery of the Church, which was built on his confession of faith, would be apparent. Now ‘Peter’ is derived from rock. But the rock was Christ. Thus, the name Peter signifies the Church, which was built upon that solid and immovable rock which is Christ.

307. The second question is whether this name was given to Peter at this time, or at you are Peter (Matt 16:18).

Augustine answers that this name was given to Simon at this time; and at the event reported by Matthew: you are Peter (Matt 16:18) the Lord is not giving this name but reminding him of the name that was given, so that Christ is using this name as already given.

But others think that this name was given when the Lord said, you are Peter, and upon this rock I will build my church (Matt 16:18); and in this passage in the Gospel of John, Christ is not giving this name, but foretelling what will be given later.

308. The third question is about the calling of Peter and Andrew: for here it says that they were called near the Jordan, because they were John’s disciples; but it is said that Christ called them by the Sea of Galilee (Matt 4:18).

The answer to this is that there was a triple calling of the apostles. The first was a call to knowledge or friendship and faith; and this is the one recorded here. The second consisted in the prediction of their office: from now on you will be catching men (Luke 5:10). The third call was to their apostleship (Matt 4:18). This was the perfect call because after this they were not to return to their own pursuits.