St. Peter, His Name and His Office, as Set Forth in Holy Scripture. Allies Thomas William
kindly received by Him, and one of them being Andrew, Simon's brother, finds Simon, and says to him, 15"we have found the Messias. And he brought him to Jesus. And Jesus looking on him said, Thou art Simon the son of Jonas; thou shalt be called Cephas, which is interpreted Peter: " as if He would say, by birth thou art Simon, son of John; but another and a higher lot is in store for thee. I will give thee another name which thou shalt bear, a name in itself signifying the place which thou shalt hold in my Church. Thou shalt be called, and thou shalt be, the Rock.
For why, when a vast multitude of our Lord's words and actions have been omitted, was this recorded for us, save that a deep meaning lay in it? Or what could that meaning be when our Lord, for the first time looking on Peter, promised to him and to him alone, a new name, and that a name given in prophecy to Himself, a name declaring by its very sound that he should be laid by the builder, as a foundation of the structure about to be raised? So in the fourth century S. Chrysostome comments on the text, calling him "the foundation of the Church, he that was really Peter" (the Rock) "both in name and in deed:"16 and a little after S. Cyril, of Alexandria, "with allusion to the rock He transferred His name to Peter, for upon him He was about to found His Church." The Creator of the world does not give a name for nothing. His word is with power, and does what it expresses. Of old, "He spake and they were made; He commanded and they were created." Now, too, He speaks, at the first dawn of His great spiritual restoration. When as yet nothing has been done, and not a stone of the divine building reared, He who determines the end from the beginning looks upon what seemed a simple fisherman, and at first beholding him, He takes Simon, the son of Jonas, out of the roll of common men; He marks him for a future design; He wraps him in a prophetic title; He associates him with His own immovable power. Of Himself it had been said,17 "Behold I will lay a stone in the foundation of Sion, a tried stone, a corner stone, a precious stone, founded on the foundation. He that believeth, let him not hasten." And again, "the stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is wonderful in our eyes." And again, "A stone was cut out of a mountain without hands; and it struck the statue upon the feet thereof that were of iron and clay, and broke them in pieces. But the stone that struck the statue became a great mountain, and filled the whole earth." And again, "Behold the stone that I have laid before Jesus: upon one stone there are seven eyes; behold I will grave the graving thereof, saith the Lord of Hosts; and I will take away the iniquity of that land in one day." In reference to which S. Paul said of Christians, that they are "built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building, being framed together, groweth up into a holy temple in the Lord." It is plain, then, that our Lord "both by the Old and New Testament,18 is called a stone."
But this which He had of Himself, and by virtue of His own divine power, as the Word of God, He would communicate in a degree, and by dependence on Himself, to another. This is no modern interpretation, but the very words of St. Ambrose, "Great is the grace of Christ, who bestowed almost all His own names on His disciples. I, said He, am the light of the world, and yet He granted to His disciples the very name in which He exulted, by the words, Ye are the light of the world. Christ is the Rock, but yet He did not deny the grace of this name to His disciple, that he should be Peter, because he has from the Rock firm constancy, immovable faith."19
In the third century, Origen, on this very text, observes: "He said he should be called Peter, by allusion to the Rock, which is Christ, that as a man from wisdom is termed wise, and from holiness holy, so too Peter from the Rock." And in the fifth, S. Leo paraphrases the name thus: "While I am the inviolable Rock, the Corner-stone, who make both one, the foundation beside which no one can lay another; yet thou also art the rock, because by My virtue thou art established, so as to enjoy by participation the properties which are peculiar to Me."20
Here, then, we have three facts: i. That our Lord having twelve Apostles whom He chose, loved, and honoured, above all His other disciples, yet promised to one21 only a new name; and, ii., this a name in the highest degree significative, and most deeply prophetical of a particular office; and, iii., a name peculiar to Himself, as the immovable foundation of the Church. This happened in the first year of His ministry, before, as it would appear, either Peter or any other apostle was called.
The promise thus emphatically made to Simon, "Thou shalt be called the Rock," our Lord fulfilled in the second year of His ministry, when He distinguished the twelve Apostles from the rest of His disciples, giving them authority to teach, and power to heal sicknesses and to cast out devils. Then, says S. Mark "to22 Simon He gave the name of Peter;" and S. Matthew, "the names of the Twelve Apostles are these; the first, Simon, who is called Peter;" and S. Luke, "Simon whom also He named Peter." And by this name He marked Him out from amongst all his brethren, and united him to Himself. "He changes, too," says Tertullian, "Peter's name from Simon, because also as Creator He altered the names of Abraham, Sara, and Oshua, calling the last Jesus, and adding syllables to the others, but why did He call him Peter? If for the strength of his faith, many solid substances would lend him a name from themselves. Or was it because Christ is both the Rock and the Stone? Since we read that He is set for a stone of stumbling and a rock of offence. I omit the rest. And so it was His pleasure to communicate to the dearest of His disciples, in a peculiar manner, a name drawn from the figures of Himself, I imagine, as being nearer than one drawn from figures not of Himself."23
It is, then, setting a seal on His former acts, drawing out and corroborating their meaning, that He once more, and in the most emphatic way of all, recurs to this name, attaching to it the most signal promises, and establishing its prophetic power. In the third year of His ministry our Lord "came into the quarters of Cesarea Philippi: and He asked His disciples, saying, Whom do men say that the Son of Man is? But they said, Some John the Baptist, and others Elias, and others Jeremias, or one of the prophets. Jesus saith to them, But whom say ye that I am? Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answering, said to him, Blessed art thou Simon Bar Jonas, because flesh and blood hath not revealed it to thee, but my Father who is in heaven. And I say to thee that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind on earth shall be bound also in heaven; and whatsoever thou shalt loose on earth, it shall be loosed also in heaven."
When we reflect that the first act of our Lord to Peter was to look upon him, and to promise him this name, a token of His omnipotence to Simon yet knowing him not, as that seeing him under the fig-tree was to Nathaniel of His omniscience; and that when He chose His twelve apostles, it is said markedly "to Simon He gave the name of Peter," the force of His reply cannot well be exceeded. The promise of our Lord answers part by part to the confession of His apostle. The one says: "Thou art the Christ," that is, the anointed one; the other, "Thou art Peter," that is, the Rock, the name which I gave thee myself: my own title with which I invested thee. The one adds, "the Son of the living God;" the other, "And upon this rock I will build my Church," that is, as it is true what thou confessest, that I am "the Son of the living God," so my power as such shall be shown in building my Church upon thee whom I have long named the Rock, "and the gates of hell shall not prevail against it." Not only this, but I will unfold to thee the full meaning of thy name, and declare the gifts which accompany it. "And24 I will give to thee the keys of the kingdom of heaven." That is, "The root and the offspring of David," "the holy one and the true one, He that hath the key of David; He that openeth and no man shutteth; shutteth and no man openeth;" as He gave to thee to share His name of the Rock, so He shall give to thee to bear in His name His own symbol of supreme dominion, the key which opens or shuts the true city of David; all ages shall own thee, all nations acknowledge thee, as The Bearer of the Keys; as long as my Church shall last, against which the gates of hell shall not prevail, thy office shall last too; as long as there are souls to be saved, they shall pass by thy
John i. 35-42.
S. Chrysostome on the text. S. Cyril on John i. 42.
Isai. xxviii. 16; Ps. cxvii. 22; Dan. ii. 35; Zach. iii. 9; Eph. ii. 20.
Theodoret on Dan. ii. 34.
Ambrose on Luke, Lib. 6, n. 97.
Serm. iv. 2.
For the name Boanerges, which in one place is given to the two sons of Zebedy, is in the first place a joint name; secondly, it is nowhere else referred to, and does not take the place of their birth-names; thirdly, it indicates not an official dignity, but an inward disposition. We cannot doubt that such a name bestowed on the two brothers was a mark of great distinction, but, for the above reasons, it cannot come into competition with the name of Peter. See Passaglia, p. 44, n. 38.
Mark iii. 14; Matt. x. 1; Luke vi. 14.
Cont. Marcion. L. 4, c. 13.
Apoc. xxii. 16; iii. 7.