One of His disciples, Andrew, Simon Peter’s brother, said to Him
One of His disciples
This phrase identifies the speaker as one of the twelve chosen by Jesus, emphasizing the close relationship and trust between Jesus and His disciples. The Greek word for "disciple" is μαθητής (mathētēs), meaning a learner or follower. In the context of first-century Judaism, a disciple would closely follow a rabbi, learning not just through instruction but by observing and imitating the rabbi's life. This highlights the intimate and transformative relationship between Jesus and His followers, who are called to learn from His teachings and emulate His life.

Andrew
Andrew is introduced here as the disciple who speaks up. His name, derived from the Greek Ἀνδρέας (Andreas), means "manly" or "brave." Andrew is often seen as a figure of humility and service, as he is frequently mentioned in the Gospels as bringing others to Jesus. Historically, Andrew is known for his missionary work and is considered the patron saint of several countries, including Scotland and Russia. His role in this passage underscores the importance of being proactive in faith and service.

Simon Peter’s brother
This phrase connects Andrew to Simon Peter, one of the most prominent apostles. The Greek word for "brother" is ἀδελφός (adelphos), which can mean a biological brother or a close associate. By identifying Andrew as Simon Peter's brother, the text highlights the familial and communal nature of the early Christian movement. It also subtly points to the influence and leadership of Peter, while acknowledging Andrew's role in the narrative. This connection reminds readers of the importance of family and community in the faith journey.

said to Him
The act of speaking to Jesus is significant, as it demonstrates the open communication and relationship between Jesus and His disciples. The Greek verb for "said" is λέγω (legō), which implies not just speaking but conveying a message or idea. In the context of this passage, Andrew's words are a precursor to the miracle of the feeding of the five thousand, showing the disciples' role in participating in Jesus' ministry. This interaction encourages believers to bring their concerns and observations to Christ, trusting in His wisdom and power to address them.

(8) One of his disciples.--Within the inner circle around Him--and this, too, is told us only by St. John--is another of the early disciples. He was one of the two disciples of the Baptist who first followed Jesus, and John's own companion (John 1:40). He is always named as one of the first group of the Twelve (comp. Note on Matthew 10:2), and in some way was specially connected with Philip (John 1:44). Here, and in John 12:22 (see Note), they are named together, and also in the lists in Mark 3:18 and Acts 1:13. . . . Verses 8, 9. - Then saith one of his disciples to him, viz. Andrew, Simon Peter's brother. The spokesman is here specially indicated. On other occasions Andrew is singled out as the brother of Simon and friend of Philip (John 1:44; John 12:22). This repeated reference to the illustrious brother of Simon is a refutation of the ill-natured charge against the author of the Gospel, that he aimed at the depreciation of the character of the great apostle. Moreover, it is interesting to remember that in the Muratorian fragment on the Canon, "Andrew" is specially mentioned as being one of those present with John in Ephesus, who urged him to write his Gospel (see Introduction, IV. 2 (3)). There is a lad here (possibly a lad who was brought with themselves, or who had attached himself to the twelve) who has five barley loaves, the bread of the poorest classes. Of this there is ample proof ('Sotah,' 2:1, quoted by Edersheim, vol. 1:681): "While all other meat offerings were of wheat, that brought by the woman accused of adultery was to be of barley, because, as her deed is that of the animals, so her offering is of the food of animals." If this lad was conveying the food stock of the Lord and his apostles, it is an impressive but accidental hint that "for our sakes he became poor," and classed himself socially with the humblest. And two fishes. The use of this word is peculiar to our Gospel (Luke, ἰχθύες; Mark, ἰχθύας, the ordinary word for "fish; "but John uses the word ὀψάρια, the diminutive of the Greek word ὄψον, which means "savoury," eaten with bread). This opsarion mostly consisted of small fishes caught in the lake, which were dried, salted as "sardines" or "anchovies" are with ourselves for a similar purpose. This habit belonged locally to the neighbourhood of the lake, and reveals the Galilman origin or associations of the writer. The Aramaic word, ophsonim, is derived from the Greek opson, and that of aphjain, or aphiz, is the name for a small fish caught in the lake, the drying of which was a lucrative source of industry. Edersheim reminds us that the fish laid on the charcoal fire (John 21:9, 10, 13) was "opsarion," and that of this the risen Lord, on the shore of this very lake, gave to his disciples to eat, though he guided them at that time to a shoal of great fishes, ἰχθύων μεγάλων, and bade them add some of these to the ὀψάρια, which he was content to use still. The use of this word on these two occasions shows that, at the last, our Lord reminds his disciples of the miraculous feeding by the shore of the lake; and both narratives breathe the air of the northern parts of Galilee. But what are these among so many? The same lesson of the insufficiency of human resources to meet great human needs is suggested by Numbers 11:21-23. Our resources at the very best are quite exhausted. Our best, our all, avails little - an expression which would apply to the numberless offers of our poor humanity and of our limited faculties to meet the moral starvation of the world. Take the Old Testament: how can the dispensation of all its provision satisfy per se the need of mankind as a whole? Greek philosophy, even if it satisfy the few, the leisurely, the cynical, the learned, the wise men of the West, what will it do for the poor, the broken hearted, the consciously guilty? The good things of this life are equally powerless, and the proposals of even truth itself, apart from the gracious operations of the Spirit, would fail to meet the wants or necessities of the unbelieving.

Parallel Commentaries ...


One
εἷς (heis)
Adjective - Nominative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

of
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

disciples,
μαθητῶν (mathētōn)
Noun - Genitive Masculine Plural
Strong's 3101: A learner, disciple, pupil. From manthano; a learner, i.e. Pupil.

Andrew,
Ἀνδρέας (Andreas)
Noun - Nominative Masculine Singular
Strong's 406: From aner; manly; Andreas, an Israelite.

Simon
Σίμωνος (Simōnos)
Noun - Genitive Masculine Singular
Strong's 4613: Simon. Of Hebrew origin; Simon, the name of nine Israelites.

Peter’s
Πέτρου (Petrou)
Noun - Genitive Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

brother,
ἀδελφὸς (adelphos)
Noun - Nominative Masculine Singular
Strong's 80: A brother, member of the same religious community, especially a fellow-Christian. A brother near or remote.

said
Λέγει (Legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

to Him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Gospels: John 6:8 One of his disciples Andrew Simon Peter's (Jhn Jo Jn)