In Jewish culture of the biblical era, changing a name was not a common practice, but it carried spiritual or symbolic significance when it happened. Name changes were often associated with significant events or transformations in a person's life, generally linked to a divine mission or a new spiritual identity.
For example:
_ Abram became Abraham, meaning "father of a multitude", to reflect God's promise that he would be the ancestor of many nations (Genesis 17.5).
_ Sarai became Sarah, marking her role as "princess" or "mother of nations" (Genesis 17.15).
_ Jacob was renamed Israel after wrestling with an angel, symbolizing his new relationship with God and his role as father of the tribes of Israel (Genesis 32.27).
These name changes were therefore exceptional and carried a deep significance, often linked to a divine intervention or a change of destiny.
The name Simon (in Hebrew "Shim'on" - שִׁמְעוֹן) means "one who listens" or "heard". It is a Hebrew name that was very common in the biblical tradition.
As for Cephas, it is an Aramaic name (Kepha - כֵּיפָא) meaning "rock" or "stone". This name is translated into Greek as "Petros" (Πέτρος), which gives Peter in English. In the Gospel, Jesus gives this nickname to Simon, thereby indicating his foundational role in the Church:
"You are Peter, and on this rock I will build my Church" (Matthew 16.18).
In Matthew 16.18, the two Greek terms "petros" and "petra" appear, and they are used in a significant way in the text.
"Petros" (Πέτρος): This term, used to name Simon (Peter), is masculine and means "pebble" or "small stone." Jesus gives this name to Simon to emphasize his specific role in the development of the Church.
"Petra" (πέτρα): This word, which is feminine, designates a "large stone," a "massive rock" or a solid foundation. Jesus says: "On this petra I will build my Church." Here, "petra" can be interpreted as a symbolizing either:
Peter's confession of faith: ("You are the Christ, the Son of the living God," Matthew 16.16), or Peter himself in his foundational role.
The distinction between the two terms is important, because it has led to different theological interpretations, notably:
In the Catholic tradition, "petra" is seen as a direct reference to Peter himself, justifying his role as the first head of the Church.
In other traditions, "petra" is more associated with faith or with the revelation of Jesus Christ as the foundation of the Church.
This contrast between petros and petra gives rich depth to the understanding of this passage.
It is important to note that the Messiah Jesus is identified as the chief of the Church.
Psalms 118.22 (Old Testament): "The stone that the builders rejected has become the head of the corner." This prophetic verse is often interpreted as announcing Jesus Christ.
Matthew 21.42: Jesus quotes Psalms 118.22 directly and applies it to himself: "Have you never read in the Scriptures: The stone that the builders rejected has become the head of the corner; this was the Lord's doing, and it is marvelous in our eyes?"
Acts 4.11: The apostle Peter declares concerning Jesus: "He is the stone that was rejected by you builders, which has become the head of the corner."
Ephesians 2.20: The apostle Paul writes that Jesus Christ is the of the Church: "You have been built on the foundation of the apostles and prophets, Jesus Christ himself being the ."
1 Peter 2.6-7: Peter also quotes Isaiah 28.16 when speaking about Jesus: "Behold, I am laying in Zion a , chosen and precious, and whoever believes in it will not be put to shame."
Every Christian is therefore a stone resting on the who is the Messiah Jesus. Thus the Church is made of living stones (1 Peter 2.4-5). The rock is the Messiah Jesus.
This contrast between petros and petra gives rich depth to the understanding of this passage.