John 1:42
in John 1Andrew brought him to Jesus, who looked at him and said, “You are Simon son of John. You will be called Cephas” (which is translated as Peter).
BSB
The same verse in ASV and KJV ▾
ASV
He brought him unto Jesus. Jesus looked upon him, and said, Thou art Simon the son of John: thou shalt be called Cephas (which is by interpretation, Peter).
KJV
And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
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This verse in John 1
Commentary
23 notes on this verseHe after a Divine sort looketh upon him, Who seeth the hearts and reins; and seeth to how great piety the disciple will attain, of how great virtue he will be possessed, and at what consummation he will leave off. For He Who knoweth all things before they be is not ignorant of ought. And herein does He specially instruct him that is called, that being Very God, He hath knowledge untaught.
This site's exposition
Simon Peter's brother
on John 1:40-42
Andrew hears John, follows Jesus, and goes for his brother. We have found the Messiah is the claim this book was written to prove, and John translates the title for Greek readers as Christ. Jesus looks at Simon and names him Cephas, the Aramaic for rock, which John renders Peter.
The record, by era
The Church Fathers5 voices
(Tr. vii. c. 14) There was nothing very great in our Lord saying whose son he was, for our Lord knew the names of all His saints, having predestinated them before the foundation of the world. But it was a great thing for our Lord to change his name from Simon to Peter. Peter is from petra, rock, which rock is the Church: so that the name of Peter represents the Church. And who is safe, unless he build upon a rock? Our Lord here rouses our attention: for had he been called Peter before, we should not have seen the mystery of the Rock, and should have thought that he was called so by chance, and not providentially. God therefore made him to be called by another name before, that the change of that name might give vividness to the mystery. (de Con. Evang. l. ii. c. 17) The account here of the two disciples on the Jordan, who follow Christ (before he had gone into Galilee) in obedience to John's testimony; viz. of Andrew bringing his brother Simon to Jesus, who gave him, on this occasion, the name of Peter; disagrees considerably with the account of the other Evangelists, viz. that our Lord found these two, Simon and Andrew, fishing in Galilee, and then bid them follow Him: unless we understand that they did not regularly join our Lord when they saw Him on the Jordan; but only discovered who He was, and full of wonder, then returned to their occupations. Nor must we think that Peter first received his name on the occasion mentioned in Matthew, when our Lord says, Thou art Peter, and upon this rock will I build My Church; (Mat. 16:18) but rather when our Lord says, Thou shall be called Cephas, which is by interpretation, A stone.
The Evangelist John, again, tells us that before Jesus went into Galilee, Peter and Andrew were with him one day. He also tells us that on that occasion the former had this name, Peter, given to him, while before that he was called Simon. Likewise, John tells us that on the day following, when Jesus now wanted to go up to Galilee, he found Philip and told him to follow him. In this way, too, the Evangelist comes to give the narrative about Nathanael. Further, he informs us that on the third day, when he was yet in Galilee, Jesus brought about the miracle of the turning of the water into wine at Cana. All these incidents are left unrecorded by the other Evangelists, who continue their narratives at once with the statement of the return of Jesus into Galilee. From this, we are to understand that there was an interval here of several days during which those incidents took place in the history of the disciples that are inserted at this point by John. Neither is there anything contradictory here to that other passage where Matthew tells us how the Lord said to Peter, "You are Peter, and on this rock will I build my church." But we are not to understand that that was the time when he first received this name. We are rather to suppose that this took place on the occasion when it was said to him, as John mentions, "You shall be called Cephas, which is, by interpretation, 'a rock.' " Thus the Lord could address him at that later period by this very name when he said, "You are Peter." For he does not say then, "You shall be called Peter" but "You are Peter," because on a previous occasion it had already been said, "You shall be called."
"And he brought him to Jesus; and when Jesus beheld him, He said, Thou art Simon the son of Joannes: thou shalt be called Cephas, which is, by interpretation, Peter." It is not a great thing that the Lord said whose son Peter was. What is great to the Lord? He knew all the names of His own saints, whom He predestinated before the foundation of the world; and dost thou wonder that He said to one man, Thou art the son of this man, and thou shalt be called this or that? Is it a great matter that He changed his name, and converted it from Simon to Peter? Peter is from petra, a rock, but the petra [rock] is the Church; in the name of Peter, then, was the Church figured. And who is safe, unless he who builds upon the rock? And what saith the Lord Himself? "He that heareth these my words, and doeth them, I will liken him unto a wise man building his house upon a rock" (he doth not yield to temptation). "The rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. But he that heareth my words, and doeth them not" (now let each one of us fear and beware), "I will liken him to a foolish man, who built his house upon the sand: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell: and great was the fall of it." What profit is it to enter the Church for him who builds upon the sand? For, by hearing and not doing, he builds indeed, but on the sand. For if he hears nothing, he builds nothing; but if he hears, he builds. But we ask, Where? For if he hears and does, he builds upon the rock; if he hears and does not, he builds upon the sand. There are two kinds of builders, those building upon the rock, and those building upon the sand. What, then, are those who do not hear? Are they safe? Does He say that they are safe because they do not build? […]
"And when Jesus beheld him," saith the Evangelist, "He said, Thou art Simon, the son of Jonas; thou shalt be called Cephas, which is, by interpretation, a stone." He begins from this time forth to reveal the things belonging to His Divinity, and to open It out little by little by predictions. So He did in the case of Nathaniel and the Samaritan woman. For prophecies bring men over not less than miracles; and are free from the appearance of boasting. Miracles may possibly be slandered among foolish men, ("He casteth out devils," said they, "by Beelzebub"), but nothing of the kind has ever been said of prophecy. Now in the case of Nathaniel and Simon He used this method of teaching, but with Andrew and Philip He did not so. Why was this? Because those (two) had the testimony of John, no small preparation, and Philip received a credible evidence of faith, when he saw those who had been present. "Thou art Simon, the son of Jonas." By the present, the future is guaranteed; for it is clear that He who named Peter's father foreknew the future also. And the prediction is attended with praise; but the object was not to flatter, but to foretell something future.
But Peter makes no reply to these words; as yet he knew nothing clearly, but still was learning. And observe, that not even the prediction is fully set forth; for Jesus did not say, "I will change thy name to Peter, and upon this rock I will build My Church," but, "Thou shalt be called Cephas." The former speech would have expressed too great authority and power; for Christ does not immediately nor at first declare all His power, but speaks for a while in a humbler tone; and so, when He had given the proof of His Divinity, He puts it more authoritatively, saying, "Blessed art thou, Simon, because My Father hath revealed it to thee"; and again, "Thou art Peter, and upon this rock I will build My Church." Him therefore He so named, and James and his brother He called "sons of thunder." Why then doth He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the son of Nun. It was also a custom of the Ancients to give names from things, which in fact Leah also has done; and this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it. Thus too He named John early, because they whose virtue was to shine forth from their early youth, from that time received their names; while to those who were to become great at a later period, the title also was given later.
16 more voices on this verse
The Church Fathers1 voice
And behold, I beg of you, the mind of Peter obedient and tractable from the very beginning; he ran to Him without any delay; "He brought him," saith St. John, "to Jesus." Yet let no one blame his easy temper if he received the word without much questioning, because it is probable that his brother had told him these things more exactly and at length; but the Evangelists from their care for conciseness constantly cut many things short. Besides, it is not said absolutely that "he believed," but that "he brought him to Jesus," to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this. And if John the Baptist, when he had said that He was "the Lamb," and that He "baptized with the Spirit," gave them over to learn the clearer doctrine concerning this thing from Him, much more would Andrew have done this, not deeming himself sufficient to declare the whole, but drawing him to the very fount of light with so much zeal and joy, that the other neither deferred nor delayed at all.
The Medieval Church5 voices
"And he brought him to Jesus"; Revelation, last chapter: "Let him who hears say: Come; and let him who thirsts come." "But Jesus, looking upon him." Here the acceptance of the disciples' preaching is touched upon, because the Lord accepts both the calling and the …
Or perhaps He does not actually give him the name now, but only fixes beforehand what He afterwards gave him when He said, Thou art Peter, and upon this rock will I build My Church. And while about to change his name, Christ wishes to show that even that which his parents had given him, was not without a meaning. For Simon signifies obedience, Joanna grace, Jona a dove: as if the meaning was; Thou art an obedient son of grace, or of the dove, i. e. the Holy Spirit; for thou hast received of the Holy Spirit the humility, to desire, at Andrew's call, to see Me. The elder disdained not to follow the younger; for where there is meritorious faith, there is no order of seniority.
(Hom. i. Temp. Hier. in Vig. S. Andr.) He beheld him not with His natural eye only, but by the insight of His Godhead discerned from eternity the simplicity and greatness of his soul, for which he was to be elevated above the whole Church. In the word Peter, we must not look for any additional meaning, as though it were of Hebrew or Syriac derivation; for the Greek and Latin word Peter, has the same meaning as Cephas; being in both languages derived from petra. He is called Peter on account of the firmness of his faith, in cleaving to that Rock, of which the Apostle speaks, And that Rock was Christ; (1 Cor. 10:4) which secures those who trust in it from the snares of the enemy, and dispenses streams of spiritual gifts.
Thirdly, 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 …
Andrew brought Simon to Jesus not because Simon was frivolous and carried away by every word, but because he was very quick and ardent, and readily accepted the words that his brother conveyed to him about Christ. For Andrew probably expressed a great deal to …
The Puritans and the Awakening2 voices
Jesus said, Thou art Simon, the son of Jonah - As none had told our Lord these names, this could not but strike Peter. Cephas, which is Peter - Moaning the same in Syriac which Peter does in Greek, namely, a rock.
And he brought him to Jesus,....
The Nineteenth Century8 voices
Cephas, which is by interpretation, A stone - Πετρος signifies a stone, or fragment of a rock. The reason why this name was given to Simon, who was ever afterwards called Peter, may be seen in the notes on Mat 16:18, Mat 16:19, and particularly in Luke, at the end of chap. 9.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
These verses ought always to be interesting to every true Christian. They describe the first beginnings of the Christian Church. Vast as that church is now, there was a time when it consisted of only two weak members. The calling of those two members is described in the passage which is now before our eyes. We see, for one thing, in these verses, what good is done by continually testifying of Christ. The first time that John the Baptist cried, "Behold the Lamb of God," no result appears to have followed.
WE have a most intense desire for the revival of religion in our own midst and throughout all the Churches of our Lord Jesus. We see that error is making great advances and we would gladly lift up a banner for the cause of the Truth of God. We pity the mighty populations among whom we dwell for they are still godless and Christless and the things of their peace are hidden from their eyes. Therefore we would gladly behold the Lord performing miracles of Divine Grace.
IF it is true that "Order is Heaven's first law," I think it must be equally true that variety is the second law of Heaven. The line of beauty is not a straight line but always the curve. The way of God's procedure is not uniform but diversified. You see this with a glance, when you look at the creation around us. God has not made all creatures of one species but He has created beasts, birds, fishes, insects, reptiles. All flesh truly is not the same flesh, neither are all bodies of the same order.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition) (1869)
proposed
These verses ought always to be interesting to every true Christian. They describe the first beginnings of the Christian Church. Vast as that church is now, there was a time when it consisted of only two weak members. The calling of those two members is described in the passage which is now before our eyes. We see, for one thing, in these verses, what good is done by continually testifying of Christ. The first time that John the Baptist cried, "Behold the Lamb of God," no result appears to have followed. We are not told of any who heard, inquired, and believed. But when he repeated the same words the next day, we read that two of his disciples "heard him speak and followed Jesus." They were received most graciously by Him whom they followed. "They came and saw where he dwelt, and abode with him that day." Truly it was a day in their lives most eventful, and most blessed! From that day they became fast and firm disciples of the new-found Messiah. They took up the cross. They continued with Him in His temptations. They followed Him wherever He went. One of them at least, if not both, became a chosen apostle, and a master builder in the Christian temple. And all was owing to John the Baptist's testimony, "Behold the lamb of God." That testimony was a little seed. But it bore mighty fruits. This simple story is a pattern of the way in which good has been done to souls in every age of the Christian Church. By such testimony as that before us, and by none else, men and women are converted and saved. It is by EXALTING CHRIST, not the church—Christ, not the sacraments—Christ, not the ministry—it is by this means that hearts are moved, and sinners are turned to God. To the world such testimony may seem weakness and foolishness. Yet, like the ram's horns, before whose blast the walls of Jericho fell down, this testimony is mighty to the pulling down of strongholds.
IF it is true that "Order is Heaven's first law," I think it must be equally true that variety is the second law of Heaven. The line of beauty is not a straight line but always the curve. The way of God's procedure is not uniform but diversified. You see this with a glance, when you look at the creation around us. God has not made all creatures of one species but He has created beasts, birds, fishes, insects, reptiles. All flesh truly is not the same flesh, neither are all bodies of the same order. The dull dead earth, itself, is full of variety. Gems sparkle not all with the same ray. The grosser and less precious rocks are marked and veined. Each one according to its own fashion. In the vegetable world what a variety of plants, shrubs, herbs, flowers and trees we have about us! In any one of the kingdoms of Nature, whether it is the animal, vegetable, or mineral, you shall find so many subdivisions that it would need a long schooling to classify them and a lifetime would not suffice to understand them all. Consider the winged creatures which flit through the air—what a diversity there is between the tiny humming bird, which seems to be but a living mass of gems, and the eagle which, with soaring wings ascends to the sky and sports with the lighting! The whole world is full of marvels and no two marvels alike. You shall never be able to find God repeating Himself. This great Master may often paint two pictures which seem alike, but investigated with the microscope, what differences at once are revealed! Even those stars which seem to shine with rays of the same brilliance are discovered by the aid of the telescope to be of different colors, forms and orbits. No, even the very clouds are piled in varied forms and the masses of nebulae which make up the Milky Way are distinguishable from each other.
WE have a most intense desire for the revival of religion in our own midst and throughout all the Churches of our Lord Jesus. We see that error is making great advances and we would gladly lift up a banner for the cause of the Truth of God. We pity the mighty populations among whom we dwell for they are still godless and Christless and the things of their peace are hidden from their eyes. Therefore we would gladly behold the Lord performing miracles of Divine Grace. Our hope is that the set time to favor Zion is come and we intend to be importunate in prayer that God will reveal His arm and do great things in these latter days. Our eager desire, of which our special services will be the expression, is a right one. Challenge it who will, it is ours to cultivate and prove by our zeal for God that the desire is not insincere or superficial. But, my Brothers and Sisters, it is very possible that in addition to cultivating a vehement desire for the revival of religion, we may have been daydreaming and forecasting in our minds a conception of the form which the Divine visitation shall take. Remembering what we have heard of former times of refreshing, you expect a repetition of the same outward signs and look for the Lord to work as He did with Livingstone at the Kirk of Shotts, or with Jonathan Edwards in New England, or Whitefield in our own land. Perhaps you have planned in your mind that God will raise up an extraordinary preacher whose ministry will attract the multitude, and while he is preaching, God the Holy Spirit will attend the Word so that hundreds will be converted under every sermon and other evangelists will be raised up of a like spirit and from end to end this island shall hear the Truth and feel its power. Now it may be that God will so visit us.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Cephas - This is a Syriac word, meaning the same as the Greek word Peter, a stone. See the notes at Mat 16:17. The stone, or rock, is a symbol of firmness and steadiness of character - a trait in Peter’s character after the ascension of Jesus that was very remarkable. before the death of Jesus he was rash, headlong, variable; and it is one proof of the omniscience of Jesus that he saw that Peter “would” possess a character that would be expressed appropriately by the word “stone” or “rock.” The word “Jonas” is a Hebrew word, whose original signification is a “dove.” It may be that Jesus had respect to that when he gave Simon the name Peter. “You now bear a name emblematic of timidity and inconstancy. You shall be called by a name denoting firmness and constancy.”
The words behind it
22 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ἤγαγεν | egagen | He led | G71 → | 68 times |
| αὐτὸν | auton | him | G846 → | 5565 times |
| πρὸς | pros | to | G4314 → | 700 times |
| τὸν | ton | <the> | G3588 → | 19766 times |
| Ἰησοῦν. | iesoun | Jesus. | G2424 → | 908 times |
| ἐμβλέψας | emblepsas | Having looked at | G1689 → | |
| αὐτῷ | auto | him | G846 → | 5565 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Ἰησοῦς | iesous | Jesus | G2424 → | 908 times |
| εἶπεν· | eipen | said; | G2036 → | 925 times |
| σὺ | su | You yourself | G4771 → | 2973 times |
| εἶ | ei | are | G1510 → | 2333 times |
| Σίμων | simon | Simon | G4613 → | 75 times |
| ὁ | ho | the | G3588 → | 19766 times |
| υἱὸς | huios | son | G5207 → | 377 times |
| Ἰωάννου· | ioannou | of John; | G2491 → | 134 times |
| σὺ | su | You yourself | G4771 → | 2973 times |
| κληθήσῃ | klethese | will be called | G2564 → | |
| Κηφᾶς, | kephas | Cephas | G2786 → | |
| ὃ | ho | which | G3739 → | 1405 times |
| ἑρμηνεύεται | hermeneuetai | means | G2059 → | |
| Πέτρος.¶ | petros | Peter. | G4074 → | 155 times |
ἤγαγενHe led
egagenG71 →68 times
αὐτὸνhim
autonG846 →5565 times
πρὸςto
prosG4314 →700 times
τὸν<the>
tonG3588 →19766 times
Ἰησοῦν.Jesus.
iesounG2424 →908 times
ἐμβλέψαςHaving looked at
emblepsasG1689 →
αὐτῷhim
autoG846 →5565 times
ὁ<the>
hoG3588 →19766 times
ἸησοῦςJesus
iesousG2424 →908 times
εἶπεν·said;
eipenG2036 →925 times
σὺYou yourself
suG4771 →2973 times
εἶare
eiG1510 →2333 times
ΣίμωνSimon
simonG4613 →75 times
ὁthe
hoG3588 →19766 times
υἱὸςson
huiosG5207 →377 times
Ἰωάννου·of John;
ioannouG2491 →134 times
σὺYou yourself
suG4771 →2973 times
κληθήσῃwill be called
kletheseG2564 →
Κηφᾶς,Cephas
kephasG2786 →
ὃwhich
hoG3739 →1405 times
ἑρμηνεύεταιmeans
hermeneuetaiG2059 →
Πέτρος.¶Peter.
petrosG4074 →155 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
1 Corinthians 15:5and that He appeared to Cephas and then to the Twelve.
it leads to
- Mark 16:14
Later, as they were eating, Jesus appeared to the Eleven and rebuked them for their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.
- Acts 1:2–14
until the day He was taken up to heaven, after giving instructions through the Holy Spirit to the apostles He had chosen.
- John 20:19–26
It was the first day of the week, and that very evening, while the disciples were together with the doors locked for fear of the Jews, Jesus came and stood among them. “Peace be…
- Mark 16:14
Through
1 Corinthians 1:12What I mean is this: Individuals among you are saying, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” or “I follow Christ.”
it leads to
- Matthew 23:9–10
And do not call anyone on earth your father, for you have one Father, who is in heaven.
- 1 Corinthians 3:21–23
Therefore, stop boasting in men. All things are yours,
- Matthew 23:9–10
Through
1 Corinthians 3:22whether Paul or Apollos or Cephas or the world or life or death or the present or the future. All of them belong to you,
it leads to
- Ephesians 4:11–12
And it was He who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,
- Ephesians 4:11–12
Through
1 Corinthians 9:5Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas?
it leads to
- 1 Corinthians 7:7
I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.
- 1 Corinthians 7:39
A wife is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, as long as he belongs to the Lord.
- 1 Corinthians 7:7
Where this verse is studied
On this page
Studies32
- The Binding of Isaac (Genesis 22)
- Wisdom Seen on Earth
- The Gospels
- Christ Our Wisdom: Proverbs 8 and the Wisdom of God
- Creation to New Creation
- The Creation Week, Genesis 1
- The Deity of Christ
- Ezekiel, the Study Guide
- Ezekiel's Temple, Ezekiel 40-48
- Follow Me
- Gematria and Its Limits
- The Gospel of John
- How Greek Works
- Irony in Scripture: More Than the Speaker Knows
- Jacob's Ladder: Genesis 28
- Jesus on Discipleship
- Jesus: Titles & Roles
- The Prologue, the Word Made Flesh, John 1:1-18
- Theological Words
- Miracles of Jesus
Show the next 12 titles
About John
Who and where
1 name in this verse with a page on the site.
This page draws on 19 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Alcuin of York, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Augustine of Hippo, HARMONY OF THE GOSPELS 2.17.34; Augustine of Hippo, Tractates on John 7; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on John, Chapter 1; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 855: “Everyday Usefulness” (lightly modernized text, CCEL edition); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 570: “The First Five Disciples” (lightly modernized text, CCEL edition); Cyril of Alexandria, Commentary on the Gospel of John, Book 2; J. C. Ryle, Expository Thoughts on the Gospels, John; J.C. Ryle, Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition); John Chrysostom, Homily on the Gospel of John 19; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Theophylact of Ohrid, Commentary on John and Thomas Aquinas, Commentary on John.