A Theological Analysis of the Word of the Lord According to the 1st Epistle of Peter
by Sal Ciresi
A Theological Analysis of the "Word of the Lord"
According to the 1st Epistle of Peter
by Sal Ciresi Introduction
The 1st epistle of Peter, categorized as one of the seven "catholic" or general epistles contained in the New Testament, touches on numerous points of theology pertaining to the Christian faith. Themes such as faith (cf. 1 Pet. 1:7), hope (cf. 1 Pet. 3:15), and charity (cf. 1 Pet. 4:8) are shown their place of prominence for the disciple of the Lord Jesus Christ. As well, the concepts of obedience to God (cf. 1 Pet. 1:14) and the importance of perseverance during suffering (cf. 1 Pet. 4:16) are mentioned. One of the main themes enunciated in 1 Peter, and the focus of our brief study, is the concept "word of the Lord" as found in the writing of our first Pope. First, we shall demonstrate the meaning of the phrase "word of the Lord" contained in the Holy Bible in general, and then, its specific use by the inspired writer throughout the epistle. Next, we shall examine the theological implications for the hearers and readers of Peter’s epistle; especially as it echoes back to the Old Testament. Finally, we shall examine the practical application for the phrase "word of the Lord" for the 20th century follower of the Lord Jesus Christ.
Word Terminology
The phrase "word of the Lord," or its equivalent, appears approximately four times throughout 1 Peter (cf. 1 Pet. 1:23,25; 2:8; 3:1). For the sake of our study, an examination of the phrase "word of the Lord" shall be helpful.
Surveying the Sacred Scriptures, and by the utilization of any standard Hebrew and Greek Lexicon, we discover that the phrase "word of the Lord" or "word of God," translated by the Hebrew term dabar (English: to speak or talk), occurs over 1100 times in the Old Testament. Many examples of the "word of the Lord" can be discovered throughout the Old Covenant era (cf. Gen. 15:1; Jos. 8:27; 1 Sam. 3:7; Job 42:7; Prov. 30:5; Is. 1:10). Concerning this word, the Psalmist states: "For ever, O Lord, Thy word is firmly fixed in the heavens" (Ps. 119:89).
Turning to the New Testament era, the "word of the Lord" or its equivalent is commonly translated by the Greek term logos (300+ occurrences) and rhema (70+ occurrences); both terms usually translated as "to say." Many examples of logos (cf. Jn. 1:1; Acts 4:31; 2 Cor. 4:2) and rhema (cf. Mt. 4:4; Rom. 10:8; Rev 17:17) are found in the pages of the New Testament. Obviously, "word" has a wide meaning in the New Testament, far beyond the concise phrase "to say." The "word" may refer to oral preaching (cf. 1 Thess. 2:13), it may represent the writings of the Old Testament (cf. 2 Tim. 2:15), or it may refer to the Second Person of the Blessed Trinity (cf. Jn. 1:14).
Regardless of the definition assigned to the phrase "word of the Lord," the expression itself, either in the Old or New Covenant era, denotes God both speaking and acting (cf. Gen. 1:3; Ps. 33:6; Lam. 3:37; Mt. 24:35; Heb. 1:3; Jas. 1:21). With this etymological background on the phrase "word of the Lord," we can now examine the use of this set of terms as it appears in 1 Peter.
Theological Analysis
Our first section under analysis is 1 Peter 1:23-25; listed below in context:
Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart. You have been born anew, not of perishable seed but of imperishable, through the living and abiding word of God; for "All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord abides forever."
That word is the good news preached to you (1 Pet. 1:22-25).
We notice that in this above section that Peter employs the literary device known as an "echo" which hearkens back to the Old Testament: the passages of Isaiah 40:6-9. Peter wants his listeners to see the relationship of the Old Testament in general, and to certain themes in specific, concerning topics that are expounded in 1 Peter. Hence, an "echo" or "reemphasis" back to a particular passage, such as Isaiah 40:6-9.
The context of Isaiah 40:6-9 is crucial to a proper understanding of Peter’s echo back to this Old Testament section in 1 Peter 1:23-25. Further, Isaiah 40 must be understood in light of its entire 66 chapters. The book of Isaiah itself can be divided in the following manner: "Tribulation and the Messiah" (1:1-12:6), "The Jewish Theocracy" (13:1-39:8), and the "Blessing for True Israel" (40-66). Isaiah 40 is considered the first chapter of relief and reassurance for "True Israel," and is contrasted with the previous harsh tone spoken by the prophet in chapters 1-39. The main theme in Isaiah 40 is consolation, as Isaiah 40:1-2 clearly indicates: "Comfort, comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that her warfare has ended, that her inequity is pardoned, that she has received from the Lord’s hand double for all her sins." This idea of consolation would have been easily perceived by the hearers and readers of 1 Peter. Isaiah 40:6-9 states:
A voice says, "Cry!" And I said, "What shall I cry?" All flesh is grass, and all its beauty is like the flower of the field. The grass withers, the flower fades, when the breath of the Lord blows upon it; surely the people is grass. The grass withers, the flower fades; but word of our God will stand forever. Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength, O Jerusalem, herald of good tidings, lift it up, fear not; say to the cities of Judah, "Behold your God!"
The Jews were certainly familiar with the Old Testament, and especially cognizant of a major prophet such as Isaiah. Hence, it was not uncommon for Peter to allude to the Old Testament writings throughout his epistle. The Apostle Paul, considered by many to be the greatest theologian in the early Church, also made copious use of the Old Testament in the Pauline letters: a fact easily verifiable by any Bible which contain cross references. New Testament writers quoted from the Old Testament, either explicitly or implicitly, in order to bolster their case for the truthfulness of the Gospel message. Reliance on the Old Testament, in order to show its complete fulfillment in the New Covenant, was a common apologetic technique employed by the Evangelists. Patience under Persecution
Focusing back on 1 Peter, we discover the two main points that Peter is bringing out by echoing Isaiah 40:6-9 in 1 Peter 1:23-25: first; the imperishable nature of God’s word, and second; patience in suffering (although not necessarily in this order). This is the original context of Isaiah 40. Isaiah 1-39 has been a warning against God’s coming wrath. Now, Isaiah 40-66 is a time frame to reveal God’s promise of salvation and to testify to His immutable and abiding word. The people who heard or read 1 Peter 1:23-25 would have derived this original meaning from Isaiah 40:6-9, and applied it to their own world view at the present time; approximately A. D. 64 or earlier, which is believed by scholars of all persuasions to be the date of composition for Peter’s epistle (cf. B. Reicke, The Anchor Bible: The Epistles of James, Peter, and Jude, Vol. 37, Garden City: Doubleday & Company, Inc., 1964, pp. 71-72). In order to understand why the recipients of Peter’s message would have understood the echo of Isaiah 40:6-9 as alluding to suffering, and the faithfulness of God’s word, it is imperative to examine certain passages contained in 1 Peter.
Peter starts off his epistle as follows: "Peter, an apostle of Jesus Christ, to the exiles of the Dispersion…" (1 Pet. 1:1). We discover the epistle is addressed to scattered ("exiled") Christians throughout the area of Asia Minor. Most commentators believe these Christians, to include both Jewish and Gentile converts, were undergoing fierce persecution for their faith in Christ Jesus (cf. B. Orchard, et al, A Catholic Commentary on Holy Scripture, NY: Thomas Nelson & Sons, 1953, p. 1177.). Various other passages in 1st Peter would lend weight to this interpretation, which can be easily understood by taking the epistle at its literal face value. For example, we read further: "In this you rejoice [future salvation], though now for a little while you may have to suffer various trials" (1 Pet. 1:6). "For to this you have been called," continues the epistle, "because Christ also suffered for you, leaving you an example, that you should follow in His steps" (1 Pet. 2:21). 1 Peter 3:17 says: "For it is better to suffering for doing right, if that should be God’s will, than for doing wrong." Many other passages allude to this theme of suffering, a concept found throughout the remainder of the epistle (cf. 1 Pet. 4:1-5:12).
Peter echoes back to Isaiah 40:6-9 precisely because our first Pope desires, like the prophet Isaiah in a past generation, to emphasize to these dispersed Christians the importance of patience during trials in their walk with God. This is the most important pastoral advice Peter can give to the flocks residing in Pontus, Galatia, Cappadocia, Asia, and Bithynia. Indeed, Peter is only repeating the calls to perseverance, echoed by the God-man Himself, as found in the pages of the Gospel accounts (cf. Mt. 10:22; Mk. 13:13). Although the concept of suffering is given a place of prominence in 1 Peter, it is not the only topic addressed in the epistle; God’s abiding word is also treated in relation to the Christians in Asia Minor. The Efficacy of the Word
Peter states in 1 Peter 1:23-25 that God’s word "abides for ever." The inspired writer is attempting to explain to the Christians undergoing persecution the reason for perseverance in tribulation. The followers of the Lord Jesus Christ should maintain their steadfastness because God’s glorious promises of salvation are true for those who maintain their faithfulness to God; for the very fact that God Himself has said so. Whether or not God’s "word" refers to the "written word," or to the word "preached" before it was inscripturated (by prophets or Apostles handing on divine truth orally), is a notion that must be determined by the context of the passage. God’s word possesses many wonderful qualities, and this is what Peter is stating in 1 Peter. God’s word is inspired (cf. 2 Tim. 3:16), it has a divine origin (cf. 2 Pet. 1:21), it has a wonderful unity throughout its pages (cf. Jn. 10:35), it helps sanctify our lives (cf. Ps. 119:9), and it assists us in spreading the truths of the Savior (cf. Acts 17:11), to name just a few of the wonderful attributes applied to God’s utterances.
Obviously, the phrase "word of God" is not limited to the written word in 1 Peter 1:23,25; 2:8; or 3:1. In these passages, the context would dictate that the "word of God" refers to the whole counsel of God; the entire Gospel message of salvation history, initially revealed in the Old Covenant and completed in the New Covenant. Peter echoes back to Isaiah 40:6-9 hoping, as in times past, that the recipients of 1st Peter would recall the theological significance of Isaiah’s proclamation. Isaiah has vividly contrasted the temporary character of men as to grass, in comparison to the immutable permanence of God’s word. This comparison would have had a very profound meaning for the listeners of Peter’s epistle: those persecuted Christians who are looking for answers during their time of exile. Today, Christians look for similar answers to the problem of suffering. Practical Application
How is the advice revealed in 1 Peter in the A. D. 60s applicable for the disciple of Christ in the late 1990s? An interesting comparison to the words of our first Pope, Peter the Apostle, with our present Pope, John Paul II, are strikingly similar in content, showing us that mankind faces the same trials today as in the early days of the Church. Pope John Paul II writes: "When the Spirit of truth permits the human conscience to share in that suffering [to conversion and for redemption], the suffering of that conscience becomes particularly profound, but also particularly salvific" (Encyclical letter Dominum et Vivicantem, n. 45). It is no surprise that the great Biblical scholar St. Jerome writes:
If there is anything in this life which sustains a wise man and induces him to maintain his serenity amidst the tribulations and adversities of the world, it is in the first place, I consider, the meditation and knowledge of the Scriptures" (R. L. Woods, ed., A Catholic Companion to the Bible, Philadelphia & NY: J. B. Lippincott Co., 1956, pp. 305-306).
Conclusion
In our brief paper, we have seen that the "word of the Lord" is a recurring theme throughout the Holy Bible. Peter, the leader of the Apostles, often refers to the "word" in 1 Peter; echoing back to the Old Testament themes of suffering and God’s immutable oracles. Present day Christians can still heed the advice revealed in 1 Peter in the A D. 60s; trials still abound and hope in God’s word is still necessary in our present age.
Ciresi serves on the faculty at the Notre Dame Graduate School of Christendom College and is the Director of the St. Jerome Biblical Guild.
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