SWSBS: Moore on the state of peace

J O H N W. M O O R E

A LEXICAL STUDY OF PEACE

The word peace is used to translate the Greek word eirene, which denoted "in profane Greek the antithesis to war, or the condition resulting from a cessation of war" (Brown, 776). This basic definition was used by Homer (c. 750 B.C.), and was also found on inscriptions and papyri of the same period. Most lexicographers agree that its etymology is uncertain but that it was "originally conceived of purely as an interlude in the everlasting state of war" (Kittel, 401). Similarly, Joseph Thayer defined peace as "a state of national tranquillity; exemption from the rage and havoc of war" (182).

By the time of Plato (c. 400 B.C.) eirene began to denote an attitude or behavior toward others and "a peaceful frame of mind" (Brown, 776). However, the term was not in common usage . . . and was "seldom used for concord between men" (Kittel, 401). The Stoics (c. 300 B.C.), it seems, were the first to use eirene in a religious sense, but it is not until the Septuagint (The Greek translation of the Hebrew Scripture, c. 250 B.C.) that eirene came to possess lofty theological concepts. Here it is used to translate the Hebrew shalom, which reflected the concept of well-being in prosperity, bodily health, salvation in death, contentedness, etc. . . . By the time of the New Testament, eirene took on its most complete and poignant meanings in Jesus Christ.

With the exception of John's epistle, eirene is found in each of the New Testament books. It is used a total of ninety-one times, with twenty-four of these occurring in the Gospel accounts. Its basic meaning owes much to the Old Testament concept of peace where Kittle says that the Hebrew concept predominates over the Greek sense of the term (411). Thus, the basic meaning would involve the absence of war, both physically and metaphorically, wholeness, contentment, tranquillity, concord, security, safety, serenity, inner satisfaction, and a state of reconciliation to God. Nida and Louw give the meaning by negation when they define peace as "to be without trouble" or "to have no worries," or "to sit down in one's heart." (247)

While in the New Testament eirene is largely dependent upon shalom, it nevertheless, in at least one instance, has a peculiarly heightened meaning in the New Testament where it is used of Christ. In Ephesians 2:13-17, Paul said the following:

"But now in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: And came and preached peace to you which were afar off, and to them that were nigh."

In verse fourteen, the Greek New Testament reveals that Christ is the (definite article) peace of us (i.e. He is the one who makes possible our peace with God). He is indeed the Prince of Peace (Isa. 9:6). In Luke 1:79, one observes that Christ can "guide our feet into the way of peace." In Christ, peace can be experienced unlike any peace possessed before. The peace found in the New Testament "passeth all understanding." (Phil. 4:7) Jesus brought to mankind true peace. He exemplified peace, left for us the Gospel of peace, and is now preparing for us a place of peace.

WORKS CITED

Brown, Collin, ed., The New International Dictionary of New Testament Theology, Vol. II, (Grand Rapids, MI: Zondervan Publ, 1979), pp.776-783.

Kittel, Gerhard, ed., Theological Dictionary of the New Testament, Vol. II (Grand Rapids, MI: Eerdmans Publ, 1978), pp. 400-420.

Nida, Eugene A. and Louw, Johannes P., Greek-English Lexicon fo the New Testament, (New York, NY: United Bible Society, 1989), p.247.