Abstract
Egan’s book results from his PhD thesis and remains ‘largely unchanged’ from its PhD form, completed a few years previous (p. x). Consequently, despite a 2017 publication date, some prominent recent works are not engaged with. Egan’s work is an intertextual investigation of the influence of Isaiah on 1 Peter, with a focus on Petrine ecclesiology. His thesis is that ‘the ecclesiology of 1 Peter draws upon the [Isaianic] narrative of the restoration of divine presence among his [suffering] people’ and that ‘the church is identified in this scriptural narrative through its participation in Christ’ (p. 2).
Chapter 1 (pp. 1–43) establishes Egan’s approach. Influenced by Hays et al., he argues for a continuum of scriptural use—explicit quotations to allusions and echoes—and the ‘ecclesiocentricity’ of 1 Peter’s hermeneutic. Also important is the suffering/glory motif, shaped by Isaiah 40–66, that provides an organising principle for 1 Peter. For Egan, 1 Peter utilises ‘pesher-like interpretive techniques’ to draw key themes and images together from this restoration narrative (p. 25). Chapter 2 (pp. 44–75) establishes 1:10–12 as 1 Peter’s hermeneutical key. Egan outlines how the development of the suffering/glory motif in 1 Peter ‘conforms to patterns established in the Isaianic program of restoration’ (p. 63). His discussion of the singular and plural servants in Isaiah is foundational. In the exegetical chapters (3–6, pp. 76–212) Christ is the singular suffering servant of Isaiah 53, and the church are the servants who, following the suffering servant, also experience affliction then inheritance and vindication (see Isaiah 54–56). For Egan, even the paradigmatic uses of Sarah (3:5–6)—the archetypal barren woman—and Noah (3:18–22) are rooted in Isaiah 54. Moreover, the moral instruction of 1 Peter—doing good—has Isaianic resonances (cf. Isa. 10:3, pp. 122–3), as does the place of fear and judgement (e.g., pp. 130–31). A further claim is that the christological nature of the scriptures (e.g., 2:6) is assumed and therefore references are used for ecclesiological purposes (see, e.g., 118, 135).
The weakness in Egan’s approach is the need for agreement with the pattern. Where other texts such as Psalm 33 (LXX, cf. 3:10–12) and 1 Enoch (cf. 3:18–22) appear influential, the need for an overarching narrative requires Egan to read them in ‘concert with’ (p. 171) the Isaianic voice. Clearly, Isaiah is influential, but does every text/quotation/allusion sing the Isaianic tune? Surely different texts can add varied scriptural witness and address alternate aspects of the audience’s experience? Yes, Isaiah and 1 Peter share key themes, but some—fearing God, doing good—are not specific to Isaiah. Ultimately, this approach flattens the text, rather than revealing hidden depths. Having said this, reading Isaiah’s narrative alongside 1 Peter can be illuminative, such as recognising the suffering Christian’s role in the redemptive process (p. 145).
In general, the book gives a refreshingly theological reading and a clear, accessible exegetical argument. It provides a useful resource for thinking about the use of scripture in the NT, even if one disagrees with some of its claims.