1st Peter Chapter 1 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 2. Elect. This word, in the Greek, is in the first verse; the Greek order is "to the elect sojourners of the dispersion." We begin already to notice coincidences with the teaching of St. Paul. St. Paul insists strongly on the doctrine of election; St. Peter holds it no less clearly. Holy Scripture constantly ascribes all that is good in us to the choice or election of God. The sacred writers do not enter into the many difficulties which lie around this central doctrine: they do not attempt to explain its relations to that other great truth, taught in Scripture and revealed in consciousness - the freedom of the human will; their statements of the two apparently conflicting doctrines balance, but do not explain, one another; they seem to recognize the fact that we are in the presence of an insoluble mystery; and they teach us by their silence that the proper attitude of the Christian, when brought face to face with mystery, is rest in the Lord, humble childlike confidence in his love and wisdom. According to the foreknowledge of God the Father. St. Peter sets in the forefront of his Epistle the mystery of the blessed Trinity and the Divine plan of human salvation. It is, however, a question whether the words just quoted should be taken, as in the Authorized Version, with "elect" or with "apostle." Many ancient authorities take the latter view. 'Thus we should have a description of St. Peter's apostleship, such as we often read at the opening of St Paul's Epistle. He was, like St. Paul, called to be an apostle, separated unto the gospel of God; he was chosen before the foundation of the world to be holy and without blame; like St. Paul, he had received grace and apostleship for obedience to the faith among all nations (comp. Romans 1:1, 5). There is much to be said in favor of this connection. But, on the whole, the balance of the sentence, and the general usage of similar language in the New Testament, lead us to prefer the common view, and to regard St. Peter's words as a description of the origin, progress, and end of God's election. The origin is the grace of God the Father. He chose his elect before the foundation of the world. He predestinated them unto the adoption of children; and that according to the good pleasure of his will (Ephesians 1:4, 5). It is interesting to note that the substantive "foreknowledge" (πρόγνωσις) occurs nowhere else in Holy Scripture except in St. Peter's Pentecostal speech (Acts 2:23). We mark the agreement of St. Peter and St. Paul (comp. Romans 8:29, "Whom he did foreknow, he also did predestinate to be conformed to the image of his Son;" comp. also Romans 11:2 and 2 Timothy 2:19). Election is "according to the foreknowledge of God the Father;" but not simply, as the Arminians taught, ex praevisis meritis; for we cannot separate foreknowledge and predestination; the foreknowledge of an Almighty Creator must imply the exercise of choice and will; what he knoweth, that he also willeth; eligendos facit Deus (in the well-known words of St. Augustine), non invenit. Thus in ver. 20 "foreknown," the more exact rendering of the Revised Version must imply the "foreordained" of the old translation. But that foreknowledge is the foreknowledge of God the Father, the Father of our Lord Jesus Christ, but our Father also. He careth for his children; we must trust in him. The potter makes one vessel for honor, another for dishonor; but he makes none for destruction. A veil of awful mystery hangs round the relations which exist between the Almighty and his creatures; but "God is Love." Through sanctification of the Spirit; rather, in, as in the Revised Version. We have the same words in 2 Thessalonians 2:13. The word ἀγισμός, which St. Peter uses here, is almost peculiar to St. Paul; it occurs eight times in his Epistles; once in the Epistle to the Hebrews; but elsewhere only here in the New Testament. Like other verbals of the same form, it may have either an active or a passive meaning. Perhaps the former is the more suitable here. God's election places the Christian in the sphere of the sanctifying influences of the Holy Spirit; he lives in the Spirit, he walks in the Spirit, he prays in the Holy Ghost; and the blessed Spirit sanctifieth the elect people of God: he worketh in them that holiness (ἁγιασμόν) without which they cannot see God (Hebrews 12:14); they have their fruit, the fruit of the Spirit, unto holiness (ἁγιασμόν, Romans 6:22). The fundamental idea of the Hebrew קָדושׁ, which is represented by the Greek word ἅγιος, seems to be, "separation, purity," though some connect it with חָדַשׁ, and regard it as meaning originally "fresh, new, young," and so "pure, shining, bright" (see Delitzsch, on Hebrews 2:11). By the word "spirit" we might, if we took the words apart from the context, understand the spirit of man, which is sanctified by the Holy Spirit of God; but the context shows that St. Peter is thinking of the work of the three blessed Persons of the Holy Trinity. Unto obedience. Obedience is the work of the Spirit; for the fruit of the Spirit is love, and "if a man love me, he will keep my words." Thus election has its origin in the foreknowledge of the Father; it is wrought out in the sanctifying influences of the Spirit as its sphere, and it issues in active obedience. Obedience is the sign and test of God's election: "By their fruits ye shall know them." The end of election is obedience first, then everlasting life. And sprinkling of the blood of Jesus Christ. The word ῤαντισμός, sprinkling, occurs also in Hebrews 12:24 (comp. also Hebrews 9:19). In both places there is an evident reference to the events related in Exodus 24:8, where we read that "Moses took the blood, arid sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you." We observe that in this place also ceremonial sanctification (Exodus 19:10) and the promise of obedience (Exodus 24:3) preceded the sprinkling of blood. "The blood of sprinkling" is called by the Lord himself the blood of the new covenant (Matthew 26:28; Mark 14:24), the blood by which the covenant of grace was ratified and inaugurated. Moses sprinkled the blood of the old covenant once upon the people; the blood of the new covenant was shed once for all upon the cross; but it is ever fresh in its efficacy and power; still we have boldness to enter into the holiest by the blood of Jesus; still, if we abide in him, we have our "hearts sprinkled from an evil conscience;" still, "If we walk in the light, as he is in the light,... the blood of Jesus Christ his Son is cleansing us from all sin." Those who are elect unto obedience are elect unto the sprinkling of the blood of Jesus Christ; the loving obedience of faith keeps them in the presence of the cross, within the cleansing range of the one all-sufficient sacrifice. Thus we have in this verse the concurrence of the three blessed Persons in the scheme of salvation - the choice of the Father, the sanctification of the Spirit, the redeeming work of the Son. Grace unto you, and peace, be multiplied. St. Peter uses the familiar salutation of St. Paul; possibly he quotes it, for he was plainly familiar with St. Paul's Epistles - he refers to them expressly in 2 Peter 3:15, 16, and Sylvanus, the old companion of St. Paul, was now with him. He unites into one expression the Greek and Hebrew salutations, the χαίρειν of the Greeks under its Christian aspect of χάρις, the favor of God; and the שָׁלום of the Hebrews - the peace which is the fruit of grace, which is the blessed possession of those on whom the favor of God abideth. That grace and peace is granted to all the elect of God. St. Peter prays that it may be multiplied, that his readers may be blessed with an ever-increasing measure of that heavenly gift. He uses the same form of salutation in his Second Epistle. It is interesting to observe that the phrase, "Peace be multiplied unto you," occurs also in the proclamation of Nebuchadnezzar (Daniel 4:1), and in that of Darius (Daniel 6:25),both written in Babylon, the city from which St. Peter now sends the message of peace. The anarthrousness of these two verses is remarkable; in the original there is not one article in vers. 1, 2.

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) Elect.--A true chosen people. This word marks them off from the rest of the Jewish settlers in those parts. It is an evasion of the difficulty to say that they were elect only in the mass, as a body. The election was individual and personal. God selected these particular Hebrews out of the whole number, and made them Christians; but what He elected them to is abundantly shown in the next words. For all their election they are not certain of salvation, and their title of "elect" implies no more than the fact that God has put them into the visible Church. (See Notes on 1Thessalonians 1:4, and 2Peter 1:10.)According to the foreknowledge of God.--The origin of this election, the aim, and the means employed are now touched upon, and connected with the three Divine Persons respectively. (1) The origin. Their election is not accidental, nor yet something done on the spur of the moment, an afterthought of God. but "according to the foreknowledge of God the Father"--i.e., in execution of His fore-arranged scheme. The word implies not simply a perception of the future, but the forming of a decision. (Comp. the same word in 1Peter 1:20, and in Romans 8:29; Romans 11:2.) Though the thought is common also to St. Paul, St. Peter was familiar with it before St. Paul's conversion. (See Acts 2:23.) (2) The means. The preconcerted scheme of God embraced not only the choice of these particular persons for a blessing, but the lines on which the choice was to work itself out--"in a course of sanctification by the Spirit." The words and the thought are identical with those of 2Thessalonians 2:13, but probably so far differ in exact meaning that there "the Spirit" is the spirit sanctified, here it is the Spirit which sanctifies. (Comp. also 1Thessalonians 4:7.) We see that even the blessing of "obedience and sprinkling"--much more that of glory hereafter--is unattainable except in the path of sanctification. (3) The end. That to which God had elected them was not in the first instance the participation of the joys of the post-resurrection life, but the benefits of redemption on this side of the grave. While other "sojourners of the Pontine dispersion" were allowed to remain in the disobedience which characterised the Jews, and trusting to the efficacy of membership in the covenant people, these had, in accordance with God's plan, been admitted to "obedience"--i.e., the reception of the gospel facts and precepts (see Note on 2Thessalonians 1:8), and to the-- . . .