Exegetical and Hermeneutical Commentary of 1 Peter 1:2

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

2. elect according to the foreknowledge of God the Father ] The word “elect” or chosen belongs, as already stated, to 1Pe 1:1, but the English sufficiently represents the meaning of the Greek. The word and the thought that the disciples of Christ are what they are by the election or choice of God, characterises the whole teaching of the New Testament. Here there is the personal interest of noting that the word is prominent in the Gospel of St Mark, which we have seen reason to connect closely with St Peter’s influence, and in that portion of our Lord’s discourses recorded in it (Mar 13:20; Mar 13:22; Mar 13:27), to which the wars and tumults of Palestine must at this time have been drawing attention. Comp. also the prominence of the thought and of the verbs for “choosing” in Joh 13:18; Joh 15:16; Joh 15:19. The “elect” had, like the “saints” (Act 9:13), become almost a synonyme for Christians (2Ti 2:10; Tit 1:1). And this choice is referred to the “foreknowledge” of God. The word hovers between the meaning of a mere prevision of the future, and the higher sense in which “knowing” means “loving” and “approving,” as in 1Co 8:3, Gal 4:9, and probably Rom 8:29; Rom 11:2. The noun occurs in the New Testament only here and in St Peter’s speech in Act 2:23, and is so far evidence of continuity of character and thought. In what way the thought of man’s freedom to will was reconcileable with that of God’s electing purpose the writers of the New Testament did not care to discuss. They felt, we may believe, instinctively, half unconsciously, that the problem was insoluble, and were content to accept the two beliefs, which cannot logically be reconciled. In the words “the foreknowledge of God the Father,” we find, perhaps, the secret of their acceptance of this aspect of the Divine Government. The choice and the knowledge were not those of an arbitrary sovereign will, capricious as are the sovereigns of earth, in its favours and antipathies, seeking only to manifest its power, but of a Father whose tender mercies were over all His works, and who sought to manifest His love to all His children. From that stand-point the “choice” of some to special blessings was compatible with perfect equity to all. It should be noticed that in Rom 8:29 we have “foreknowledge” as a step in the Divine order prior to predestination, but it may well be questioned whether either Apostle had present to his thoughts the logical solution presented by the Arminian theory, that God, foreseeing the characters of men as they would have been, if not predestined, then predestined them accordingly. On that theory the question may well be asked, What made them such as God thus foreknew? The difficulty is but thrown further back, and it is wiser to accept the conclusion that the problem is insoluble, and that the language of Scripture issues in the antinomy of apparently contradictory propositions.

through sanctification of the Spirit ] The word for “sanctification,” for which, perhaps, consecration would be a better equivalent, is used eight times by St Paul, once in the Epistle to the Hebrews (Heb 12:14), here, and not elsewhere in the New Testament. Grammatically the words admit of the interpretation which sees in them the sanctification of the human spirit (genitive of the object), but the juxtaposition of the word Spirit with that of the Father and with Christ, is decisive in favour of the explanation which sees in the construction the genitive of the subject, or of the agent, and finds in the sanctification wrought by the Spirit the region in which the foreknowledge of God finds its completion.

unto obedience and sprinkling of the blood of Jesus Christ ] The clause is co-ordinate with that which precedes it, pointing to the end of the election as that points to the sphere in which it worked and the means by which it was to be accomplished. In “obedience” we have the active human side of the result, in the “sprinkling” the Divine side of pardon and acceptance. The word for “sprinkling” is found elsewhere only in Heb 12:24, where, as in this place, it refers definitely to the narrative of Exo 24:8. Moses had sprinkled Israel according to the flesh with the blood of oxen, as being “the blood of the covenant,” that by contact with which they were brought within the covenant of which he was the mediator (Gal 3:19). In like manner, in St Peter’s words, believers in Christ are brought within the new covenant by the mystical, spiritual sprinkling on their souls and spirits of the blood of Jesus, and for that sprinkling God had chosen them with a purpose supremely wise to which no time-limits could be assigned. The same thought, it may be noted, is expressed in St John’s words, that “the blood of Jesus Christ cleanseth us from all sin” (1Jn 1:7).

Grace unto you, and peace, be multiplied ] The combination of “grace” and “peace” may be noted as a probable instance of St Peter’s adopting the very phraseology of St Paul, as he found it in the letters with which 2Pe 3:16 (assuming the genuineness of that Epistle) shews him to have been acquainted. In “peace” we have the old Hebrew formula of salutation (Mat 10:12-13): in “grace” ( ) probably the substitution of the more definite Christian thought for the “joy” or “greeting” ( ) which, as in Act 15:23, Jas 1:1, was the customary opening formula of Greek epistles. The addition of “be multiplied” is peculiar to the two Epistles of St Peter (2Pe 1:2), and to the Epistle of St Jude (1Pe 1:2), which presents so many points of contact with the second of those two.

Fuente: The Cambridge Bible for Schools and Colleges

Elect – That is, chosen. The meaning here is, that they were in fact chosen. The word does not refer to the purpose to choose, but to the fact that they were chosen or selected by God as His people. It is a word commonly applied to the people of God as being chosen out of the world, and called to be His. The use of the word does not determine whether God had a previous eternal purpose to choose them or not. That must be determined by something else than the mere use of the term. This word has reference to the act of selecting them, without throwing any light on the question why it was done. See Mat 24:22, Mat 24:24, Mat 24:31; Mar 13:20; Luk 18:7; Rom 8:33; Col 3:12. Compare the notes at Joh 15:16. The meaning is, that God had, on some account, a preference for them above others as his people, and had chosen them from the midst of others to be heirs of salvation. The word should be properly understood as applied to the act of choosing them, not to the purpose to choose them; the fact of his selecting them to be his, not the doctrine that he would choose them; and is a word, therefore, which should be freely and gratefully used by all Christians, for it is a word in frequent use in the Bible, and there is nothing for which people should be more grateful than the fact that God has chosen them to salvation. Elsewhere we learn that the purpose to choose them was eternal, and that the reason of it was his own good pleasure. See the notes at Eph 1:4-5. We are here also informed that it was in accordance with the foreknowledge of God the Father.

According to the foreknowledge of God the Father – The Father is regarded, in the Scriptures, as the Author of the plan of salvation, and as having chosen His people to life, and given them to His Son to redeem and save, Joh 6:37, Joh 6:65; Joh 17:2, Joh 17:6,Joh 17:11. It is affirmed here that the fact that they were elect was in some sense in accordance with the foreknowledge of God. On the meaning of the phrase, see the notes at Rom 8:29. The passage does not affirm that the thing which God foreknew, and which was the reason of their being chosen, was, that they would of themselves be disposed to embrace the offer of salvation. The foreknowledge referred to might have been of many other things as constituting the reason which operated in the case; and it is not proper to assume that it could have been of this alone. It may mean that God foreknew all the events which would ever occur, and that He saw reasons why they should be selected rather than others; or that He foreknew all that could be made to bear on their salvation; or that He foreknew all that He would himself do to secure their salvation; or that He foreknew them as having been designated by his own eternal counsels; or that He foreknew all that could be accomplished by their instrumentality; or that He saw that they would believe; but it should not be assumed that the word means necessarily any one of these things.

The simple fact here affirmed, which no one can deny, is, that there was foreknowledge in the case on the part of God. It was not the result of Ignorance or of blind chance that they were selected. But if foreknown, must it not be certain? How could a thing which is foreknown be contingent or doubtful? The essential idea here is, that the original choice was on the part of God, and not on their part, and that this choice was founded on what He before knew to be best. He undoubtedly saw good and sufficient reasons why the choice should fall on them. I do not know that the reasons why he did it are revealed, or that they could be fully comprehended by us if they were. I am quite certain that it is not stated that it is because they would be more disposed of themselves to embrace the Saviour than others; for the Scriptures abundantly teach, what every regenerated person feels to be true, that the fact that we are disposed to embrace the Saviour is to be traced to a divine influence on our hearts, and not to ourselves. See Joh 6:65; Rom 9:16; Tit 3:5; Psa 110:2-3.

Through sanctification of the Spirit – The Holy Spirit, the third person of the Trinity. The Greek is, by ( en) sanctification of the Spirit; that is, it was by this influence or agency. The election that was purposed by the Father was carried into effect by the agency of the Spirit in making them holy. The word rendered sanctification ( hagiasmos) is not used here in its usual and technical sense to denote the progressive holiness of believers, but in its more primitive and usual sense of holiness. Compare the notes at 1Co 1:30. It means here the being made holy; and the idea is, that we become in fact the chosen or elect of God by a work of the Spirit on our hearts making us holy; that is, renewing us in the divine image. We are chosen by the Father, but it is necessary that the heart should be renewed and made holy by a work of grace, in order that we may actually become His chosen people. Though we are sinners, He proposes to save us; but we are not saved in our sins, nor can we regard ourselves as the children of God until we have evidence that we are born again. The purpose of God to save us found us unholy, and we become in fact His friends by being renewed in the temper of our mind. A man has reason to think that he is one of the elect of God, just so far as he has evidence that he has been renewed by the Holy Spirit, and so far as he has holiness of heart and life, and no further.

Unto obedience and sprinkling of the blood of Jesus Christ – This expresses the design for which they had been chosen by the Father, and renewed by the Spirit. It was that they might obey God, and lead holy lives. On the phrase unto obedience, see the notes at Rom 1:5. The phrase unto sprinkling of the blood of Jesus Christ, means to cleansing from sin, or to holiness, since it was by the sprinkling of that blood that they were to be made holy. See it explained in the notes at Heb 9:18-23; Heb 12:24.

Grace unto you, and peace, be multiplied – See the notes at Rom 1:7. The phrase be multiplied means, may it abound, or may it be conferred abundantly on you. From this verse we may learn that they who are chosen should be holy. Just in proportion as they have evidence that God has chosen them at all, they have evidence that He has chosen them to be holy; and, in fact, all the evidence which any man can have that he is among the elect, is that he is practically a holy man, and desires to become more and more so. No man can penetrate the secret counsels of the Almighty. No one can go up to heaven, and inspect the Book of Life to see if his name be there. No one should presume that his name is there without evidence. No one should depend on dreams, or raptures, or visions, as proof that his name is there. No one should expect a new revelation declaring to him that he is among the elect. All the proof which any man can have that he is among the chosen of God, is to be found in the evidences of personal piety; and any man who is willing to be a true Christian may have all that evidence in his own case. If anyone, then, wishes to settle the question whether he is among the elect or not, the way is plain. Let him become a true Christian, and the whole matter is determined, for that is all the proof which anyone has that he is chosen to salvation. Until a man is willing to do that, he should not complain of the doctrine of election. If he is not willing to become a Christian and to be saved, assuredly he should not complain that those who are think that they have evidence that they are the chosen of God.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. Elect according to the foreknowledge of God] If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to be the visible Church, and entitled to all the privileges of the people of God, on their believing the Gospel. In this sense the word elected is used in other places of Scripture; see 1Thess 1:4, and the note there.

The Rev. J. Wesley has an excellent note on this passage, which I shall transcribe for the benefit of those of my readers who may not have his works at hand.

“Strictly speaking, there is no foreknowledge, no more than afterknowledge, with God; but all things are known to him as present, from eternity to eternity. Election, in the scriptural sense, is God’s doing any thing that our merit or power has no part in. The true predestination or foreappointment of God is,

1. He that believeth shall be saved from the guilt and power of sin.

2. He that endureth to the end shall be saved eternally.

3. They who receive the precious gift of faith thereby become the sons of God; and, being sons, they shall receive the Spirit of holiness, to walk as Christ also walked.

Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and yet, such is the gift, that it depends in the final issue on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of: moreover,

1. It is cruel respect of persons; an unjust regard of one, and an unjust disregard of another: it is mere creature partiality, and not infinite justice.

2. It is not plain Scripture doctrine, (if true,) but rather inconsistent with the express written word that speaks of God’s universal offers of grace; his invitations, promises, threatenings, being all general.

3. We are bid to choose life, and reprehended for not doing it.

4. It is inconsistent with a state of probation in those that must be saved, or must be lost.

5. It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number.

But the doctrine of predestination is entirely changed from what it formerly was: now it implies neither faith, peace, nor purity; it is something that will do without them all. Faith is no longer, according to the modern predestination scheme, a Divine evidence of things not seen wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion: neither is faith made any longer a means of holiness, but something that will do without it. Christ is no more a Saviour from sin, but a defence and a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly, even from righteousness, peace, and joy in the Holy Ghost.”

Through sanctification of the Spirit] through the renewing and purifying influences of his Spirit on their souls, unto obedience – to engage and enable them to yield themselves up to all holy obedience, the foundation of all which is the sprinkling of the blood of Jesus Christ – the atoning blood of Jesus Christ which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is called the blood of sprinkling.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By elect he means, either:

1. Singled out of the world, and separated unto God in their effectual calling, as 1Co 1:1; those that are said to be called, 1Co 1:26, are said to be chosen, 1Co 1:27,28; and so the word seems to be taken, Jam 2:5; or:

2. Chosen to salvation, and the means of it, in Gods eternal decree, Eph 1:4; 2Th 2:13.

According to the foreknowledge; either:

1. The Divine preordination, or decree of election, as the word is taken, 1Pe 1:20, and then we may take elect in the first sense; men are chosen out of the world, or called in time, according as they were chosen from eternity, Rom 8:30; or:

2. Foreknowledge here is as much as approbation or love, Mat 7:25; Rom 11:2; and so signifies the free favour and good will of God, which is the fountain from whence the decree of election proceeds; and then we are to take elect in the latter sense, and so elect according to the foreknowledge of God, is, eternally designed unto life, according to, or out of, that free grace and love God did from eternity bear to them, which was the only motive he had for his choosing them: or, (which comes to the same), by foreknowledge we may understand election itself, as it is in God; and by election, the same, as terminated in the creature, and executed in effectual calling.

Of God the Father; this doth not exclude the Son or Spirit from their interest in and concurrence to the Divine decree, but only notes the order of working among the three Persons in the affair of mans salvation; election is ascribed to the Father, reconciliation to the Son, and sanctification to the Spirit.

Through sanctification: sanctification seems to be taken in a large sense, for the whole change of our spiritual state, both as to real grace in regeneration, and relative in justification; so that God may then be said to sanctify us, when in our effectual calling he justifies us from our sins, and renews us unto obedience: so it is taken, Heb 10:10.

Of the Spirit; this is to be understood rather of the Spirit of God, the efficient of sanctification, than the spirit or soul of man, the subject of it.

Unto obedience; either:

1. The obedience of Christ to God; and then the sense is, elect, or ordained to be, by the sanctification of the Spirit, made partakers of the benefits of Christs obedience: or:

2. The obedience of believers to Christ, and that either in their believing, faith being a giving obedience to the great command of the gospel, Joh 6:29, and particularly called obedience, Rom 1:5; and then the sense runs thus, elect unto faith, which was to be wrought in you by the sanctification of the Spirit: or else in the exercise of holiness, which is the fruit of faith; and then it signifies the same as Eph 1:4, chosen, that you might be made, by the sanctification of the Spirit, holy and unblamable, and might accordingly demean yourselves.

And sprinkling of the blood of Jesus Christ; an allusion to the sprinkling of the blood of the sacrifices under the law, Heb 9:13,14,20-22; Heb 12:24; it signifies the application of the blood of Christ for the purging of the conscience, (which was typified by those legal sprinklings), especially from the guilt of sin; which sprinkling, or application of the blood of Christ to our consciences, is performed on our part by faith, on Gods part by his Spirit working that faith in us (as well as enabling us unto obedience) in our effectual calling, as likewise by Gods imputing Christs righteousness to us; and so the sense of the whole is: Elect according to the foreknowledge of God, to be by the sanctification of the Spirit brought into the participation of all the benefits of Christs redemption; the sum of which consists in the renovation of your natures unto gospel obedience, and the justification of your persons.

Grace unto you, and peace, be multiplied; there being several kinds of grace, 1Pe 4:10, and several kinds of peace, outward and inward, he wisheth them all kinds of each; and there being several degrees and measures of both, he prays for an increase of these degrees in them, and so a multiplication of all good, both temporal and spiritual, to them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. foreknowledgeforeordaininglove (1Pe 1:20), inseparablefrom God’s foreknowledge, the origin from which, andpattern according to which, election takes place. Act 2:23;Rom 11:2, prove “foreknowledge”to be foreordination. God’s foreknowledge is not theperception of any ground of action out of Himself; still in itliberty is comprehended, and all absolute constraint debarred [ANSELMin STEIGER]. For so theSon of God was “foreknown” (so the Greek for”foreordained,” 1Pe 1:20)to be the sacrificial Lamb, not against, or without His will, but Hiswill rested in the will of the Father; this includes self-consciousaction; nay, even cheerful acquiescense. The Hebrew and Greek“know” include approval and acknowledging asone’s own. The Hebrew marks the oneness of loving andchoosing, by having one word for both, bachar (Greek,“hairetizo,” Septuagint). Peter descends fromthe eternal “election” of God through the new birth,to the believer’s “sanctification,” that from this he mightagain raise them through the consideration of their new birthto a “living hope” of the heavenly “inheritance”[HEIDEGGER]. The divinethree are introduced in their respective functions in redemption.

throughGreek,“in”; the element in which we are elected. The “election”of God realized and manifested itself “IN”their sanctification. Believers are “sanctified through theoffering of Christ once for all” (Heb10:10). “Thou must believe and know that thou art holy; not,however, through thine own piety, but through the blood of Christ”[LUTHER]. This is the truesanctification of the Spirit, to obey the Gospel, to trust in Christ[BULLINGER].

sanctificationtheSpirit’s setting apart of the saint as consecrated to God. Theexecution of God’s choice (Ga1:4). God the Father gives us salvation by gratuitous election;the Son earns it by His blood-shedding; the Holy Spirit applies themerit of the Son to the soul by the Gospel word [CALVIN].Compare Nu 6:24-26, theOld Testament triple blessing.

unto obediencetheresult or end aimed at by God as respects us, the obediencewhich consists in faith, and that which flows from faith; “obeyingthe truth through the Spirit” (1Pe1:22). Ro 1:5, “obedienceto the faith,” and obedience the fruit of faith.

sprinkling, c.not injustification through the atonement once for all, which is expressedin the previous clauses, but (as the order proves) the daily beingsprinkled by Christ’s blood, and so cleansed from all sin, whichis the privilege of one already justified and “walking in thelight.”

Gracethe source of”peace.”

be multipliedstillfurther than already. Da 4:1,”Ye have now peace and grace, but still not in perfectiontherefore, ye must go on increasing until the old Adam be dead”[LUTHER].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Elect according to the foreknowledge of God the Father,…. Not to any office, as to that of bishops or presbyters; for though the apostle writes to some of them under this character, 1Pe 5:1 yet not all; nor were they so called, as a nation, for they were persons scattered about in several countries; nor as a church, for they are not wrote to as such; nor does this character merely design their effectual calling; though as that is a fruit and evidence of election, it is sometimes so styled, and the saints called by grace are said to be chosen; Joh 15:19 but it intends the eternal election of those persons both to grace and glory; which the apostle knew of, not by divine revelation, or any particular discovery made to him; but he concluded it in a judgment of charity, they being all under a profession of faith in Christ, and he having reason to believe that the greater part of them were truly partakers of that faith which demonstrated them to be the elect of God: the cause, spring, and source of their election was, “the foreknowledge of God the Father”: to whom election is commonly ascribed, agreeably to the order of the divine Persons in the Trinity, and their distinct parts in the economy of salvation, though not to the exclusion of the Son and Spirit: and by this his “foreknowledge” is meant, not his eternal, universal, and infallible knowledge, and which is infinite, and reaches to all things and persons, present, future, or possible, for this has for its objects persons whom God never predestinated and chose: though certain it is that he knows and foreknows all whom he does predestinate and choose; nor does it intend the mere decree of election, or God’s eternal purpose and resolution to choose, but the spring and source of that act of his: and much less does it mean a bare prescience of men, and choice of them, upon a foresight of faith, holiness, good works, and perseverance therein; for these are all, when genuine, the fruits and effects of election, which are included in it, and secured and brought about by it; but the sovereign grace, good will, and pleasure of God, or the everlasting love of God the Father, which is the cause of, and has given birth to the act of election, is meant by foreknowledge, joined with affection, delight, and approbation; knowledge, and foreknowledge, as ascribed to the divine Being, often signify such things; see Ps 1:6

Ro 11:1 and such a knowledge God the Father had of the persons of the elect from all eternity; and which is the ground and foundation of his choosing them to grace and glory, and not anything in them, or done by them, or anything out of himself; no other reason can be given of it than his own grace, his pure love, and sovereign good will and pleasure: the means follow, through which they were chosen,

through sanctification of the Spirit; as in 2Th 2:13.

[See comments on 2Th 2:13]. The ends to which the saints are chosen are,

unto obedience and sprinkling of the blood of Jesus Christ; by “obedience” is meant either the obedience of elect men to Christ, which lies in obeying the truth of the Gospel, called the obedience of faith; and so is the same with the “belief of the truth”, which goes along in election with the sanctification of the Spirit, in 2Th 2:13 and in submission to Gospel ordinances, and doing all good works in the name, faith, and strength of Christ; and which also are fruits and effects, and so not causes of divine predestination; see Eph 2:10 and also follow upon the sanctification of the Spirit; or else the obedience of Christ is intended; and so the Arabic version renders it, “unto the obedience of Jesus Christ”; which lay in his performing the precepts of the law, and bearing the penalty of it, death; and by which the chosen seed are justified, or made righteous in the sight of God, and have a title to eternal life and glory, and are safe from wrath to come; and to the enjoyment of this grace, they are chosen of God the Father; and between these two, predestination and justification, there is a close and inseparable connection; so that they that are interested in the one, are in the other; see Ro 8:30, the sprinkling of the blood of Jesus Christ; does not denote a small quantity of it, for it was shed and poured out in great abundance; but is said in allusion to the sprinkling of the blood of the passover lamb. Ex 12:22 or to the sprinkling of the blood on the book of the covenant, and on the people at Mount Sinai, Ex 24:8 or to other sprinklings of blood in their legal sacrifices: the application of the blood of Christ to the heart, by the Spirit of God, for cleansing, pardon, and justification, is meant; which affords true, solid, conscience peace and joy now, and entitles to eternal happiness and glory; all which are secured by electing grace. The salutation of these persons follows:

grace unto you, and peace, be multiplied; which is much the same that is used by the Apostle Paul in all his epistles;

[See comments on Ro 1:7], only Peter adds the word “multiplied”; which makes it more express, and the sense more clear: he means an enlarged view of interest in the love of God, an increase of grace out of the fulness of it in Christ, and of Gospel light, and of the several gifts of the Spirit; and also of all prosperity outward and inward, of a conscience peace through the blood of Christ, which passeth all understanding, and a more established and well grounded hope of enjoying eternal peace hereafter. The phrase is Jewish, and is used in their salutations in this form, , “let your peace be multiplied” t.

t T. Hieros. Masser Sheni, fol. 56. 3. T. Bab. Sanhedrin, fol. 11. 2.

Fuente: John Gill’s Exposition of the Entire Bible

According to (). Probably to be connected with rather than with in spite of a rather loose arrangement of words and the absence of articles in verses 1Pet 1:1; 1Pet 1:2.

The foreknowledge (). Late substantive (Plutarch, Lucian, papyri) from (1:20), to know beforehand, only twice in N.T. (here and Ac 2:23 in Peter’s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Ro 8:29).

Of God the Father ( ). Anarthous again and genitive case. See applied to God also in 1Pet 1:3; 1Pet 1:17 as often by Paul (Ro 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).

In sanctification of the Spirit ( ). Clearly the Holy Spirit, though anarthrous like . Late word from , to render holy (), to consecrate, as in 1Th 4:7. The subjective genitive here, sanctification wrought by the Spirit as in 2Th 2:13 (where the Trinity mentioned as here).

Unto obedience ( ). Obedience (from , to hear under, to hearken) to the Lord Jesus as in 1:22 “to the truth,” result of “the sanctification.”

And sprinkling of the blood of Jesus Christ ( ). Late substantive from , to sprinkle (Heb 9:13), a word used in the LXX of the sacrifices (Num 19:9; Num 19:13; Num 19:20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Heb 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Heb 9:19; Heb 12:24 with allusion to Ex 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matt 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Rev 7:14; Rev 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon , , (Bigg). Peter is not ashamed of the blood of Christ.

Be multiplied (). First aorist passive optative (volitive) of , old verb (from , fulness), in a wish. So in 2Pet 1:2; Judg 1:2, but nowhere else in N.T. salutations. Grace and peace ( ) occur together in 2Pe 1:2, in 2Jo 1:2 (with ), and in all Paul’s Epistles (with added in I and II Timothy).

Fuente: Robertson’s Word Pictures in the New Testament

According to [] . In virtue of; in accordance with.

Foreknowledge [] . Only here and Act 2:23, in Peter’s sermon at Pentecost. He is distinguishing there between foreknowledge and determinate counsel.

The Father. Implying that the relation contemplated by the divine foreknowledge is a new relation of sonship.

In sanctification [ ] . Compare 2Th 2:13. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline, occurring eight times in Paul ‘s epistles, and besides only here and Heb 12:14.

Unto obedience [] . Note the three prepositions : according to [] the foreknowledge; in [] sanctification; unto [] obedience. The ground, sphere, and end of spiritual sanctification.

Sprinkling [] . Here in a passive sense – the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Num 19:19, 21. Compare Heb 9:13; Heb 12:24; Num 19:9, 13, where the water in which were the ashes of the red heifer is called udwr rJantismou, water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter.

Jesus Christ. The foreknowledge of the Father, the sanctification of the Spirit, the obedience and sprinkling of the blood of Jesus Christ the Son. The Father foreknowing, the Son atoning, the Spirit applying the Son’s work in sanctifying. “The mystery of the Trinity and the economy of our salvation are intimated in this verse” (Bengel).

Grace and peace [ – ] . Pauline terms. See Rom 1:7. The salutation is peculiar by the addition of be multiplied, which occurs 2Pe 1:2; Jude 1:2, and nowhere else in the salutations of the epistles. It is found, however, in the Septuagint, Dan 4:1 (LXX 3 31), and Dan 6:25. Professor Salmond observes : “If the Babylon from which Peter writes can be taken to be the literal Babylon (see on 5 13), it might be interesting to recall the epistles introduced by salutations so similar to Peter’s, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces.”

Fuente: Vincent’s Word Studies in the New Testament

1) “Elect according to the foreknowledge of God the Father.” Election or calling of the lost to salvation and service is based on the foreknowledge of the Trinitarian God, the Father who comprehended from eternity every man’s need of salvation and provided for it.

2) “Through sanctification of the Spirit.” Brethren in these churches of five provinces addressed had been called (elected) to salvation through the (Gk. hagiasmo) sanctification of the Holy Spirit. This is the only way any person has, is, or ever shall become an elect one or a child of God. He is, as a sinner, begotten of the Holy Ghost, born again, when he believes in Jesus, Joh 6:63; Joh 3:6; 1Jn 5:1; 2Th 2:13.

3) “Unto obedience and sprinkling of the blood of Jesus Christ.” After one believes, obeys the call of the Holy Spirit, (Gk. eis hupakoen) he is also to symbolize this holiness by the proper outward symbol. As the sprinkling water and blood symbolized physical cleanliness under Judaism, so baptism symbolizes it to the Christian, Rom 6:3-4.

4) “Grace unto you.” (Gk. charis) Grace to you, the brethren, Peter addresses, he wishes and prays.

Fuente: Garner-Howes Baptist Commentary

(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 1Th. 1:4, and 2Pe. 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 Fatheri.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 1Pe. 1:20, and in Rom. 8:29; Rom. 11:2.) Though the thought is common also to St. Paul, St. Peter was familiar with it before St. Pauls conversion. (See Act. 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 outin a course of sanctification by the Spirit. The words and the thought are identical with those of 2Th. 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 1Th. 4:7.) We see that even the blessing of obedience and sprinklingmuch more that of glory hereafteris 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 Gods plan, been admitted to obediencei.e., the reception of the gospel facts and precepts (see Note on 2Th. 1:8), and to the

Sprinkling of the blood.This important phrase must be compared with Heb. 9:19; Heb. 12:24, which passages were, perhaps, suggested by it, unless, indeed, the idea had become the common property of the Church already. There is nothing in St. Pauls writings to compare with it. As the people themselves are sprinkled, and not their houses, the reference cannot be to the Paschal sprinkling (Exo. 12:22), but, as in Hebrews, to the scene under Mount Sinai in Exo. 24:8, where, once for all, the old covenant was inaugurated by the sprinkling of the people. It was to that same scene that our Lord referred when He said of the Eucharistic cup, This is My blood of the new covenant. Thus, elect unto the sprinkling of the blood, seems to mean selected for admission into the new covenant inaugurated by the sprinkling of Christs blood. But whereas the old covenant was inaugurated by sprinkling the people collectively and once for all, the new is inaugurated anew and anew by individual application; so that the Eucharistic cup was not (according to the Quaker theory) to be drunk once for all by the Apostles then present as the representatives of the whole subsequent Church. Neither does this inauguration by sprinkling come but once for all in the individuals lifetime, but as often as the covenant is broken by his sin he comes to renew it again. Doubtless the participation of the Holy Communion is the act of sprinkling here before St. Peters mind, it being the one act which betokens membership in the new covenant-people, the new Israel. Of course the application of blood in both covenants rests on the notion of a death-forfeit being remitted.

Of Jesus Christ.He does not say of the new testament, but substitutes the name of the Victim in whose blood the covenant is inauguratedJesus. And who is this Jesus? The Christ! The Messiah! As though Israel at Sinai had been sprinkled with the blood of Moses. What a contrast between the other Jews of Pontus, with their Messianic expectations, and these elect sojourners sprinkled with Messiahs blood!

Be multiplied.This occurs again only in 2Pe. 1:2; Jud. 1:2. (Comp. Dan. 4:1.) It contains an exhortation to progress. There are some good things of which we cannot have too much.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Elect Persons selected or chosen out of the multitudes of those countries, leaving large numbers behind. There is no ground for the assumption by expositors that this election is to eternal blessedness. Not only is it without intimation in the passage, but it is distinctly stated to be unto obedience and sprinkling of the blood of Jesus Christ, which belong to this present life. Equally unfounded is the assumption that foreknowledge signifies, or implies, the divine love, or counsel, or purpose. It simply means, knowledge beforehand. See note on Rom 8:29. God’s foreknowledge always precedes election; and our apostle here teaches that the election is grounded upon it.

Father Each person of the blessed Trinity has his share in the work of salvation.

Through sanctification Separation from the world and holy consecration to God, effected by the Holy Spirit, are the means of entering the class of the elect.

Unto obedience This is one of the objects and ends of the divine choosing. Note on Rom 9:13, paragraph 5.

Sprinkling A comparison of Exo 24:6-8 with Heb 9:11-14, shows that the reference is to the blood of Jesus Christ in its purifying, rather than in its expiating power. Walking in all holy obedience, the believer, trusting in the blood of the cross, realizes not only pardon, but the continual cleansing of his soul.

Grace See the forms of salutation in St. Paul. “May your peace be multiplied,” was a form frequent with the rabbies.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘(Elect) according to the foreknowledge of God the Father, in sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.’

And who are the ‘elect’? Here they are clearly defined, and it will be noted that it is in terms of the activity of the whole Godhead, an activity which results in our being fitted for His presence and becoming obedient to His will.

Firstly they have been chosen ‘according to the foreknowledge (prognosis) of God the Father’. This word ‘foreknowledge’ does not just signify ‘knowing about beforehand’. It involves a direct sovereign activity of God whereby by His own will He enters into relationship with all who are His from eternity past. In other words He has us marked down for His own and relates to us from before the world began.

The ‘knowledge’ indicated by ‘gnosis’ is the ‘knowledge of experience’ in contrast with ‘the knowledge of the intellect’ (oida). A man ‘knows’ his wife when he engages in the most intimate activity with his wife (Gen 4:1). When God ‘knew’ Abraham He was personally choosing him out (Gen 18:19). Christians are ‘known by God’ (1Co 8:3; Gal 4:9) because He has entered into a special relationship with them. It is a relationship word. We might therefore translate prognosis as ‘entered into relationship with beforehand’.

We can compare here Act 2:23 where Jesus was ‘delivered up by the determinate counsel and foreknowledge (prognosis) of God’, signifying that what happened to Him was the work of God, fixed by His counsel, and experienced by Him even before it happened. God was with Him in it before its occurrence. Compare also Rom 8:29, ‘whom He did foreknow, them He did predestinate to be conformed to the image of His Son, and whom He did predestinate them He also called.’ Once again His foreknowing is the first stage of His activity. It begins the work of God which He has determined from beginning to end. All began with His active ‘foreknowing’ of them. Note that it was  those spoken of  who were foreknown, not their future. He foreknew them. Thus Paul could declare that those whom God has foreknown could never be cast away (Rom 11:1-2) because their destiny is the result of His active will. They are His.

For this idea of being ‘known’ beforehand by God compare Gen 18:19, “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the LORD, to do righteousness and justice; to the end that the LORD may bring on Abraham what He has spoken of him.” There once again to ‘know’ meant to ‘set the mind on and choose out’.

Secondly it is ‘in/by sanctification of the Spirit.’ These words are very important because they indicate that the sanctifying (setting apart to God) work of the Holy Spirit is assumed throughout the whole of the letter. It undergirds everything that is said. Furthermore those who preach the Gospel do so by ‘the Holy Spirit’ Who was sent forth from Heaven (1Pe 1:12). Those who have been born of God desire ‘spiritual’ (logikos) milk, the milk of the word (logos) which has caused them to be ‘begotten’ by God (1Pe 2:2 with 1Pe 1:23), and are built up a ‘spiritual’ (pneumatikos) house (1Pe 2:5). If they are reproached for the name of Christ ‘the Spirit of God rests on them’ (1Pe 4:14). His presence is assumed at every stage in the work of obedience which results from His sanctifying activity.

The word ‘sanctification’ means to be ‘set apart for a holy purpose’, and where it is ‘of the Spirit’ it results in that person becoming ‘a new creature in Christ Jesus’ (2Co 5:17), and being ‘begotten again to a living hope’ (1Pe 1:3). The fact that this phrase comes before being ‘sprinkled with the blood of Jesus’, and results in entry into a state of ‘obedience’, indicates that this sanctification is inclusive of an initial activity of God prior to, and resulting in, salvation for the one in question. It is initially by this activity of the Spirit that men and women are brought to believe, and are transformed in the inner man (are brought to the obedience of faith – Rom 1:5), while at the same time being made pure by being ‘sprinkled with the blood of Jesus’. This active work of the Spirit results in ‘belief of the truth’ (2Th 2:13), and therefore in the response of faith that ensures the full enjoyment of salvation, the consequence of which is that we are ‘in Christ’, with our lives ‘hid with Christ in God’ (Col 3:4).

As a result we can be spoken of as ‘those who have been sanctified once for all’ (1Co 1:2), even though we have not yet been made completely holy inwardly. The Corinthians were in fact far from holy inwardly. And yet they were seen as ‘sanctified once for all’. It means that we have been set apart with perfection in view, because the glory of God has descended on us as His Temple (1Co 6:19; compare Joh 14:23). We have been taken over by God. And thus, because Christ ‘is made unto us sanctification’ (1Co 1:30) as He encloses us within His own sanctifying of Himself (Joh 17:19), we are ‘perfected for ever’ in His sight (Heb 10:14). In Him we have thereby been ‘set apart as holy’, as being wholly for His use and glory, just as the sanctified vessels in the Temple were wholly set apart as holy (although the latter was not by the Spirit’, the Spirit introduces a new, living element into sanctification as Peter makes clear in 1Pe 1:3-5). We can compare also, ‘you have been washed, you have been sanctified, you have been justified in the name of the Lord Jesus and by the Spirit of our God’ (1Co 6:11), where sanctification occurs in parallel with justification, which incorporates a similar idea. This sanctification is as true of the youngest believer as it is of one of sixty or more years standing. They have been ‘begotten by God’, ‘born again’, ‘newly created’, and ‘set apart as holy’ by God, in a work which will continue on and bring them to perfection in the Day of Jesus Christ (Php 1:6). We should compare here Heb 10:14.

Thirdly it is ‘Unto obedience.’ Obedience was central to the saving work of Christ. ‘He learned obedience by the things which He suffered’ (Heb 5:8). This was not just something that happened on the way but was an essential, for that was why He had come, to do the will of His Father, and it was this obedience that fitted Him to be a sacrifice on our behalf (Heb 10:5-10). So through the sanctifying work of the Spirit we are united with Him in His obedience, an obedience which was fulfilled on our behalf (compareRom 5:19), and will be fulfilled in us in our lives.

It is as a result of Christ’s will having been set to obey God in this way, in other words ‘through His obedience’, that it became possible for us to be sanctified through the offering of the body of Jesus Christ once for all (Heb 10:10). But such a work on our behalf must itself inevitably have its outward observed and inwardly experienced effect within ourselves. Thus we are absorbed into His obedience and can be called ‘children of obedience’ (1Pe 1:14).

Being conjoined with Him in His obedience initially results in the first acts of obedience which are ‘repentance’ (Act 2:38; 1Th 1:9) and ‘belief of the truth’ (2Th 2:13), and this must result in a continuing ‘obedience of faith ‘ (Rom 1:5; Rom 16:19; Rom 16:26), which is an ongoing obedience (Rom 6:17-18) which results from His working within us to will and to do of His good pleasure (Php 2:13) as we ‘obey the Gospel’ (1Pe 4:17; Rom 10:16; 2Th 1:8), and are ‘obedient to the truth’ (1Pe 1:22). Thus by the sanctification of the Spirit the one foreknown of God is borne forward by His irresistible will, becoming obedient as He Who was foreknown of God was obedient in the face of suffering (1Pe 1:19-20). This ‘required obedience’ will be outlined practically in 1Pe 2:11 to 1Pe 3:12.

It is unfortunately true that we may temporarily resist Him at times, and fall short in our obedience, but if we are His we can be sure that at such times our resistance will be taken note of and broken down by His chastening or by His love through the Spirit, so that we are eventually carried along in His purposes. Indeed we are warned that if we are without this chastening, which results in such obedience, then it make it clear that we are not true sons and daughters of God our Father at all (Heb 12:8).

Fourthly it accomplishes ‘the sprinkling of the blood of Jesus.’ This is usually interpreted in terms of the sprinkling of the blood of the covenant offerings on the altar and on the people in Exo 24:1-11, with the idea that those sprinkled are incorporated within the covenant. We can compare with this, ‘this is My blood of the covenant which is shed for many for the remission of sins’ (Mat 26:28). And we would not argue with this as being an aspect of its meaning. Certainly our being set apart in holiness does bring us within the new covenant (Gal 3:17; Heb 8:8-12).

But it should be noted that the verbs used for sprinkling in Exodus 24 LXX are prosecho and kataskidazo while in LXX (which Peter was using) the word used here, hrantismos (sprinkling), is used only in respect of the sprinkling with the water of purification and expiation into which had been mixed the ashes of a sacrificed heifer (Num 19:9; Num 19:13; Num 19:20-21; compare Num 8:7). This water for purification or expiation was sprinkled on those who had been defiled, but were now restored, and was in order to remove the taint of their uncleanness, and it was used in conjunction with various offerings.

Connection with this aspect of cleansing comes out in that this letter is mainly written to ex-Gentiles. All Gentiles were seen as ‘unclean’ because of the way that they lived, and the idea is that those who have come to Jesus and have been sprinkled with His blood are now clean. They are no longer ‘unclean Gentiles’. And we should notice in this respect the call to be ‘holy’ in 1Pe 1:15. These words are taken from Lev 11:44 where they were a call to avoid all that leads to uncleanness and to be holy. So there is a great emphasis here on being made spiritually ‘clean’ and fit to come into God’s presence and enjoy the promises. It is a further confirmation that they are a part of the new Israel.

(The first thing that a Gentile who wanted to become a Jew in the time of Christ had to do was have an initial once-for-all bath for the ‘removal of uncleanness’. This is replaced here by the sprinkling of the blood of Jesus).

All this would tie in with the idea that the blood is sprinkled on those who have been brought into a state of obedience through the obedience of Christ (see introduction). They have come under His covenant and are now committed to Him. They have been spiritually ‘healed’ from anything that was rendering them unclean. Thus they have also now been sprinkled so as to purify them as a result of their ‘healing’, their having been made clean by God.

This would further tie in with the idea of ‘sanctification’ above, and indicate our being made clean, pure and acceptable to God. But here the water of purification, which had initially been made into an atoning medium through receiving the ashes of the heifer (Num 8:7), is seen as replaced by the even more efficacious blood of Jesus (compare1Jn 1:7). And this idea of shed blood (1Pe 1:19) incorporates within it the whole compass of Old Testament sacrifices and offerings (Heb 10:12). It is because they have been sprinkled with His purifying blood that they are sanctified in God’s eyes (compareHeb 10:14; Heb 13:12). The verb hrantizo is also used in Psa 51:7 (LXX Psa 50:9) of the sprinkling with hyssop, and there it was for the removal of uncleanness seen in terms of sin. For the use of hyssop as a sprinkler in this way see Num 19:6; Num 19:18; Lev 14:4 (but note also Exo 12:22, although ‘sprinkling’ is not mentioned there). So the main emphasis here would appear to be on the removal of spiritual uncleanness.

However, all ceremonies undoubtedly included within them to some extent both the thought of positive participation in the covenant, and of the purifying in the eyes of God of the persons involved, and we may similarly therefore see here both the idea of being brought into personal participation within the covenant through His blood, and that of being made pure in the eyes of God. As with entering into the state of obedience (the equivalent of coming under the Kingly Rule of God), so also with the sprinkling, it is initially once for all, but then continues on as a necessary ongoing process (1Jn 1:7).

So they are ‘chosen’ as those who have been ‘foreknown by God the Father’, it is ‘in the sanctification of the Spirit’, and it is unto the ‘obedience and sprinkling of the blood of Jesus’. It will be noted that all these themes will be taken up in what follows in this chapter. For the ‘sanctifying’ work of the Spirit see 1Pe 1:3-5. For ‘obedience’ see 1Pe 1:14; 1Pe 1:23. For ‘setting apart in present holiness’ see 1Pe 1:15-16. For the effectiveness of ‘the blood of Jesus’ see 1Pe 1:18-19. For the significance of ‘foreknowledge’, and how it associates us with Jesus Christ in His death see 1Pe 1:20. Note also that ‘obedience and sprinkling of the blood of Jesus Christ’ are here in 1Pe 1:2 closely connected in one phrase by the use of one preposition, emphasising the closeness of the connection between them and indicating that both are ‘of Jesus Christ’ (see introduction).

The Resources That We Can Draw On.

‘Grace to you and peace be multiplied.’ Here Peter now reminds us of the resources that are available to us, resources which are ‘multiplied’ to us by God (compare Eph 1:3-14). The first resource is ‘the grace of God’, that is, the unmerited, undeserved compassionate activity of Gods on our behalf mediated through Jesus Christ. (G-R-A-C-E = God’s Riches At Christ’s Expense). Thus the Gospel is the Good News of the grace of God (Acts 20-24). It is by the grace of God that we are ‘sanctified in the Spirit unto the obedience of Jesus Christ, and the sprinkling of His blood’ (1Pe 1:2). It was by the grace of God that the church was first built up as the Spirit fulfilled His ministry (Act 4:33; Act 11:23; Act 13:43; Act 14:26; Act 15:11; Act 18:27). For ‘grace’ indicates the undeserved, unmerited favour of God which is active towards the weak and unworthy, revealed through the power of His Spirit. It is totally apart from merit (Rom 11:6). It is the grace of God which brings salvation to all men and women (Tit 2:11). It is by His grace that we are declared righteous through the redemption which is in Christ Jesus (Rom 3:24). It is in grace that we stand and hope in the glory of God (Rom 5:2). It is by the grace of God, and His gift through grace by our Lord Jesus Christ, that our offences have been dealt with (Rom 5:15) enabling us to reign in life by Him (Rom 5:17). It is the grace of God which reigns (in us) through righteousness unto eternal life (Rom 5:21). We owe everything that we are in Christ to the grace of God (1Co 15:10). And in our lives God is able to make all grace abound towards us, so that we having all sufficiency in all good things might abound unto every good work (2Co 9:8). His grace is sufficient for us in our weakness (2Co 12:9). It is in His grace that we have been ‘engraced’ in the Beloved, in Whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace (Eph 1:6-7). It is by grace that we are saved (Eph 2:5-8). And so we could go on. For His grace is revealed to us and made effective in us by the working of His Spirit. In the words of Peter, grace is ‘multiplied’ to us.

And because we experience continually the grace of God we have ‘peace’, peace with God (Rom 5:1) because we are accounted as righteous by Him, peace from God (Rom 1:7; 2Co 1:20; Gal 1:3) because He is concerned for our wellbeing and we walk in faith before Him, and the peace of God which passes all understanding filling our hearts in and through Christ Jesus (Php 4:7; Col 3:15).

Note On The Triunity Implied in Peter’s Descriptions in 1Pe 1:2-3 .

In these introductory words Peter speaks of ‘God the Father’ (1Pe 1:2), and then of ‘the God and Father of our Lord, Jesus Christ’ (1Pe 1:3) This immediately implies a unique relationship of Father and Son. This relationship is depicted especially clearly in John’s Gospel, although also reflected in the other Gospels (see below on 1Pe 1:3). As ‘God the Father’ God is over all things (Mal 2:10; Eph 3:14-15), but as the God and Father of our Lord Jesus Christ He has a unique relationship with Him, and with those who are ‘in Him’. Especially to be noted is the fact that in such a context Jesus can be called ‘our Lord’, and this when speaking of Him in the same breath as God the Father (see also Act 2:36; Act 7:59; Act 20:21). It is ‘God the Father’ and ‘Jesus our Lord’ to Whom we look.

In contrast to the Jew it was God Who was ‘our Lord’. And in the ancient Gentile world divine beings were called ‘Lord’. No Jew who did not recognise the divine nature of Christ would have so spoken of Him in such direct relationship to God. We can compare how Paul similarly uses the terms ‘God’ and ‘Lord’ so as to parallel Jesus with God (1Co 8:6). There is in this a clear indication of co-divinity.

Significant from this point of view is the reference to the ‘sanctification of the Spirit’. While indicating a separateness of the Spirit, this need only imply here the extension of God’s invisible activity (the idea behind the term Spirit when used of God in the Old Testament), but Peter will later refer to Him as also ‘the Spirit of Christ’ (1Pe 1:11) indicating that He can be the Spirit of both Father and Son, and in 1Pe 1:12 He is ‘the One sent from Heaven’, while in 1Pe 4:14 the Spirit of God rests on His people. Thus triunity is at least implied.

We should compare with Peter’s words (given in brackets in the following quote) the description in 2Th 2:13-14, ‘God chose you from the beginning (elect according to the foreknowledge of God) unto salvation in sanctification of the Spirit (in sanctification of the Spirit) and belief of the truth (unto obedience), whereunto you were called in our Gospel to the obtaining of the glory of our Lord Jesus Christ (and the sprinkling of the blood of Jesus Christ).’ For other triune statements of God see also Mat 28:19; 2Co 13:14.

End of note.

Fuente: Commentary Series on the Bible by Peter Pett

1Pe 1:2. Elect according to the foreknowledge, &c. Dr. Heylin reads this verse, Whom God the Father, according to his foreknowledge, has elected and sanctified by the Spirit, that they should obey Jesus Christ, and be sprinkled with his blood. And he observes, that as the Christian church succeeded to the Jewish, it has the same titles of elect and sanctified; that is, consecrated to God, being separated from the rest of the world by the peculiar illumination of the Holy Spirit. The source of their redemption by Jesus Christ was the love of God the Father, who designed before the coming of Christ, not only to call the Jews, but also to take unto himself a chosen people from among the Gentiles. It was not owing to the merit of those Gentiles, or granted as a reward for their works of righteousness antecedent to their conversion, that the gospel was sent among them; but to the foreknowledge and love of God the Father. By the phrase the sprinkling of the blood the apostle may refer to the Jewish ceremony of sprinkling the blood of the sacrifices upon the people; whereby they entered into covenant with God.

Fuente: Commentary on the Holy Bible by Thomas Coke

Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Reader! the oftener I read this precious verse, the more my soul becomes impressed with the sublime truths contained in it. Was there ever a form of words chosen, or can be chosen, to express the plainest and most palpable truths by, than is here used; both to shew and manifest the existence of the three distinct personalities of the Godhead, and their distinct office-characters, as revealed to the Church of God in Christ? What can more fully prove the joint operation of the Holy Three in One, by way of defining their distinct personality; and, at the same time, what more fully shew their oneness in all the essential nature and design, and in their merciful tendencies to the Church? Let us briefly consider each.

Elect, according to the foreknowledge of God the Father. This foreknowledge doth not simply mean that divine perfection which comprehends an intimate acquaintance with all things, and which hath relation to all that is past, present, and future; but fore-appointment, choice, election, purpose, will, and pleasure. And therefore hath a special reference to what is uniformly ascribed, throughout the whole scriptures, to the personal act of God the Father, in the economy of grace. The Apostle Paul hath a similar phrase, when speaking with peculiar respect to the personal act of God the Father, he ascribes the election of the Church of God in Christ to him. According (saith he) as he hath chosen the Church in him before the foundation of the world, Eph 1:4 .

The next act of grace the Apostle takes notice of is in the same direct reference to the Person of God the Holy Ghost: Through sanctification of the Spirit. Here is evidently included the gracious work of the Holy Ghost, under all the branches of his sovereign power, in regeneration; and the whole blessings of spiritual life arising out of it. And, in this distinct agency of the Holy Ghost, the Person, and Godhead of the Lord the Spirit, flowing from the same love and complacency to the Church as the Father, are equally and expressly ascribed to Him, as his own free, gracious, and sovereign acts.

The third enumeration of grace is in reference to the Lord Jesus Christ, under the two great branches of his love to his Church, namely, his obedience, and his death, which the Apostle names by the words, unto obedience, and sprinkling of the blood of Jesus Christ. Some have ventured to make the application of this obedience, as if was meant the obedience of Christ’s people. But not to mention that all the obedience of creatures are but effects of grace, and not in any part the cause of salvation; how highly unsuitable and improper would it be, to introduce anything belonging to the creature, in the midst of those high and distinguishing acts of sovereign grace and mercy, which belong only to God, and which God in his threefold character of Person hath shewn the Church? Surely nothing can be more plain and self-evident, than that the Lord the Spirit, by his servant the Apostle, is here declaring to the Church the foundation truth of our holy faith, of the existence of the Three Persons in the Godhead; and that by these distinct acts of grace, they are known in the Church: and, that they have mutually entered into this Covenant-engagement with each other, for the accomplishment of those gracious works to the Church. And hence, the benediction which follows comes from those holy Persons unitedly; which, if the obedience of the creature was admitted between, would render improper, grace unto you, and peace be multiplied.

If the Reader will indulge me one moment, to offer a short reflection by the way, as we go, I would say, on this blessed verse of God by the Apostle, (which is an epitome, or compendium of all the precious things of our holy faith;) what a full and complete provision is here at once made, by and in the Persons of the Godhead themselves, for the present, and everlasting security and welfare of the whole Church of God? The Father’s choice, in which there can be no change. The Son’s obedience and blood, to which there can be nothing added, and is of the same everlasting efficacy, yesterday, and today, and forever. And the Holy Ghost’s regenerating, sanctifying grace, renewing and making holy, and eternally keeping so, by which the chosen in Christ are blessed in time, and blessed to all eternity! Oh! the preciousness of this Scripture!

And, what a miserable going off from this everlasting Covenant, which is ordered in all things and sure, must that be, which some men are so fond of, but which none of them ever found could make happy; that these grand sources, act but as procuring causes, to bring men into an ability of doing somewhat towards their own salvation; that their obedience, joined to the sprinkling of the blood of Christ, may become the united cause of their acceptance. And thus, they make no more of the great and finished salvation of Christ, the regeneration of the heart by the Holy Ghost, and the everlasting love of the Father in the choice of the Church, to be holy, and without blame before him in love; than that of vamping and brushing up the old nature anew, and sending it forth a second time, at a peradventure, that man’s free will may join God’s grace, and so the first disobedience of man by the fall, be repaired by the after good behavior of the sinner; and Christ and he share the merits jointly together, of eternal life and salvation? Reader! what think you of this? Would you adventure your soul upon it? Would you think such a righteousness as this safe to enter eternity with? Would you go forth at the call of God into the eternal world with a covering so flimsy? Reader! I know not what your views are: but I bless God that I have not so learned Christ. But in how many hearts such an error reigns, in how many congregations such an error is taught in this awful day, I leave with the Lord. Sufficient be it for me, to bear, thus publicly, my testimony against it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Ver. 2. Through sanctification unto obedience ] To the means as well as to the end, to sanctification as well as to salvation. Some there be (saith Mr Philpot in an epistle of his to the congregation) that for an extreme refuge in their evil doings, run to God’s election, saying, If I be elected I shall be saved, whatever I do. But such be great tempters of God, and abominable blasphemers of his holy election; these cast themselves down from the pinnacle of the temple in presumption, that God may preserve them by his angels through predestination. God’s election ought to be with a simple eye considered, to make us more warily walk according to his word, and not set cock in the hoop, and put all on God’s back, to do wickedly at large. Thus he.

Grace unto you, and peace be multiplied ] , or, enlarged to the utmost, filled up and accomplished. He prays for further measures, that they might be past the spoon and get to a well grown, fully grown age in Christ, Eph 4:13 , until they came to be fathers, gray headed, experienced Christians, such as the Psalmist speaketh of, Psa 90:12-14 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 .] according to (i. e. in pursuance of . The local meaning of with an accus., ‘along (down) the direction of,’ gives at once the derived meaning here. . . . . follows , the emphatic position of the predicative epithet having as it were left its sound yet ringing in the ear, so that this epexegesis of it, though unusual, does not occasion any difficulty. c., as also Cyr.-alex. de Recta Fide (Huther), joins . with : which can hardly be) foreknowledge (not merely “prvisio fidei,” as Calov., but nearly synonymous with or . It may be, and often is, this “prvisio” merely: see the word in Suicer, and Origen in Cramer’s Catena: but can hardly be this here, where it is made distinctly to be the moving cause of election. See again on 1Pe 1:20 , where the signification “fore-decreed” is necessary to the context. “The difference between and is this, that in the former idea, the fact of knowledge is especially put forward, seeing that all God’s decrees rest on the ground of His omniscience.” Huther. “Eligendos facit Deus, non invenit,” is an important remark of Augustine. Cf. Hofmann’s Schriftbeweis, i. 228 ff.) of God the Father (thus indicated, as leading on to the great mystery of the Holy Trinity in the work of our salvation) in (not “ through ,” as E. V.: the betokens the origin, and enduring pattern after which, , the conditional and abiding element in which, and , the result for which. So that is not = as De Wette) sanctification (reff.) of the Spirit (gen. subjective, or rather efficient , the Spirit being the worker of the sanctification: , not, as Beza, “vel spiritus sanctus, vel anima, qu sanctificatur”) unto ( result as regards us the fruit which we are to bring forth, and the state into which we are to be brought) obedience (absolutely, Christian obedience, the obedience of faith, as in 1Pe 1:14 ; see reff.: not to be taken with , which belongs closely to ) and sprinkling of the blood of Jesus Christ (i. e. admission into and standing in that covenant, whose atoning medium is Christ’s blood, and mode of application, the sprinkling of that blood on the heart by faith. The allusion is to Exo 24:8 , where the covenant was inaugurated by sprinkling the blood on the people. This, as Huther remarks, was the only occasion on which the blood was thus sprinkled on persons : for on the great day of atonement, only the sacred vessels were thus sprinkled. So also in Heb 9:13 . But we need not confine the virtue of the sprinkling to admission into the covenant. Doubtless its purifying power , especially as connected with , is also in the mind of the Apostle. And thus Hofmann, Schriftb. ii. 1. 305: maintaining that the Death of Christ is not only, as looking back on the past , a propitiation for sin, thereby removing the obstacle which stood in the way of God’s gracious purpose towards man, but also, looking forward to the future , a capacitating of us for the participation in God’s salvation: just as Israel, sin having been atoned for by the sacrifice itself, was admitted into the actual state of reconciliation by the sprinkling on them of the sacrificial blood.

The gen. is that of the object, or material with which: cf. Heb 9:21 , .

“By this description of the readers, an anticipation is given of the whole train of thought in the Epistle: the aim of which is to impress the blessed certainty of salvation, and with that, the obligations incurred by receiving God’s gift.” Harless): grace and peace be multiplied onto you (so, but more fully, in reff. 2 Pet. and Jude. “Pax a gratia distinguitur, tanquam fructus et effectus a sua causa.” Gerhard. “Pax vestra multiplicetur” is quoted as a Rabbinical salutation by Wetstein and Schttgen).

Fuente: Henry Alford’s Greek Testament

1Pe 1:2 . The three clauses , , and qualify and perhaps also (as Oecumenius) Peter himself is elect and shares their privileges but had no need to magnify his office, as had St. Paul. Yet see Act 15:7 ff.

. The noun occurs only in Act 2:23 (speech of St.Peter) in reference to the slaying of Christ , cf. 1Pe 1:20 . The use of nouns instead of verbs is characteristic of this Epistle. The same idea is expressed more elaborately by St. Paul in Rom 8:29 ( q.v. ). Cf. Origen, Philocalia , 15. Oecumenius infers that the Apostle is thus the equal of the prophets, especially Jeremiah ( v . Jer 1:5 ). , subjective genitive like , being elect they are within the sphere of the proper work of the Holy Spirit. The context excludes the rendering hallowing of the ( human ) spirit . Peter uses the stereotyped phrase; cf. 2Th 2:13 (which corresponds exactly to the whole context) ( . . .) ( .). . , the goal or purpose of their election. Obedience is a technical term: sc. to God; cf. 1Pe 1:14 , where it is contrasted with the ignorant disobedience of their past lives (1Pe 1:22 ). As Christians, they obeyed God and not men (Act 4:19 ; Act 5:29 ); God gives His Holy Spirit to them that obey Him (Act 5:32 ). Compare the Pauline obedience of faith . This obedience implies a change of mind in Jew and in Gentile, which is effected by the sprinkling of blood of Jesus Christ . They are now cleansed from sin, which is disobedience in Jew or Gentile. Jesus Christ, the mediator of the new covenant, sprinkles those whom God selected with His own blood, as Moses sprinkled the children of Israel who had promised obedience with the blood of oxen (Exo 24:7 f.; cf. Heb 9:19 ). But references to other sprinklings of the O.T., unconnected with obedience, must not be excluded. The word is appropriated, for example, to the water in which the ashes of the heifer were dissolved (Num 19 ); and a less obvious explanation is supported by Barnabas, “that by the remission of sins we might be purified, that is in the sprinkling of His blood for it stands writte. by His bruise we were healed (Isa 53:5 )”. Indeed the best commentary is supplied by the Epistle to the Hebrews in which evidence of the O.T. is reviewed and the conclusion drawn that according to the law everything is cleansed by blood. All the types were summed up in the fulfilment (see especially Heb 9 .) whether they related to the Covenant or to the Worship. So in Heb 12:24 the blood of Abel the first martyr is drawn into the composite picture of typical blood sheddings. It would be possible to take with , and to render either that ye might obey Jesus Christ ( cf. 1Pe 1:22 ; 2Co 10:5 ) being sprinkled with His blood or that ye might obey as He obeyed even unto death ( cf. Heb 5:8 ; Phi 2:8 ). This full formula is found also in 2 Peter and Jude. For precedent see Dan. 3:31. Its use here is not merely a convention peculiar to the Petrine school; grace and peace are multiplied to match the growth of hostility with which the Christians addressed are confronted, lest the word of Jesus be fulfilled (Mat 24:12 ); cf. Rom 5:20 f. In the Pastoral Epistles ( cf. 1Pe 1:3 ) is inserted between . and ., so 2Jn 1:3 . From Gal 6:16 it appears that stood originally in the place which usurped (as distinctively Christian and reminiscent of the familar ); so that the source will be Num 6:24-26 . .

Fuente: The Expositors Greek Testament by Robertson

Elect. Read before “strangers”. See 1Pe 1:1.

according to. App-104.

foreknowledge. See Act 2:23.

God. App-98.

Father. App-98.

through. App-104.

sanctification, &c. See 2Th 2:13.

Spirit. App-101.

sprinkling. See Heb 12:24.

blood. Figure of speech Metalepsis. App-6. Blood put for death, and death for the redemption it brings.

Grace. App-184.

unto = to.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] according to (i. e. in pursuance of. The local meaning of with an accus., along (down) the direction of, gives at once the derived meaning here. . … follows , the emphatic position of the predicative epithet having as it were left its sound yet ringing in the ear, so that this epexegesis of it, though unusual, does not occasion any difficulty. c., as also Cyr.-alex. de Recta Fide (Huther), joins . with : which can hardly be) foreknowledge (not merely prvisio fidei, as Calov., but nearly synonymous with or . It may be, and often is, this prvisio merely: see the word in Suicer, and Origen in Cramers Catena: but can hardly be this here, where it is made distinctly to be the moving cause of election. See again on 1Pe 1:20, where the signification fore-decreed is necessary to the context. The difference between and is this, that in the former idea, the fact of knowledge is especially put forward, seeing that all Gods decrees rest on the ground of His omniscience. Huther. Eligendos facit Deus, non invenit, is an important remark of Augustine. Cf. Hofmanns Schriftbeweis, i. 228 ff.) of God the Father (thus indicated, as leading on to the great mystery of the Holy Trinity in the work of our salvation) in (not through, as E. V.: the betokens the origin, and enduring pattern after which,-, the conditional and abiding element in which, and , the result for which. So that is not = as De Wette) sanctification (reff.) of the Spirit (gen. subjective, or rather efficient, the Spirit being the worker of the sanctification: , not, as Beza, vel spiritus sanctus, vel anima, qu sanctificatur) unto (result as regards us-the fruit which we are to bring forth, and the state into which we are to be brought) obedience (absolutely, Christian obedience, the obedience of faith, as in 1Pe 1:14; see reff.: not to be taken with , which belongs closely to ) and sprinkling of the blood of Jesus Christ (i. e. admission into and standing in that covenant, whose atoning medium is Christs blood,-and mode of application, the sprinkling of that blood on the heart by faith. The allusion is to Exo 24:8, where the covenant was inaugurated by sprinkling the blood on the people. This, as Huther remarks, was the only occasion on which the blood was thus sprinkled on persons: for on the great day of atonement, only the sacred vessels were thus sprinkled. So also in Heb 9:13. But we need not confine the virtue of the sprinkling to admission into the covenant. Doubtless its purifying power, especially as connected with , is also in the mind of the Apostle. And thus Hofmann, Schriftb. ii. 1. 305: maintaining that the Death of Christ is not only, as looking back on the past, a propitiation for sin, thereby removing the obstacle which stood in the way of Gods gracious purpose towards man,-but also, looking forward to the future, a capacitating of us for the participation in Gods salvation: just as Israel, sin having been atoned for by the sacrifice itself, was admitted into the actual state of reconciliation by the sprinkling on them of the sacrificial blood.

The gen. is that of the object, or material with which: cf. Heb 9:21, .

By this description of the readers, an anticipation is given of the whole train of thought in the Epistle: the aim of which is to impress the blessed certainty of salvation, and with that, the obligations incurred by receiving Gods gift. Harless): grace and peace be multiplied onto you (so, but more fully, in reff. 2 Pet. and Jude. Pax a gratia distinguitur, tanquam fructus et effectus a sua causa. Gerhard. Pax vestra multiplicetur is quoted as a Rabbinical salutation by Wetstein and Schttgen).

Fuente: The Greek Testament

1Pe 1:2. , according to the foreknowledge) This depends upon elect. Foreknowledge is also praised (referred to), 1Pe 1:20. It includes also good-will and love.-, of God) The mystery of the Trinity, and the economy of our salvation, are intimated in this verse, and indeed these constitute the sum of the Epistle.[1]-, Father) even our Father.- , in sanctification of the Spirit) 2Th 2:13, note.- , to obedience) That obedience is meant which is rendered through faith; 1Pe 1:22, note. St Paul undoubtedly joins together, in the passage quoted above, sanctification of the Spirit and faith. Observe also the particles, , , ; by means of which the bearing of the three cardinal benefits upon election, and their mutual order, is indicated. Comp. Apocalypse Rev 1:4-6.- , and sprinkling) The obedient are sprinkled to the remission of their sins: 1Jn 1:7. But here the sprinkling is passive, by means of which the sprinkling is obediently received. On the subject of obedience, see again 1Pe 1:14; on the blood of sprinkling, 1Pe 1:19.-, be multiplied) to a further extent. The same word occurs, 2Pe 1:2. So Dan 6:25, , peace be multiplied unto you.

[1] He treats of the Father in verses 1Pe 1:3; 1Pe 1:15; 1Pe 1:17; 1Pe 1:21; 1Pe 1:23; of Christ, in verses 1Pe 1:3; 1Pe 1:7; 1Pe 1:11; 1Pe 1:13; 1Pe 1:19, 1Pe 2:3; of the Spirit, in verses 1Pe 2:11-12; 1Pe 2:22.-V. G.

Fuente: Gnomon of the New Testament

Elect

Election, Summary: In both Testaments the Hebrew and Greek words are rendered “elect,” “election,” “choose,” “chosen.” In all cases they mean, simply, “chosen,” or “to choose”; and are used of both human and divine choices.

(1) In the latter use election is: (a) corporate, as of the nation of Israel, or the church Isa 45:4; Eph 1:4 and (b) individual 1Pe 1:2

(2) Election is according to the foreknowledge of God 1Pe 1:2 and wholly of grace, apart from human merit; Rom 9:11; Rom 11:5; Rom 11:6.

(3) Election proceeds from the divine volition Joh 15:16.

Election is, therefore:

(1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. Joh 15:19.

(2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. Luk 6:13; Act 9:15; 1Co 1:27; 1Co 1:28

Fuente: Scofield Reference Bible Notes

Elect: 1Pe 2:9, Deu 7:6, Isa 65:9, Isa 65:22, Mat 24:22, Mat 24:24, Mat 24:31, Mar 13:20, Mar 13:22, Mar 13:27, Luk 18:7, Joh 15:16-19, Rom 8:29, Rom 8:33, Rom 11:2, Rom 11:5-7, Rom 11:28, Eph 1:4, Eph 1:5, Col 3:12, 2Ti 2:10, Tit 1:1, 2Jo 1:1, 2Jo 1:13

the foreknowledge: Act 2:23, Act 15:18, Rom 8:29, Rom 8:30, Rom 9:23, Rom 9:24, Rom 11:2

sanctification: Act 20:32, Rom 15:16, 1Co 1:30, 1Co 6:11, 2Th 2:13

unto: 1Pe 1:22, Rom 1:5, Rom 8:13, Rom 16:19, Rom 16:26, 2Co 10:5, Heb 5:9

sprinkling: Heb 9:19-22, Heb 11:28, Heb 12:24

Grace: Rom 1:7, 2Co 13:14

be: Isa 55:7,*marg. Dan 4:1, Dan 6:25, 2Pe 1:2, Jud 1:2

Reciprocal: Exo 12:7 – General Exo 12:22 – a bunch Exo 24:6 – the blood he Exo 24:8 – Behold Exo 29:20 – sprinkle Lev 1:5 – sprinkle Lev 1:16 – his feathers Lev 3:13 – sprinkle Lev 7:2 – and the Lev 8:30 – the anointing Lev 14:7 – sprinkle Lev 14:17 – General Lev 17:11 – I have Num 6:23 – General Num 19:4 – sprinkle Psa 125:5 – peace Isa 52:15 – sprinkle Isa 56:7 – them will Eze 36:27 – I will Hos 2:23 – I will sow Joh 1:16 – and grace Joh 3:5 – born Joh 8:35 – but Act 18:27 – believed Rom 11:7 – but the election Rom 16:15 – and all 1Co 8:6 – one God 2Co 3:8 – the ministration Gal 2:16 – we have Eph 5:26 – he Phi 1:2 – General Phi 1:6 – begun Phi 2:1 – if any fellowship Col 1:2 – Grace Col 1:6 – knew Col 1:12 – inheritance 1Th 1:4 – Knowing 1Th 4:3 – your 1Th 5:23 – sanctify 2Th 1:8 – and that 1Ti 1:2 – Grace Heb 10:22 – sprinkled 1Pe 5:14 – Peace 2Pe 1:10 – election 2Pe 3:1 – second epistle 1Jo 2:19 – for 1Jo 5:6 – blood Rev 1:4 – Grace

Fuente: The Treasury of Scripture Knowledge

ELECTION

Elect through sanctification of the Spirit

1Pe 1:2

The subject of Election is a difficult one, but as brought before us in our text it is one of great simplicity.

I. Election first shows itself in a mans separation from the world which lieth in wickedness.This is the first half of the meaning of the term sanctification, if not the whole meaning, as used in the Old Testament, the phraseology of which has pervaded and tinctured every fibre of St. Peters mental constitution. The sanctification of the temple, its vessels, its priests, means their dedication to the service of God, and their withdrawal from secular purposes. And Christian believers are thus set apart by the Spirit, spiritually consecrated to Divine service. Bodily, we are not exhorted to come out and be separate, but spiritually a broad line of demarcation should distinguish us from men whose whole lot is in this life.

II. But more than separation from or nonconformity with the world is here intendedthe moral purification of our nature. When Holy Writ speaks of Christs sanctification, obviously the meaning is His official consecration to the work appointed Him by the Father. But when it enjoins our sanctification, it incontrovertibly means the inward refinement and moral purification of body, soul, and spirit. Election then is indissolubly connected with holiness as the sphere in which it moves, the atmosphere in which it breathes. No holinessno election in the past, no salvation in the future.

III. But the wording of the text leads us still further; this holiness is not a limited, circumscribed result of the inward operation of the Spirit, but an infusion into our nature of the very quality or attribute of holiness inherent in Himself. The holiness of the believer is not a created, finite thing, as that of the angel, but an active participation in the uncreated, infinite holiness of God, in virtue of the personal indwelling of the Holy Spirit.

Illustration

A firm persuasion of the electing love of God, coupled with an experimental proof in our own consciousness of the sanctifying, elevating influence of the Divine Spirit, acts as a powerful incentive, not to indolence, but to strenuous striving after greater devotedness to God and wider usefulness to man. Antinomianism may be the result, logical or otherwise, of the doctrine of election as it has been sometimes taught; but it is not the result contemplated in Holy Writ, nor the result reached in the lives of those believers who accept the Gospel in the fulness and the correlation of all its doctrines. The end in view, even in this high and mysterious doctrine, is not controversy but obedience, the obedience of the whole man to the whole Gospel, in the totality of its demands in respect both of thinking and living.

Fuente: Church Pulpit Commentary

1Pe 1:2. Elect. The first or general definition of this word is “Picked out, chosen.” The reason for and manner how the choosing is done must be determined by the connection in which the word is used. Foreknowledge denotes that He knew beforehand the needs of mankind and what it would take to meet those needs; they are indicated by the rest of this verse. Sanctification means consecration to God, and it is said to be accomplished by his Spirit. That is because the Spirit guided the apostles in giving the truth to mankind that would direct them in this consecration. (See Joh 16:13.) Unto obedience denotes that a man will not become sanctified or consecrated except by obedience. This shows that God does not predestinate a person to salvation independent of his proper conduct. Sprinkling of the blood. The meaning of this sprinkling is explained by the comments on Heb 12:24. Grace is the unmerited favor of God and it brings genuine peace to those who obey the Gospel and thus become sanctified or consecrated to the Lord. Multiplied is a figurative term meaning the favor of God toward his faithful servants will be abundant.

Fuente: Combined Bible Commentary

1Pe 1:2. The following words are connected not with the title apostle of Jesus Christ, but with the designation elect sojourners. They are not a vindication of the writers claim to be an apostle, such as Paul offers (1Co 1:1; 2Co 1:1, etc.), but a definition of the position of the readers. The definition is given with a detail which shows the security for their assured standing in grace to be nothing less than God Himself in the fulness of that Trinitarian relation wherein His love reveals itself.

According to the foreknowledge of God the Father. Their election is in virtue of this, in pursuance of this (Alford), or has this for its norm. The term foreknowledge (which is never used of the lost) is distinct at once from allied terms expressing the idea of predestinating or fore-ordaining (Rom 8:29; 1Co 2:7; Eph 1:5; Eph 1:11; Act 4:28), and from those expressing the purpose, good pleasure, or counsel of God. It is coupled with, but distinguished from, the latter by Peter in Act 2:23. It is more, however, than mere foresight. It is not the Divine prescience of the reception to be given to the decree of salvation, as distinguished from that decree itself. Neither does it imply that the Divine election or purpose of grace proceeds upon the ground of the Divine anticipation of character. It is knowledge, as distinguishable from decree. But as, both in the Old Testament (Psa 1:6; Psa 36:10, etc.) and in the New (Joh 10:14-15; Gal 4:9; 2Ti 2:19, etc.), the terms for knowledge occur with the intense sense of a cognizance which claims its objects as its own and deals with them as such, it is a recognition which, resting eternally on its objects, embraces them as its own and cares for them as such. It is a foreknowledge, therefore, which comes near the ideas of predestination and creative or appropriating love, and which makes it certain that its objects shall be in the relation which God purposes for them. In God Himself, as the New Testament teaches, is the cause of the election. The name Father here added to the word God implies further, that this relation of theirs to which Gods foreknowledge looks is the expression of a new relation which He bears to them. As elect, therefore, they are the objects not only of a historical act of grace which took them out of the world of heathenism, but also of an eternal recognition of God, in virtue of which their election has its roots in the Divine Mind, and is assured not by any single act of Gods love, but by a permanent relation of that love, namely, His Fatherhood.

In sanctification of the Spirit. This points to the means by which, or rather to the sphere within which, the election is made good. The term here used for sanctification is a peculiarly Pauline term, being found eight times in Pauls Epistles, and elsewhere only in Heb 12:14, and this one passage in Peter. It is also a distinctively scriptural and ecclesiastical term, there being no certain occurrence of it in heathen writers. It is generally, if not invariably, found with the neuter sense, not with the active (Rom 6:19; Rom 6:22; 1Co 1:30; 1Ti 2:15; 1Th 4:3-4; 1Th 4:7; Heb 12:14; Heb 12:22; less certainly 2Th 2:13). Here, therefore, it expresses neither the act nor the process of sanctifying (Luther, Huther, and most), nor yet the ethical quality of holiness, but that state of separation or consecration into which Gods Spirit brings Gods elect. If their election has its ground and norm in the foreknowledge of the Father, it realizes itself now within the sphere or condition of a patent separation from the world, which is effected by the Spirit.

Unto obedience and sprinkling of the blood of Jesus Christ. These words mark the twofold end contemplated in their election. Some place the phrase of Jesus Christ under the regimen of the obedience as well as of the sprinkling of the blood. If it were possible to take the latter as a single idea, that connection would be intelligible. It might then be = unto the obedience and the blood-sprinkling, which are both effected in us by Jesus Christ. But as this is uncertain, while it is also awkward to attach two different senses to the same case in one clause (some making it obedience to Christ and sprinkling of the blood of Christ), it is best to take the obedience here independently. It will then have not the more limited sense of faith, but the larger sense in which the idea occurs again at 1Pe 1:14, in which Paul also uses it in Rom 6:16, and which is expressed more specifically in such phrases as obedience to the faith (Rom 1:5), the obedience of faith (Rom 16:26), the obedience of Christ (2Co 10:5), obeying the truth (R. V. obedience to the truth, 1Pe 1:22). The second term is not one of those terms which are common to Peter and Paul. It is peculiar in the New Testament to Peter and the Epistle to the Hebrews. The noun occurs only here and in Heb 12:24, in which latter passage it is used in reference to the Sinaitic covenant. The verb occurs only in Hebrews (Heb 9:13; Heb 9:19; Heb 9:21, Heb 10:22). It is to be explained neither by the Levitical purification of the Israelite who had become defiled by touching a dead body (for the sprinkling there was with water, Num 19:13), nor by the ceremonial of the paschal lamb, nor yet by that of the great Day of Atonement (for in these cases objects were sprinkled, not persons), but by the ratification of the covenant recorded in Exodus 24. As ancient Israel was introduced into a peculiar relation to God at Sinai, which was ratified by the sprinkling of the blood of a sacrifice upon the people themselves, so the New Testament Israel occupy a new relation to God through application of the virtue of Christs death. And the election, which is rooted in the eternal purpose of God, works historically to this twofold goalthe subjective result of an attitude of filial obedience, and the objective result of a permanent covenant relation assured to its objects. Thus the note of comfort, struck at once in recalling the fact that the readers were elect, is prolonged by this statement of all that there is in the nature of that election to lift them above the disquietudes of time.

Grace to you, and peace be multiplied. The greeting embraces the familiar Pauline terms, grace and peace, but differs from the Pauline form in the use of the peculiar term multiplied, which occurs again in 2Pe 1:2 and Jud 1:2, and in the salutations of no other New Testament Epistle. It is found, however, in the Greek version of Dan 4:1 (LXX., Daniel 3:31) and Dan 6:25. If the Babylon, therefore, from which Peter writes can be taken to be the literal Babylon, it might be interesting to recall (as Wordsworth suggests) the Epistles, introduced by salutations so similar to Peters, which were written from the same capital by two kings, Nebuchadnezzar and Darius, of two great dynasties, and addressed to all their provinces. The grace is the richer Christian rendering of the hail! or greeting! with which Greek letter-writers addressed their correspondents. The peace is the Christian adaptation of the solemn Hebrew salutation. Those great gifts of Gods love which Peter knew his readers to possess already in part he wishes them to have in their affluence. It is also Johns wish, following his Masters word (Joh 15:11), that the joy of those to whom he wrote may be full (1Jn 1:4). As the Father, the Spirit, and Jesus Christ have been just named, Peter omits mention of the sources whence these gifts come.

Fuente: A Popular Commentary on the New Testament

1Pe 1:2. Elect Called out of the world, and from a state of ignorance and sin, guilt and depravity, weakness and wretchedness, by the word, the Spirit, and providence of God; and in consequence of obeying the call, by turning to God in true repentance, living faith, and new obedience, chosen Or accepted of God. For all true believers, or genuine Christians, whose faith works by love, have continually the title of Gods elect in the New Testament. See notes on Rom 8:28; Rom 8:33; Eph 1:4-5. Election, says the Rev. J. Wesley, in the Scripture sense, is Gods doing any thing that our merit or power has no part in. The true predestination, or fore-appointment of God, Isaiah , 1 st, He that believeth shall be saved from the guilt and power of sin. 2d, He that endureth to the end shall be saved eternally. 3d, They who receive the precious gift of faith, thereby become the sons of God; and being sons, they shall receive the Spirit of holiness, to walk as Christ also walked. Throughout every part of this appointment of God, promise and duty go hand in hand. All is free gift; and such is the gift, that the final issue depends on our future obedience to the heavenly call. But other predestination than this, either to life or death eternal, the Scripture knows not of. Moreover, it Isaiah , 1 st, Cruel respect of persons; an unjust regard of one, and an unjust disregard of another. It is mere creature partiality, and not infinite justice: 2d, It is not plain Scripture doctrine, (if true,) but, rather, inconsistent with the express written word, that speaks of Gods universal offers of grace; his invitations, promises, threatenings, being all general. 3d, We are bid to choose life, and reprehended for not doing 2:4th, It is inconsistent with a state of probation in those that must be saved or must be lost. 5th, It is of fatal consequence; all men being ready, on very slight grounds, to fancy themselves of the elect number. But the doctrine of predestination is entirely changed from what it formerly was. Now it implies neither faith, peace, nor purity. It is something that will do without them all. Faith is no longer, according to the modern predestinarian scheme, a divine evidence of things not seen, wrought in the soul by the immediate power of the Holy Ghost; not an evidence at all, but a mere notion. Neither is faith made any longer a means of holiness; but something that will do without it. Christ is no more a Saviour from sin; but a defence, a countenancer of it. He is no more a fountain of spiritual life in the souls of believers, but leaves his elect inwardly dry, and outwardly unfruitful; and is made little more than a refuge from the image of the heavenly; even from righteousness, peace, and joy in the Holy Ghost. According to the foreknowledge of God That is, speaking after the manner of men; for, strictly speaking, there is no foreknowledge, any more than after-knowledge, with God; but all things are known to him as present from eternity to eternity. As none but the truly penitent and believing have in Scripture the title of Gods elect, so such may be properly styled, elect according to the foreknowledge of God, because God knows beforehand from eternity who will turn to him in repentance and faith, and who will not; but, as Milton observes,

Foreknowledge has no influence on their fault,

Which had no less proved certain unforeknown.

Nor is there any inconsistency between the divine prescience and human liberty; both are true, according to the Scripture; and doubtless God can reconcile them, if we cannot. Macknight explains the clause thus: The persons to whom the apostle wrote were with propriety said to be elected according to the foreknowledge of God, because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles indiscriminately were made the visible church and people of God, and entitled to all the privileges of the people of God, by their believing the gospel, namely, with a faith working by love to God and man: Gods foreknowledge of all believers to be his people, [that is, true, genuine believers, possessed of living, loving, and obedient faith; for only such are Gods people,] was revealed in the covenant with Abraham. This the apostle mentions to show the Jews that the believing Gentiles were no intruders into the church of God. He determined, from the beginning, to make them his people. See Rom 11:2, where God is said to have foreknown the whole Jewish nation; and 1Pe 1:20, where the sacrifice of Christ is said to be foreknown before the foundation of the world. Through sanctification of the Spirit Through the renewing and purifying influences of the Spirit on their souls; for sanctification implies an internal change wrought in the heart, the first part of which is termed regeneration, Joh 1:13, or a new creation, 2Co 5:17; Tit 3:5; producing, 1st, Power over sin, 1Pe 4:1-2; Romans 6.; over the world, 1Jn 5:4; and the flesh, Rom 8:2. 2d, Devotedness to God and his service in heart and life. 3d, A continually increasing conformity to the divine image. Unto obedience To engage and enable them to yield themselves up to all holy obedience; namely, both internal, to the great law of love toward God and man, with every holy disposition connected therewith; and external, to all Gods known commands. And sprinkling of the blood of Jesus That is, through his atoning blood, which was typified by the sprinkling of the blood of sacrifices under the law, in allusion to which it is termed, (Heb 12:24,) the blood of sprinkling. This is the foundation of all the rest, for by this we are, 1st, Introduced into a state of justification and peace with God, being freed from a condemning conscience, put in possession of the Holy Spirit, and rendered capable of obeying, Heb 9:13-14; and hereby, 2d, Our obedience is rendered acceptable to God, which it would not be if it were not sprinkled with his blood, or recommended by his mediation. Grace unto you The unmerited favour and love of God, with those influences of the Spirit, which are the effect thereof; and peace All sorts of blessings; be multiplied Possessed in great abundance.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 1

ELECTION

2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit. In regeneration, we receive the nomination as candidates for heaven. As it here says, in the sanctification of the Holy Spirit we are elected into the heavenly inheritance. The Calvinistic churches, which are founded on the doctrine of election, ought to be red-hot sanctificationists because their election only becomes valid in the sanctified experience, wrought in the heart by the Holy Spirit. If they are not sanctified, their election inevitably turns out Satanic and sends them to hell instead of to heaven. Hence this Scripture settles the conclusion that the whole system of the Calvinistic theology hinges on the sanctification of the Holy Ghost, or it inevitably capsizes, dumping them into hell; therefore all the Calvinistic churches would consistently make a life and death fight on the great and glorious experience of entire sanctification, wrought in the heart by the Holy Spirit. While we are nominated in conversion and elected in sanctification, we are crowned in glorification. If Mr. McKinley, though now elected President of the United States, should

die before March 4th, he will never be inaugurated nor encumber the Presidential chair. Though sanctified people are already elected to the glories of heaven, they are still on probation, liable to fall, forfeit their election, die spiritually and lose their own souls. God help us to make our calling and election sure. Unto obedience and sprinkling of the blood of Jesus Christ. Our faithful obedience and co-operation with God in this world and in the heavenly worlds through all eternity, constitute the ad ultimatum for which we are called into existence. Entire sanctification is absolutely necessary to eliminate all antagonism and render us perfectly free and obedient as angels, not only through life, but the flight of eternal ages. Some churches preach salvation by obedience. They ought to be uncompromising sanctificationists, because perfect and satisfactory obedience is utterly impossible till sanctification has removed all depravity, and thus swept away all the antagonisms to that complete and delightful obedience which alone can satisfy our Heavenly Father. This lost world can only be saved by the blood of Jesus Christ. Though that blood has been shed, it must come in contact with human souls in order to save them. Gods true people are all faithful sprinklers of the blood on the ruined millions of this fallen world. The Word is the great medium through which the blood is sprinkled on the people who hear it. The Gospel in sermon, exhortation, appeal, prayer, testimony and song, sprinkles the cleansing blood of Jesus on all receptive and appreciative hearers. This verse reveals the fact that the sanctification wrought by the Holy Spirit is the condition of our election, acceptable obedience and true efficiency in the sprinkling of the blood, by which the world is to be saved.

ARGUMENT 2

SPIRITUAL ARITHMETIC

Grace and peace unto you be multiplied. The Bible contains but one grand primal truth, i.e., sin and its remedy. This great compound truth is elucidated by imagery infinitesimal, deduced from every conceivable ramification of the material world, and especially domestic life. Here we have mathematics tied in to elucidate the wonderful plan of salvation. Regeneration is a wonderful addition, bringing life into the dead soul and

adding the kingdom of God to a bankrupt spirit. Sanctification is subtraction taking the hereditary sin element out of the heart, leaving it in Edenic purity. Really there are only two fundamental rules in arithmetic, i.e. addition and subtraction, multiplication being a rapid form of addition and division an expeditious method of subtraction. Sin goes out of the heart to make room for grace. Then multiplication follows in the incoming floods of the Holy Ghost filling and inundating the entire spiritual being with unutterable floods of rhapsody and heavenly fruition, so we ere long find ourselves floating in an ocean without bottom or bank. Then division follows as a normal fruitage of multiplication. With thrilling enthusiasm we delight to impart the heavenly benefaction to all we meet, thus dividing indefinitely and unstintedly. Meanwhile the Omnipotent Giver incessantly supplies us faster than we can possibly dispense. A penniless orphan boy in France, feeling the innate predilection to seek happiness, observing the rich moving in pomp and pageantry, soliloquizes, I will get rich, and then I know I will be happy. He works hard, becomes a business expert, a shrewd speculator, runs day and night, eventually gets vast money-making enterprises on foot, and as the years roll on, accumulates a princely fortune. In his enthusiasm he neglects matrimony and finds himself a bachelor of sixty years, prematurely old, worn out with toil and racked with rheumatism because of exposure. He is now a millionaire, his finances dispersed in merchandise, real estate, railroads and bank stocks. Again he soliloquizes, Is life destined to be a failure? I thought when I accumulated all the wealth heart can wish, I would certainly be a happy man; but, alas! the happiness of my boyhood when I toiled all day for my victuals and clothes, and slept soundly on a rick of straw at night, has fled and left me a miserable old man, tortured with rheumatic pains and burdened with innumerable cares and responsibilities. I will make one more effort; selling out all my vast estates for gold, I will put it in a bag and keep it hid in my house, then I certainly can take my rest and enjoy the world and be happy, for the gold will bring me everything heart can wish. He proceeds at once, turns all of his estates into glittering gold, brings it home, sits down in his easy chair, perfectly free from every care and says, Now I will be happy. Oh, how he has mistaken! He thinks every man he sees is a robber, coming to kill him and take his gold. Sleep takes its flight. In the dismal dreams of exhausted nature, he sees daggers gleaming in the moonlight, and is affrighted by the reports of fire-arms. Again he

soliloquizes, Alas for me! Would that I had never been born! Life is no longer bearable. There is nothing left but suicide. He goes down to the beautiful river Seine to plunge beneath the rolling billow and put an end to a life intolerably wretched. Standing on the bank contemplating the fatal leap, putting his hand in his pocket, he lights on a few coins. Now he soliloquizes, It would not be right to plunge in with this money and waste it, But what shall he do with it? For the first time in his life he thinks about giving something to the poor. Espying a squalid hovel in a rocky ravine, he goes to the door and overhears a voice within, please God, do send on the good man I saw last night in my dream. Come and give me some money to buy bread for my starving children, for here my husband lies dying on this bed, and my children are starving. Oh, send on the good man. Responsive to his rap, the door swings open. Meanwhile he holds out the money to the woman, who praises God for the answer to her prayer, certifying that he is the very man she saw in her dream. The little children kiss the hand that ministers to their wants, while the sick man calls the benefactor to his bed to receive his dying blessing. Down on their knees the woman and children fall to pray Gods blessing on their benefactor. The sick man joins them at the throne of grace. The old iron heart of the miser begins to heave and bound like a volcano with the first spiritual emotions he ever felt in all his life. There and then he is powerfully converted to God, forgets all about suicide, hastens to his bag of gold, gets an ample supply to relieve the pauper, mounts the thoroughfares, goes on missions of mercy to the ends of the earth, preaching Jesus and relieving all in distress. Wherever poverty frowns and misery lingers, into lonely prisons and dark hovels, there he goes, carrying the sunshine of both worlds, till he gives away the vast fortune he had accumulated. Then the angels come for him and take him to heaven. We narrate this incident to illustrate the wonders of spiritual multiplication and division. The accumulation of this fortune was the necessary antecedent to its disbursement among the suffering poor. In spiritual mathematics we first receive the addition of a new heart, then the sanctification of a clean heart, which is followed by multiplication in the wonderful incoming floods of the Holy Ghost. This is the transcendent qualification for a life truly efficient in soul saving. Well did Jesus say, The children of this world are wiser in their generation than the children of light. There is not a literary school in America that would tolerate a

teacher incompetent to lead the pupils beyond addition. Yet the great majority of the churches (the schools of Christ) are taught by preachers who have never even reached subtraction, to say nothing of multiplication and division. No wonder their members starve to death, because division which can only follow multiplication, is the dispensation of soul food. Good Lord, how long shall this spiritual famine prevail in the churches?

Fuente: William Godbey’s Commentary on the New Testament

Verse 2

Elect–unto obedience and sprinkling of the blood of Jesus Christ. The believer is elect unto obedience, inasmuch as, from being a rebellious transgressor, he is made henceforth obedient to the will of God; and he is elect unto sprinkling of the blood of Christ, as, through the atonement made by Christ, his past sins are forgiven. The figure of sprinkling with blood, to denote the spiritual efficacy of Christ’s death, seems to be taken from some of the ceremonies of the Jewish law. (Exodus 24:8.)

Fuente: Abbott’s Illustrated New Testament

1:2 {1} Elect according to the {a} foreknowledge of God the Father, through {b} sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

(1) Peter purposing to speak of the duties of a Christian life, reasons first of the principles and beginnings of all Christian actions, rising far higher than nature, and carrying us also far above the same. For he shows that we who are otherwise by nature sinners, were through the free mercy of God the Father first chosen from everlasting: then according to that everlasting decree. We were by a certain second creation made his sons in Christ his only begotten, by whose Spirit we are inwardly changed and by whose blood we are also reconciled. To the end, that as Christ himself rose again from the dead, we also might be received into that same heavenly and everlasting glory.

(a) Or, according to the purpose of God, who never alters nor changes the same.

(b) That being set apart from the rest of this wicked world, through the working of the Holy Spirit, they should be consecrated to God; Eph 1:5

Fuente: Geneva Bible Notes

Election originates in the eternal will and purpose of God the Father. The foreknowledge (Gr. prognosin; cf. Act 2:23) of God refers, of course, to what God knows beforehand. God’s foreknowledge has an element of determinism in it because whatever really happens that God knows beforehand exists or takes place because of His sovereign will. Therefore when Peter wrote that God chose according to His foreknowledge he did not mean that God chose the elect because He knew beforehand they would believe the gospel (the Arminian position). God chose them because He determined beforehand that they would believe the gospel (the Calvinist position; cf. Rom 8:29-30; Eph 1:3-6; 1Th 1:4; 1Pe 5:13). [Note: For further explanation of the Calvinist position, see L. S. Chafer, Systematic Theology, 7:158-60.]

"When applied to God’s knowledge of persons (whether of Jesus or his people), ’foreknowledge’ is more than mere prescience, it involves choice or determination as well (cf. Act 2:23 -the only other NT use of the noun-and Jdg 9:6; also the verb proginoskein, ’know,’ in Rom 8:29; Rom 11:2, as well as 1Pe 1:20). In this sense God ’knows’ some people and not others, whereas a general prescience would be all inclusive (cf. the particularized use of ’know’ in Amo 3:2; Hos 5:3; Hos 12:1 [LXX]; 1Co 8:3; Gal 4:9)." [Note: Michaels, pp. 10-11.]

The Holy Spirit accomplished election when He separated the elect and set them aside to a special calling. God’s purpose in election was that we might obey God the Son and that He might sprinkle us with His blood (cf. Eph 2:10).

"To ’sprinkle with Christ’s blood’ means to take a person into the realm of influence of Christ’s dying, to align him or her with the One who died. This alignment accomplishes, as the figure expresses graphically, purification and thereby appropriation into a new connection to God." [Note: Goppelt, p. 75. Cf. Bigg, p. 93.]

This is probably an allusion to covenant ratification (cf. Exo 24:5-8). Jesus’ blood was the ratification of the New Covenant (cf. Mat 26:27-28; Mar 14:23-24; Luk 22:20) since it was the basis for the forgiveness of sins (as promised in Jer 31:31-34). [Note: Buist M. Fanning, "A Theology of Peter and Jude," in A Biblical Theology of the New Testament, pp. 441-42.]

"Peter’s choice of images confirms the impression that he writes to communities of Gentiles as if they were a strange new kind of Jew." [Note: Michaels, p. 13.]

In this verse Peter referred to all three members of the Trinity.

"The primary import of the three clauses [that begin 1Pe 1:2] is to open up clearly at the outset of the Epistle the transcendent origin, nature, and purpose of the Church and its life." [Note: Selwyn, p. 119.]

Probably Peter had Old Testament sprinkling of blood in mind when he wrote this verse. There are many Old Testament allusions in this epistle. Sprinkling with blood in Israel resulted in cleansing (Num 19:9), bringing the person sprinkled under the terms and blessings of a covenant (Exo 24:3-8), and induction into the priesthood and kingship. Members of the priesthood enjoyed the privilege of mediating between God and people (Exo 29:21; Lev 8:30). Members of the royal line in Israel enjoyed the privilege of reigning under God. All of these benefits belong to the Christian whom God has figuratively sprinkled with the blood of Jesus Christ, the final sacrifice for our sins. Obedience is our responsibility, and sprinkling is our privilege. Christ’s blood covers our sins as sinners, cleanses our defilement as unclean people, and consecrates our service as priests and kings.

"The author sees himself and his readers as a community situated in the world in much the same way the Jews are situated, and sharing with the Jews a common past." [Note: Michaels, p. l.]

Peter prayed for God’s fullest outpouring of His favor and help on his readers. They needed this in view of their sufferings, which Peter proceeded to discuss. His readers also needed God’s gift of peace since they were suffering.

"In looking back over Peter’s designation of his readers, one is awed by the sweep and richness of his statement. If one has been prone to think of Peter primarily as an aggressive man of action, he here reveals himself also as a man who had a firm grasp of the great spiritual realities of the faith." [Note: Hiebert, pp. 73-74.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)