1 Peter 1:2

Elect. Gr. eklektoi, literally, “chosen ones” (see on Rom. 8:33). The Christians are here considered as chosen because they had responded to the call of God. For a discussion of election as related to salvation see on Rom. 8:29.

Foreknowledge. Gr. prognosis, “the act of knowing beforehand.” For a discussion of the related verb progindsko and for the relationship of foreknowledge to predestination see on Rom. 8:29.

God the Father. The first person of the Godhead is set forth as possessing foreknowledge, but Peter does not here suggest that this knowledge was restricted to the Father only. Although the exact nature and work of each member of the Godhead remain a mystery to man, Peter seems to suggest that, within the economy of the plan of salvation, certain specific functions are performed by each. See below for the work of the Spirit and of Christ.

Sanctification. Gr. hagiasmos (see on Rom. 6:19).

Of the Spirit. That is, by the agency of the Holy Spirit. Compare 2 Thess. 2:13.

Unto obedience. The Christian’s faithful response to the call of God, together with the sanctifying activity of the Holy Spirit, leads to obedience, which may be defined as perfect submission to the will of God (see on v. 22). God’s plan for a man, worked out in connection with the sanctifying energy of the Holy Spirit, produces the fruit of a Christlike life (see on Eph. 5:9).

Sprinkling. Gr. rhantismos, “sprinkling,” used elsewhere only in Heb. 12:24. The related verb rhantizo, “to sprinkle,” occurs four times (Heb. 9:13, 19, 21; 10:22). Peter is speaking of the application of the merit of Christ’s blood to the individual. The sprinkling of the blood of Jesus brings the peace of justification (see on Rom. 3:25; 5:1, 9) as well as the privileges of the new covenant (see on Matt. 26:28).

Grace unto you, and peace. For the meaning of this salutation see on Rom. 1:7; 2 Cor. 1:2.

Blessed. Gr. eulogetos, “worthy of blessing,” used only of God and of Jesus Christ in the NT. It is a term of adoration acknowledging their perfection of character and attributes. The English word “eulogy” is derived from the related word eulogia, “blessing.”

God and Father of our Lord. Or, “God, even the Father of our Lord.” The first person of the Godhead is thus pointed out, evidently from the viewpoint of Christ’s acquired, indissoluble union with human nature (cf. Rom. 15:6; 2 Cor. 1:3; Eph. 1:3; see on Luke 1:35). The term “Lord” denotes great dignity, and sets Christ forth as the One to whom man owes his allegiance. As a divine person and a member of the Godhead, Jesus Christ is unqualifiedly equal with the Father, who is often called the first person of the Godhead (see Additional Note on John 1).

Jesus Christ. The two names designate both the Lord’s humanity and His official capacity as the Anointed One (see on Matt. 1:1).

Which. Or, “who,” referring to God the Father.

Abundant mercy. Or, “great mercy.” Offered to man in unlimited instances, God’s mercy embodies His infinite concern for man’s welfare. His intense love for man is beyond calculation or comparison.

Hath begotten us. A reference to the new birth (see on John 3:3, 5) or the new creation (see on Gal. 6:15).

Unto a lively hope. Rather, “to a living hope.” Hope is the great force that continually beckons the Christian forward in conquering life’s problems. Without Christ there is no hope (Eph. 2:12); with Him hope is living and dynamic. Heathenism can offer only empty delusions. Peter here speaks of the inward, subjective hope that holds a man steadfast as he contemplates the end of the Christian journey and the eternal future. Compare the state of the non-Christian (Eph. 2:11, 12).

Resurrection of Jesus Christ. See on Rom. 1:4; 4:24, 25; 1 Peter 3:21. The resurrection of Christ emphasizes that death has been eternally conquered. It became the seal of God’s approval on the atoning work of Jesus Christ. The resurrected Christ is the guarantee of the eternal future of the redeemed.