| Barnes' Notes on the Bible 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 Matthew 24:22, Matthew 24:24, Matthew 24:31; Mark 13:20; Luke 18:7; Romans 8:33; Colossians 3:12. Compare the notes at John 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 Ephesians 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, John 6:37, John 6:65; John 17:2, John 17:6,John 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 Romans 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 John 6:65; Romans 9:16; Titus 3:5; Psalm 110:2-3. Through sanctification of the Spirit - The Holy Spirit, the third person of the Trinity. The Greek is, "by (ἐν 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" (ἁγιασμός 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 1 Corinthians 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 Romans 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 Hebrews 9:18-23; Hebrews 12:24. Grace unto you, and peace, be multiplied - See the notes at Romans 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.
Clarke's Commentary on the BibleElect 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 1 Thessalonians 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 Savior from sin, but a defense 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.
Gill's Exposition of the Entire BibleElect 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, 1 Peter 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; John 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 Psalm 1:6 Romans 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 2 Thessalonians 2:13. See Gill on 2 Thessalonians 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 2 Thessalonians 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 Ephesians 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 Romans 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. Exodus 12:22 or to the sprinkling of the blood on the book of the covenant, and on the people at Mount Sinai, Exodus 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 Gill on Romans 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.
Vincent's Word StudiesAccording to (κατὰ) In virtue of; in accordance with. Foreknowledge (πρόγνωσιν) Only here and Acts 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 (ἐν ἁγιασμῷ) Compare 2 Thessalonians 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 Hebrews 12:14. Unto obedience (εἰς) Note the three prepositions: according to (κατά) the foreknowledge; in (ἐν) sanctification; unto (εἰς) obedience. The ground, sphere, and end of spiritual sanctification. Sprinkling (ῥαντισμὸν) Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, Numbers 19:21. Compare Hebrews 9:13; Hebrews 12:24 :; Numbers 19:9, Numbers 19:13, where the water in which were the ashes of the red heifer is called ὕδωρ ῥαντισμοῦ, 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). continued...
Geneva Study Bible{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
People's New Testament 1:2 Elect according to the foreknowledge of God the Father. Their election and salvation was in accordance with God's predetermined purpose to save men through the gospel, and hence, according to foreknowledge. Through sanctification of the Spirit. The means by which they become elect are pointed out. They were separated from the world by the gospel, the word of the Spirit, a sanctification which signifies a setting apart to holy uses. They were thus separated unto obedience and sprinkling of the blood of Jesus Christ. In obeying this they were baptized into the death of Christ, Ro 6:1-4 and their sins were pardoned. The sanctification in this case precedes obedience and pardon.
Wesley's Notes 1:2 According to the foreknowledge of God - Speaking after the manner of men. 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. This is therefore no other than an instance of the divine condescension to our low capacities. Elect - By the free love and almighty power of God taken out of, separated from, the world. Election, in the scripture sense, is God's doing anything that our merit or power have no part in. The true predestination, or fore - appointment of God is, He that believeth shall be saved from the guilt and power of sin. He that endureth to the end shall be saved eternally. 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 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 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. 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. We are bid to choose life, and reprehended for not doing it. It is inconsistent with a state of probation in those that must be saved or must be lost. 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 soul 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 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.
Scofield Reference Notes[1] 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 1Pet 1:2 (2) Election is according to the foreknowledge of God 1Pet 1:2 and wholly of grace, apart from human merit Rom 9:11 11:5,6. (3) Election proceeds from the divine volition Jn 15:16. Election is, therefore: (1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. Jn 15:19. (2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. Lk 6:13 Acts 9:15 1Cor 1:27,28
Jamieson-Fausset-Brown Bible Commentary2. foreknowledge-foreordaining love (1Pe 1:20), inseparable from God's foreknowledge, the origin from which, and pattern according to which, election takes place. Ac 2:23, and Ro 11:2, prove "foreknowledge" to be foreordination. God's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint debarred [Anselm in Steiger]. For so the Son of God was "foreknown" (so the Greek for "foreordained," 1Pe 1:20) to be the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful acquiescense. The Hebrew and Greek "know" include approval and acknowledging as one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, bachar (Greek, "hairetizo," Septuagint). Peter descends from the eternal "election" of God through the new birth, to the believer's "sanctification," that from this he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance" [Heidegger]. The divine three are introduced in their respective functions in redemption. through-Greek, "in"; the element in which we are elected. The "election" of God realized and manifested itself "IN" their sanctification. Believers are "sanctified through the offering of Christ once for all" (Heb 10:10). "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 true sanctification of the Spirit, to obey the Gospel, to trust in Christ [Bullinger]. sanctification-the Spirit's setting apart of the saint as consecrated to God. The execution of God's choice (Ga 1:4). God the Father gives us salvation by gratuitous election; the Son earns it by His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Gospel word [Calvin]. Compare Nu 6:24-26, the Old Testament triple blessing. unto obedience-the result or end aimed at by God as respects us, the obedience which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (1Pe 1:22). Ro 1:5, "obedience to the faith," and obedience the fruit of faith. sprinkling, &c.-not in justification through the atonement once for all, which is expressed in the previous clauses, but (as the order proves) the daily being sprinkled by Christ's blood, and so cleansed from all sin, which is the privilege of one already justified and "walking in the light." Grace-the source of "peace." be multiplied-still further than already. Da 4:1, "Ye have now peace and grace, but still not in perfection; therefore, ye must go on increasing until the old Adam be dead" [Luther].
Matthew Henry's Concise Commentary1:1-9 This epistle is addressed to believers in general, who are strangers in every city or country where they live, and are scattered through the nations. These are to ascribe their salvation to the electing love of the Father, the redemption of the Son, and the sanctification of the Holy Ghost; and so to give glory to one God in three Persons, into whose name they had been baptized. Hope, in the world's phrase, refers only to an uncertain good, for all worldly hopes are tottering, built upon sand, and the worldling's hopes of heaven are blind and groundless conjectures. But the hope of the sons of the living God is a living hope; not only as to its object, but as to its effect also. It enlivens and comforts in all distresses, enables to meet and get over all difficulties. Mercy is the spring of all this; yea, great mercy and manifold mercy. And this well-grounded hope of salvation, is an active and living principle of obedience in the soul of the believer. The matter of a Christian's joy, is the remembrance of the happiness laid up for him. It is incorruptible, it cannot come to nothing, it is an estate that cannot be spent. Also undefiled; this signifies its purity and perfection. And it fadeth not; is not sometimes more or less pleasant, but ever the same, still like itself. All possessions here are stained with defects and failings; still something is wanting: fair houses have sad cares flying about the gilded and ceiled roofs; soft beds and full tables, are often with sick bodies and uneasy stomachs. All possessions are stained with sin, either in getting or in using them. How ready we are to turn the things we possess into occasions and instruments of sin, and to think there is no liberty or delight in their use, without abusing them! Worldly possessions are uncertain and soon pass away, like the flowers and plants of the field. That must be of the greatest worth, which is laid up in the highest and best place, in heaven. Happy are those whose hearts the Holy Spirit sets on this inheritance. God not only gives his people grace, but preserves them unto glory. Every believer has always something wherein he may greatly rejoice; it should show itself in the countenance and conduct. The Lord does not willingly afflict, yet his wise love often appoints sharp trials, to show his people their hearts, and to do them good at the latter end. Gold does not increase by trial in the fire, it becomes less; but faith is made firm, and multiplied, by troubles and afflictions. Gold must perish at last, and can only purchase perishing things, while the trial of faith will be found to praise, and honour, and glory. Let this reconcile us to present afflictions. Seek then to believe Christ's excellence in himself, and his love to us; this will kindle such a fire in the heart as will make it rise up in a sacrifice of love to him. And the glory of God and our own happiness are so united, that if we sincerely seek the one now, we shall attain the other when the soul shall no more be subject to evil. The certainty of this hope is as if believers had already received it.
Matthew Henry's Whole Bible CommentaryAn Exposition, With Practical Observations, of The First Epistle General of Peter Two epistles we have enrolled in the sacred canon of the scripture written by Peter, who was a most eminent apostle of Jesus Christ, and whose character shines brightly as it is described in the four Gospels and in the Acts of the Apostles, but, as it is painted by the papists and legendary writers, it represents a person of extravagant pride and ambition. It is certain from scripture that Simon Peter was one of the first of those whom our Lord called to be his disciples and followers, that he was a person of excellent endowments, both natural and gracious, of great parts and ready elocution, quick to apprehend and bold to execute whatever he knew to be his duty. When our Saviour called his apostles, and gave them their commission, he nominated him first in the list; and by his behaviour towards him he seems to have distinguished him as a special favourite among the twelve. Many instances of our Lord's affection to him, both during his life and after his resurrection, are upon record. But there are many things confidently affirmed of this holy man that are directly false: as, That he had a primacy and superior power over the rest of the apostles-that he was more than their equal-that he was their prince, monarch, and sovereign-and that he exercised a jurisdiction over the whole college of the apostles: moreover, That he as the sole and universal pastor over all the Christian world, the only vicar of Christ upon earth-that he was for above twenty years bishop of Rome-that the popes of Rome succeed to St. Peter, and derive from him a universal supremacy and jurisdiction over all churches and Christians upon earth-and that all this was by our Lord's ordering and appointment; whereas Christ never gave him any pre-eminence of this kind, but positively forbade it, and gave precepts to the contrary. The other apostles never consented to any such claim. Paul declares himself not a whit behind the very chief apostles, 2 Co. 11:5 and 12:11. Here is no exception of Peter's superior dignity, whom Paul took the freedom to blame, and withstood him to the face, Gal. 2:11. And Peter himself never assumed any thing like it, but modestly styles himself an apostle of Jesus Christ; and, when he writes to the presbyters of the church, he humbly places himself in the same rank with them: The elders who are among you I exhort, who am also an elder, 5:1. See Dr. Barrow on the pope's supremacy. The design of this first epistle is, I. To explain more fully the doctrines of Christianity to these newly-converted Jews. II. To direct and persuade them to a holy conversation, in the faithful discharge of all personal and relative duties, whereby they would secure their own peace and effectually confute the slanders and reproaches of their enemies. III. To prepare them for sufferings. This seems to be his principal intention; for he has something to this purport in every chapter, and does, by a great variety of arguments, encourage them to patience and perseverance in the faith, lest the persecutions and sad calamities that were coming upon them should prevail with them to apostatize from Christ and the gospel. It is remarkable that you find not so much as one word savouring of the spirit and pride of a pope in either of these epistles. Chapter 1 The apostle describes the persons to whom he writes, and salutes them (v. 1, 2), blesses God for their regeneration to a lively hope of eternal salvation (v. 3-5), in the hope of this salvation he shows they had great cause of rejoicing, though for a little while they were in heaviness and affliction, for the trial of their faith, which would produce joy unspeakable and full of glory (v. 6-9). This is that salvation which the ancient prophets foretold and the angels desire to look into (v. 10-12). He exhorts them to sobriety and holiness, which he presses from the consideration of the blood of Jesus, the invaluable price of man's redemption (v. 13-21), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state (v. 22-25). Verses 1-2 In this inscription we have three parts:- I. The author of it, described, 1. By his name-Peter. His first name was Simon, and Jesus Christ gave him the surname of Peter, which signifies a rock, as a commendation of his faith, and to denote that he should be an eminent pillar in the church of God, Gal. 2:9. 2. By his office-an apostle of Jesus Christ. The word signifies one sent, a legate, a messenger, any one sent in Christ's name and about his work; but more strictly it signifies the highest office in the Christian church. 1 Co. 12:28, God hath set some in the church, first apostles. Their dignity and pre-eminence lay in these things:-They were immediately chosen by Christ himself,-they were first witnesses, then preachers, of the resurrection of Christ, and so of the entire gospel-dispensation,-their gifts were excellent and extraordinary,-they had a power of working miracles, not at all times, but when Christ pleased,-they were led into all truth, were endowed with the spirit of prophecy, and they had an extent of power and jurisdiction beyond all others; every apostle was a universal bishop in all churches, and over all ministers. In this humble manner Peter, (1.) Asserts his own character as an apostle. Hence learn, A man may lawfully acknowledge, and sometimes is bound to assert, the gifts and graces of God to him. To pretend to what we have not is hypocrisy; and to deny what we have is ingratitude. (2.) He mentions his apostolical function as his warrant and call to write this epistle to these people. Note, It concerns all, but especially ministers, to consider well their warrant and call from God to their work. This will justify them to others, and give them inward support and comfort under all dangers and discouragements. II. The persons to whom this epistle was addressed, and they are described, 1. By their external condition-Strangers dispersed throughout Pontus, Galatia, etc. They were chiefly Jews, descended (as Dr. Prideaux thinks) from those Jews who were translated from Babylon, by order of Antiochus king of Syria, about two hundred years before the coming of Christ, and placed in the cities of Asia Minor. It is very likely that our apostle had been among them, and converted them, being the apostle of the circumcision, and that he afterwards wrote this epistle to them from Babylon, where multitudes of the Jewish nation then resided. At present, their circumstances were poor and afflicted. (1.) The best of God's servants may, through the hardships of times and providences, be dispersed about, and forced to leave their native countries. Those of whom the world was not worthy have been forced to wander in mountains, in dens and caves of the earth. (2.) We ought to have a special regard to the dispersed persecuted servants of God. These were the objects of this apostle's particular care and compassion. We should proportion our regard to the excellency and to the necessity of the saints. (3.) The value of good people ought not to be estimated by their present external condition. Here was a set of excellent people, beloved of God, and yet strangers, dispersed and poor in the world; the eye of God was upon them in all their dispersions, and the apostle was tenderly careful to write to them for their direction and consolation. 2. They are described by their spiritual condition: Elect according to the foreknowledge of God the Father, etc. These poor strangers, who were oppressed and despised in the world, were nevertheless in high esteem with the great God, and in the most honourable state that any person can be in during this life; for they were, (1.) Elect according to the foreknowledge of God the Father. Election is either to an office: so Saul was the man whom the Lord chose to be king (1 Sa. 10:24), and our Lord says to his apostles, Have not I chosen you twelve? (Jn. 6:70); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect (Deu. 7:6), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life. [1.] This election is said to be according to the foreknowledge of God. Foreknowledge may be taken in two ways:-First, for mere prescience, foresight, or understanding, that such a thing will be, before it comes to pass. Thus a mathematician certainly foreknows that at such a time there will be an eclipse. This sort of foreknowledge is in God, who at one commanding view sees all things that ever were, or are, or ever will be. But such a prescience is not the cause why any thing is so or so, though in the event it certainly will be so, as the mathematician who foresees an eclipse does not thereby cause that eclipse to be. Secondly, Foreknowledge sometimes signifies counsel, appointment, and approbation. Acts 2:23, Him being delivered by the determinate counsel and foreknowledge of God. The death of Christ was not only foreseen, but fore-ordained, as v. 20. Take it thus here; so the sense is, elect according to the counsel, ordination, and free grace of God. [2.] It is added, according to the foreknowledge of God the Father. By the Father we are here to understand the first person of the blessed Trinity. There is an order among the three persons, though no superiority; they are equal in power and glory, and there is an agreed economy in their works. Thus, in the affair of man's redemption, election is by way of eminency ascribed to the Father, as reconciliation is to the Son and sanctification to the Holy Ghost, though in each of these one person is not so entirely interested as to exclude the other two. Hereby the persons of the Trinity are more clearly discovered to us, and we are taught what obligations we are under to each of them distinctly. (2.) They were elect through sanctification of the Spirit, unto obedience, and sprinkling of the blood of Jesus Christ. The end and last result of election is eternal life and salvation; but, before this can be accomplished, every elect person must be sanctified by the Spirit, and justified by the blood of Jesus. God's decree for man's salvation always operates through sanctification of the Spirit and sprinkling of the blood of Jesus. By sanctification here understand, not a federal sanctification only, but a real one, begun in regeneration, whereby we are renewed after the image of God and made new creatures, and carried on in the daily exercise of holiness, mortifying our sins more and more, and living to God in all the duties of a Christian life, which is here summed up in one word, obedience, comprehending all the duties of Christianity. By the Spirit some would have the apostle to mean the spirit of man, the subject sanctified. The legal or typical sanctification operated no further than the purifying of the flesh, but the Christian dispensation takes effect upon the spirit of man, and purifies that. Others, with better reason, think that by spirit is meant the Holy Ghost, the author of sanctification. He renews the mind, mortifies our sins (Rom. 8:13), and produces his excellent fruits in the hearts of Christians, Gal. 5:22, 23. This sanctification of the Spirit implies the use of means. Sanctify them through thy truth; thy word is truth, Jn. 17:17. Unto obedience. This word, as it is pointed in our translation, is referred to what goes before it, and denotes the end of sanctification, which is, to bring rebellious sinners to obedience again, to universal obedience, to obey the truth and gospel of Christ: You have purified your souls in obeying the truth through the Spirit, v. 22. (3.) They were elected also to the sprinkling of the blood of Jesus. They were designed by God's decree to be sanctified by the Spirit, and to be purified by the merit and blood of Christ. Here is a manifest allusion to the typical sprinklings of blood under the law, which language these Jewish converts understood very well. The blood of the sacrifices must not only be shed but sprinkled, to denote that the benefits designed thereby are applied and imputed to the offerers. Thus the blood of Christ, the grand and all-sufficient sacrifice, typified by the legal sacrifices, was not only shed, but must be sprinkled and communicated to every one of these elect Christians, that through faith in his blood they may obtain remission of sin, Rom. 3:25. This blood of sprinkling justifies before God (Rom. 5:9), seals the covenant between God and us, of which the Lord's supper is a sign (Lu. 22:20), cleanses from all sin (1 Jn. 1:7), and admits us into heaven, Heb. 10:19. Note, [1.] God hath elected some to eternal life, some, not all; persons, not qualification. [2.] All that are chosen to eternal life as the end are chosen to obedience as the way. [3.] Unless a person be sanctified by the Spirit, and sprinkled with the blood of Jesus, there will be no true obedience in the life. [4.] There is a consent and co-operation of all the persons of the Trinity in the affair of man's salvation, and their acts are commensurate one to another: whoever the Father elects the Spirit sanctifies unto obedience, and the Son redeems and sprinkles with his blood. [5.] The doctrine of the Trinity lies at the foundation of all revealed religion. If you deny the proper deity of the Son and Holy Spirit, you invalidate the redemption of the one and the gracious operations of the other, and by this means destroy the foundation of your own safety and comfort. III. The salutation follows: Grace unto you, and peace be multiplied. The blessings desired for them are grace and peace. 1. Grace-the free favour of God, with all its proper effects, pardoning, healing, assisting, and saving. 2. Peace. All sorts of peace may be here intended, domestic, civil, ecclesiastical peace in the church, and spiritual peace with God, with the feeling of it in our own consciences. 3. here is the request or prayer, in relations to these blessings-that they may be multiplied, which implies that they were already possessed in some degree of these blessings, and he wishes them the continuation, the increase, and the perfection of them. Learn, (1.) Those who possess spiritual blessings in their own souls earnestly desire the communication of the same to others. The grace of God is a generous, not a selfish principle. (2.) The best blessings we can desire for ourselves, or one for another, are grace and peace, with the multiplication of them; therefore the apostles so often make this their prayer in the beginning and end of their epistles. (3.) Solid peace cannot be enjoyed where there is no true grace; first grace, then peace. Peace without grace is mere stupidity; but grace may be true where there is for a time no actual peace; as Heman was distracted with terror, and Christ was once in an agony. (4.) The increase of grace and peace, as well as the first gift of them, is from God. Where he gives true grace he will give more grace; and every good man earnestly desires the improvement and multiplication of these blessings in himself and others. |
