What does 1 Peter 1:1-2 mean?

¹ Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 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. (1 Peter 1:1-2 KJV)

INTRODUCTION TO 1 PETER CHAPTER 1

The apostle describes the persons to whom he writes, and salutes them (1Pe 1:1-2), blesses God for their regeneration to a lively hope of eternal salvation (1Pe 1:3-5), 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 1Pe 1:6-9. This is that salvation which the ancient prophets foretold and the angels desire to look into 1Pe 1:10-12. 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 (1Pe 1:13-21), and to brotherly love, from the consideration of their regeneration, and the excellency of their spiritual state 1Pe 1:22-25.

Greetings to the Elect Pilgrims

In this inscription, we have three parts:

Firstly, the author is described first by his name—Peter. Originally called Simon, he was given the name Peter by Jesus, meaning “rock,” as a commendation of his faith and to indicate that he would become a prominent pillar in the church of God (Galatians 2:9).

He is also described by his office—an apostle of Jesus Christ. The term “apostle” refers to someone sent as a messenger in Christ’s name and for His work. More specifically, it denotes the highest office in the Christian church (1 Corinthians 12:28). Apostles were directly chosen by Christ, served as the first witnesses and preachers of His resurrection and the gospel, possessed extraordinary gifts, performed miracles at Christ’s will, were guided into all truth with the spirit of prophecy, and exercised authority over all churches and ministers, each serving as a universal bishop.

Peter, in a humble manner, affirms his role as an apostle. From this, we learn that it is right—and sometimes necessary—for a person to acknowledge the gifts and graces God has given. To pretend we have what we don’t is hypocrisy; to deny what we do have is ingratitude.

He also refers to his apostolic office as the authority for writing this letter. This shows how important it is, especially for ministers, to reflect on their divine calling. Such reflection not only justifies them before others but also provides personal strength in times of danger and discouragement.

Secondly, the recipients of this epistle are described first by their outward condition. They were strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. These were mostly Jews, likely descended from those relocated from Babylon by Antiochus, king of Syria, about two hundred years before Christ, and settled in Asia Minor. It is likely that Peter, being the apostle to the circumcision, had ministered among them and later wrote this letter from Babylon, where many Jews still lived. At the time, their situation was poor and afflicted.

Even the best of God’s servants may be scattered due to the hardships of the times and God’s providence. As Hebrews 11:38 notes, those of whom the world was not worthy often wandered in deserts, dens, and caves. Because of this, we should show particular concern for persecuted believers. These were the people who received Peter’s special care and compassion, and we too ought to support and value the saints according to both their spiritual worth and their needs. Their external condition should not determine their value. Though they were strangers and poor in the world, they were beloved by God. His eye was on them in all their trials, and Peter wrote to them with deep concern and encouragement.

They are also described by their spiritual condition: they were elect according to the foreknowledge of God the Father. Though despised and afflicted, they were held in the highest esteem by God and occupied the most honorable position possible in this life.

This election refers not to a public office or church privilege but to eternal salvation—God’s gracious decision to save some through Christ and by suitable means (2 Thessalonians 2:13). The phrase “according to the foreknowledge of God” may refer to divine prescience, like a mathematician predicting an eclipse. However, God’s knowledge does not cause events to happen. More accurately, in this context, foreknowledge refers to God’s counsel, purpose, and approval (Acts 2:23; 1 Peter 1:20). Thus, they were chosen according to God’s gracious plan.

The phrase “according to the foreknowledge of God the Father” highlights the role of the first person of the Trinity. Though the Father, Son, and Holy Spirit are equal in power and glory, they act in a distinct order. In redemption, election is attributed to the Father, reconciliation to the Son, and sanctification to the Holy Spirit. This shows the cooperative work of the Trinity in salvation and helps us understand the distinct ways we are indebted to each divine person.

Their election was also through the sanctification of the Spirit, leading to obedience and the sprinkling of the blood of Jesus Christ. While the ultimate end of election is salvation, it always involves sanctification and justification. God’s saving plan operates through the work of the Holy Spirit and the cleansing power of Christ’s blood.

Sanctification here means more than a formal status—it refers to a real inward transformation that begins in regeneration. Through it, believers are renewed in God’s image, grow in holiness, put sin to death, and live obedient lives. While some interpret “spirit” here as referring to the human spirit, which the gospel purifies more deeply than the Old Testament ceremonial laws, it more properly refers to the Holy Spirit. He renews the mind, mortifies sin (Romans 8:13), and produces godly fruit in the heart (Galatians 5:22–23). This sanctification uses means, especially the Word—“Sanctify them through your truth; your word is truth” (John 17:17). Its aim is obedience—bringing sinners to submit to the truth and gospel of Christ (1 Peter 1:22).

Moreover, they were elected to be sprinkled with the blood of Jesus. God’s saving decree includes both sanctification by the Spirit and purification through the blood of Christ. This alludes to Old Testament sacrifices, familiar to these Jewish Christians, in which blood had to be both shed and sprinkled to apply the benefit to the offerer. In the same way, Christ’s blood, the fulfillment of those sacrifices, must not only be shed but also applied by faith to each believer for the forgiveness of sins (Romans 3:25). This blood justifies (Romans 5:9), seals the covenant (Luke 22:20), cleanses from sin (1 John 1:7), and gives believers access to heaven (Hebrews 10:19).

Note:

1. God has elected some, not all, to eternal life—persons, not just qualities.
2. All who are chosen for eternal life are also chosen for obedience.
3. Without sanctification and Christ’s blood, there is no real obedience.
4. The Father elects, the Spirit sanctifies, and the Son redeems and applies his blood—each person of the Trinity working together in salvation.
5. The doctrine of the Trinity is foundational to revealed religion. Denying the full deity of the Son or the Spirit undermines both redemption and sanctification, and ultimately, the believer’s hope.

Thirdly, the salutation: Grace and peace be multiplied to you. The blessings Peter prays for are grace and peace.

1. Grace—the free favor of God and all it brings: forgiveness, healing, help, and salvation.
2. Peace—peace in the home, society, the church, and above all, peace with God and within the conscience.
3. He prays these blessings will be multiplied, implying they already possessed them in some measure and asking that they grow in abundance and completeness.

Learn:

1. Those who have spiritual blessings long to see others enjoy them too. God’s grace is generous, not selfish.
2. The greatest blessings we can desire for ourselves or others are grace and peace, and their increase. That’s why the apostles frequently pray for them in their letters.
3. True peace cannot exist without grace. First comes grace, then peace. Peace without grace is mere complacency; but grace may exist without peace for a time, as in the case of Heman or even Christ in His agony.
4. Both the beginning and the growth of grace and peace come from God. He gives true grace and will give more. Every faithful believer longs for these blessings to grow in themselves and in others.