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NASB (UPDATED) TEXT: 1Pe_1:1-2
1Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen 2according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
1Pe_1:1 "Peter" Peter was the obvious spokesman for the twelve Apostles. He was a part of the inner circle (Peter, James, and John). Peter's eyewitness account of Jesus' life and teachings (cf. 1Pe_5:1) is recorded in the Gospel of Mark (possibly the first Gospel written; also possibly written by Mark from Peter's sermons in Rome).
Jesus' special relationship to Peter is documented in both Matthew 16 and John 21. However, this special relationship was not acknowledged as headship. Peter as the leader (Pope) of western Christendom is a historical development (as is the Roman Catholic view of Mary), not a clear biblical teaching. 1 Peter gives a window into the pastoral heart and tumultuous life of this wonderful leader.
The term petros in Greek means "a detached stone" in contrast to (petra, i.e., feminine) "bedrock" (cf. Mat_16:18); in Aramaic both would have been translated Cephas; any distinction between the two Greek terms would have been missing in Jesus' words to Peter!
▣ "an apostle" This was used in rabbinical Judaism with the connotation of "one sent with authority." Peter is always listed first. Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk_6:13). This term is often used of Jesus being sent from the Father (cf. Mat_10:40; Mar_9:37; Luk_9:48; Joh_4:34; Joh_5:24; Joh_5:30; Joh_5:36-38; Joh_6:29; Joh_6:38-40; Joh_6:57; Joh_7:29; Joh_8:42; Joh_10:36; Joh_11:42; Joh_17:3; Joh_17:8; Joh_17:18; Joh_17:21; Joh_17:23; Joh_17:25; Joh_20:21). The Twelve are listed in Mat_10:1-4; Mar_3:13-19; Luk_6:12-16; Act_1:12-13.
▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Mat_1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb_1:2-3). See hyperlink in the Bible at Mar_6:13.
NASB "to those who reside as aliens"
NKJV "to the pilgrims of the diaspora"
NRSV "to the exile of the Dispersion"
TEV "to God's chosen people who live as refugees"
NJB "to all those living as aliens"
This cyclical letter was sent to congregations of mostly Gentile believers (1Pe_1:14; 1Pe_1:18; 1Pe_2:9-10; 1Pe_2:12; 1Pe_4:3-4). Peter often uses OT terminology to describe the NT Church (cf. 1Pe_2:5; 1Pe_2:9).
▣ "scattered throughout" This is literally "diaspora," which means "to sow." This term was usually used by Palestinian Jews to refer to Jews living outside of Palestine (cf. Joh_7:35). Peter uses it to refer to churches made up of Gentiles and Jewish believers in northern Asia Minor. These believers are now citizens of heaven (cf. Php_3:20; Heb_11:8-10; Heb_11:13-16), but for the remainder of their earthly lives they live as aliens and exiles.
▣ "Pontus, Galatia, Cappadocia, Asia, and Bithynia" Pontus was not a Roman province. This list refers mostly to racial groups. The list seems to reflect the route of the bearer of this letter, starting at Sinope on the Black Sea and moving clockwise back to Bithynia. Several of these groups are mentioned as being present at Pentecost (cf. Act_2:9-11).
1Pe_1:2 "who are chosen according to the foreknowledge of God the Father" This is a strong emphasis on the sovereignty of God (which characterizes 1 Peter), often used in the OT to acknowledge YHWH's choice of Israel (cf. Deu_4:37; Deu_7:6-7; Deu_14:2; Isa_65:9). In the OT election is related to service; however, in the NT the term relates to spiritual salvation.
Foreknowledge (the noun [prognôsis] only here and Act_2:23; the verb [proginôskô] is used theologically in Rom_8:29; Rom_11:2) is not related to human effort or merit (cf. Eph_2:8-9; 2Ti_1:9; Tit_3:5). God is sovereign and all history is present to Him. Only humans experience time as past, present, and future. Remember that Peter, the spokesman for the Apostolic group and denier of the Lord, is the one who writes these words. Peter was chosen because of who God is, not because of who Peter was! God's grace is not related to foreknowledge or else salvation would be based on a future human act.
The Trinity is actively seen here: the Father (1Pe_1:3-5); the Son (1Pe_1:6-9); and the Holy Spirit (1Pe_1:10-12). The word "Trinity" is not a biblical term, but the Triune God is often mentioned in unified contexts. See Special Topic: The Trinity at Mar_1:11.
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▣ "by the sanctifying work of the Spirit" "Sanctify" is from the same Greek root as "saint" or "holy"; in Aramaic this root implies "set apart for a special task." Believers are the "called out, separated, and task-assigned ones" (cf. 2Th_2:13, which is also a Trinitarian passage).
This opening affirmation of the redemptive functions of all three persons of the Trinity in relation to fallen mankind's sin problem is crucial in understanding Peter's gospel.
1. The Father – chose
2. The Spirit – sanctified
3. The Son – laid down His life
Since this phrase is found in both 2Th_2:13 and 1Pe_1:2, it is interesting to speculate whether Silvanus (cf. 1Pe_5:12, also called Silas) may have been the scribe Peter used to write 1 Peter as well as the scribe Paul used to write 1 and 2 Thessalonians (cf. 1Th_1:1; 2Th_1:1). There are several hints like this throughout 1 Peter. See Special Topic: The Personhood of the Spirit at Mar_3:29. This also demonstrates the freedom of composition (i.e., words and phrases) given to scribes on common liturgical phrasing used by the early church community.
▣ "to obey Jesus Christ" The Bible presents mankind's relationship with God in covenantal terms. God always takes the initiative and sets the agenda, but mankind must respond in repentance, faith, obedience, service, and perseverance. We are saved to serve! Obedience is crucial (cf. Luk_6:46; Eph_2:10). See hyperlink at Mar_14:24.
▣ "and be sprinkled with His blood" This is an OT metaphor for
1. cleansing and forgiveness (cf. Lev_14:1-7)
2. inaugurating the book of the Covenant (cf. Exo_24:3-8)
3. installment into a new position (cf. Exo_29:20-22)
Jesus' sacrifice (cf. Isaiah 53; Mar_10:45; 2Co_5:21) allows His followers to be accepted, cleansed, forgiven, and to obtain a new relationship with God (cf. Heb_10:22; Heb_12:24). Believers are a blood-bought (redeemed) and blood-sprinkled (sanctification) people.
▣ "May grace and peace be yours in the fullest measure" This is similar to 2Pe_2:1 and Jud_1:2. Paul also used a similar opening in his letters. Peter may have been acquainted with Paul's letters, especially Romans and Ephesians, or they both drew from a common first century catechismal (i.e., set training materials for new believers) tradition. Remember that Silas may have served as a scribe to both Peter (cf. 1Pe_5:12) and Paul (cf. 1 and 2Th_1:1). Silas also replaced John Mark, who possibly taught new believers. If so, Silas was also involved in catechismal training and thereby was familiar with the early church's written material for new believers.
"Grace and Peace" is a uniquely Christian opening greeting as well as a theological affirmation of the priority of God's gracious character and redemptive acts which set the stage for mankind's peace, a peace brought about by the actions of the Triune God (cf. 1Pe_1:2). Our peace is only possible because of who God is and what He has done.
It is a bit of a stretch to state this common Christianized letter opening as proof that Peter wrote to both believing Gentiles (grace, which was a Christianized form of Greek greeting, charein) and Jews (peace, which was a translation of the typical Jewish greeting shalom).
▣ "be yours in the fullest measure" This is a Hebraic idiom common in Jewish prayers (cf. 1Pe_1:2; Jud_1:2).