Peter, an apostle of Jesus Christ, To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia
Peter is set forth here by name (“Peter”) and by office (“apostle”). He was a pillar of the church (Galatians 2:9).
Peter’s name is mentioned 210 times in the New Testament. Paul’s name occurs 162 times. Peter is dominate among the persons of the New Testament. We cannot ignore him.
The author of this book was a unique individual. Peter was not celibate. We know this because his mother-in-law lived with him. He was a fisherman by trade and had a partnership with James and John. He did not fish for fun; he fished for money. He was a profane and professional fisherman (John 1:36-44). He was a coarse man.
Sometime later God called him to be a fisher of men (Matthew 4:18-19). He already knew Christ as his Messiah. Now God called Peter to discipleship. And later, Jesus called him to be an apostle (Luke 6:13). This was a promotion.
Peter’s training was in his home and synagogue. He received two calls from the Lord:
We do not think of Peter as a scholar or literary person. We think of him as a burly fisherman. Yet this erstwhile fisherman wrote two of the 27 books of the New Testament. We think of him as a loudmouthed leader of men. We may even think of him as the preacher of Acts 2. But rarely do we think of him as an author.
Acts 4:13 describes him as “unlearned and ignorant.” That doesn’t mean he was stupid but it means he didn’t have a formal education like Paul.
Peter’s training was at the feet of the Savior.
God will use us in ways beyond our background if we submit to him.
Have you put limitations around yourself? Have you put yourself in a box of your own perceptions? Let God stretch you beyond your boundaries. He may use you in a way beyond your imagination. If we step out of our comfort zone, it will demonstrate an act of trust in God’s provision for our lives.
An apostle of Jesus Christ
Before I married my wife, Joyce, I wrote her a letter in the same style as a New Testament writer. I first signed my name and then proceeded with the letter. It went something like this, “Grant, a disciple of Jesus Christ, to Joyce who is in Detroit, grace be unto you, and peace be multiplied.” For some reason that letter did not go over very well! She wanted a mushy letter.
Usually a writer of Scripture gives his name and then his credentials. By what authority does Peter have the right to write these Christians in Asia Minor (Turkey)? He claims to be an “apostle” of Jesus Christ. He does not claim to be “the” apostle. There were 12 apostles at the beginning and more came later.
“Apostle” was the official name of those Jesus chose to found his church. One qualification of an apostle is to have seen the resurrected Lord (Acts 1: 22).
The Greek word “apostle” comes from two words meaning “from” and “to send.” So an apostle means to send someone from another, to send someone with credentials to carry out a mission.
The English word “apostle” is from the old English word “postel” from which we have derived the word “postal” as in postal service. A postal servant is one who delivers the mail. The function of an apostle is to deliver the message of the New Testament.
The word “apostle” was used hundreds of years before the New Testament. The earliest reference is in the area of nautical terminology. About 300 years before Christ, apostle described ships that were being readied with cargo or being sent on an expedition. The term “apostle” described a naval squadron before it was dispatched.
Two hundred years before Christ, the term was used for a person who was sent bearing a letter, like an early “Western Union boy.” It also described an ambassador sent by a king to represent him to another country. He was a “sent one.”
This is the highest office in the church (I Cor. 12:28). An apostle was personally chosen by Christ. He had the ability to perform miracles and thereby demonstrate authority as an apostle. His jurisdiction of power was beyond any other gift in the New Testament.
There is no apostle today. The office of the apostle disappeared with the closing of the writing of Scripture (the canon). The apostle had the power to execute miracles to demonstrate his authority over the church. We do have the function of the apostle today. That person is a missionary. However, the office of the apostle does not exist because the canon of Scripture is closed. God has completed writing his revelation. Therefore, there is no need for an apostle.
The mention of his apostleship is the statement of his authority to write a book of the Bible.
God wants us to carry the message of the gospel to the world.
The “sent one” today is the missionary. Everyone is a missionary. Just as all believers are priests so all Christians are “sent ones” (Acts 1:8; II Cor. 5:18-20). Every person who has accepted Christ is an ambassador of Christ.
Every heart without Christ is a mission field; every heart with Christ is a missionary.
If we have ever been gripped by an overpowering sense of personal indebtedness to Christ, we cannot rest until we share him with the world. If we have encountered the living Lord, we cannot but share him with others.
Interest in the world-crusade of Christianity stands in direct ratio to the vitality of our personal faith. Our personal missionary impetus depends on our fellowship with Christ. It is a sad reflection on the spiritual climate of the Western world that we do not reflect the reality of Christ with urgency and joy.
If we are going to gird ourselves with the missionary task, our deepest need is not more information or better technique, it is a deeper sense of the unsearchable riches of Christ.
Suppose you were a biochemist and found the cure for cancer. Could you hide that remedy? It is against all ethics of humanity to do so. Yet this is precisely what we do when we do not share Christ.
God gives us a message and sends us on a mission. If we have an important message we do not send any Tom, Dick or Harry to carry it. We would be afraid that they would deflect from their destination or that they would tarry too long somewhere along the way. They would get there with the message but it would be too late. Or, they might alter the message and garble it in such a way as to distort the idea we wanted to convey.
God has called us to be ambassadors for Christ (II Cor. 5:20). An ambassador is a representative or replica of the Savior. We are a small-scale model of Christ. We come in “Christ’s stead.” We stand in his shoes. He is not here. He is busy interceding for Christians in heaven. We must represent him here. We may not be a good representative here but we are the best that he has here. We do not have to be brilliant. All God expects us to do is to make ourselves available. He wants us to put ourselves at his disposal.
To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia
Peter now pinpoints the physical address to those to whom he is writing. He gives their physical address, then their spiritual address (1Pet 1:2). Today we discuss their physical address.
To the pilgrims of the Dispersion
Peter writes to Christians dispersed to the countries noted. These were Christian Jews dispersed in Asia Minor (northwest Turkey today).
The word “pilgrim” comes from three words meaning “alongside,” “upon” and “people.” The word here describes those who settled down alongside those who were not Christian (1Pet 2:11). The English word “epidemic” is derived from this word. An epidemic is a disease that comes upon a great number of people. Peter does not let us forget that we live among those without Christ. They carefully observe our lives.
The word “dispersion” refers back to the captivity of the Northern kingdom of Israel in 722 BC by Assyria. In 586 BC the Southern kingdom (Judah and Benjamin) went into captivity. In AD 70 the Roman general Titus destroyed Jerusalem. Many in Israel dispersed throughout the Roman world.
The word “dispersion” means to “sow through.” God has sown Christians throughout the world. God providentially sows us where we are in the world to become disseminators of the Gospel. That is why you are where you are. We are pilgrims because we are Christ’s. Our souls cannot satisfy themselves with the trivialities of earth any more than a human can satisfy himself with eating hog slop. Coming to Christ means we have new desires, tastes, aspirations and affinities. God has kindled new life in us.
There is no loneliness like standing for Christ by ourselves. The Christian who draws a line of separate distinction will make an impact on those without Christ. We cannot forget the imperial connection to Christ. Our citizenship is in heaven.
in Pontus, Galatia, Cappadocia, Asia, and Bithynia
These are the names of the provinces to whom Peter wrote in his first book. He addressed Jews who had lived in these parts for about 200 years.
These provinces are bounded on three sides by water. On the south is the Mediterranean, on the west by the Aegean Sea and on the north by the Black Sea.
These provinces were in Asia Minor during the writing of I Peter. Christians in these provinces were going through great persecutions by Nero. The sixth verse talks about “manifold trials.”
God has called us to come alongside those without Christ to share our personal testimony.
The nature of the Christian’s life upon this Earth is only temporary. That is why God calls us pilgrims. This world is not our home. We are merely pilgrims passing through this world. We are temporary residents upon earth.
God has given us a deeper attachment than allegiance to our native country. Everything in this life is transitory. Christians are not to look on the things that are seen (II Cor. 4:18). Rather, God wants us to fix our eyes on the eternal (Hebrews 11:13-16). Soon we will pull up stakes and leave for another country (heaven).
Elect according to the foreknowledge of
God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied.
The previous verse described the addressees of I Peter by their geographical address. This verse describes them according to their spiritual address.
“Election” is to special privilege. Often, as here, the New Testament uses of the election of salvation. It means election to eternal life. “Election” is a title of dignity, which applies only to the Christian. The preeminent thought in election is privilege, not deliverance from judgment.
The word “elect” means to pick out or choose out of a number. It was used in Greek literature to select a gray hair out of a number of black hairs. In other ancient literature it was used for “picked troops.” Some soldiers were chosen over others because of their unusual gifts in the art of war. They were crack troops. They were handpicked men.
God handpicked the believers scattered over Asia Minor. In an election we chose a candidate from a slate of contenders. God is the one who makes the selection. Both God’s selection and our decision are involved in the process. Both election and free will are equally taught in Scripture. They are the corresponding halves of the doctrine of salvation. Election is the God’s side and free will is our side.
Election is one of the greatly misunderstood subjects of the Word of God. A great mirage of doubt and pride has arisen around this doctrine. On one side, a perversion of the doctrine of election leads to fatalism. Election does not mean that God chooses some to the saved or others lost. The Scripture clearly teaches that all men are lost and need to be saved.
On the other hand we often hear people say they “found the Savior.” The Savior was never lost. We have it backward; he found us. We did not choose him; he chose us first.
It is amazing that God chooses us knowing what he knows about us. Of all the creatures on this earth, he chooses us. He knows everything about us. He knows our sin. We are undeserving, yet he selects us. He watches over us so that we will not die before we come to know Christ. He sends ministering angels to watch over our salvation (Hebrews 1:14). Everyone elect will come to him (John 6:37).
The test of whether we are elect is whether we come to Christ (John 6:37). Just as steel always attracts to a magnet, the elect always attract to Christ.
None of this lessens our responsibility to make a decision for Christ. The Bible also teaches the freedom of the will.
John 1:11-13,”He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
John 5:40, “But you are not willing to come to Me that you may have life.”
John 6: 37, “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out.”
Rev. 22:17,”And the Spirit and the bride say, “Come!” And let him who hears say, “Come!” And let him who thirsts come. Whoever desires, let him take the water of life freely.”
Scripture teaches both sovereign election and the free will.
The Bible teaches both the sovereign election of God and the free agency of man. Man, however, is free only in a relative sense, or else there would be billions of semi-gods and God would no longer be the first cause of all things. Therefore, we are only free to choose within the framework God has set up for us.
Think of an architect who designs a building. The architect draws up the plans but there is latitude. When the carpenter constructs the building, he follows generally the plan of the architect. The architect does not plan how the carpenter should drive each nail, lay each board. He leaves that to the choice of the carpenter.
God has elected some to be saved, but he has given to each person a human will to choose to be saved or not.
“Elect” simply says we are in the plan of God. It anticipates the suffering the believer is to face. I Peter deals with how the Christian relates to suffering from God’s viewpoint.
Scripture observes election from a number of viewpoints. God elects us out of the world (John 15:19). He elects us to salvation (I Thess. 1:4, 5). He chooses us to special service (Acts 9:15; I Peter 2:9). He elects us to conform to the image of his Son (Romans 8:29). He does all of this according to his own will (Ephesians 1:11).
Matthew 22:14 “For many are called, but few are chosen.”
John 15: 16 ,19 “You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. 19 “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.” God chose us to bear fruit.
Romans 8:33 “Who shall bring a charge against God’s elect? It is God who justifies.”
Ephesians 1: 3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.”
1Thessalonians 1: 4 “Knowing, beloved brethren, your election by God. 5 For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.”
1Thessalonians 2: 13-14 “But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, 14 to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” Here we have eternity dipping into time and stretching forward unto eternity. Of course there is no such thing as past or future eternity. We use that language to understand it from a finite viewpoint. We use this language to differentiate eternity from time, calendars and clocks.
Colossians 3: 12 “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering.”
Titus 1:1 “Paul, a bondservant of God and an apostle of Jesus Christ, according to the faith of God’s elect and the acknowledgment of the truth which accords with godliness.”
2Peter 1:10 “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble.”
Revelation 17: 14 “These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.”
The plan of God fully anticipates all our suffering.
Nothing will ever touch us that is not in the plan of God. Nothing is too great for the plan of God. God’s plan is greater than any suffering, any heartache, disappointment, difficulty or loss that we might sustain. Nothing is too great for his plan. God has made provision for any disaster that we will ever face. Whether we experience blessing in these disasters or not depends on your appropriation of his provisions. In other words, we understand his promises and lay hold of them.
according to the foreknowledge of God the Father
Each person of the trinity has a part in our election. The Father is the source, the Spirit is the sphere and the Son is the sign.
The words “according to” mean norm or standard. What is the norm or standard of God’s provision for us? It is the foreknowledge of God the Father. God has the good sense to know of any problem we might face in life. He knew this billions of years before we were born. This comes out of his omniscience.
People often confuse predestination with foreknowledge. Foreknowledge is simply the knowledge that something will take place. God sees all things at once from the beginning to the end. However, this pre-knowledge does not mean that he is the cause of all things he foresees will come to pass.
The word “foreknowledge” comes from two Greek words: “before” and “know.” So, God knows beforehand that the elect will come to him (Acts 2:23; Romans 8:29, 11:2; I Peter 1:20).
Foreknowledge can mean counsel or appointment as in Acts 2: 23 — “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death.” Jesus’ death was not only foreseen, it was foreordained (I Peter 1:20). This is the meaning here. We are elect according to ordination of God.
The word “foreknowledge” only occurs seven times in the Bible. Two of those seven times occur in this chapter (cf. v. 1Pet 1:20, Jesus as the lamb of God was foreordained before the foundation of the world).
“God the Father” is the first person of the trinity. The Father is the one who plans in the trinity. The Bible attributes the plan of our redemption to the Father. The Word ascribes reconciliation to the Son. Scripture ascribes sanctification to the Holy Spirit. Each person of the trinity has their own role. God chose us on the substructure of his omniscience. Election is in his eternal will and purpose.
God does not call upon us to understand everything in the Bible. When we get to heaven we will have greater capacity to understand these things. Our times are in God’s hands at the present time (Psalm. 31:15).
God knows everything beforehand that will happen to us.
It is awesome to know that our Father knows everything beforehand. We can leave everything secure in his hands.
Election looks at the place from which God took us – sin and the world. Predestination looks at our future – sanctification and heaven.
Some people are dumb enough to think that God is caught short or flatfooted by something we do or others might do to us. God knew everything that has happened or will happen to us. That may mean millions of things over our lifetime. Yet he knew every one of them before they ever occurred. There never was a time when he did not know. He knew all adversity we would ever face. He made provisions for them in eternity. He makes provision for everything in life.
in sanctification of the Spirit
Before salvation can occur, every person who receives eternal life must be 1) sanctified by the Spirit and 2) cleansed by the blood of Christ.
Note that we find the concept of the trinity in this verse. There are groups on the fringe of Christendom who deny the deity of Christ. We call them cults or sects. This verse plainly teaches the trinity. If you reject the trinity, you are caught in a cult.
The sanctification of the Spirit makes us fit for our calling. This is the means whereby God brings us into the family of God. Only those to whom the Holy Spirit ministers will become a child of God.
The word “sanctification” means to “set apart.” It is like a person who shops for a suit and finds one he likes. He asks the clerk to set it aside. The Holy Spirit sets us aside for God. He sets aside every person God elects (Romans 15:16; I Corinthians 6:11; II Thessalonians 2:13). The Holy Spirit convicts them while they do not know Christ (John 16:7-11).
Calvary sets the child of God apart from a sinful life. His new position is in Christ and no longer in the world. The Christian is unable to achieve sanctification in his own strength. God has given to us all things that pertain to life and godliness (1Pet. 1:3).
God places us into union with Christ. We fall heir to all that he is before God. God accomplishes this through sanctification which is a grace means of operation. Sanctification is a system of grace. God is the one who sets us apart. It is his act. So sanctification is a grace word.
The Holy Spirit sets us apart forensically or judicially before God.
Sanctification here is positional sanctification. This is our status in God’s eyes. It is not personal conduct. In the Christian life the divine always precedes the human. God imputes that he might impart. A man is first accounted righteous that he might eventually be made righteous.
for obedience and sprinkling of the blood of Jesus Christ:
The end in view is obedience. This obedience is not the effect of our obedience but for (unto) obedience.
Three prepositions carry the three roles of the trinity in our salvation: “according to,” “through” and “unto.” “According to” gives the fact of our salvation; “Through” gives the means of our salvation; “Unto” gives the purpose of our salvation. The purpose of our salvation is that we might be conformed into the same image of Christ (Romans 8:29).
The meaning of “obedience” here is the exercise of faith for our salvation. The Bible refers to obedience in the context of salvation a number of times (Acts 6:7; II Thessalonians 1:7-9; Romans 1:5; 6:17; Galatians 3:1; I Peter 4:17; II Thessalonians 1:7,9).
“Obedience” refers to a standardized way in which a person enters into the plan of God. God has a standard operating procedure for entering into His plan (Acts 16:31; John 20:31).
Obedience here then is the obedience of faith. God calls us to obey the gospel. The Holy Spirit is the initiator of our salvation. He causes us to obey by setting us apart unto obedience and sprinkling of the blood of Christ.
The “sprinkling” in Peter’s mind is that of the Old Testament offerings (Exodus 24:3-8). This is the blood sprinkled on the altar. The blood of the Old Testament sacrifice pointed to the blood of Christ. The entire basis of our salvation rests on Christ. It is not enough that the blood be shed; it must be sprinkled. The sprinkling shows that God imputes Jesus’ blood to the believer.
Sprinkling then has to do with blood, not water (Hebrews 9:21). The blood of Christ speaks of the reconciling work of Christ on the cross. God knows of no other way of forgiving than through the blood of Christ. Only the blood can wash away our sin. It is the basis by which God forgives us (John 10:11; Colossians 1:20; I Corinthians 11:27; Hebrews 9:11,14; 10:17,19; 13:20; I John 1:7; Revelation 1:5; 5:9,10; 7:14; 12:20).
“Sprinkling” emphasizes propitiation. Propitiation means to satisfy. God is satisfied with the death of Christ for our sin. God is satisfied with the work of God the Son on the cross.
The animal in the Old Testament died by losing his blood. This is what we call a representative analogy. There is an analogy between priest cutting the throat of the bull upon the altar and the death of Christ. Christ bore our sins upon the cross.
God has one standard way of delivering us from our sin – the death of Christ.
Many people today are immune to the gospel message. They acknowledge it from the Adam’s apple up. It is not a matter of the heart to them. They have heard about the blood of Christ all their lives but the gospel has never personally impressed them. They have never obeyed the gospel.
Have you personally received from God the sacrifice of his Son on the cross? Do you believe that God is satisfied with the death of Christ for your sin? Do you believe that you can do nothing for your salvation? If the answer to these questions is “no” then you are not a Christian.
A Christian is one who accepts from God the gift of the death of his Son upon the cross for our sin (Romans 4:5). Will you do that now? If you do, you will become a Christian.
Grace to you and peace be multiplied.
The salutation desires two blessings for the Christians in Asia Minor: 1) grace and 2) peace.
Grace always precedes peace where they appear together. We cannot know the peace of God without first knowing the grace of God.
Peter wants more than addition of grace and peace; he wants multiplication. He wants both grace and peace multiplied in our lives. We never graduate from the grace or peace of God. We never outgrow our need for grace and peace. The Christian needs the grace of God for his financial and domestic problems. Grace is available for those who know God personally. We cannot orient to suffering unless we first orient to the grace of God. Grace correlates peace in the midst of suffering.
Grace is more than unmerited favor. It is something we receive from God that we did not earn or deserve. It is the favor of God with all the effects that come with it: forgiveness, assisting, and providential care. Grace is all that God is free to do for us because of the death of Christ for us.
Grace implies that God’s plan is perfect because God is perfect. The perfect essence of God produces a perfect plan of grace. If man does anything in God’s plan it is no longer perfect. Man cannot participate in providing grace. If he does, he preempts grace.
Grace always excludes human merit, human responsibility and human good. Grace means that God does all of the providing. It is impossible for any believer to get out of the sphere of grace. Once we accept Christ we are never free from grace. No matter how contrary we may act to grace, we cannot get away from it.
In our “do-it-yourself” generation, this is hard for some people to grasp. Someone says, “How can a person do such a thing and still be a Christian?” This shocks some Christians but the believer who did it is still alive! God still has a plan for him. We forget the extent of our sin and sin capacity. We live every moment under God’s grace.
Grace is all that God can and will do for the believer in Christ. This is apart from his merit, works or cooperation. It is a matter of believing God has made this provision in Christ. Belief is a non-meritorious system of action. The greatest thing God can do for any member of the human race is to make him like his Son Jesus Christ.
There is a catch to receiving the grace of God – we must humbly accept it by faith (James 4:6; Hebrews 4:16). When things are going well we do not need the grace of God. However when things go wrong, that is a different matter. We can get along on our own wit, on our own ingenuity, on our own schemes and plans. When we come to the end of ourselves, then that is the opportunity for God to help.
God operates with four spheres of grace toward the believer: 1. Salvation (Ephesians 2:8,9)
- Restoration (I John 1:9)
- Spirituality (Ephesians 5:18)
- Maturity (Hebrews 5:6)
God gives grace in prayer (Hebrews 4:16), fruit (I Corinthians 15:10; II Corinthians 6:11; 9:8), suffering (II Corinthians 12:9), power (II Timothy 2:1), growth (II Peter 3:18), stability (I Peter 5:12) and restoration (Hebrews 12:15).
God is free to bestow his grace on us because Christ satisfied his absolute demands.
Grace always precedes peace in our lives.
It is not true that God helps those who help themselves. People think that that concept is in the Bible. That is like the phrase “cleanliness is next to godliness.” Neither phrase is in the Bible. The Biblical principle is God helps the helpless. When we come to the end of our rope and cry, “I cannot solve this problem. I do not have any solutions” then God will help us. Then we are a candidate for God’s help. Then God’s grace will gird us. We must come to a place of surrender – “I give up, I am going to stop trying to wiggle out of this thing. I am going to stop resolving this myself by virtue of my brain or brawn.” God waits until we view ourselves as bankrupt then he comes to our aid (I Peter 5:10).
Peace is always the result of grace. There are two kinds of peace:
- peace with God (Romans 5:1; Ephesians 2:14) and the
- peace of God (Philippians 4:7; Isaiah 26:3,4). Peace with God is our salvation. Peace of God is our personal
peace with him day by day.
Peter intends all sorts of peace here: domestic, civil, ecclesiastical peace in the church, and personal, spiritual peace with God.
The Bible does not promise world peace for the present age. Jesus said that there will be wars and rumors of wars (Matthew 24:6-7). There will, however, be peace in the future millennium (Isaiah 2:4; Micah 4:3). That is when the swords will be beat into plowshares. The Bible says that there is no peace for the wicked (Isaiah 48:22).
Many carnal Christians out of fellowship know nothing about the peace of God. They are bitter, critical and cynical. They will always be miserable when they are out of fellowship with the Lord.
“Multiplied” – not added, subtracted or divided.
The word “multiplied” implies that the Asia Minor believers already had some measure of grace and peace. Peter wants these blessings multiplied in their lives.
Christians who experience of the grace of God in their lives experience personal peace.
We cannot enjoy peace in our lives if we have not appropriated the grace of God.
The peace of God always follows the grace of God in introductions to Bible books. We will not know the peace of God until we experience the grace of God.
This is God’s personal peace filling the heart of the Christian. It is an internal tranquillity that keeps us from pushing the panic button when something goes wrong. Instead of heading for panic palace, we draw upon the grace of God. There is no reason why we should fret and stew. Why should we be disgruntled and dour about life? All the non Christian can do is go out and get drunk. All he can do is escape and get away from his problems.
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1st Epistle of Peter by Dr. Grant C. Richison