1 Peter 1:1–2. 1 Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you. (ESV)
This week began a new chapter in American history. Joe Biden was sworn in as the 46th president of the United states on Wednesday, under the highest security ever for an inauguration. The security was called for after the recent storming of the capital building by protestors. The Washington Post, and other news sources reported that over 70% of Republicans said they agreed with the former president’s contention that he received more votes than Joe Biden. All in all, this is one of the most disputed elections in American history.
Even though it is the starting point of redemptive history, it may seem startling to begin an epistle with reference to the doctrine of election, yet that is exactly what the apostle Peter does (cf. Eph. 1:1–5 and Titus 1:1–2, where Paul begins the same way). And he does so unhesitatingly, after the opening identifications, with the phrase who are elect/chosen (v. 1). He thus opens his letter by writing of one of the most controversial and hated doctrines and doing so with no self-consciousness, no apology, no effort to mitigate, and no explanation of or deferral to opposing arguments. He states this truth of sovereign election for what it is, a reality recognized and believed among the apostles and in the church. Peter’s salutation contains both a penetrating description of the audience and a theological explanation of how they became Christians (McKnight, S. (1996). 1 Peter (p. 43). Grand Rapids, MI: Zondervan Publishing House.)
Understanding how people become Christians is not only fundamental to the Gospel, but it is central for our identity and message. If we think that we can force someone to believe, make them change their actions or take control of every situation of our lives, then we set ourselves up for frustration and failure. If, however, we have confidence in God, His sovereignty, the power of His message and are faithful to His way of salvation, then we not only are directed to faithful action, but we can rest assured that doing things His way, will achieve His ends in His time, for His glory.
Peter unfolds the theological and practical implications of divine election under seven headings: The 1) Condition (1 Peter 1:1a), 2) Nature (1 Peter 1:1b), 3) Source (1 Peter 1:2a), 4) Sphere (1 Peter 1:2b), 5) Effect(1 Peter 1:2c), 6) Security (1 Peter 1:2d), and 7) The Advantages of Election (1 Peter 1:2e).
Believers can give praise to the sovereign God of the universe as seen from:
1) The Condition of Election (1 Peter 1:1a)
1 Peter 1:1a. 1 Peter, an apostle of Jesus Christ, To those who are elect (exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia)
Peter, the author, who wrote the exact words as directed by the Holy Spirt, identifies himself as an apostle of Jesus Christ. Other New Testament authors also identify Peter as an apostle and furthermore, by placing his name at the head of each list of Jesus’ apostles (Matt. 10:2; Mark 3:16; Luke 6:14; Acts 1:13), emphasize that he was the leader of the Twelve. It is clear whom the title indicates, none other than Simon son of Jonah, from the village of Bethsaida in the northwest corner of the Sea of Galilee (John 1:44), whom Jesus called early in his ministry to be one of his disciples (Mark 1:16–18) and later named an apostle (Mark 3:13–19). Jesus himself had given him the nickname Peter (Cephas in its Aramaic form) or rock, which soon became better known than his given name (John 1:42; Matt. 16:17–18). (Davids, P. H. (1990). The First Epistle of Peter (p. 45). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.) Most theologians agree that it was written near the end of Peter’s life. Probably he wrote from Rome, just before his martyrdom under Nero around A.D. 64. (Richards, L. O. (1987). The teacher’s commentary (p. 1027). Wheaton, IL: Victor Books.)
As spiritual aliens, the most important thing for Peter’s readers was not their relationship to earth but their relationship to heaven. Understanding that truth, Peter identifies his audience as those who are elect/ chosen (eklektos). Specifically, he wrote to believers living in what is now northern Turkey, some five hundred to eight hundred miles from the hometown of God’s people and God’s church. They could easily have felt isolated and insignificant. Peter says to these people, “Take courage. Wherever you live geographically, in Christ you are part of God’s elect. He chose you.” (Walls, D., & Anders, M. (1999). I & II Peter, I, II & III John, Jude (Vol. 11, p. 6). Nashville, TN: Broadman & Holman Publishers.)
Please turn to John 6
The Apostle Paul told the Thessalonians, “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thess. 2:13; cf. John 15:16; Rom. 8:29–30; 1 Cor. 1:27; Eph. 1:4–5; 2:10; Col. 3:12; 1 Thess. 1:4; Titus 1:1).
In John 6 we see the universal condition upon which Election is necessary for salvation:
John 6:41-44. 41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.” 42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not grumble among yourselves. 44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. (ESV).
• In one verse, verse 6, we see the universal condition “no one”, upon which Election is necessary for salvation. “No one” in their natural condition “comes” unto the Father in repentance and faith, unless the necessary condition, being drawn by the Father”. In our natural condition, of being dead, Eph. 2, in trespasses and sin, we are unable to come unto God in repentance and faith. The Father, in His love for us, sent His son to us, and draws us unto Him, enabling us to believe. He determined to do this in eternity past, because of His great love for us.
Illustration: Election
There was a boy who did not have much athletic ability. Every time he and his friends would play some game he was always the last to be chosen. One day two new individuals came to play with them and were allowed to be team captains because they were older. The first team captain chose the boy who had always been chosen last before. Why? Because they were brothers, and he loved his brother. So it is with God. He chose us not because of our abilities, but because he loves us. (Green, M. P. (Ed.). (1989). Illustrations for Biblical Preaching: Over 1500 sermon illustrations arranged by topic and indexed exhaustively (Revised edition of: The expositor’s illustration file). Grand Rapids: Baker Book House.)
Believers can give praise to the sovereign God of the universe as seen from:
2) The Nature of Election (1 Peter 1:1b)
1 Peter 1:1b. 1 (Peter, an apostle of Jesus Christ, To those who are elect) exiles of the Dispersion (in Pontus, Galatia, Cappadocia, Asia, and Bithynia)
Peter’s intention in this first part of his salutation was not only to identify his readers as to their heavenly origin, as the elect of God, but also in relation to their condition as earthly residents. The apostle describes his readers in their earthly condition as exiles/aliens. Parepidemois (elect exiles/aliens) can denote those who are temporary residents, or who are foreigners or refugees (cf. Gen. 23:4; Ex. 2:22; 22:21; Ps. 119:19; Acts 7:29; Heb. 11:13). Foreigners dwell respectfully in their host nation but participate in its culture only to the extent that its values and customs coincide with their own that they wish to preserve (Jobes, K. H. (2005). 1 Peter (p. 62). Grand Rapids, MI: Baker Academic.)
The apostle further identifies them as people who were the Dispersion/scattered throughout (diaspora) various locales. Though God called Peter to be the apostle to the Jews (Gal. 2:7), in 1 Pt. 2:11 he identifies his readers, not racially or nationally, but spiritually: “Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.” Thus, the apostle addresses not only Jews who were dispersed from their native land, but Gentile believers, both of whom spiritually were elect exiles/aliens in the world. Christians are the elect of God and thus only temporarily resident in the present world.… [This] makes clear their status as “resident aliens” so long as they remain in the world. (Our) existence receives its definition and direction from the future, not from the present, from God, not from the world. Yet for a time (we) are in the world and (troubled) by its claims and (incidents), transitory as those are. (Davids, P. H. (1990). The First Epistle of Peter (p. 47). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
The church is composed of strangers and pilgrims the Dispersion/scattered throughout the earth, away from their true home in heaven (cf. Phil. 3:20; Heb. 11:13–16; 13:14). Specifically, he was addressing the church in Pontus, Galatia, Cappadocia, Asia, and Bithynia, all provinces in Asia Minor (modern Turkey) at the time. Pontus was in the far north, and Jewish pilgrims from there were in Jerusalem during the extraordinary events of Pentecost (Acts 2:9). The province was also the home of Aquila (Acts 18:2), the Jew who with his wife Priscilla became Christians in Rome and subsequently ministered with Paul (Acts 18:18). Galatia was in central Asia Minor and contained the towns of Derbe, Lystra, and Iconium where Paul ministered several times (Acts 14:1–13; 16:1–5; 18:23). Cappadocia was located in the east portion of Asia Minor, north of Cilicia, and is also mentioned in connection with the Acts 2:9 pilgrims. Asia included most of western Asia Minor and contained such subdivisions as Mysia, Lydia, Caria, and much of Phrygia. The province was the site of extensive ministry by Paul on his third journey: “all who lived in Asia heard the word of the Lord, both Jews and Greeks” (Acts 19:10) and is mentioned twelve other places in Acts. Bithynia was located in north-west Asia Minor near the Bosphorus, the strait separating the European and Asian sections of modern Turkey. This province is mentioned only one other place in the New Testament, when the Holy Spirit, during Paul’s second missionary journey, forbade him from entering it (Acts 16:7). Peter addressed such a wide audience because the Roman persecution of Christians had swept across the Empire. Believers in every place were going to suffer (cf. Luke 21:12; Phil. 1:29; James 1:1–3). The apostle wanted those believers to remember that, in the midst of potentially great suffering and hardship, they were still the chosen of God, and that as such they could face persecution in triumphant hope (cf. 4:13, 16, 19; Rom. 8:35–39; 2 Tim. 3:11; Heb. 10:34–36). By drawing an analogy between the Jewish Diaspora and the situation of his readers, Peter implies they should understand themselves as Christians in terms of God’s people of the old covenant who were foreigners in the lands to which we are scattered. The Diaspora experience provides a perspective through which they are to frame our experiences. Peter grounds his readers’ identity in terms of our relationship to God by defining the role of the Father, Holy Spirit, and Jesus Christ in our conversion and inclusion as people of the covenant. (Jobes, K. H. (2005). 1 Peter (p. 59). Grand Rapids, MI: Baker Academic.)
• 1 Peter is such an important book to consider in such a time as this because everything that we see points to greater and greater persecution for believers. Would you have even considered a time before the last year, in this country, in this province, that we would see believers facing fines and imprisonment for worshipping in their own church buildings. This age demands that we see our citizenship not primarily politically or geographically but spiritually. 1 Peter will mold our expectations, reframe our minds, strengthen our steps, and embolden our hope.
Believers can give praise to the sovereign God of the universe as seen from:
3) The Source of Election (1 Peter 1:2a)
1 Peter 1:2a 2 according to the foreknowledge of God the Father, (in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you). (ESV)
The usage of the Greek word rendered foreknowledge cannot mean simply knowledge of future events and attitudes. Prognosis (foreknowledge) refers to God’s eternal, predetermined, loving, and saving intention. Foreknowledge involves God’s predetermining to have a relationship with some individuals, based on His eternal plan. It is the divine purpose that brings salvation for sinners to fulfillment, as accomplished by Jesus Christ’s death on the cross. Foreknowledge was God establishing that by divine decree before time began. The NT understanding of God’s foreknowledge of his people indicates that God did not simply observe them or have information about them at some prior time in history. Instead, God chose them according to (?at?, kata), or consistent with, his plan and purpose long before God formed a people to be his own. (Jobes, K. H. (2005). 1 Peter (p. 68). Grand Rapids, MI: Baker Academic.)
Please turn to Matthew 7
In accord with the continuity of Scripture, the Old Testament’s understanding of foreknowledge appears again in the Gospels. Jesus, in making clear the true nature of salvation in His Sermon on the Mount. He clearly warns those who presume or assume election. He says:
Matthew 7:21–23 21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (ESV)
• Certainly, Jesus knew who such people were, but He never “knew” them in the sense that He had predetermined a saving relationship with them. That sort of relationship is reserved for His sheep: “I am the good shepherd, and I know My own and My own know Me” (John 10:14; cf. vv. 16, 26–28; 17:9–10, 20–21). Salvation foreknowledge, then, involves God predetermining to know someone by having an intimate, saving relationship, so choosing them from eternity past to receive His redeeming love.
Believers can give praise to the sovereign God of the universe as seen from:
4) The Sphere of Election (1 Peter 1:2c)
1 Peter 1:2c 2 (according to the foreknowledge of God the Father), in the sanctification of the Spirit, (for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you). (ESV)
The outworking of God’s choice of the elect made in eternity past begins in time in/by the sanctification of the Spirit. The sanctification of the Spirit encompasses all that the Spirit produces in salvation: faith (Eph. 2:8), repentance (Acts 11:15–18), regeneration (Titus 3:5), and adoption (Rom. 8:16–17). Thus election, the plan of God, becomes a reality in the life of the believer through salvation, the work of God, which the Holy Spirit carries out. The sanctification of the Spirit (hagiasmo) refers to separation, consecration, and holiness. At salvation the sanctification of the Spirit sets believers apart from sin to God, separates them from darkness to light, sets them apart from unbelief to faith, and mercifully separates them from a love of sin and brings them to a love of righteousness (John 3:3–8; Rom. 8:2; 2 Cor. 5:17; cf. 1 Cor. 2:10–16; Eph. 2:1–5; 5:8; Col. 2:13). The purpose of the Spirit’s work in our lives is to bring us into a covenantal relationship with God that has been established by the blood of Jesus Christ, with all of its life-changing implications. Peter begins a letter that is to instruct and motivate Christians in their lifestyle and relationships by reminding us that it is to this purpose which believers have been chosen by God the Father through the work of the Spirit. (Jobes, K. H. (2005). 1 Peter (pp. 74–75). Grand Rapids, MI: Baker Academic.)
Quote: SANCTIFICATION
How then does being called and brought into the family of Christ relate to the sanctification of the Spirit? William Evans summarized the relationship like this: “In justification we are declared righteous, that in sanctification we may become righteous. Justification is what God does for us, while the sanctification (of the Spirit) is what God does in us. Justification puts us into a right relationship to God, while sanctification exhibits the fruit of that relationship. (William Evans as cited in Zuck, R. B. (1997). The speaker’s quote book: over 4,500 illustrations and quotations for all occasions (p. 337). Grand Rapids, MI: Kregel Publications.)
Believers can give praise to the sovereign God of the universe as seen from:
5) The Effect of Election (1 Peter 1:2d)
1 Peter 1:2d 2 (according to the foreknowledge of God the Father, in the sanctification of the Spirit), for obedience to Jesus Christ (and for sprinkling with his blood: May grace and peace be multiplied to you). (ESV)
Please turn to 1 Thessalonians
Obedience to Jesus Christ is the effect or by-product of divine election. Ephesians 2:10 says, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” To have “obedience to Jesus Christ”, then, is the equivalent of being saved. Paul called it “the obedience of faith” (Rom. 1:5). Believers do not obey perfectly or completely (1 John 1:8–10; cf. Rom. 7:14–25), but nonetheless there is a pattern of obedience in their lives as they through Christ become servants of righteousness (Rom. 6:17–18; cf. Rom. 8:1–2; 2 Cor. 10:5b). The goal of election and redemption is obedience that grows out of faith (cf. Paul’s reference to “the obedience that comes from faith” in Rom 1:5). (Blum, E. A. (1981). 1 Peter. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, pp. 219–220). Grand Rapids, MI: Zondervan Publishing House.)
Paul was thankful for the believing Thessalonians because he saw in their lives many examples of obedience to Jesus Christ.
1 Thessalonians 1:2–10 2 We give thanks to God always for all of you, constantly mentioning you in our prayers, 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers loved by God, that he has chosen you, 5 because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction. You know what kind of men we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for you received the word in much affliction, with the joy of the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For not only has the word of the Lord sounded forth from you in Macedonia and Achaia, but your faith in God has gone forth everywhere, so that we need not say anything. 9 For they themselves report concerning us the kind of reception we had among you, and how you turned to God from idols to serve the living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come. (ESV)
• All of those examples—their faith, love, and hope in Christ; their imitation of Paul and the Lord; their exemplary behavior before others; their proclamation of the Word; their turning from idols; their waiting for Christ—demonstrated their genuine regeneration. (John’s first epistle makes an even more extensive case for true salvation resulting in obedience to Christ [2:3–5; 3:6–10, 24; 5:2–3].) These are the practical outworking of the Thessalonians’ conversion. The “work/ obedience to Jesus Christ.” the Thessalonians do is a result or consequence of their “faith.” So, too, their “labor” flows from “love,” and their endurance or “steadfastness” comes from “hope.” ( Crossway Bibles. (2008). The ESV Study Bible (p. 2305). Wheaton, IL: Crossway Bibles.)
• Can others hear your words and see the actions of your life as being grounded in steadfastness of hope and understand that you are a believer in Christ? The words we use and the actions we take or do not take show what we believe.
Believers can give praise to the sovereign God of the universe as seen from:
6) The Security of Election (1 Peter 1:2e)
1 Peter 1:2e 2 (according to the foreknowledge of God the Father, in the sanctification of the Spirit), for obedience to Jesus Christ) and for sprinkling with his blood: (May grace and peace be multiplied to you). (ESV)
In the Old Testament, “sprinkling of blood” was a symbolic ceremony in three different situations. When a leper was declared to be free of leprosy, “clean,” he went through a cleansing ceremony in which the priest sprinkled blood on the leper and on the altar. It symbolized cleansing (Leviticus 14:2–7). Second, at the ordination of a priest, a lamb was killed and its blood was sprinkled on the altar and on the priest (Exodus 29:1, 10–21). Finally, at the feast of Atonement, the priest would sprinkle the blood on the mercy seat and on the altar in the tabernacle to effect the forgiveness of the sins of the people (Leviticus 16:11–19). So, the sprinkling of Christ’s blood accomplished our forgiveness and our cleansing and makes us priests! This is God’s provision for our being “special”—the chosen ones. Hebrews 10:22 states we can approach God with confidence because we have had our “hearts sprinkled to cleanse us from a guilty conscience,” and “our bodies washed with pure water,” as symbolized in baptism. Our hearts are clean—( Baker, W. R., & Carrier, P. K. (1990). James-Jude: Unlocking the Scriptures for You (p. 119). Cincinnati, OH: Standard.)
• People critique religion that it is all about guilt and shame. The tragedy, is that everything apart from Christ, just covers up the problem. That’s why the guilt and shame return. When we confess our sins, Christ bears the penalty for our guilt. He then declares that there is no condemnation for those who are in Christ. Faith in Him is the answer to our shame.
The doctrine of election provides genuine comfort and enormous encouragement for God’s people. By electing his people, God demands a thankful response from them. He expects them to obey his commands and to do his will. Nevertheless, He knows our weaknesses and frailty and realizes that we fall occasionally into sin. Therefore, he has made available the sanctifying power of the Spirit and the lasting effect of the sprinkling of Christ’s blood. As William Cowper famously wrote: “There is a fountain filled with blood, Drawn from Immanuel’s veins; And sinners, plunged beneath that flood, Lose all their guilty stains”. (William Cowper as cited in Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Epistles of Peter and the Epistle of Jude (Vol. 16, p. 38). Grand Rapids: Baker Book House.)
Finally, Believers can give praise to the sovereign God of the universe as seen from:
7) The Advantages of Election (1 Peter 1:2f)
1 Peter 1:2f 2 (according to the foreknowledge of God the Father, in the sanctification of the Spirit), for obedience to Jesus Christ) and for sprinkling with his blood:) May grace and peace be multiplied to you. (ESV).
The apostle wished for his audience God’s grace and its resultant peace (Rom. 5:1) in maximum allotment or quantity. He wished for them all the best that God can offer believers, and that it would repeatedly increase to their advantage. Peter wanted the recipients of his letter to experience all the rich and varied blessings of being God’s elect. In a sense, the concepts grace and peace relate to each other as cause and effect. That is, God’s gift of grace results in peace (Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Epistles of Peter and the Epistle of Jude (Vol. 16, p. 38). Grand Rapids: Baker Book House.).
Please turn to Ephesian 1
Believers ought to rejoice over the glorious advantages that an understanding of election provides, and this verse points toward a few of those. First of all, the doctrine of election is the most humbling truth in all of Scripture. For believers it is most sobering to realize they we have absolutely nothing to do with God’s choice of us (John 1:12–13; Rom. 9:16). When properly understood, election crushes one’s moral and religious pride, which is a blessing because God gives grace to the humble (5:5; Prov. 3:34). Second, election is a God-exalting, worship-enhancing doctrine because it gives all the glory to Him. Election makes it clear that the sinner’s faith, repentance, and ability to obey God come from Him (cf. Ps. 110:3, KJV; Eph. 2:8–9). Only God can grant forgiveness to His people when they sin (Prov. 20:9; Mic. 6:7; Eph. 1:7; 1 John 1:7; 3:5). The psalmist declares, “Not to us, O Lord, not to us, but to Your name give glory because of your lovingkindness, because of Your truth” (Ps. 115:1). A third advantage of election is that it produces ultimate joy. Those whom God chooses rejoice because they know they would have no hope for salvation apart from His electing grace (John 6:44; Acts 4:12; 1 Tim. 2:5–6). The elect would ultimately perish forever like all other sinners if God had not chosen them (cf. Rom. 9:29). Psalm 65:4 says in part, “How blessed is the one whom You choose and bring near to You to dwell in Your courts.” It is a supreme joy for the elect to consider that the Lord has loved them with an everlasting love (cf. Luke 10:20), from before the foundation of the world and on into eternity future. Fourth, election is advantageous because it promises Christians an eternity of spiritual privileges.
The apostle Paul’s prayerful expression of praise and gratitude to God, which opens his letter to the Ephesians, is a fitting summary of many of those privileges.
Ephesians 1:3–14 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. 11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. 13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (ESV)
• Do people choose God? No, they are dead in trespasses and sins (Eph. 2:1), unable to do so. V.4 God chooses His people before the foundation of the world because (v.5) he loves us. Not because of what we have done or will do, but (v.5) according to the purpose of His will. It is the carnal mind that thinks it deserves mercy and claims that this is unfair. Fairness is the just punishment for transgressing His law. We want mercy. God either gives justice or mercy to those who transgress His laws, none receive injustice. We fail to rejoice in receiving grace instead of wrath, because we don’t understand just how unmerited it is..(cf. 1 Peter 2:9–10)
Election is such a powerful truth that when Christians understand it, the practical ramifications of election will transform the way they live their daily lives. Knowing the condition of their election (they reside on earth as spiritual aliens to reach those around them), the nature of their election (it is completely the result of God’s sovereign choice), the source of their election (God set His love on them from eternity past), the sphere of their election (it becomes a reality by the Holy Spirit’s sanctifying work), the effect of their election (loving obedience to Jesus Christ), the security of their election (the covenant of obedience, which ensures divine forgiveness), and the advantages of their election (the many spiritual blessings and privileges available) produces power in believers’ lives that they would otherwise never be able to fully appreciate.
(Format note: Outline & some base commentary from MacArthur, J. F., Jr. (2004). 1 Peter (pp. 13–27). Chicago: Moody Publishers.)
