The first chapter of the first epistle of Peter begins much like a hymn of praise to God. It has been called one of the great doxologies of the New Testament. In many respects it is similar to the praise offered to God by the apostle Paul in his epistle to the Ephesians (1:2-6). The doxology of the apostle Peter is offered in view of the hope that the New Testament describes as the anchor of the soul. What Peter has to say regarding the eternal glorious state, is based upon the knowledge that being born again not only insures entrance into the kingdom of heaven, but it guarantees a spiritual inheritance that is endless in nature. Peter reasons from the standpoint of being begotten by the Word of Truth, and moves f or-ward to the consummation of all things. In doing this, he sweeps the hearts of those who are in distress as a result of being foreigners in this present world. He lifts these hearts upward to the same joy and praise that he himself experiences. He does so by showing the saint that he is not inferior to those who treat him as such. God's people occupy a position that is wondrously high as compared to the poor, wretched world in which we live. Those of the world are aliens to the household of God arid they watch our every move. They cast reflections upon our character. They do not understand that those whom they persecute are the "elect" of the supreme God and that they are such by God's foreknowledge (I Pet. 1:2). Besides seeking to comfort those who are suffering affliction, Peter seeks to enlighten the mind concerning the future reward and to bring to remembrance the preeminent position of the child of God.

Elect and Strangers

Peter addresses his first epistle to "strangers scattered throughout" Asia Minor. To the average person, "stranger" denotes one with whom we are not acquainted. In the context of the first few verses the word denotes more than just one whom we do not know. A stranger is a "foreigner," elsewhere called a pilgrim and sojourner (I Pet. 2:11). According to Vine, the word translated "sojourner" means one who lives along beside "people of a heathen city." This fits in perfectly with the context, for the ones to whom Peter wrote were scattered or dispersed. A similar expression is found in the epistle of James, "to the twelve tribes which are scattered abroad" (1:1). Peter's usage of the term is obviously metaphorically used in chapter 2:11. Not only would the term denote Jewish Christians throughout Asia Minor, but would include all Christians who live among the heathen. All of God's people are foreigners to the world and are living among the unsaved. Their citizenship is in heaven.

Those who are called strangers are a very special class of foreigners. They are God's chosen people; they are the "elect according to the foreknowledge of God" (I Pet. 1:2). The word 'elect'' is translated ''chosen" in I Pet. 2:4. Peter says that Christ was "chosen of God, and precious" (2:4). He uses the same term to denote the relationship of those subject to Christ. He says, "but ye are a chosen generation" (2:9). An "elect" child of God is a "chosen" one. The term "elect," means to "pick out." The foundation of choosing a people out of the nations of the earth finds its origin in the Old Testament, where God chose for himself the nation of Israel (Deut. 14:2). God has a chosen generation today, and the means of that election is Christ. Apart from Christ Jesus there would be no election of us (Eph. 1:4; I Pet. 1:2). He is the way, the truth, and the life (Jno. 14:6).

From the expression, "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," we learn that election does not rule out the responsibility of man to choose between that which is evil and that which is right. Those to whom Peter had written were said to have purified their souls in "obeying the truth through the Spirit" (I Pet. 1:22). Election is the result of having obeyed the truth.

Begotten Unto a Lively Hope

By the mercy of God the elect have been "begotten again" unto a lively hope (I Pet. 1:3). This has reference to being born from above, or simply the new birth (Jno. 3:3-5). It is the "new creation" (Gal. 6:15), or the process of regeneration (Tit. 3: 5). In the new birth, one is begotten spiritually, is quickened unto a new life (Eph. 2:5-6; Cal. 2:13). "By the resurrection of Jesus Christ from the dead" denotes the foundation of this birth. Jesus is the "first begotten from the dead" (Rev. 1:5). We are "buried with him in baptism, wherein ye also are risen with him through the faith of the operation of God, who hath raised him from the dead" (Rom. 6:4). We, therefore, walk in newness of life.

It is only natural that those who are in Christ be heirs. "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ . . . then are ye Abraham's seed, and heirs according to the promise" (Gal. 3:26-29). Paul teaches us in the Roman letter that "the spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs, and joint-heirs with Christ" (Rom. 8:16-17). Christ, who is the heir of all things, is willing to share or to divide his portion with as many as are given to him. The inheritance is as certain as being children of God, provided the child of God lives faithfully unto death (Rev. 2:10). In Paul's speech before the Ephesian elders, reference was made to the certainty of the inheritance promised to God's people. He commended them "to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified" (Acts 20:32).

The Inheritance

Peter used three adjectives to describe the inheritance. It is "incorruptible." All things of earth have within them the elements of decay. The forces of nature will corrupt and destroy those things that have within them the seeds of decay. The inheritance promised to the Christian belongs to the future life, and is beyond the reach of such forces. "When this corruptible shall have put on incorruption," a reward will be given that is not subject to decay. It is interesting to note that metaphorically speaking, this description is given to the "crown of life" by the apostle Paul. "And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible" (I Car. 9:25). The apostle Peter also represents this blessing under this figure by stating, "when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away" (I Pet. 5:4). These scriptures that describe the nature of the inheritance, also show the necessity of making an effort to secure this everlasting reward. There are many hazards before those who would labor to this end. The opposition of Satan, the world, and the possibility of falling away, are a few of the difficulties.

Notice that the inheritance is also "undefiled" in nature. Into this future state, nothing that defiles will enter (Rev. 21:27). It is free from contamination, and is thus pure in every respect. It will not be obtained by fraud or dishonesty. It will in no way stain or corrupt those who share in it.

This inheritance will be enjoyed in eternity; an idea expressed by "fadeth not away." God's people will continually advance in active service to God. Its perpetuity is seen in all its splendor and brilliance. While both "incorruptible" and "fadeth not away" denote perpetuity, the latter refers to perpetuity in the sense that the inheritance will be kept in its beauty and brightness throughout eternity.

It Is Reserved

The permanency and certainty of the inheritance is explained or illustrated in the expression, "reserved in heaven for you" (I Pet. 1:4). The idea is simply this; the inheritance is guarded and kept beyond the reach of any power that might seek to destroy it.

It is at the same time laid up for the faithful unto the day of the Lord. God also keeps the heir for the reward. Heirs are "kept by the power of God through faith unto salvation ready to be revealed in the last time" (I Pet. 1:5). God's power to save is the Word (Ram. 1:16). That power of preservation is faith that comes by hearing the word (Rom. 10:17). We walk by faith and not by sight (2 Cor. 5:7). The end or goal of that faith is the salvation of our souls (I Pet. 1:9). Many give up their tight of inheritance by making shipwreck of their faith (I Tim. 1:19). Some depart from the faith (I Tim. 4:1); others deny the faith (I Tim. 6:10). Only those who continue in the faith will inherit the blessings (Heb. 612; I Tim. 2:15).

We must study therefore, to show ourselves approved unto God, and by faith overcome the world (I Jno. 5:4). Only those who stand up under the trial of their faith have the reward reserved for them (I Pet. 1:7). In the end, we like the apostle Paul, should be able to say, "I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord . . . shall give to me in that day" (2 Tim. 4:6-7).

Conclusion

God's elect are servants "according to the faith of God's elect, and the acknowledgment of the Truth which is after godliness: in hope of eternal life, which God, that cannot lie, promised before the world began" (Tit. 1:1-2). Let as many as desire to be heirs of God, depart from iniquity and obey the gospel (Mk. 16:15-16). Let them live faithfully unto death (Rev. 2:10). Looking beyond the suffering, the hardships and the many obstacles that lie before us. we can see that crown of life, beautifully described as an inheritance. We must not depart from the Faith. We must run with patience the race that is set before us. God's great love shines forth in promises as the deep blue of heaven brightens into stars. Some day the fulfillment of the promises will be our stepping-stone to eternal bliss.

Truth Magazine VIII: 8, pp. 4-6 May 1964