Performance Notes: 

The poetic opening to 1 Peter reminds the audience about the salvation they have received from God in order to encourage them to remain faithful in the midst of their present trials. (Warning: I tried to write less, but—what can I say?—1 Peter excites my theological imagination.)

Chosen for Sprinkling with Christ’s Blood

In the opening sentence of the letter, the author of 1 Peter reminds his audience that their current status is rooted in God’s saving action, and he does so with a carefully crafted trinitarian statement. After identifying himself as Peter, an apostle of Jesus Christ, the author identifies his audience as the “elect” (or “chosen”) exiles living throughout Asia Minor. (Interestingly, if we trace the order of regions named in 1:1, it forms a circular path starting and ending in Bithynia and Pontus on the northern edge of Asia Minor. Some interpreters postulate that this would have been the path followed by the letter carrier as he delivered the message to the various communities. In my performance, I visualize the circular path to make this more obvious to present-day audiences who are likely unfamiliar with the geography of first-century Asia Minor.) The juxtaposition of “elect” and “exiles” deserves its own commentary, but in this section I will explore the description of the audience that follows the list of regions. 

After listing the five regions, the author returns to his audience’s election and describes it with three prepositional phrases that outline the grounds, means, and purpose of their election. In my performance, I repeat the word “chosen” after listing the regions to help my audience make the connection. They are chosen, the author explains after resuming his train of thought, “according to (κατὰ) the foreknowledge of God the Father” (grounds), “by (ἐν) the sanctification of the Spirit” (means), and “for (εἰς) obedience to Jesus Christ and for sprinkling with his blood” (purpose). The first two prepositions are understood easily enough: before it ever happened, God the Father knew that he would choose them; and, that election was accomplished by the Spirit’s sanctifying work (rather than, say, by any effort they might exert to cleanse themselves). The third proposition, on the other hand, sometimes puzzles interpreters. What might it mean to be chosen not only for the purpose of obedience to Jesus but also “for sprinkling with his blood”?

In his commentary, Wayne Grudem cites three possible referents for the sprinkling of blood. He concludes that Lev 14:6–7, which describes cleansing a leper through blood sprinkling,  provides the best framework for understanding 1 Pet 1:2. In essence, they are chosen because being sprinkled with Christ’s blood provides “cleansing from any defilement that would disrupt the fellowship with God and his people” (1 Peter, 57). This interpretation assumes, however, that the final prepositional phrase expresses means or cause—they are chosen because they have been sprinkled with Christ’s blood—rather than purpose. If it expresses purpose, then another referent may fit better. 

Grudem also suggests that “sprinkling with his blood” may allude to Ex 24:5–8 or Ex 29:21. In Ex 24:5–8, Moses offers a sacrifice and sprinkles blood on the people as a sign of the covenant God establishes with Israel. If this is the background for 1 Pet 1:2, then being sprinkled with Christ’s blood marks the establishment of a new covenant, a reading that coheres with Jesus’s own words at the Passover meal he shares with his disciples immediately before the crucifixion. Taking the cup at the meal, he tells his disciples, “Drink from it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matt 26:27-8). Once again, this interpretation works better if the sprinkling establishes the grounds of their election. In other words, their covenant relationship with God is grounded in the cleansing that results from being sprinkled by Jesus’s blood. This reading does not work as well if the “sprinkling with Christ’s blood” is the telos of their election. 

The other sprinkling, found in Exodus 29:21, describes the ordination of Aaron and his sons for priesthood. If this is the background for 1 Peter 1:2, then being sprinkled with Christ’s blood marks the audience’s ordination as priests. Such an interpretation fits well within the overall argument of 1 Peter. In 2:4–10, the author uses a temple metaphor to describe the audience’s identity. They are “living stones,” established on the chosen and precious cornerstone, being built into a spiritual house. The purpose of their being built into this temple is “to be a holy priesthood, to offer spiritual sacrifices acceptable to God” (2:5). Likewise, in 2:9, the author reminds them of their new identity: “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” Using this metaphor, he outlines the purpose of their election: to be a holy priesthood that offers spiritual sacrifices through proclaiming God’s excellencies. This emphasis in 2:4–10 supports understanding the “sprinkling of blood” in 1:2 as a reference to priestly ordination. 

If Exodus 29:21 provides the best context for 1 Pet 1:2, then we might still ask: why are these new priests sprinkled with Christ’s blood? Here, Donelson’s novel interpretation offers insight. He argues that the “sprinkling with Christ’s blood” refers to the abuse that Christians endure when they follow a crucified Messiah (1 & 2 Peter and Jude, 27). To be sprinkled with his blood is to share in his type of suffering, and this is the “obedience to Christ” that is the purpose of their election. If we combine Donelson’s suggestion with the context provided by Exodus 29:11, then the following interpretation emerges. As a result of their election (and by the sanctification of God’s Spirit), the audience has been ordained as a holy priesthood in order to offer spiritual sacrifices that proclaim God’s excellencies. They will offer these sacrifices by sharing in the pattern of Christ’s life; that is, the proclamation that fulfills their priestly duty will be a life of suffering (and glorification) that follows in the footsteps of Christ.

Faith without Sight

First Peter imagines the audience as living between two revelations of Jesus Christ. The first revelation—the ministry and death of Jesus—occurred in the past. They have heard about his life and teachings, but they are not themselves eyewitnesses. The second revelation—Jesus’s promised return—will occur sometime in the (possibly distant) future. In between these revelations, the author tells them, they are being guarded by God, even as they are tested by trials, so that their faith may result in praise, glory, and honor “at the revelation of Christ” (1:7). 

The author situates the audience between these revelations with a clever, modified repetition. “Though you did not see him,” he reminds them, “you love him.” In other words, even though you were not eyewitnesses of Jesus’s life and death—because you are living in the time after the first revelation—you have heard the stories and come to love him. He then continues: “Though you do not see him now, you trust him.” That is, even though you don’t see Jesus in the present—because you are living in the time before the second revelation—you trust he will return and protect you until that time. This trust between the revelations (a faith without sight) results in an inexpressible and glorious joy because they are obtaining the outcome of that trust: the salvation of their souls. 

The Prophets’ Inquiry

To further reinforce their faith, the author concludes this section by recounting how the prophets foresaw not only suffering but also the glory to follow. Two interpretive issues significantly affect the meaning of 1 Pet 1:10–12. First, is the author describing the prophets of Israel or Christian prophets contemporaneous with the audience? Second, and closely related, did the Spirit of Christ in them predict the suffering and glory of Christ, or the suffering and glory of the Christian community? 

Selwyn argues strongly that the prophets in 1:10–12 should be understood as Christian prophets who search the scriptures and apply them to the situation of the Christian community. (See a nice summary and defense of Selwyn’s argument in Duane Warden’s article included in the works cited below.) As they are led by the Spirit of Christ (which might be an odd thing to attribute to Israel’s prophets), their inquiry indicates that the community should expect to share in Christ’s sufferings but also in his subsequent glories. Their lives, in other words, will follow the same parabolic arc as Christ’s, plunging through suffering only to eventually arrive at glory. Such confirmation could embolden the community to endure in the face of their present trials because of confidence in the coming glory. 

Selwyn’s reading has been widely rejected or ignored, and most interpreters assume that 1:10–12 describes Israel’s prophets being led by God’s Spirit—which is the same Spirit that enlivens Christ—to predict the suffering of Christ (his death and burial) along with his subsequent glory (his resurrection and ascension to the right hand of God the Father). However, even if we agree that the author most likely describes Israel’s prophets in 1:10–12, it is not necessary to restrict their predictions to Christ’s suffering and glorification. First, the plural “sufferings” (παθήματα) could indicate something broader than Jesus’s suffering on the cross. Second, and more significantly, the rhetorical thrust of the letter favors including the audience’s suffering and glorification as part of the prophets’ predictions. 

Throughout the letter, the author encourages the audience to remain faithful by describing their current trials as a temporary refining fire that prepares them for the glory to be revealed at the revelation of Christ (1:6–7; 4:12). Reminding them that Jesus also suffered as part of his glorification—and that this was a foreknown plan rather than an unforeseen tragedy—offers some measure of comfort. How much more encouraging, then, to assert that their own suffering should not come as surprise? Their suffering not only shares in Christ’s suffering, but it was also predicted by the prophets. And, if the prophets correctly predicted Christ’s suffering and their own—and if their predictions about Christ’s glorification have already been fulfilled in part—then the audience can have further assurance in the prophets’ predictions about the glory to come. 

This interpretation connects nicely with other passages in 1 Peter. For example, in 4:12-13 the author tells the audience, “Beloved, do not be surprised at the fiery trial when it comes upon you, as though something strange were happening to you. But rejoice insofar as you share in Christ’s sufferings (παθήμασιν), that you may be glad when his glory is revealed.” In these verses, the author links the audience’s suffering to Christ’s (so that their coming glory can also be linked), and he consoles them with the reminder that their suffering should not come as a surprise. Their current trials were expected because the one they follow suffered (and also, possibly, because the prophets predicted it). 

Finally, this interpretation of 1:10–12 also forms an inclusio (or bookend) with 1:2. If they were chosen for the purpose of being sprinkled with Jesus’s blood—and if that sprinkling refers to their sharing in Christ’s sufferings—then the author returns to that theme in 1:10–12 to close this opening section of the letter. Their current suffering, which participates in Christ’s own suffering, was foreknown, as is the coming glory they will share with Christ. Their current trials are not a sign that God has abandoned them; they are proof of their election. Therefore, they should not despair, but rejoice.

Application

The opening verses of 1 Peter invite audiences to reframe their suffering as an expected part of their election. And, not only is it expected, it’s actually a means by which they can proclaim God’s excellencies and fulfill their calling as a holy priesthood. But, what might this look like in the specific context of the current COVID-19 pandemic? I offer two possibilities. 

First, present-day audiences might follow 1 Peter’s lead and reframe their current trial as a refining fire that can test and purify our faith. The shut-downs ordered across the world in response to the pandemic have isolated, inconvenienced, and frustrated us. Even if we aren’t experiencing acute suffering from the pandemic, we are likely sinking into listless ennui. We could complain; we could gripe; we could add to the din of self-pity on social media. Or, we could “rejoice” at the opportunity for needed purification. The extended time of isolation, while frustrating, also forces us to assess our lives in fresh ways. What do we miss that know we want to give more attention after this is over? What’s been taken from us that we don’t want to pick back up when we return to “normal” life? The fire of this pandemic has the potential to burn away some dross from our lives; and, for that, we can rejoice.  

A second and better application might be to ask: how can we fulfill our priestly call to proclaim the excellencies of God in the present situation? If we offer these spiritual sacrifices by participating in Christ’s sufferings, as 1 Peter suggests, what might that look like for us now? We should clarify that 1 Peter does not glorify suffering in itself as a good thing. Rather, the author calls us to a cruciform posture that, in this world, will often result in suffering. In other words, 1 Peter does not call us to run outside and start shaking hands so that we can catch the virus and hopefully suffer. That would not be, in 1 Peter’s words, “suffering for doing good.” Instead, he calls us to follow Christ, imitating his example of vulnerable, self-sacrificing love even when that might lead us to harm. In our present situation, oddly, that might look like staying isolated when we want to be with others. We set aside our desires for the good of others, even if that results in our continued “suffering.” Such self-sacrifice, 1 Peter helps us see, can be a priestly offering that proclaims God’s goodness. 

Works Cited

• Donelson, Lewis R. I & II Peter and Jude: A Commentary. NTL. Louisville: Westminster John Knox, 2010.
• Grudem, Wayne A. 1 Peter. TNTC 17. Downers Grove, IL: InverVarsity Press, 1988.
• Selwyn, E. G. The First Epistle of St. Peter: The Greek Text with Introduction, Notes, and Essays. 2nd ed. New York: Macmillan, 1947.
• Warden, Duane. “The Prophets of 1 Peter 1:10-12.” ResQ 31.1 (1989): 1–12.