Power of the Lamb’s Blood: Ancient Greek Secrets from 1 Peter 1:17-19

1 Peter 1:17

And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear (KJV).

And if — as is actually the case[142] — you call upon[143] the nourishing Father,[144] the One who is completely impartial[145] and who reviews all the evidence and renders His conclusive verdicts[146] in accordance with[147] every person’s [148] activities, beliefs, and deeds,[149] make sure you move along[150] — in the opportunities, times, and seasons[151] of every aspect of your life[152] — in[153] a state of mind that causes you to respectfully retreat and live detached from things that are inappropriate and wrong[154] (RIV).

1 Peter 1:18

Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers (KJV).

Knowing full well[155] that[156] it was not by corruptible, decaying, and perishable things,[157] such as money or silver[158] or even the finest gold,[159] that ye were purchased, delivered, and redeemed out of the slave market[160] — out of and away from161 the aimless, pointless, purposeless, unproductive, vain, and wasted[162] style of life[163] that was passed down to you from your fathers, your ancestors and predecessors[164] (RIV).

1 Peter 1:19

But with the precious blood of Christ, as of a lamb without blemish and without spot (KJV).

But you were emphatically[165] [purchased] by the cherished, precious, prized, and treasured[166] blood of Christ that was shed and spilled[167] identically like[168] a sacrificial lamb[169] without blemish or any defect[170] — that is, completely pure, spotless, and fully acceptable[171] (RIV).

Notes

142. The words “if — as is actually the case” are a translation of εἰ (ei), which is a conditional particle, yet it communicates the assumption that what is about to be described is, in fact, the case.

143. The words “call upon” are an interpretation of a form of ἐπικαλέω (epikaleo), which is a com- pound of ἐπί (epi) and καλέω (kaleo). The preposition ἐπί (epi) means upon, and the basic meaning of καλέω (kaleo) is to beckon, to call, to invite, or to summon. See footnote 132 for more about the word καλέω (kaleo). But when the words ἐπί (epi) and καλέω (kaleo) are compounded to form ἐπικαλέω (epikaleo), the new word means to call upon, particularly upon a name or person. Because the word καλέω (kaleo) historically carried with it the notion of prestige and privilege, we are informed of the Christian’s prestigious privilege to directly appeal to, call upon, invoke, or summon forth the name of the Father in prayer.

144. The words “nourishing Father” are interpreted from a form of πατήρ (pater), which depicts God as our begetter, progenitor, protector, nurturer, and nourisher. But this word also carries the idea of one who is the elder or senior, and, hence, is here the One who brought us forth and who is dedicated to nourishing us, and who is worthy of honor and respect because He is our Elder and Senior.

145. The words “completely impartial” are interpreted from a form of ἀπροσωπολήπτως (aprosopoleptos) which is a compound of the Greek words πρόσωπον (prosopon) and λαμβάνω (lambano). The word πρόσωπον (prosopon) depicts a person’s face, exterior appearance, or what can be seen by the eye and, thus, by outward observation. The word λαμβάνω (lambano) means I receive. But when these two words are compounded, it describes acceptance based on one’s face or being affected by external appearance. It implies acceptance based on one’s ethnicity, financial status, or some other aspect of his or her life that may prejudice the observer. However, in this word ἀπροσωπολήπτως (aprosopoleptos), an ἀ (a) is affixed at the beginning, which gives a cancelling or reversing effect. As used in this verse by Peter, it means the Father emphatically does not ever accept people by what He outwardly observes. God is not impressed positively or negatively by temporal things like ethnicity, financial status, or any other aspect of life that may prejudice others. In this sense, God is impartial and prejudice-free. A form of ἀπροσωπολήπτως (aprosopoleptos) is used in James 2:1, where prejudice is strictly forbidden among believers. Since God is impartial and prejudice-free, as children who reflect His nature, Christians must not base acceptance or rejection of others on what the eyes outwardly observe about them.

146. The words “reviews all the evidence and renders His conclusive verdicts” are an interpretation of a form of κρίνω (krino), a word that pictures a verdict or a final sentence pronounced as the result of a court trial. Historically, this word referred to a jury who had just handed down their final sentence in a court of law. After all the evidence had been presented and the judge had examined all the facts, a final verdict was issued by the court. Peter said God will make His judgments not by one’s exterior looks, but as a righteous Judge. He will review all the evidence needed to make an accurate assessment and will then render a judgment based on every man’s work.

147. The words “in accordance with” are an interpretation of the preposition κατά (kata), which means according to or being consistent with — in this case, consistent with God’s holiness. But κατά (kata) has a dominating aspect to it, which indicates that God’s judgment will be righteously consistent with what He has found to be true, and He will hover over the evidence to determine an accurate verdict.

148. The words “every person’s” are an interpretation of ἕκαστος (hekastos), an all-inclusive term that embraces everyone, with no one excluded. Peter used this word here to encompass every single per- son, without exclusion, who has or will ever call upon the name of the Lord for eternal salvation and who, therefore, calls upon God as Father.

149. The words “activities, beliefs, and deeds” are translated from ἔργον (ergon) which depicts actions, deeds, or activities, and it often referred to a person’s occupation, labor, or the things produced by his efforts or life. Hence, this word could describe a person’s line of work, his career, his occupation, his labor, or his profession. It is a word so all-encompassing that it pictures one’s actions, conduct, and beliefs that influence his behavior, lifestyle, and life’s work.

150. The words “make sure you move along” are from a form of παροικία (paroikia), which is a compound of the preposition παρά (para) and οἶκος (oikos). The preposition παρά (para) means along and pictures movement, and the word οἶκος (oikos) is the Greek word for a house or a place of residence. Here, it indicates sojourning or living actively or on the move.

151. The words “opportunities, times, and seasons” are a translation of χρόνον (chronon), which depicts time, a season, an epoch, an era, or any specified duration of time, and it is often translated as the word opportunity. Peter is telling his readers, in effect, that any time is the right time to live in the eyesight of God with eternity in view.

152. The words “every aspect of your life” are an interpretation of a form of αν̓ αστρέφω (anastrepho), which is a compound of the preposition ἀνά (ana) and στρέφω (strepho). See footnote 137 for more on this word.

153. The word “in” is translated from the preposition ἐν (en), which means in, as in the realm of fear. In this verse, it helps describe living in a serious mindset and state of sobriety as we journey through this time in our walk of faith. See the following footnote for more explanation of this word and its application.

154. The words “a state of mind that causes you to respectfully retreat and live detached from things that are inappropriate and wrong” are from a form of φόβος (phobos), which can portray alarm, amazement, fear, hush, terror, reverential respect, or a fear that causes one to retreat and be detached from any threatening or alarming circumstance. Peter used the word φόβος (phobos) not because Christians are to live in a state of fear, but because we are to live in a perpetual state of retreating and being detached from the world as we pass through it in our walk of faith.

155. The words “knowing full well” are from a form of οἶδα (oida), which means to see, perceive, understand, or comprehend, and it often depicts knowledge gained by personal experience or personal observation. In using this word, Peter was reminding his readers what they had long comprehended — known and understood.

156. The word “that” is a translation of ὅτι (hoti), which points to the next important point.

157. The words “corruptible, decaying, and perishable things” are interpreted from a form of the word φθαρτός (phthartos), which describes something that decays and suffers the effects of wear, tear, and age. Thus, this word depicts things that are decaying, disintegrating, and fading and therefore corruptible and perishable.

158. The words “money or silver” are an interpretation of ἄργυρος (arguros), which is the word for silver, but historically, it often referred to money or something with monetary value. Silver was the primary metal used for a valuable and precious commodity.

159. The words “finest gold” are a translation of χρυσός (chrusos), which is the word for gold, the most valuable material that existed in the ancient world. It denotes that which is highly prized, and it can be used figuratively to denote something precious or of great significance.