1:17 And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile,
Verse thirteen began with a ’therefore’ that concluded that since Jesus did all the work for our salvation (verses 3-12), that we should honor God by being sober-minded, rely fully on Him and His grace, then live in the hope of Jesus’ return through obedience to Him, while we keep from being conformed to the world and finally, to be holy as God is holy. Peter now adds that if we call on Him (through prayer) we need to remember that since God judges impartially (having no favorites) based on our actions (not just our words or intentions), we need to always conduct ourselves with fear during our time on earth.
This should not be interpreted as an option, that if we pray, it should be considered when we pray. Jesus Himself instructed that “when we pray” (see Matthew 6:9; Luke 11:2). The apostle Paul goes one step further when he reported that we can be intimate with God by calling Him, ‘Abba’, or in our own vernacular; daddy! (See Romans 8:15; Galatians 4:4-6) As Christians we all can call and talk with God, the Creator and Savior, our Father, what a privilege! It is He who judges impartially according to each one’s deeds (Greek ‘ergun’ meaning labor, work, deeds, or something done)[1]. God sees everyone the same, He also shares Himself equally as the Holy Spirit is shared equally in all believers (see Romans 5:5; 8:9; 1 Corinthians 6:19; 2 Timothy 1:14). James tells us that as Christians we should be impartial as well (See James 2:1-13).
But what does Peter mean when he writes that He impartially judges all that we do? Judges what? He judges the work we do for His kingdom, and yes, we all have our full-time ministries (see 1 Corinthians 3:10-15) and He also judges our conduct (see 2 Corinthians 5:9-10). Peter and Paul are not talking about works to gain salvation, they are talking about our behavior, our conduct that should be constantly honoring God. You might be asking what happens if we come up short? The author of Hebrews explains that God loves us and disciplines us in the same way a parent would discipline a child only to a much greater level (read Hebrews 12:5-11).
Peter explains we are to conduct ourselves with fear throughout the time of our exile. Whenever we encounter the word ‘fear’ in the Bible we understand that the word implies reverence, awe and respect, not the “shaking in your boots” type of fear. The phrase “fear of the Lord” can be found in several places in the Bible. Many verses that use that, or similar phrasing, often provide us with a list of attributes and privileges God does for us (including wisdom, strong confidence, friendship of the Lord, steadfast love, and opportunity to praise God, see Proverbs 9:10; 14:26-27; 15:33; 19:23; Exodus 18:21; Joshua 4:24; Psalms 25:14; 103:11; Revelation 19:5). Peter says that our response to God for providing us salvation is linked in hope and holiness to honoring Him. Essentially hope plus holiness equals a life of worship!
Peter also gives us an idea of how long we are to honor God on earth. The word the ESV uses is ‘exile’ (Greek ‘paroika’ meaning to dwell as strangers)[2] the HCSB translates it as “temporary residence,” the KJV as “sojourning here,” the NASB95 as “your stay on earth”, the NIV84 as “lives as strangers,” etc. Peter is saying while we are citizens of heaven in a foreign place (here on Earth) we are to honor God with our behavior at all times.
1:18 knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold,
The word ‘ransom’ is often translated ‘redeem’, a ransom or payment for the release of a person used primarily regarding prisoners, slaves, kidnappings and hostages. But Peter is not talking about purchasing with money. Paul uses the same word (only used three times in the Bible) to describe Jesus redeeming us from all lawlessness (our bondage to sin) and to purify a people for Himself (see Titus 2:14). Peter is pointing to something far greater than simply paying off a captor or debt, he is pointing to a substitutionary sacrifice, an exchange, innocent blood for guilty blood (read Leviticus 17:11; Hebrews 9:22). In this and the following verse we will see that Peter is clearly pointing to the first Passover (see Exodus 12:1-13).
What are we being ransomed from? Peter says we are being ransomed from the futile ways inherited from our forefathers. What does that mean? First, there is our ‘biological’ bondage to sin (see Romans 6:6; 6:17-18; Ephesians 1:7; Colossians 1:13-14; Titus 2:14; Hebrews 9:15), and secondly there is our bondage to our forefather’s traditions, including idolatry (see Isaiah 29:13; Matthew 15:1-11; Mark 7:8-9; Colossians 2:8).
We are being ransomed not with perishable things such as silver and gold (see verse 7). Normally we might not consider silver and gold as being perishable, but remember all silver and gold will be destroyed along with the old earth (see Revelation 21:1), but silver and gold can also wear out and lose value. Some believe that Peter may have been referring to the silver and gold that was used to make atonement for lives in the story of the census tax found in Exodus 30:11-16.
1:19 but with the precious blood of Christ, like that of a lamb without blemish or spot.
We weren’t ransomed with money, gold, silver or anything else that will wear out, decline in value, or burn up when the earth is destroyed, we are ransomed with the blood of Jesus, like that of a lamb without blemish or spot. An unusual phrase if you do not know the story of the Passover Lamb that redeemed us without money (read Isaiah 52:3). We were ransomed with the precious blood of Jesus like a lamb without blemish or spot which helps us connect Jesus to the story of the Passover Lamb (read Exodus 12:5; Leviticus 22:19-12; Deuteronomy 17:1; Malachi 1:8; Hebrews 9:14). To summarize, the unblemished lamb was slain and blood applied to the doorposts and to the lintel of each house (see Exodus 12:7), and all occupants of the home would be spared from death. Likewise, Jesus is our Passover Lamb whose blood was given to cover our sins as a ransom for all who believe in Him.
The author of Hebrews makes it clear that only the blood of Jesus, (see Hebrews 10:1-10) who had no sin and lived a life without sinning, became the righteousness of God (see 2 Corinthians 5:21), only He can redeem us. The author of Hebrews explains it this way: “But the Messiah has appeared, high priest of the good things that have come. In the greater and more perfect tabernacle not made with hands (that is, not of this creation), He entered the most holy place once for all, not by the blood of goats and calves, but by His own blood, having obtained eternal redemption. For if the blood of goats and bulls and the ashes of a young cow, sprinkling those who are defiled, sanctify for the purification of the flesh, how much more will the blood of the Messiah, who through the eternal Spirit offered Himself without blemish to God, cleanse our consciences from dead works to serve the living God? Therefore, He is the mediator of a new covenant, so that those who are called might receive the promise of the eternal inheritance, because a death has taken place for redemption from the transgressions committed under the first covenant.” (Hebrews 9:11-15, HSCB) This was the plan from the beginning, not some form of last-minute bailout plan!
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[1] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers. Strong’s Greek No. 2041
[2] Strong, J. (2001). Enhanced Strong’s Lexicon. Bellingham, WA: Logos Bible Software. Strong’s Greek No. 3940