Exposition of Luke 1:18-19

1. FIRST PETER CHAPTER ONE VERSES 18-19 THRU 21C
Charles e . Whisnant, Pastor/Teacher
Wednesday, 05 March, 2014
A Call to Be Holy
…17If you address as Father the One who impartially judges according to each one's
work, conduct yourselves in fear during the time of your stay on earth; 18knowing that
you were not redeemed with perishable things like silver or gold from your futile way of
life inherited from your forefathers, 19but with precious blood, as of a lamb unblemished
and spotless, the blood of Christ.…
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Baker's Evangelical Dictionary of Biblical Theology
Redeem, Redemption
Finding its context in the social, legal, and religious customs of the ancient world,
the metaphor of redemption includes the ideas of loosing from a bond, setting free
from captivity or slavery, buying back something lost or sold, exchanging
something in one's possession for something possessed by another, and
ransoming.
The Old Testament . In the Old Testament, redemption involves deliverance from
bondage based on the payment of a price by a redeemer. The Hebrew root words used
most often for the concept of redemption are pada [ ‫דה‬ָ‫פ‬ָּ ], gaal [ ,‫לּים‬ִ‫גאו‬ְּ ‫אל‬ַ ‫ג‬ָּ ] and

2. kapar [ ,‫פר‬ַ ‫כ‬ָּ ‫פר‬ַ ‫כ‬ָּ ].
The verb pada [ Verse Reference
13 "But every first offspring of a donkey you shall redeem with a lamb, but if you do not redeem
it, then you shall break its neck; and every firstborn of man among your sons you shall redeem. "
translation="" ref="ex+13:13" tooltipenable="true" Exodus 13:13 ; Verse Reference20 "You shall
redeem with a lamb the first offspring from a donkey; and if you do not redeem it, then you shall
break its neck. You shall redeem all the firstborn of your sons. None shall appear before Me
empty-handed. " translation="" ref="ex+34:20" tooltipenable="true"34:20 ; Verse Reference15
"Every first issue of the womb of all flesh, whether man or animal, which they offer to the LORD,
shall be yours; nevertheless the firstborn of man you shall surely redeem, and the firstborn of
unclean animals you shall redeem. 16 "As to their redemption price, from a month old you shall
redeem them, by your valuation, five shekels in silver, according to the shekel of the sanctuary,
which is twenty gerahs. " translation="" ref="nu+18:15-16" tooltipenable="true"Numbers 18:15-
16 ). Human firstborn were also redeemed, either by the substitution of an animal or by the
payment of a fixed sum (Verse Reference16 "As to their redemption price, from a month old you
shall redeem them, by your valuation, five shekels in silver, according to the shekel of the
sanctuary, which is twenty gerahs. " translation="" ref="nu+18:16" tooltipenable="true"Numbers
18:16 ). The Levites are also said to be a ransom for the firstborn of Israel (Verse Reference44
Then the LORD spoke to Moses, saying, 45 "Take the Levites instead of all the firstborn among
the sons of Israel and the cattle of the Levites. And the Levites shall be Mine; I am the LORD. "
translation="" ref="nu+3:44-45" tooltipenable="true"Numbers 3:44-45 ). Money was sometimes
paid to deliver a person from death (Verse Reference30 "If a ransom is demanded of him, then he
shall give for the redemption of his life whatever is demanded of him. " translation=""
ref="ex+21:30" tooltipenable="true"Exodus 21:30 ; Verse Reference46 "For the ransom of the
273 of the firstborn of the sons of Israel who are in excess beyond the Levites, 47 you shall take
five shekels apiece, per head; you shall take them in terms of the shekel of the sanctuary (the
shekel is twenty gerahs), 48 and give the money, the ransom of those who are in
excess among them, to Aaron and to his sons." 49 So Moses took the ransom
money from those who were in excess, beyond those ransomed by the Levites; 50
from the firstborn of the sons of Israel he took the money in terms of the shekel of
the sanctuary, 1,365. 51 Then Moses gave the ransom money to Aaron and to his
sons, at the command of the LORD, just as the LORD had commanded Moses. "
translation="" ref="nu+3:46-51" tooltipenable="true"Numbers 3:46-51 ; Verse
Reference16 "As to their redemption price, from a month old you shall redeem them, by your
valuation, five shekels in silver, according to the shekel of the sanctuary, which is twenty gerahs. "
translation="" ref="nu+18:16" tooltipenable="true"18:16 ; cf. Verse Reference7 No man can by
any means redeem his brother Or give to God a ransom for him-- 8 For the redemption of his soul
is costly, And he should cease trying forever-- 9 That he should live on eternally, That he should
not undergo decay. " translation="" ref="ps+49:7-9" tooltipenable="true"Psalm 49:7-9 ).
The verb gaal
Leviticus 25:24-25 ;
"Ruth 4:1-6 ;
"Jeremiah 32:6-9 ).
Exodus 21:30 ; "30:11-16 ).
"Genesis 48:16 ;
"2 Samuel 4:9 ;
"Psalm 26:11 ; "69:18 ; "Psalm 130:8 ),

3. The New Testament . By the first century a.d. the concept of redemption had become
eschatological. Redemption of Israel from Egypt was but the foreshadowing in history of
the great act of deliverance by which history would be brought to an end. In rabbinic
expectation the Messiah would be the Redeemer of Israel, and the great Day of the Lord
would be the day of redemption. It is possibly due to the nationalistic expectation that
became attached to the concept of the coming Messiah-Redeemer that Jesus is never
called "redeemer" (lytrotes [ λυτρωτής ]) in the New Testament.
Fundamental to the message of the New Testament is the announcement that Jesus of
Nazareth is the fulfillment of Israel's messianic hope and that, in him, the long-awaited
redemption has arrived. Deliverance of humankind from its state of alienation from God
has been accomplished through the death and resurrection of Christ
"Romans 4:25 ;
"2 Corinthians 5:18-19 ).
In the New Testament, redemption requires the payment of a price, but the plight that
requires such a ransom is moral not material. Humankind is held in the captivity of sin
from which only the atoning death of Jesus Christ can liberate.
Although the concept of redemption is central to the New Testament, the occurrence of
redemption terminology is relatively limited. When reflecting on the work of Jesus
Christ, New Testament writers more frequently utilize different images (e.g., atonement,
sacrifice, justification).
The concept of redemption is nevertheless conveyed in the New Testament by the
agorazo and lyo word groups. These terms have in mind the context of a marketplace
transaction with reference to the purchase of goods or the releasing of slaves. In using
these words, New Testament writers sought to represent Jesus' saving activity in terms
that convey deliverance from bondage. Most of these words infer deliverance from
captivity by means of a ransom price paid. The noun "ransom" (lytron [
Matthew 20:28
"Mark 10:45 ;
"1 Timothy 2:6 ). Redemption language is merged with substitutionary language
in these verses and applied to Jesus' death. Pauline usage of the noun
"redemption" (apolytrosis [
Romans 3:24 "8:23 ;
1 Corinthians 1:30
"Ephesians 1:14 ; 4:30 ),
although substitutionary meaning is evident in Ephesians 1:7 , where Christ's
blood is depicted as the means of redemption.
Jesus conceived his mission to be that of the Son of Man, who came to offer
himself in obedience to God's redemptive plan. He applied to himself the things
said in the Old Testament of the Servant of the Lord concerning his rejection,
humiliation, death, and resurrection Mark 8:31 ; 9:31
10:33-34 ). Likewise, New Testament writers apply to him the Servant texts and

4. terminology from the Old Testament
12:18 ; "Acts 4:27,30 ; 8:32-33 ; "Romans 15:21 1 Peter 2:22-25 ).
An important text with regard to Jesus' understanding of his redemptive work
"Ephesians 1:7 "Colossians 1:14 ), but also newness of life
"Romans 6:4 ). Even though Christ's redemptive work is perfect
Hebrews 9:25-28 ), the redemption of the believer will not be complete until the
return of Christ
"Luke 21:28 ; "Romans 8:23 ; "Ephesians 4:30 ).
The central theme of redemption in Scripture is that God has taken the initiative to
act compassionately on behalf of those who are powerless to help themselves. The
New Testament makes clear that divine redemption includes God's identification
with humanity in its plight, and the securing of liberation of humankind through
the obedience, suffering, death, and resurrection of the incarnate Son.
R. David Rightmire
Bibliography . C. Brown, et al., NIDNTT, 3:177-223; F. Bchsel, TDNT, 4:328-56; I. H. Marshall,
Reconciliation and Hope, pp. 153-69; L. Morris, The Apostolic Preaching of the Cross ; J. Murray,
Redemption: Accomplished and Applied ; H. E. W. Turner, The Patristic Doctrine of Redemption ; V.
Taylor, The Atonement in New Testament Preaching ; W. Pannenberg, Basic Questions in Theology, 1:15-
80; B. B. Warfield, The Person and Work of Christ .
==========================================================
1 Peter 1:18 knowing (RAP) that you were not redeemed (API) with perishable
things like silver or gold from your futile way of life inherited from your
forefathers, (NASB: Lockman)
Greek: eidotes (RAPMPN) hoti ou phtartois argurio e chrusio elutrothete (2PAPI) ek tes
mataias humon anastrophes patroparadotou,
Phillips: For you must realize all the time that you have been "ransomed" from the futile
way of living passed on to you by your fathers' traditions, not with some money payment
of transient value, (Phillips: Touchstone)
Wuest: knowing as you do, that not by means of corruptible things, little coins of silver
and gold, were you set free once for all by the payment of ransom money, out of and
away from your futile manner of life handed down from generation to generation
(Eerdmans)
Young's Literal: having known that, not with corruptible things -- silver or gold -- were ye
redeemed from your foolish behaviour delivered by fathers,
==========================================================
KNOWING THAT YOU WERE NOT REDEEMED: eidotes (RAPMPN) hoti ou
phtartois argurio e chrusio elutrothete (2PAPI):
(Ps 49:7,8; 1Co 6:20; 7:23 cf. "Passover" Ex 6:1, 2, 3, 4, 5, 6 = the need for redemption,
Ex 12:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, Dt 7:8, Ex 15:13 Ps 78:35 Acts 20:28 Ro
3:24 Gal 4:4, 5 Eph 1:7 Col 1:14 Titus 2:14 Heb 9:11, 12, 13, 14, 15, 16, 17)
Knowing (1492) (eido) is the Greek word for self evident or intuitive knowing. This is not
something we learned but truth that God has placed in the heart and mind of believers

5. (the redeemed). Let us meditate deeply and frequently on the Cross and the truth about
our redemption from the penalty and power of sin that we might grow in our appreciation
of the transaction that has been accomplished for us and that thereby we might be
motivated to conduct ourselves in reverential fear as "holy ones" during our short stay on
earth.
Vincent writes that...The appeal is to an elementary Christian belief (Hort), the
holiness and justice of God with the added thought of the high cost of redemption
Lange's Commentary...The consideration of the inestimable benefit of salvation
supplies a new argument for aspiration to holiness of mind and conversation
(COMMENTARY)
Spurgeon...As your redemption cost so much, prize it highly, and do not go back
to the sin from which you have been so dearly redeemed. Fear lest you should
do so (cp 1Pe 1:17-note). Remember that heredity has a great power over you;
the traditions of your fathers will imperceptibly draw you back unless you watch
against them. But you have been so gloriously redeemed with the very blood of
Christ’s heart that you must not draw back.
Redeemed (3084) (lutroo [word study]) is derived from lutron (which is derived from luo
= to loosen that which is bound, especially freeing those in prison). The noun lutron is
the ransom price paid for loosing captives from their bonds and setting them at liberty.
The verb lutroo refers to the releasing of someone held captive (e.g., a prisoner or a
slave) on receipt of the ransom payment.
The Roman Empire had by some estimates as many 6 million slaves and the
buying and selling of them was a major business. If a person wanted to free a
loved one or friend who was enslaved, he would pay the redemption price,
purchasing or redeeming that slave for himself and then granting him freedom,
testifying to the deliverance by a written certificate.
Related word studies translated redeem, redemption, purchased:
apolutrosis
exagorazo
agorazo
lutrosis
Lutroo is used 3 times in the NT (Lk. 24:21; Titus 2:14; 1Pet. 1:18)
Luke records the words of Cleopas, one of the men on the road to Emmaus, to
the risen Jesus (Whom God did not allow them to recognize and who had just
accomplished redemption by His death and resurrection!)...
"But we were hoping that it was He who was going to redeem Israel. Indeed,
besides all this, it is the third day since these things happened." (Luke 24:21)
Cleopas uses lutron to refer to the redemption of Israel from bondage to Rome
for he did not understand that it was Jesus' death which would pay the price of
redemption from bondage to sin. Cleopas, as well as many of the Jews, had
been looking for Jesus to usher in an immediate earthly kingdom and thus when
Jesus died, their hopes were dashed.
As A W Tozer said The gospel is light but only the Spirit can give sight.
The other NT use of lutroo is found Paul's epistle to Titus 2:14 (note) where we
read that "our great God and Savior, Christ Jesus" (Titus 2:13-note)..gave
Himself for us, that He might redeem us from every lawless deed and purify for

6. Himself a people for His own possession, zealous for good deeds. (Titus 2:14-
note)
Here Paul uses lutroo to explain a dual effect of this redemption - On one side
what we were redeemed from - every lawless deed (the enslavement to the
power of sin all men have inherited from Adam) - and then what we were
redeemed for - to be His own possession and to live a life that demonstrates not
just who we are (those who have been redeemed) but whose we are (Christ's
possession).
Redemption was an important truth throughout the entire the Old Testament Scriptures.
It is not surprising then that in the Septuagint (LXX) lutroo
is used 88 times (Ex. 6:6; 13:13, 15; 15:13; 34:20; Lev. 19:20; 25:25, 30, 33, 48-49, 54;
27:13, 15, 19-20, 27-29, 31, 33; Num. 18:15, 17; Deut. 7:8; 9:26; 13:5; 15:15; 21:8;
24:18; 2 Sam. 4:9; 7:23; 1 Ki. 1:29; 1 Chr. 17:21; Neh. 1:10; Esther 4:17; Ps. 7:2; 25:22;
26:11; 31:5; 32:7; 34:22; 44:26; 49:7, 15; 55:18; 59:1; 69:18; 71:23; 72:14; 74:2; 77:15;
78:42; 103:4; 106:10; 107:2; 119:134, 154; 130:8; 136:24; 144:10; Prov. 23:11; Isa. 35:9;
41:14; 43:1, 14; 44:22ff; 51:11; 52:3; 62:12; 63:9; Jer. 15:21; 31:11; 50:34; Lam. 3:58;
5:8; Dan. 4:27; 6:27; Hos. 7:13; 13:14; Mic. 4:10; 6:4; Zeph. 3:15; Zech. 10:8).
To the Jews reading Peter's epistle the mention of "redeemed" would bring to
mind the picture of God's deliverance from Egyptian bondage. In fact the first use
of lutroo in the OT is found in Exodus 6:6 where Moses records God's response
to Israel's cries for deliverance from Egyptian slavery...
Say, therefore, to the sons of Israel, 'I am the LORD, and I will bring you out from
under the burdens (forced heavy labor that Israel was subjected to in Egypt) of
the Egyptians, and I will deliver (drawing out, pulling out, deliver or rescue,
pluck, preserve, recover, snatch away, save, take out) you from their bondage. I
will also redeem (Hebrew = goel/ga'al; LXX = lutroo - What was the
"redemption price?" Ex 12:5, 13) you with an outstretched arm and with great
judgments. (Exodus 6:6 cp Dt 7:8 = What was Jehovah's motive for carrying out
redemption?)
In a similar passage Moses records that...In Thy lovingkindness Thou hast led
the people whom Thou hast redeemed (Hebrew = goel/ga'al; LXX = lutroo); In
Thy strength Thou hast guided them to Thy holy habitation." (Exodus 15:13)
In another instructive Septuagint use of lutroo, we read about the Kinsman-
Redeemer in Leviticus that...If a fellow countryman of yours becomes so poor he
has to sell part of his property, then his nearest kinsman is to come and buy
back (Hebrew = goel/ga'al = reclaim, to vindicate the rights; LXX = lutroo) what
his relative has sold." (Leviticus 25:25) (Goel/ga'al is used 17 times in Leviticus)
Redemption was a technical term for money paid to buy back and set free prisoners of
war or to emancipate slaves from their masters. Believers have been ransomed or
bought back, like the redemption of a bondservant by a kinsman-redeemer (Lev 25:49).
Before redemption we were held captive by Satan to do his will and were
enslaved to our old sin nature inherited from Adam. In Christ we have been
ransomed by His blood (1Cor 6:20-note; Rev 5:9-note), are no longer under the
curse of the law (Gal 3:13; 4:5) and have been released from the bondage of sin
into the freedom of grace.
Redemption is through the blood of Christ (Col 1:14-note, Ep 1:7-note) so the central
truth of REDEMPTION is a costly payment, the infinitely priceless blood of the Son of

7. God.
The truth about redemption is also practical. In this section of the letter, Peter
is exhorting believers to remember the “price” paid for their redemption as a
motivation to personal holiness.
Peter had just written that as obedient children we should not continually be
conformed to the former lusts (that governed us prior to salvation)...but like the
Holy One Who called us" we are to be holy in all our behavior (see notes 1
Peter 1:13; 1:14; 1:15; 1:16) adding that...if you address as Father the One who
impartially judges according to each man's work, conduct yourselves in fear
during the time of your stay upon earth knowing that you were not redeemed
(lutroo) with perishable things like silver or gold from your futile way of life (Christ
saved us from a life of emptiness) inherited from your forefathers, but with
precious blood, as of a lamb unblemished and spotless, the blood of Christ."
(see notes 1 Peter 1:17; 1:18; 1:19)
So Peter exhorts us to live holy lives motivated by a reverential awe (fear) of the fact that
we will be impartially judged and also motivated by the costliness of the redemption
price, the blood of Christ.
The writer of Hebrews reminds us of the incalculable value of Christ's redemptive
work, writing that it was effected not through the blood of goats and calves, but
through His own blood, He entered the holy place once for all, having obtained
eternal redemption." (He 9:12-note) so that...those who have been called may
receive the promise of the eternal inheritance." (He 9:15-note)
Our redemption in Christ is final and permanent.
Torrey's Topic
Redemption
Defined -1 Corinthians 6:20; 7:23
Is of God -Isaiah 44:21-23; 43:1; Luke 1:68
Is by Christ Matthew 20:28; Galatians 3:13
Is by the blood of Christ -Acts 20:28; Hebrews 9:12; 1 Peter 1:19; Revelation 5:9
Christ sent to effect -Galatians 4:4,5
Christ is made, to us -1 Corinthians 1:30
IS FROM
The bondage of the law -Galatians 4:5
The curse of the law -Galatians 3:13
The power of sin -Romans 6:18,22
The power of the grave -Psalms 49:15
All troubles -Psalms 25:22
All iniquity -Psalms 130:8; Titus 2:14
All evil -Genesis 48:16
The present evil world -Galatians 1:4
Vain conversation -1 Peter 1:18
Enemies -Psalms 106:10,11; Jeremiah 15:21
Death -Hosea 13:14
Destruction -Psalms 103:4
Man cannot effect -Psalms 49:7
Corruptible things cannot purchase -1 Peter 1:18

8. PROCURES FOR US
Justification -Romans 3:24
Forgiveness of sin -Ephesians 1:7; Colossians 1:14
Adoption -Galatians 4:4,5
Purification -Titus 2:14
The present life, the only season for -Job 36:18,19
DESCRIBED AS
Precious -Psalms 49:8
Plenteous -Psalms 130:7
Eternal -Hebrews 9:12
SUBJECTS OF
The soul -Psalms 49:8
The body -Romans 8:23
The life -Psalms 103:4; Lamentations 3:58
The inheritance -Ephesians 1:14
MANIFESTS THE
Power of God -Isaiah 50:2
Grace of God -Isaiah 52:3
Love and pity of God -Isaiah 63:9; John 3:16; Romans 6:8; 1 John 4:10
A subject for praise -Isaiah 44:22,23; 51:11
Old Testament saints partakers of -Hebrews 9:15
THEY WHO PARTAKE OF
Are the property of God -Isaiah 43:1; 1 Corinthians 6:20
Are first-fruits to God Revelation 14:4
Are a peculiar people -2 Samuel 7:23; Titus 2:14; 1 Peter 2:9
Are assured of -Job 19:25; Psalms 31:5
Are sealed to the day of -Ephesians 4:30
Are Zealous of good works Ephesians 2:10; Titus 2:14; 1 Peter 2:9
Walk safely in holiness -Isaiah 35:8,9
Shall return to Zion with joy -Isaiah 35:10
Alone can learn the songs of heaven -Revelation 14:3,4
Commit themselves to God Psalms 31:5
Have an earnest of the completion of
Ephesians 1:14; 2 Corinthians 1:22
Wait for the completion of -Romans 8:23; Philippians 3:20,21; Titus 2:11-13
Pray for the completion of -Psalms 26:11; 44:26
Praise God for -Psalms 71:23; 103:4; Revelation 5:9
Should glorify God for -1 Corinthians 6:20
Should be without fear -Isaiah 43:1
TYPIFIED
Israel -Exodus 6:6
First-born -Exodus 13:11-15; Numbers 18:15
Atonement-money -Exodus 30:12-15
Bond-servant -Leviticus 25:47-54
WITH PERISHABLE THINGS LIKE SILVER & GOLD: phtartois argurio e chrusio:
Perishable (5349) (phthartos from phtheiro = to destroy from phthino = waste) is that
which is subject to corruption, rot, withering, decay or decomposition. The basic idea is
that which is short lived, or that which has a brief life or significance.

9. In Romans 1:23 phthartos means mortal or degenerating man. In the passages
(below) from Corinthians we see that which is perishable belongs to this life and
to the unresurrected, whereas the imperishable is equated with a new life and
immortality.
Phthartos is used 6 times in the (Ro; 1Cor 3x; 1 Pet 2x) and is translated:
corruptible, 1; perishable, 3; perishable things, 1; which is perishable, 1.
Phthartos is used in the Lxx in Isaiah 54:17.
Romans 1:23 (note) and exchanged the glory of the incorruptible God for an
image in the form of corruptible man and of birds and four-footed animals and
crawling creatures.
1 Corinthians 9:25 And everyone who competes in the games exercises self-
control in all things. They then do it to receive a perishable wreath, but we an
imperishable.
1 Corinthians 15:53 For this perishable must put on the imperishable, and this
mortal must put on immortality.
1 Corinthians 15:54 But when this perishable will have put on the imperishable,
and this mortal will have put on immortality, then will come about the saying that
is written, "Death is swallowed up in victory.
1 Peter 1:18 knowing that you were not redeemed with perishable things like
silver or gold from your futile way of life inherited from your forefathers,
1 Peter 1:23 (note) for you have been born again not of seed which is
perishable but imperishable, that is, through the living and abiding word of God.
The words “silver” and “gold” are in a diminutive form, referring to little silver and
gold coins. Both silver & gold were commonly used to purchase slaves. The price
of a slave in the Roman Empire varied from 700,000 to 200 sesertii (a worker in
Rome could earn about 3 sesertii per day)
FROM YOU FUTILE WAY OF LIFE: ek tes mataias umon anastrophes: (Ps
39:6; 62:10; 1Co 3:20 Jer 2:5; Acts 14:15 cp Eph 4:17 See Torrey's Topic of
"Vanity" & Naves Topic of "Vanity" for what God considers "futile")
Futile (3152) (mataios from maten = groundless, invalid) means vain, empty, devoid of
force, lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or
lasting value. This adjective describes an ineffectual attempt to do something or an
unsuccessful effort to attain something. Mataios emphasizes aimlessness or the leading
to no object or end and thus is used to describe false gods or idols in contrast to the true
God (see below).
NIDNTT comments that...The word mataios and its derivatives have an
essentially more personal application. It is used in the sense of empty, useless,
worthless, and futile. It denotes a person who falls short of God’s standard and
human norms. His life is illusory, motiveless, aimless, scandalous and foolish
(Brown, Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
TDNT adds that...The word mataios carries the senses of “vain,” “deceptive,”
“pointless,” “futile.” While kenós (2756) means “worthless,” mataios means
“worthless because deceptive or ineffectual.” mataios implies antithesis to the
norm, which may at times be liberating but is more often harmful. Tragedy raises
the ultimate question whether everything is not mataios. Religion offers a partial

10. answer by pointing to the divine world, but the plurality and mutability of the gods
undermine this answer. Later Greek thought makes little use of the group,
perhaps because it raises so unsettling a question, and involves such practical
self-contradiction. (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological
Dictionary of the New Testament. Eerdmans)
The idea behind mataios brings to mind pictures like building a house on sand
(see note on Jesus' warning in Mt 7:24, 25, 26, 27- see notes Mt 7:24; 25; 26;
27), chasing the wind, shooting at stars, pursuing one’s own shadow. The
spiritual plight of many denominations and Christian institutions that once were
solidly biblical is abundant proof of the pernicious and pervasive destructiveness
of false and therefore worthless doctrine.
Mataios especially describes unbelievers, whose lives sadly are futile because
they lack divine insight and are thus are unable to live a life filled with eternal
purpose and everlasting effect (see contrast of the eternal impact of the life of a
believer disciplining himself or herself for godliness ). Unbelievers lead a futile
life, in that it does not measure up to that for which human life was created, that
ultimate purpose being to glorify God. How grateful the redeemed should be (Ps
107:2) that we have been ransomed from a futile existence by such a
tremendous transaction...delivered from slavery to the world, flesh and devil by
the blood of the Lamb.
Modern descriptions for "futile" might include "chasing the wind, shooting at stars,
pursuing one’s shadow." How grateful the redeemed should be (Ps 107:2) that
we have been ransomed from a futile existence by such a tremendous
transaction...delivered from slavery to the world, flesh & devil by the blood of the
Lamb.
Luke quoting Paul used the adjective mataios as a synonym for idolatry...and saying.
(Acts 14:15)
Not only did we once have a life of slavery, but it was also a life which was
empty, aimless and of no real lasting value. Although unregenerate men and
women may consider their lives “full” and “happy,” they are really empty and
even Solomon who "had it all" lamented
"Vanity of vanities," says the Preacher, "Vanity of vanities ! All is vanity."
(Ecclesiastes 1:2)
Jesus used the related word maten to describe the worship of God based upon
the precepts of men declaring...(Matthew 15:9)
Paul using the verb form mataioo to describe how those who had suppressed
the truth about God Romans 1:21)
Paul also used the related noun mataiotes to describe the existence of an
unregenerate person's life exhorting the Ephesian believers...Ephesians 4:17;
Ephesians 4:18).
With this enhanced understanding of a "futile way of life" can you see how we the
redeemed should be powerfully motivated out of a sense of profound gratitude to
conduct ourselves in fear during the time of our stay on earth? Jesus gave His all
for me. How can I give Him less?
======================================
REDEEMED AND PURIFIED

11. First Peter 1:13-18
13 Therefore, prepare your minds for action, keep sober in spirit, fix your hope
completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As
obedient children, do not be conformed to the former lusts which were yours in your
ignorance, 15 but like the Holy One who called you, be holy yourselves also in all
your behavior; 16 because it is written, "YOU SHALL BE HOLY, FOR I AM HOLY." 17 If
you address as Father the One who impartially judges according to each one's work,
conduct yourselves in fear during the time of your stay on earth; 18 knowing that you
were not redeemed with perishable things like silver or gold from your futile way of
life inherited from your forefathers,
The appeal for a holy life is enforced by considering the great cost of our redemption and
the great hope which is opened before us. Ours must be the girded loins, lest our desires
trail after forbidden things, or be sullied by the mud on the road. We must be holy, as
God is: and this can be realized only when we allow God, by His Holy Spirit, to pour
Himself into our natures.
There is no fear like that which love begets. We do not fear God with the fear of the slave
or felon, but with the fear of the love that cannot endure the thought of giving pain to the
loving and loved. Who can think of returning to Egypt, when such a Passover lamb has
redeemed us! Our redemption was not an after-thought with God. It is part of an eternal
plan; let us not get entangled in the meshes of mere earthly ambition. Notice the familiar
combination of faith, hope and love, Verse Reference21 who through Him are believers
in God, who raised Him from the dead and gave Him glory, so that your faith and hope
are in God. 22 Since you have in obedience to the truth purified your souls for a sincere
love of the brethren, fervently love one another from the heart, " translation=""
ref="1pe+1:21-22" tooltipenable="true"1 Peter 1:21-22. But these graces are only
indigenous in those who have been twice born by the Spirit through the Word.
Cross References
1. Isaiah 44:22 I have swept away your offenses like a cloud, your sins like the morning
mist. Return to me, for I have redeemed you."
Isaiah 52:3 For this is what the LORD says: "You were sold for nothing, and without
money you will be redeemed."
Jeremiah 9:14 Instead, they have followed the stubbornness of their hearts; they
have followed the Baals, as their ancestors taught them."
1 Corinthians 6:20 you were bought at a price. Therefore honor God with your
bodies.
Ephesians 4:17 So I tell you this, and insist on it in the Lord, that you must no
longer live as the Gentiles do, in the futility of their thinking.
Titus 2:14 who gave himself for us to redeem us from all wickedness and to
purify for himself a people that are his very own, eager to do what is good.

12. Hebrews 9:12 He did not enter by means of the blood of goats and calves; but he
entered the Most Holy Place once for all by his own blood, thus obtaining eternal
redemption.
1 John 3:5 But you know that he appeared so that he might take away our sins.
And in him is no sin.
Treasury of Scripture
For as much as you know that you were not redeemed with corruptible things, as silver
and gold, from your vain conversation received by tradition from your fathers;
ye.
2. Psalm 49:7,8 None of them can by any means redeem his brother, nor give to God
…
3. 1 Corinthians 6:20 For you are bought with a price: therefore glorify God in your
body, …
4. 1 Corinthians 7:23 You are bought with a price; be not you the servants of men.
corruptible. See on ver.
5. 1 Peter 1:7 That the trial of your faith, being much more precious than of gold …
vain.
6. Psalm 39:6 Surely every man walks in a vain show: surely they are disquieted …
7. Psalm 62:10 Trust not in oppression, and become not vain in robbery: if riches …
8. Jeremiah 4:11 At that time shall it be said to this people and to Jerusalem…
9. Romans 1:21 Because that, when they knew God, they glorified him not as God,
…
10. 1 Corinthians 3:20 And again, The Lord knows the thoughts of the wise, that they
are vain.
received.
11. 1 Peter 4:3 For the time past of our life may suffice us to have worked the will …
12. Jeremiah 9:14 But have walked after the imagination of their own heart, and after
…
13. Jeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day
of …
14. Jeremiah 44:17 But we will certainly do whatever thing goes forth out of our own
…
15. Ezekiel 20:18 But I said to their children in the wilderness, Walk you not in the
…
16. Amos 2:4 Thus said the LORD; For three transgressions of Judah, and for four, …
17. Zechariah 1:4-6 Be you not as your fathers, to whom the former prophets have
cried, …

13. 18. Matthew 15:2,3 Why do your disciples transgress the tradition of the elders? for
…
19. Acts 7:51,52 You stiff necked and uncircumcised in heart and ears, you do always
…
20. Acts 19:34,35 But when they knew that he was a Jew, all with one voice about the
…
21. Galatians 1:4 Who gave himself for our sins, that he might deliver us from this …
Jump to NextConscious Conversation Corruptible Course Delivered Destruction Fathers Foolish
Forasmuch Free Frivolous Gold Habits Handed Heritage Inherited Life Manner Perishable Ransom
Ransomed Received Redeemed Silver Tradition Useless Vain Way Wealth
Verse 18 John Calvin http://www.studylight.org/com/cal/view.cgi?
bk=1pe&ch=1&vs=18#18
18Forasmuch as ye know, or, knowing. Here is another reason, drawn from the price of
our redemption, which ought always to be remembered when our salvation is spoken of.
For to him who repudiates or despises the grace of the gospel, not only his own salvation
is worthless, but also the blood of Christ, by which God has manifested its value. But we
know how dreadfully sacrilegious it is to regard as common the blood of the Son of God.
There is hence nothing which ought so much to stimulate us to the practice of holiness, as
the memory of this price of our redemption.
Silver and gold For the sake of amplifying he mentions these things in contrast, so that
we may know that the whole world, and all things deemed precious by men, are nothing
to the excellency and value of this price.
But he says that they had been redeemed from their vain conversation, (16) in
order that we might know that the whole life of man, until he is converted to
Christ, is a ruinous labyrinth of wanderings. He also intimates, that it is not
through our merits that we are restored to the right way, but because it is God’s
will that the price, offered for our salvation, should be effectual in our behalf.
Then the blood of Christ is not only the pledge of our salvation, but also the cause
of our calling.
Moreover, Peter warns us to beware lest our unbelief should render this price void
or of no effect. As Paul boasts that he worshipped God with a pure conscience
from his forefathers, "2 Timothy 1:3,)
and as he also commends to Timothy for his imitation the piety of his
grandmother Lois, and of his mother Eunice"2 Timothy 1:5,)
and as Christ also said of the Jews that they knew whom they worshipped "John
4:22,)
it may seem strange that Peter should assert that the Jews of his time learnt
nothing from their fathers but mere vanity. To this I answer, that Christ, when he
declared that the way or the knowledge of true religion belonged to the Jews,
referred to the law and the commandments of God rather than to the people; for

14. the temple had not to no purpose been built at Jerusalem, nor was God
worshipped there according to the fancies of men, but according to what was
prescribed in the Law; he, therefore, said that the Jews were not going astray
while observing the Law. As to Paul’s forefathers, and as to Lois, Eunice, and
similar cases, there is no doubt but that God ever had at least a small remnant
among that people, in whom sincere piety continued, while the body of the people
had become wholly corrupt, and had plunged themselves into all kinds of errors.
Innumerable superstitions were followed, hypocrisy prevailed, the hope of
salvation was built on the merest trifles; they were not only imbued with false
opinions, but also fascinated with the grossest dotages; and they who had been
scattered to various parts of the world, were implicated in still greater corruptions.
In short, the greater part of that nation had either wholly fallen away from true
religion, or had much degenerated. When, therefore, Peter condemned the
doctrine of the fathers, he viewed it as unconnected with Christ, who is the soul
and the truth of the Law.
But we hence learn, that as soon as men depart from Christ, they go fatally astray.
In vain is pretended in this case the authority of the Fathers or an ancient custom.
For the Prophet Ezekiel cried to the Jews,
“Walk ye not in the statutes of your fathers.”
Ezekiel 20:18.)
This ought also to be no less attended to by us in the present day; for, in order that
the redemption of Christ may be effectual and useful to us, we must renounce our
former life, though derived from the teaching and practice of our fathers. Thrice
foolish, then, are the Papists, who think that the name of Fathers is a sufficient
defense for all their superstitions, so that they boldly reject whatever is brought
forward from the Word of God.
Matthew Henry's Concise Commentary
1:17-25 Holy confidence in God as a Father, and awful fear of him as a Judge, agree
together; and to regard God always as a Judge, makes him dear to us as a Father. If
believers do evil, God will visit them with corrections. Then, let Christians not doubt
God's faithfulness to his promises, nor give way to enslaving dread of his wrath, but let
them reverence his holiness. The fearless professor is defenceless, and Satan takes him
captive at his will; the desponding professor has no heart to avail himself of his
advantages, and is easily brought to surrender. The price paid for man's redemption was
the precious blood of Christ. Not only openly wicked, but unprofitable conversation is
highly dangerous, though it may plead custom. It is folly to resolve, I will live and die in
such a way, because my forefathers did so. God had purposes of special favour toward
his people, long before he made manifest such grace unto them. But the clearness of light,
the supports of faith, the power of ordinances, are all much greater since Christ came
upon earth, than they were before. The comfort is, that being by faith made one with
Christ, his present glory is an assurance that where he is we shall be also, Joh 14:3. The
soul must be purified, before it can give up its own desires and indulgences. And the
word of God planted in the heart by the Holy Ghost, is a means of spiritual life, stirring

15. up to our duty, working a total change in the dispositions and affections of the soul, till it
brings to eternal life. In contrast with the excellence of the renewed spiritual man, as born
again, observe the vanity of the natural man. In his life, and in his fall, he is like grass, the
flower of grass, which soon withers and dies away. We should hear, and thus receive and
love, the holy, living word, and rather hazard all than lose it; and we must banish all other
things from the place due to it. We should lodge it in our hearts as our only treasures
here, and the certain pledge of the treasure of glory laid up for believers in heaven.
Pulpit Commentary
Verse 18. - Forasmuch as ye know; literally, knowing, considering. That ye were not
redeemed with corruptible things, as silver and gold. The order in the original gives mere
emphasis: "That not with corruptible things, silver and gold, were ye redeemed." Afford
notes here that the diminutives ( ργυρ χρυσ ) stand generally (not always) for theἀ ίῳ ἤ ίῳ
coined or wrought metal. The word λυτρ θητε, "ye were ransomed," seems to pointἐ ώ
back to the great saying of our Lord, "The Son of man came... to give his life a ransom
for many (λ τρον ντ πολλ ν)" (ύ ἀ ὶ ῶ Matthew 20:28; Mark 10:45; comp. 1 Timothy 2:6).
Doubtless no human language can adequately express the mystery of the atonement. That
stupendous fact transcends human reason, and cannot be exactly defined in human words.
But the Lord himself describes it as a ransom" a ransom for many," given in their stead.
Reverence keeps us from pressing the illustration in all its details. It may be that the
correspondence between the atonement and the redemption of a slave from an earthly
master is not exact in all points. But the illustration comes from the Lord himself, who is
the Truth; it must be true as far as human language permits, as far as human reason can
comprehend. It teaches, as plainly as words can express, the doctrine of vicarious
satisfaction: he gave his life, not only in behalf of us, but also instead of us - a ransom for
our sins. Compare the use of the word γορ ζειν (ἀ ά 1 Corinthians 6:20), "Ye are bought
with a price;" and (2 Peter 2:1), "The Lord that bought them;" also ξαγορ ζεινἐ ά
(Galatians 3:13), "Christ hath redeemed us from the curse of the Law." From your vain
conversation received by tradition from your fathers; literally, out of your vain manner of
life or conduct. The word here rendered '" vain ' is used of idolatry in Acts 14:15, and
also the corresponding verb in Romans 1:21. St. Peter seems to be thinking mainly of
Gentile Christians; he would scarcely describe the sinful conversation of Israelites as
"handed down from your fathers" (Revised Version) without some qualification. Habits
are transmitted from fathers to children; habitual custom is made an excuse for many
shortcomings, but "unus Pater imitandus" (Bengel).
Gill's Exposition of the Entire Bible
Forasmuch as ye know,.... From the Scriptures of truth, by the testimony of the Spirit, by
his work upon the soul, and by the application of the benefits of redemption, such as
justification, pardon, adoption, and sanctification; see Job 19:25,
that ye were not redeemed with corruptible things, as silver and gold. The redemption of
a soul, which is of more worth than a world, requires a greater price than gold and silver;
and those who have the largest share thereof, can neither redeem their own souls with it,

16. nor the souls of others. The soul is immortal and incorruptible, but these are corruptible
things, which may be cankered, or wear away, and perish by using; and therefore, seeing
redemption is not obtained by anything corruptible, nothing corrupt in principle, or
practice should be indulged. The allusion is to the redemption of the people of Israel, and
of the firstborn, by shekels, Exodus 30:12. Gold and silver do not mean pieces of gold
and silver, but gold and silver coined; for only by such could redemption of anything be
obtained (d) but these are insufficient for the redemption of the soul; which is a
deliverance from the slavery of sin, the bondage, curse, and condemnation of the law, the
captivity of Satan, and from a state of poverty, having been deep in debt, and sold under
sin. It here follows,
from your vain conversation received by tradition from your fathers; meaning not the
corruption of nature, which is propagated from father to son by natural generation, and
lies in the vanity of the mind, and is the spring and source of an evil conversation; though
the saints, as they are redeemed from all sin, so from this, that it shall not be their
condemnation; not Gentilism, which lay in vain philosophy, in idolatry and superstition,
and in evil and wicked conversation, encouraged by the example of their ancestors; but
Judaism, and either regards the ceremonial law, which was delivered by Moses to the
Jewish fathers, and by them handed down to their posterity; and which was vain, as used
and abused by them, and was unprofitable to obtain righteousness, life, and salvation by,
and therefore was disannulled by Christ, who has redeemed and delivered his people
from this yoke of bondage; or rather the traditions of the elders, which our Lord inveighs
against, Matthew 15:3 &c. and the Apostle Paul was brought up in, and zealous of, before
conversion, Galatians 1:14 as the Pharisees were. These were the inventions and decrees
of them they called "fathers", to whose dogmas and decisions they paid the utmost
respect. These made up their oral law, which the Jews say (e) Moses received from Sinai,
and delivered to Joshua; and Joshua to the elders; and the elders to the prophets; and the
prophets to the men of the great synagogue, the last of which was Simeon the just; and
from him it was delivered to another; and so from one to another to the times of Christ
and his apostles and afterwards; and which consisted of many vain, useless, and
unprofitable things; to walk according to which must be a vain conversation; and the
saints now being redeemed by a greater price than that of silver and gold, and which is
after mentioned, they ought not therefore to be the servants of men, no, not of these
fathers, but of God and Christ,
(d) Maimon. & Bartenora in Misn. Beracot, c. 7. sect. 1.((e) Pirke Abot, c. 1. sect. 1, 2,
&c.
Jamieson-Fausset-Brown Bible Commentary
18. Another motive to reverential, vigilant fear (1Pe 1:17) of displeasing God, the
consideration of the costly price of our redemption from sin. Observe, it is we who are
bought by the blood of Christ, not heaven. The blood of Christ is not in Scripture said to
buy heaven for us: heaven is the "inheritance" (1Pe 1:4) given to us as sons, by the
promise of God.

17. corruptible—Compare 1Pe 1:7, "gold that perisheth," 1Pe 1:23.
silver and gold—Greek, "or." Compare Peter's own words, Ac 3:6: an undesigned
coincidence.
redeemed—Gold and silver being liable to corruption themselves, can free no one from
spiritual and bodily death; they are therefore of too little value. Contrast 1Pe 1:19,
Christ's "precious blood." The Israelites were ransomed with half a shekel each, which
went towards purchasing the lamb for the daily sacrifice (Ex 30:12-16; compare Nu 3:44-
51). But the Lamb who redeems the spiritual Israelites does so "without money or price."
Devoted by sin to the justice of God, the Church of the first-born is redeemed from sin
and the curse with Christ's precious blood (Mt 20:28; 1Ti 2:6; Tit 2:14; Re 5:9). In all
these passages there is the idea of substitution, the giving of one for another by way of a
ransom or equivalent. Man is "sold under sin" as a slave; shut up under condemnation
and the curse. The ransom was, therefore, paid to the righteously incensed Judge, and was
accepted as a vicarious satisfaction for our sin by God, inasmuch as it was His own love
as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt
might be redeemed by one of his brethren. As, therefore, we could not redeem ourselves,
Christ assumed our nature in order to become our nearest of kin and brother, and so our
God or Redeemer. Holiness is the natural fruit of redemption "from our vain
conversation"; for He by whom we are redeemed is also He for whom we are redeemed.
"Without the righteous abolition of the curse, either there could be found no deliverance,
or, what is impossible, the grace and righteousness of God must have come in collision"
[Steiger]; but now, Christ having borne the curse of our sin, frees from it those who are
made God's children by His Spirit.
vain—self-deceiving, unreal, and unprofitable: promising good which it does not
perform. Compare as to the Gentiles, Ac 14:15; Ro 1:21; Eph 4:17; as to human
philosophers, 1Co 3:20; as to the disobedient Jews, Jer 4:14.
conversation—course of life. To know what our sin is we must know what it cost.
received by tradition from your fathers—The Jews' traditions. "Human piety is a vain
blasphemy, and the greatest sin that a man can commit" [Luther]. There is only one
Father to be imitated, 1Pe 1:17; compare Mt 23:9, the same antithesis [Bengel].
=[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[[=============================
But with the precious blood of Christ, as of a lamb without blemish
and without spot: Vs, 19
Context
A Call to Be Holy
…18 knowing that you were not redeemed with perishable things like silver or gold from
your futile way of life inherited from your forefathers, 19but with precious blood, as of a
lamb unblemished and spotless, the blood of Christ. 20For He was foreknown before the
foundation of the world, but has appeared in these last times for the sake of you…

18. Barnes' Notes on the Bible
But with the precious blood of Christ - On the use of the word blood, and the
reason why the efficacy of the atonement is said to be in the blood, see the notes
at Romans 3:25. The word "precious" (τίμιος timios) is a word which would be
applied to that which is worth much; which is costly. Compare for the use of the
noun (τιμη time) in this sense,̄ Matthew 27:6, "The price of blood;" Acts 4:34;
Acts 5:2-3; Acts 7:16. See also for the use of the adjective, (τίμιος timios,)
Revelation 17:4, "gold and precious stones" Revelation 18:12, "vessels of most
precious wood." Revelation 21:11, "a stone most precious." The meaning here is,
that the blood of Christ had a value above silver and gold; it was worth more, to
wit:
(1) in itself - being a more valuable thing - and,
(2) in effecting our redemption. It accomplished what silver and gold could not
do. The universe had nothing more valuable to offer, of which we can conceive,
than the blood of the Son of God.
As of a lamb - That is, of Christ regarded as a lamb offered for sacrifice. See the notes at
John 1:29.
Without blemish and without spot - Such a lamb only was allowed to be offered in
sacrifice, Leviticus 22:20-24; Malachi 1:8. This was required:
(1) because it was proper that man should offer that which was regarded as perfect
in its kind; and,
(2) because only that would be a proper symbol of the great sacrifice which was
to be made by the Son of God. The idea was thus kept up from age to age that he,
of whom all these victims were the emblems, would be perfectly pure.
Clarke's Commentary on the Bible
The precious blood of Christ - Τιμιω αιματι· The valuable blood; how valuable neitherͅ ̔
is nor could be stated.
As of a lamb - Such as was required for a sin-offering to God; and The Lamb of God that
takes away the sin of the world.
Without blemish - In himself, and without spot from the world; being perfectly pure in
his soul, and righteous in his life.
Gill's Exposition of the Entire Bible
But with the precious blood of Christ,.... Christ was prophesied of as a Redeemer
under the Old Testament, Isaiah 59:20 and the Jews frequently ascribe redemption
to the word of the Lord God (f); and which the apostle here attributes to the blood
of Christ; whose blood is the same with ours, only not tainted with sin; the blood
of an innocent person, and of one who is God, as well as man, and was freely shed
in the room and stead of his people, and so a sufficient price for their redemption:
and it may truly be said to be "precious": as it is to God, to whom it is a sweet
smelling sacrifice, and with which he is well pleased; not that he takes delight in

19. the mere effusion of his blood, but as this is the ransom price, and the atonement
of his chosen ones; and so it is to all them that believe, since by it they are
justified; through it they have the forgiveness of their sins; their peace and
reconciliation with God is made by it; and by it they are sanctified, and have
boldness to enter into the holiest of all: and this blood of Christ, by which they are
redeemed, is of a lamb without spot and blemish; Christ is comparable to any
lamb, for the innocence of his nature, the meekness of his disposition and
deportment, and for his patience under sufferings and in death; and to the lambs
of the daily sacrifice, which were typical of the continual and constant virtue and
efficacy of his sacrifice to take away sin; and particularly to the paschal lamb, he
being the true passover sacrificed for us;
and which, as also the lambs of the daily sacrifice, and all others, were to be
without spot and blemish: and in which they prefigured Christ, who is without the
stain of original, and the spot and blemish of actual sin; and so was a very fit
person to be a sacrifice for sin, and a Redeemer of his people. The Jews have a
notion, that the redemption of the Israelites out of Egypt, when a lamb without
blemish was taken, and sacrificed and eaten, had a respect to the future
redemption by the Messiah; and which, they say (g), was to be in the same time of
the year; that as they were redeemed in Nisan, the month in which the passover
was kept, so they were to be redeemed in the same month: and indeed at that time,
and in that month, was redemption obtained by the blood of Christ. Of the former,
the Targumist in Hosea 3:2 says,
"I have redeemed them by my word, on the fifteenth day of the month
Nisan, and have given silver shekels, the atonement of their souls.
It is observable that the Hebrew word signifies both "blood" and "money", or
price; whether some reference may not be had to this here, since both are included
here, may be considered,
(f) Targum in Hos. i. 7. & iii. 2. & in Joel ii. 17. (g) Zohar in Numb. fol. 102. 3.
Geneva Study Bible
But with the precious blood of Christ, as of a lamb without blemish and without
spot:
Jamieson-Fausset-Brown Bible Commentary
19. precious—of inestimable value. The Greek order is, "With precious blood, as
of a lamb without blemish (in itself) and without spot (contracted by contact with
others), (even the blood) of Christ." Though very man, He remained pure in
Himself ("without blemish"), and uninfected by any impression of sin from
without ("without spot"), which would have unfitted Him for being our atoning
Redeemer: so the passover lamb, and every sacrificial victim; so too, the Church,
the Bride, by her union with Him. As Israel's redemption from Egypt required the
blood of the paschal lamb, so our redemption from sin and the curse required the
blood of Christ; "foreordained" (1Pe 1:20) from eternity, as the passover lamb
was taken up on the tenth day of the month.
Matthew Henry's Concise Commentary

20. 1:17-25 Holy confidence in God as a Father, and awful fear of him as a Judge,
agree together; and to regard God always as a Judge, makes him dear to us as a
Father. If believers do evil, God will visit them with corrections. Then, let
Christians not doubt God's faithfulness to his promises, nor give way to enslaving
dread of his wrath, but let them reverence his holiness. The fearless professor is
defenceless, and Satan takes him captive at his will; the desponding professor has
no heart to avail himself of his advantages, and is easily brought to surrender. The
price paid for man's redemption was the precious blood of Christ. Not only openly
wicked, but unprofitable conversation is highly dangerous, though it may plead
custom. It is folly to resolve, I will live and die in such a way, because my
forefathers did so. God had purposes of special favour toward his people, long
before he made manifest such grace unto them. But the clearness of light, the
supports of faith, the power of ordinances, are all much greater since Christ came
upon earth, than they were before. The comfort is, that being by faith made one
with Christ, his present glory is an assurance that where he is we shall be also, Joh
14:3. The soul must be purified, before it can give up its own desires and
indulgences. And the word of God planted in the heart by the Holy Ghost, is a
means of spiritual life, stirring up to our duty, working a total change in the
dispositions and affections of the soul, till it brings to eternal life. In contrast with
the excellence of the renewed spiritual man, as born again, observe the vanity of
the natural man. In his life, and in his fall, he is like grass, the flower of grass,
which soon withers and dies away. We should hear, and thus receive and love, the
holy, living word, and rather hazard all than lose it; and we must banish all other
things from the place due to it. We should lodge it in our hearts as our only
treasures here, and the certain pledge of the treasure of glory laid up for believers
in heaven.
People's New Testament
1:19 A lamb without blemish and without spot. The New Testament writers with
one accord refer to Christ as the Lamb of God, who taketh away the sin of the
world. See Joh 1:29 Eph 1:4 5:27 Col 1:22 Heb 9:14.
Pulpit Commentary
Verse 19. - But with the precious blood of Christ, as of a lamb without blemish
and without spot; rather, as in the Revised Version, but with precious blood, as of
a lamb without blemish and without spot, (even the blood) of Christ. Precious, as
opposed to the "corruptible things" of ver. 18; it is precious, because it is the
blood of Christ. Christ's holy body saw not corruption; gold and silver must perish
at last; the precious blood in its virtue and efficacy abideth evermore. The blood
of Christ is compared with that of a lamb. The lambs and other animals offered as
sacrifices were to be without blemish (Exodus 12:5; Leviticus 22:19, 20, 21);
Christ was without sin, pure, harmless, undefiled. The blood of animals could
never take away sin; yet it is written, "The life of the flesh is in the blood: and I
have given it to you upon the altar to make an atonement for your souls: for it is
the blood that maketh atonement for the soul" (Leviticus 17:11). That blood
prefigured the precious blood of Christ, which cleanseth from all sin. The
sacrifices of the Law directed the faith of the pious Israelite to the one great

21. Sacrifice, the Propitiation for the sins of the whole world. Probably St. Peter
derived the comparison from the well-remembered words of the Baptist, reported
by his brother Andrew, "Behold the Lamb of God!" The reference may be to the
Paschal lamb ("Christ our Passover is sacrificed for us," 1 Corinthians 5:7) - the
blood of that lamb cannot, indeed, be regarded as a ransom from Egyptian
bondage, but it saved the Israelites from the destroying angel - or to any sacrificial
lamb. The apostle seems to be passing from the idea of ransom or price to that of
expiation. The verb "ye were redeemed," the silver and gold, direct the thoughts
to price; the blood and the lamb, to expiation. The two ideas are closely
connected; the two illustrations combined give a fuller view of the blessed
meaning of the Savior's death than either of them alone could do.
Treasury of Scripture Knowledge
with.
22. 1 Peter 2:22-24 Who did no sin, neither was guile found in his mouth…
23. 1 Peter 3:18 For Christ also has once suffered for sins, the just for the unjust, …
24. Daniel 9:24 Seventy weeks are determined on your people and on your holy city,
…
25. Zechariah 13:7 Awake, O sword, against my shepherd, and against the man that is
…
26. Matthew 20:28 Even as the Son of man came not to be ministered to, but to
minister, …
27. Matthew 26:28 For this is my blood of the new testament, which is shed for many
…
28. Acts 20:28 Take heed therefore to yourselves, and to all the flock, over the …
29. Ephesians 1:7 In whom we have redemption through his blood, the forgiveness of
…
30. Colossians 1:14 In whom we have redemption through his blood, even the
forgiveness of sins:
31. Hebrews 9:12-14 Neither by the blood of goats and calves, but by his own blood
he …
32. 1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship …
33. 1 John 2:2 And he is the propitiation for our sins: and not for ours only, but …
34. Revelation 1:5 And from Jesus Christ, who is the faithful witness, and the first …
35. Revelation 5:9 And they sung a new song, saying, You are worthy to take the
book, …
as.
36. Exodus 12:5 Your lamb shall be without blemish, a male of the first year: you …
37. Isaiah 53:7 He was oppressed, and he was afflicted, yet he opened not his mouth:
…

22. 38. John 1:29,36 The next day John sees Jesus coming to him, and said, Behold the
…
39. Acts 8:32-35 The place of the scripture which he read was this, He was led as …
40. 1 Corinthians 5:7,8 Purge out therefore the old leaven, that you may be a new
lump, as …
41. Revelation 5:6 And I beheld, and, see, in the middle of the throne and of the four
…
42. Revelation 7:14 And I said to him, Sir, you know. And he said to me, These are
they …
43. Revelation 14:1 And I looked, and, see, a Lamb stood on the mount Sion, and
with …
Cross References
44. Exodus 12:5 Your lamb shall be without blemish, a male of the first year: ye shall
take it out from the sheep, or from the goats:
45. Leviticus 1:10 And if his offering be of the flocks, namely, of the sheep, or of the
goats, for a burnt sacrifice; he shall bring it a male without blemish.
46. Leviticus 22:20 But whatsoever hath a blemish, that shall ye not offer: for it shall
not be acceptable for you.
47. Numbers 7:27 One young bullock, one ram, one lamb of the first year, for a burnt
offering:
48. Isaiah 44:22 I have blotted out, as a thick cloud, thy transgressions, and, as a
cloud, thy sins: return unto me; for I have redeemed thee.
49. John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the
Lamb of God, which taketh away the sin of the world.
50. Acts 20:28 Take heed therefore unto yourselves, and to all the flock, over the
which the Holy Ghost hath made you overseers, to feed the church of God, which
he hath purchased with his own blood.
51. Romans 3:25 Whom God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness for the remission of sins that are past, through
the forbearance of God;
52. 1 Corinthians 5:7 Purge out therefore the old leaven, that ye may be a new lump,
as ye are unleavened. For even Christ our passover is sacrificed for us:
53. 1 Peter 1:2 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.
54. Revelation 14:5 And in their mouth was found no guile: for they are without fault
before the throne of God.