AND IF YOU ADDRESS AS FATHER THE ONE: kai ei patera epikaleisthe (2PPMI): (Zeph 3:9; Mt 6:9; 7:7-11; 2Cor 1:2; Eph 1:17; 3:14)

Peter continues the idea that believers have a new family relationship to God. His goal is to give us motivation for conducting ourselves as obedient children during our short stay on earth.

Spurgeon...

In the Greek text, this verse begins with kai ("and"), which links it with the preceding section (especially 1Peter 1:13-16) and continues the call to a lifestyle that is different from that of non-Christians.

If introduces what is referred to in Greek as a First Class Condition which means the statement is not a hypothesis but a fulfilled condition. One can often translate the first class condition by inserting the words Since or in view of the fact. In the present context if assumes that Peter's readers (who are believers) will call God their Father and will call upon Him because He is their Father. In other words, the if alludes to the reality of the the child of God's prayer life and worship of the Almighty One. The Greek does not suggest a hypothetical prayer life but assumes that they do in fact pray.

How is this facet of your Christian life? Is the "if" somewhat "iffy" when it comes to your prayer life?

Even though He is our Father, believers must still approach His throne of grace (note Hebrews 4:16) through the Son, in the power of the Spirit (see note Ephesians 6:18) as explained in Scripture. As Jesus declared...

I am the way, and the truth, and the life; no one comes to the Father, but through Me. (John 14:6)

And whatever you ask in My name, that will I do, that the Father may be glorified in the Son. If you ask Me anything in My name, I will do it. (John 14:13-14)

Not only do children have continual access but the Son, our "Brother", is continuously interceding for us even now with the Father for

we have an Advocate with the Father, Jesus Christ the Righteous (1John 2:1)

For there is one God, and one mediator also between God and men, the man Christ Jesus (1 Timothy 2:5)

Hence, also, He is able to save forever those who draw near to God through Him, since He always lives to make intercession for them. (see note Hebrews 7:25)

Christ Jesus is He who died, yes, rather Who was raised, Who is at the right hand of God, Who also intercedes for us. (see note Romans 8:34)

As an aside,  remember that if your prayers are not being answered, you might want to scan the verses in this checklist.

Address (1941) (epikaleomai = middle voice of epikaleo from epí = upon + kaléo = call) literally means to call upon and was often used in secular Greek to refer to calling upon deity for any purpose, especially for aid. It also means to invoke (to petition for help or support, make earnest request) a deity for something (Acts 7:59).

Epikaleo  is used 30 times in NAS: (1x Mt; 20x Acts; 3x Ro; 1x 1Co; 1x 2Co; 1x 2Ti; 1x Heb; 1x Js; 1x 1 Peter) and is translated: address, 1; appeal, 2; appealed, 4; call, 7; called, 14; calling, 1; calls, 1.

Vine explains that epikaleo

has the meaning appeal in the middle voice, which carries with it the suggestion of a special interest on the part of the doer of an action in that in which he is engaged." (Vine, W: Vine's Expository dictionary of Old and New Testament words)

Epikaleo is used 134 times in the Septuagint (LXX) (Gen. 4:26; 12:8; 13:4; 21:33; 26:25; 33:20; 48:16; Exod. 29:45f; Num. 21:3; Deut. 4:7; 12:5, 11, 21, 26; 14:23f; 15:2; 16:2, 6, 11; 17:8, 10; 26:2; 28:10; 33:19; Jos. 21:9; Jdg. 6:24; 15:19; 1 Sam. 12:17f; 23:28; 2 Sam. 6:2; 20:1; 22:4, 7; 1 Ki. 7:21; 8:43, 52; 13:2, 4; 16:24; 17:21; 18:24ff; 2 Ki. 5:11; 23:17; 1 Chr. 4:10; 13:6; 16:8; 2 Chr. 6:20, 33; 7:14; 28:15; Est. 4:8; 5:1; 9:26; Job 5:1, 8; 17:14; 27:10; Ps. 4:1; 14:4; 18:3, 6; 20:9; 31:17; 42:7; 49:11; 50:15; 53:4; 56:9; 75:1; 79:6; 80:18; 81:7; 86:5; 89:26; 91:15; 99:6; 102:2; 104:35; 116:2, 4, 13; 118:5; 138:3; 145:18; 147:9; Prov. 1:28; 2:3; 8:12; 18:6; 21:13; Isa. 18:7; 43:7; 55:5f; 63:19; 64:7; Jer. 4:20; 7:10f, 14, 30; 10:25; 11:14; 14:9; 15:16; 20:8; 32:34; 34:15; Lam. 3:55, 57; Ezek. 10:13; 20:29; Dan. 2:26; 9:18f; 10:1; Hos. 7:7, 11; Joel 2:32; Amos 4:5, 12; 9:12; Jon. 1:6; Mic. 6:9; Zeph. 3:9; Zech. 13:9; Mal. 1:4 - Remember to download  InstaVerse which allows a quick, contextual review of these passages).

The first use of epikaleo is found in the  Septuagint translation of Genesis and is very instructive, for here we read...

to Seth... a son was born; and he called his name Enosh (mortal). Then men began to call upon (Lxx = epikaleomai) the name of Jehovah (Ge 4:26)

In the next use we read that Abram (later Abraham)

proceeded...to the mountain on the east of Bethel, and pitched his tent, with Bethel (= house of God) on the west and Ai on the east; and there he built an altar to the LORD and called upon (Lxx = epikaleomai) the name of the LORD. (Ge 12:8)

This use of epikaleo in Genesis "speaks volumes" about the priority of worship in the life of this great man of God (used again in Genesis 13:4 "to the place of the altar, which he had made there formerly; and there Abram called on the name of the LORD."). In fact epikaleomai is used in the LXX to describe all three great patriarchs (Abraham, Isaac in Ge 26:25 and Jacob in Ge 33:20 where Lxx into English is not "called it" but "called on the God of Israel") calling on God. And so we see that addressing God as Father includes the idea of worship.

In a famous encounter with the prophets of Baal hopping around and calling out to their "god" Elijah

"mocked them and said,' Call out (Lxx = epikaleomai) with a loud voice, for he is a god; either he is occupied or gone aside, or is on a journey, or perhaps he is asleep and needs to be awakened." (1Ki 18:27)

Asaph sings

Oh give thanks to the LORD, call upon (Lxx = epikaleomai) His name. Make known His deeds among the peoples." (1Chr 16:8) (As an aside, have you obeyed this injunction beloved? If you have given thanks from the heart, the natural outflow of such a life is to let others know His great and mighty works in your life and the life of your family.)

Epikaleomai  also means to to address or characterize someone by a special term, to call or to give a surname (see Mt 10:25)

Peter used this same verb in addressing the Jews at Pentecost (quoting from the Septuagint of Joel 2:32 where the same verb epikaleomai is used) declaring that

everyone who calls on (epikaleomai) the name of the Lord shall be saved. (Acts 2:21)

As Stephen was being stoned

he called upon (epikaleomai) the Lord and said, "Lord Jesus, receive my spirit! (Acts 7:59)

Ananias addressing Paul after his conversion declared

why do you delay? Arise, and be baptized, and wash away your sins, calling on (epikaleomai) His name. (Acts 22:16)

Epikaleomai was a technical legal term which referred to putting a request before a higher judicial authority for review of a decision of a lower court and so to make an appeal. Paul cognizant of the fact that an appeal to the Roman emperor was the highly respected right of a Roman citizen ended his defense in Jerusalem before Festus with the words "I appeal to (epikaleomai) Caesar." (Acts 25:11), to which Festus answered

You have appealed to (epikaleomai) Caesar, to Caesar you shall go." (Acts 25:12)

Epikaleomai was also used as a legal term to invoke an oath or to call on someone as a witness.  Paul in explaining to the Corinthians why he said he was coming but did not (he wanted them to have time to repent and correct their sinful behavior) declared

I call (epikaleomai) God as witness to my soul, that to spare you I came no more to Corinth. (2Cor 1:23)

These were praying saints as the verb tense of address is present indicating that their habitual practice was to call upon their Father. They appealed to God as one would appeal to an earthly father for help. Peter alluded to this blessed truth in (1 Peter 1:14 [note]) when he referred to his recipients as "obedient children". In (1 Peter 1:15 [note]) God called them to be His own so that now they have the privilege of calling upon Him as their Father. Peter's acknowledgement of God as their Father is even more notable in view of the fact that in Judaism (and the OT) God is rarely referred to as "Father".

Address as Father - All who are by faith in Christ are sons of God the Father. The fact that the readers acknowledge God as their Father clearly indicates that Peter is writing primarily to believers...

See how great a love the Father has bestowed upon us, that we should be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. (1John 3:1).

John writes that

as many as received (and welcomed) Him, to them He gave the right (authority, power, privilege) to become children of God (in the full spiritual sense, not as mere offspring of God which is true of all men as in Acts 17:28), even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (Jn 1:12-13)

Jesus taught His disciples...

When you pray, say: ‘Father, hallowed be Thy name. Thy kingdom come. (Lu 11:2)

One of the most beautiful passages in the Bible records God's declaration that

"I will be a Father to you, and you shall be sons and daughters to Me" says the Lord Almighty. (2Cor 6:18)

As Wuest says

What a blessed thought to give us encouragement in our praying, faith that the answer is sure, and a sweet feeling of nearness to God. To think that He is our Father and we are His children. To think that He regards us as His children, and thus the objects of His special care and love. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Now Peter makes the point that if believers have such a special relationship with God by virtue of His effectual call and gift of new birth, it is all the more urgent that they not become complacent in their conduct but that they remember their Father is also the Judge of both believers and non-believers.

Edwards adds that

Because of our position in Christ, we should live according to our family heritage, i.e., in holiness. "'For you were once darkness, but now are you light in the Lord, walk as Children of light" (Eph 5:8). It has been well said that the goal of the Christian life is "to practice your position." (Edwards, D in  1 Peter Well done Exposition )

WHO IMPARTIALLY JUDGES: ton aprosopolemptos krinonta (PAPMSA):  (1 Peter 2:23, 4:5, Dt 10:17; 2Chr 19:7; Job 34:19; Mt 22:16; Acts 10:34,35; Ro 2:10,11; Gal 2:6; Eph 6:9; Col 3:25)

Moses in his exhortation to Israel to circumcise their hearts (referring to spiritual circumcision = not relying on works or sacrifices to attain righteousness, but personally expressing faith in God's promised, prophesied Messiah - see discussion of meaning of circumcision related to Covenant) spoke the following words to motivate them to seek the LORD while He could be found...

For the LORD your God is the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality, nor take a bribe. (Dt 10:17) (for God..."does not delight in sacrifice, [nor] with burnt offering [but] the sacrifices of God are a broken spirit. A broken and a contrite heart [God] will not despise) (See Spurgeon's notes on Ps 51:16 and Ps 51:17)

In a similar passage Jehoshaphat the king of Judah warned the judges he appointed throughout Judah to think carefully before pronouncing judgment and to

let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness, or partiality, or the taking of a bribe. (2Chr 19:7)

God is a righteous Judge, as Peter declares in explaining how Jesus did not seek to revenge evil for...

while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously (see note 1 Peter 2:23)

And again Peter alludes to God as Judge writing that...

they (those who are surprised you as a new creation in Christ no longer desire to join them in their unrighteous activities)  shall give account to Him who is ready to judge the living (believers) and the dead (spiritually dead [note Ephesians 2:1], born into Adam [note Romans 5:12], but never born again, John 3:3).

The fact that God is going to judge all of us ought to cause us to become very sober minded and to give a little more attention to the life that we are living.

As J Vernon McGee says

My friends, we need to make sure that we are not superficial. The Gospel does not sprinkle rosewater on a bunch of dead weeds. The Gospel transforms lives and brings us into a living hope which rests upon the resurrection of Christ. (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

Impartially (678) (aprosopoleptos from a = not, without + prósopon = face + lambáno = receive) (this verse is only Scriptural occurrence) literally means "not receiving face" which then came to mean “without respect of persons”.

Aprosopoleptos is derived from a Hebrew idiom "to receive the face" of someone which meant to show partiality or favoritism. This word reflects the respectful oriental greeting in which one humbly turns one’s face to the ground upon meeting another person. If the person greeted raised the face of the man, this was a sign of recognition and esteem. Here the word is the opposite or negative aspect of this well known practice and thus means “does not receive face.” That is, God does not receive anybody’s face. He is impartial. Outward appearance, wealth, culture, social position, family background, education, beauty, intellect, all things that more or less sway the opinions of man, do not count with God when it comes to appraising a person’s character or worthiness. 

Click brief Scriptural survey of God's attribute of impartiality.

Jeremiah conveys a similar thought asking

O LORD, do not Thine eyes look for truth? (Jer 5:3)

In first Samuel the author reminds us that...

The Lord sees not as man sees; for man looks on the outward appearance, but the Lord looks on the heart (1Sa 16:7). 

Peter came to understand that God's favor was not limited to the nation of Israel but that He desired an honest and contrite heart, whether Jew or Gentile. And so He prefaced his message to the Gentile Cornelius with the declaration that

I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right, is welcome to Him." (Acts 10:34-35)

Paul in discussing God's judgment writes that

there is no (absolute negation) partiality (prosopolepsía = literally "to receive a face") with God." (See note Romans 2:11)

God does not receive a face or give consideration to someone simply because of his position, wealth, influence, popularity, or appearance. Because it is God’s nature to be just, it is impossible for Him to be anything but impartial.  God judges everyone by the same standard. He does not play favorites! God deals with obedience and disobedience impartially.

God judges each man’s work with impartiality. We should however not misinterpret this statement as implying that God is a critical judge trying always to find a defect or flaw in our conduct or service (a common misconception of our benevolent and just Judge). We would all stand accused countless times each day if this were true. The Greek word is found more often in a good than in a bad sense. That is, God’s impartiality is an honest appraisal of things, while His heart is always with His child and goes out to him in a spirit of love. That truth is beautifully brought out in the use of the Greek verb (dokimazo) in 1Cor 3:13, which in context refers to the judgment of the believer’s works at the Judgment Seat of Christ.

There are two Greek words which mean “to put to the test,” one (peirazo [note]) meaning “to put to the test in order to discover what evil or good there may be in a person” and the other, (dokimazo [note]) meaning “to put to the test in order to sanction or approve the good one finds in that person.”

The latter (dokimazo) is used in (1Cor 3:13 and also in 1 Peter 1:7 [note]). God expects to find in the life of each saint "works" upon which He can put His approval, for the Holy Spirit produces  good ("holy") works in every saint (see study on good deeds), albeit in greater number in those saints who are fully subjected to His control.

Judges (2919) (krino) primarily means to separate, distinguish, discriminate between good and evil, select, choose out the good. Krino is present tense indicating the Father is continually assessing our conduct.

Lincoln comments on the continual aspect of God's impartial judgment that...

He is looking on, taking notice of all, whether there is integrity of purpose, intelligence of mind, and desire of heart to please Him.

There is thus a sense in which believers are now being "judged", even as they are disciplined and chastened by their Father they sin (I have found this is not a popular topic to teach on! Don't be surprised it these important truths are not graciously received!).

The writer of Hebrews reminds his readers that...

you have forgotten the exhortation which is addressed to you as sons, "MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM; 6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES." 7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. 9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10 For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, that we may share His holiness. 11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness. (See notes Hebrews 12:5; 12:6; 12:7; 12:8; 12:9; 12:10; 12:11).

Someone has wisely written that years of obedience cannot purchase an hour of disobedience. We will all be judged impartially.

ACCORDING TO EACH MAN'S WORK: kata to hekastou ergon:  (See Torrey's topics Good Works , Reward of Saints)

Each man's (1538) (hekastos) means each one of an aggregate. The idea is every single person! All judgment will be according to works and each man means there will be no exceptions. No one will get a pass in regard to God's perfect judgment.

Scripture clearly distinguishes between the judgment of believers and the judgment of unbelievers.

Unbelievers will be judged impartially by God at the Great White Throne (after the 1000 year reign of Christ) as described by John...

And I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14 And death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. (See notes Revelation 20:11; 20:12; 20:13; 20:14; 20:15,

This judgment of unbelievers was also seen in Psalm 1...

Therefore the wicked will not stand in the judgment, Nor sinners in the assembly of the righteous. For the LORD knows the way of the righteous, But the way of the wicked will perish. (See