1 Peter 3:18

{18} For Christ also hath once suffered for sins, {19} the just for the unjust, {20} that he might bring us to God, {21} being put to death in the {m} flesh, but quickened by the Spirit: (18) A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree. (19) An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ. (20) Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father. (21) Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity. (m) As touching his manhood, for his body was dead, and his soul felt the sorrows of death.

The just for the unjust But the Greek without the article is more graphic: just for unjust. In the flesh The Greek omits the article. Read in flesh, the material form assumed in his incarnation. In the spirit Also without the article, in spirit; not as A. V., by the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect themselves with the death-cry on the cross: "Father, into thy hands I commend my spirit." Huther observes, "Flesh is that side of the man's being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence." Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; "the higher spiritual nature which belonged to the integrity of his humanity" (Cook).

1 Peter 3:18 . Ὄτι , because ) That is better , by means of which we are rendered more like to Christ, in death and in life: for His passion brought the best issue (result) to Himself, and the best fruit to us.— Χριστὸς , Christ ) The Holy One of the holy. These are neatly turned expressions: Christ for sins, the just for the unjust .— ἅπαξ , once only ) never again to suffer hereafter. It is better for us also to suffer once with Christ, than for ever without Christ.— περὶ ἁμαρτιῶν , for sins ) just as though He Himself had committed them.— ἔπαθε , suffered ) and that too in such a way, that His enemies slew Him on account of His confession . But His preaching was not thereby hindered; for He discharged that office, both before the day of His death, and on the day of His death, and immediately after His death.— δίκαιος , the Just ) [Who has accomplished good for us in a most pre-eminent way, 1 Peter 3:17 .—V. g.] Why should we not suffer on account of justice? 1 Peter 3:14 .— ἵνα ἡμᾶς προσαγάῃ , that He might bring us ) that He Himself, when He departed to the Father, might justify us, who had been alienated from God, and might bring us to heaven ( 1 Peter 3:22 ) together with Himself, by the same steps of humiliation and exaltation which He Himself passed through.

From this word as far as ch. 1 Peter 4:6 , Peter closely connects together the path or progress of Christ and the faithful (by which path he himself also was following his Lord, according to His prediction, John 13:36 ), intertwining therewith the unbelief and punishment of the many.— τῷ Θεῷ , to God ) who willed it. More is signified by the Dative than if he had used a Preposition [ πρὸς Θεὸν ], unto God .— θανατωθεὶς , being slain by death ) as though He now had no existence. Peter shows us how our προσαγωγὴ , access to God , was effected.— σαρκὶ , in the flesh ) The flesh and the spirit do not properly denote the human and divine nature of Christ: comp. ch. 1 Peter 4:6 ; but either of them, so far as it is the principle and fixed condition of life, and of the working which is in conformity with it, whether it be among mortals, of however righteous a character it may be; or with God, even that which is in glory: Romans 1:4 , note. To the former state the soul in the body is more adapted; to the latter, the soul either out of the body, or when united with the glorified and spiritual body: 1 Corinthians 15:44 .— ζωοποιηθεὶς , quickened ) This process of quickening ought to be explained as antithetical to that of being put to death .

For Christ also hath once suffered; in opposition to the legal sacrifices which were offered from day to day, and from year to year, Hebrews 7:27 9:25 ; and Hebrews 10:12 : and this shows, as the perfection of Christ’s sufferings, (in that they needed not be repeated), so our conformity to him in deliverance from ours; that as Christ underwent death (the principal part of his sufferings) not often, but once only, and then his glory followed; so likewise, if in this life we suffer for righteousness’ sake, according to Christ’s example, there remains no more suffering for us, but we shall be glorified with him, 2 Timothy 2:12 . For sins; i.e. for the expiation of sin. This is another argument for patience under sufferings, that Christ by his sufferings hath taken away the guilt, and freed us from the punishment, of sin; so that our sufferings, though they may be not only by way of trial, but of correction, yet are not properly penal or vindictive. The just for the unjust; and therefore well may we, who are in ourselves unrighteous, be content to suffer, especially for his cause and truth. That he might bring us to God; i.e. reconcile us to God, and procure for us access to him with freedom and boldness, Romans 5:2 Ephesians 3:12 .

Being put to death in the flesh; his human nature, frequently in Scripture called flesh, as 1 Peter 4:8 John 1:14 ; and though his soul, as being immortal, did not die, yet he suffered most grievous torments in it, and his body died by the real separation of his soul from it. But quickened by the Spirit; i.e. his own Godhead, John 2:19 John 10:17,18 . The former member of this sentence speaks of the subject of his death, his flesh, which was likewise the subject of his life in his resurrection; this latter speaks of the efficient cause of his life, his own eternal Spirit.

1 Peter 3:18 . The advantage of suffering for well-doing is exemplified in the experience of Christ, who gained thereby quickening ( 1 Peter 3:21 ) and glory ( 1 Peter 3:22 ). How far the pattern applies to the Christian is not clear. Christ suffered once for all according to Hebrews 9:24-28 ; the Christian suffers for a little ( 1 Peter 3:10 ). But does the Christian suffer also for sins ? St. Paul and Ignatius speak of themselves as περίψημα περικαθάρματα ; compare the value of righteous men for Sodom. But even if Peter contemplated this parallel it is quite subordinate to the main idea, in which ( spirit ) even to the spirits in prison he went and preached them that disobeyed once upon a time when the patience of God was waiting in the days of Noah while the ark was being fitted out .… The spirits who disobeyed in the days of Noah are the sons of God described in Genesis 6:1-4 . But there as in the case of Sarah St. Peter depends on the current tradition in which the original myth has been modified and amplified. This dependence supplies an adequate explanation of the difficulties which have been found here and in 1 Peter 3:21 , provided that the plain statement of the preaching in Hades is not prejudged to be impossible. The important points in the tradition as given in the Book of Enoch (vi.–xvi. cf. Jubilees v.) are as follows: the angels who lusted after the daughters of men descended in the days of Jared as his name (Descent) shows.

The children of this unlawful union were the Nephilim and the Eliud. They also taught men all evil arts so that they perished appealing to God for justice. At last Enoch was sent to pronounce the sentence of condemnation upon these watchers, who in terror besought him to present a petition to God on their behalf. God refused to grant them peace. They were spirits eternal and immortal wi.o transgressed the line of demarcation between men and angels and disobeyed the law that spiritual beings do not marry and beget children like men. Accordingly they are bound and their children slay one another leaving their disembodied spirits to propagate sin in the world even alter it has been purged by the Flood. But Christians believed that Christ came to seek and to save the lost and the captives; all things are to be subjected to Him. So Peter supplements the tradition which he accepts.