1Pe 3:13-18 | Barnes | STEP | Verse 13. And who is he that will harm you, if ye be followers of that which is good ? This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was persecuted by wicked men, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though labouring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure; who live to do good to others; who are characteristically benevolent; and who are imitators of God--are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world, and to bring him at last to an honoured grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honour to whom honour is due." Comp. . (a) "who is he"

1 Peter 3:13-18

Verse 13. And who is he that will harm you, if ye be followers of that which is good? This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was persecuted by wicked men, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though labouring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure; who live to do good to others; who are characteristically benevolent; and who are imitators of God--are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world, and to bring him at last to an honoured grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honour to whom honour is due." Comp. Ps 37:3-6.

(a) "who is he" Prov 16:7, Rom 8:28 Verse 14. But and if ye suffer for righteousness' sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Mt 5:10 2Ti 3:12.

Happy are ye. Perhaps alluding to what the Saviour says in Mt 5:10: "Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, Mt 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favourable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror. Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12,13: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa 8:12, seq. Comp. Isa 51:12, Mt 10:28.

Neither be troubled. With apprehension of danger. Compare Jn 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," 1Cor 3:21,22.

(a) "be not afraid" Isa 8:12,13, 51:12 Verse 15. But sanctify the Lord God in your hearts. In Isa 8:13 this is, "sanctify the Lord of hosts himself;" that is, in that connexion, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, "In your hearts, or in the affections of the soul, regard the Lord God as holy, and act towards him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious." This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act towards him as such. The object of Peter in quoting the passage from Isaiah, was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be-exposed; the trials which would be brought upon them by men. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, "Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts." That is, "in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay all your fears, and secure you from all that you dread." The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, will deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it.

I. What is meant by our-sanctifying the Lord God? It cannot mean to make him holy, for he is perfectly holy, whatever may be our estimate of him; and our views of him evidently can make no change in his character. The meaning therefore must be, that we should regard him as holy in our estimate of him, or in the feelings which we have towards him. This may include the following things:

(1.) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him--the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust.

(2.) To desire that he may be regarded by others as holy, in accordance with the petition in the Lord's prayer, (Mt 6:9,) "hallowed be thy name;" that is, "let thy name be esteemed to be holy everywhere;" a feeling in opposition to that which is regardless of the honour which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honour, just in proportion as we love him.

(3.) To act towards him as holy, that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies,

(a.) that we are to speak of him as holy, in opposition to the language of disrespect and irreverence so common among mankind;

(b.) that we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support.

II. What is it to do this in the heart? Sanctify the Lord God in your hearts;" that is, in contradistinction from a mere external service. This may imply the following things:

(1.) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit the doctrine that God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel.

(2.) In contradistinction from a mere outward form of devotion, in our prayers, and in our hymns, we, of course, "ascribe holiness to our Maker." But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips? What would more justly offend us, than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow!

III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm.

(1.) The fear of the Lord, as Leighton (in loc.) expresses it, "as greatest, overtops and nullifies all lesser fears: the heart possessed with this fear hath no room for the other." It is an absorbing emotion; making everything else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. "What time I am afraid," says David, "I will trust in thee," Ps 56:3. "We are not careful," said Daniel and his friends, "to answer thee, O king. Our God can deliver us; but if not, we will not worship the image," Dan 3:16.

(2.) If we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, we shall be assured that everything is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of a soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in anything, if we have the assurance that the best thing is done that can be, that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God.

(3.) There will be the assurance that all is safe. "Though I walk," says David, "through the valley of the shadow of death, I will fear no evil, for thou art with me," Ps 23:4. "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid?" Ps 27:1. "God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof," Ps 46:1-3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honours, nor earthly friends, can save us from those alarms, or be a security for our souls when "the rains descend, and the floods come, and the winds blow" upon us.

And be ready always. That is,

(a.) be always able to do it; have such reasons for the hope that is in you that they can be stated; or, have good and substantial reasons; and

(b.) be willing to state those reasons on all proper occasions. No man ought to entertain opinions for which a good reason cannot be given; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God,as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation.

To give an answer. Greek, An apology, (απολογιαν.) This word formerly did not mean, as the word apology does now, an excuse for anything that is done as if it were wrong, but a defence of anything. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong--as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true, than that which might be construed as wrong; and the defence or "apology" which Christians were to make of their religion, was not on the supposition that others would regard it as wrong, but in order to show them that it was true. The word here used is rendered defence, Acts 22:1, Php 1:7,17; answer, Acts 25:16, 1Cor 9:3, 2Ti 4:16, 1Pet 3:15; and clearing of yourselves in 2Cor 7:11. We are not to hold ourselves ready to make an apology for our religion as if it were a wrong thing to be a Christian; but we are always to be ready to give reasons for regarding it as true.

To every man that asketh you. Any one has a right respectfully to ask another on what grounds he regards his religion as true; for every man has a common interest in religion, and in knowing what is the truth on the subject. If any man, therefore, asks us candidly and respectfully by what reasons we have been led to embrace the gospel, and on what grounds we regard it as true, we are under obligation to state those grounds in the best manner that we are able. We should regard it not as an impertinent intrusion into our private affairs, but as an opportunity of doing good to others, and to honour the Master whom we serve. Nay, we should hold ourselves in readiness to state the grounds of our faith and hope, whatever may be the motive of the inquirer, and in whatever manner the request may be made. Those who were persecuted for their religion, were under obligation to make as good a defence of it as they could, and to state to their persecutors the "reason" of the hope which they entertained. And so now, if a man attacks our religion; if he ridicules us for being Christians; if he tauntingly asks us what reason we have for believing the truth of the Bible, it is better to tell him in a kind manner, and to meet his taunt with a kind and strong argument, than to become angry, or to turn away with contempt. The best way to disarm him, is to show him that by embracing religion we are not fools in understanding; and, by a kind temper, to convince him that the influence of religion over us when we are abused and insulted, is a "reason" why we should love our religion, and why he should too.

A reason of the hope that is in you. Gr, "an account," (λογον.) That is, you are to state on what ground you cherish that hope. This refers to the whole ground of our hope, and includes evidently two things:

(1.) The reason why we regard Christianity as true, or as furnishing a ground of hope for men; and,

(2.) the reason which we have ourselves for cherishing a hope of heaven, or the experimental and practical views which we have of religion, which constitute a just ground of hope. It is not improbable that the former of these was more directly in the eye of the apostle than the latter, though both seem to be implied in the direction to state the reasons which ought to satisfy others that it is proper for us to cherish the hope of heaven. The first part of this duty--that we are to state the reasons why we regard the system of religion which we have embraced as true--implies, that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it cannot be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all the objections of the enemies of the gospel; yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion which he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling. It should also be an object with every Christian to increase his acquaintance with the evidences of the truth of religion, not only for his own stability and comfort in the faith, but that he may be able to defend religion if attacked, or to guide others if they are desirous of knowing what is truth. The second part of this duty, that we state the reasons which we have for cherishing the hope of heaven as a personal matter, implies

(a.) that there should be, in fact, a well-founded hope of heaven; that is, that we have evidence that we are true Christians, since it is impossible to give a "reason" of the hope that is in us unless there are reasons for it;

(b.) that we be able to state in a clear and intelligent manner what constitutes evidence of piety, or what should be reasonably regarded as such; and

(c.) that we be ever ready to state these reasons. A Christian should always be willing to converse about his religion. He should have such a deep conviction of its truth, of its importance, and of his personal interest in it; he should have a hope so firm, so cheering, so sustaining, that he will be always prepared to converse on the prospect of heaven, and to endeavour to lead others to walk in the path to life.

With meekness. With modesty; without any spirit of ostentation; with gentleness of manner. This seems to be added on the supposition that they sometimes might be rudely assailed; that the questions might be proposed in a spirit of cavil; that it might be done in a taunting or insulting manner. Even though this should be done, they were not to fall into a passion, to manifest resentment, or to retort in an angry and revengeful manner; but, in a calm and gentle spirit, they were to state the reasons of their faith and hope, and leave the matter there.

And fear. Marg., reverence. The sense seems to be, "in the fear of God; with a serious and reverent spirit; as in the presence of Him who sees and hears all things." It evidently does not mean with the fear or dread of those who propose the question, but with that serious and reverent frame of mind which is produced by a deep impression of the importance of the subject, and a conscious sense of the presence of God. It follows, from the injunction of the apostle here,

(1.) that every professing Christian should have clear and intelligent views of his own personal interest in religion, or such evidences of piety that they can be stated to others, and that they can be made satisfactory to other minds;

(2.) that every Christian, however humble his rank, or however unlettered he may be, may become a valuable defender of the truth of Christianity;

(3.) that we should esteem it a privilege to bear our testimony to the truth and value of religion, and to stand up as the advocates of truth in the world. Though we may be rudely assailed, it is an honour to speak in defence of religion; though we are persecuted and reviled, it is a privilege to be permitted in anyway to show our fellow-men that there is such a thing as true religion, and that man may cherish the hope of heaven.

(b) "ready always" Ps 119:46 (c) "fear" "reverence" Verse 16. Having a good conscience. That is, a conscience that does not accuse you of having done wrong. Whatever may be the accusations of your enemies, so live that you may be at all times conscious of uprightness. Whatever you suffer, see that you do not suffer the pangs inflicted by a guilty conscience, the anguish of remorse. On the meaning of the word conscience, Rom 2:15. The word properly means the judgment of the mind respecting right and wrong; or the judgment which the mind passes on the immorality of its own actions, when it instantly approves or condemns them. There is always a feeling of obligation connected with operations of conscience, which precedes, attends, and follows our actions. "Conscience is first occupied in ascertaining our duty, before we proceed to action; then in judging of our actions when performed." A "good conscience" implies two things:

(1.) That it be properly enlightened to know what is right and wrong, or that it be not under the dominion of ignorance, superstition, or fanaticism, prompting us to do what would be a violation of the Divine law; and

(2) that its dictates be always obeyed. Without the first of these--clear views of that which is right and wrong--conscience becomes an unsafe guide; for it merely prompts us to do what we esteem to be right, and if our views of what is right and wrong are erroneous, we may be prompted to do what may be a direct violation of the law of God. Paul thought he "ought" to do many things contrary to the name of Jesus of Nazareth, (Acts 26:9;) the Saviour said, respecting his disciples, that the time would come when whosoever should kill them would think that they were doing God service, (Jn 16:2;) and Solomon says, "There is a way which seemeth right unto a man, but the end thereof are the ways of death," (Prov 14:12, 16:25.) Under an unenlightened and misguided conscience, with the plea and pretext of religion, the most atrocious crimes have been committed; and no man should infer that he is certainly doing right, because he follows the promptings of conscience. No man, indeed, should act against the dictates of his conscience; but there may have been a previous wrong in not using proper means to ascertain what is right. Conscience is not revelation, nor does it answer the purpose of a revelation. It communicates no new truth to the soul, and is a safe guide only so far as the mind has been properly enlightened to see what is truth and duty. Its office is to prompt us to the performance of duty, not to determine what is right. The other thing requisite that we may have a good conscience is, that its decisions should be obeyed. Conscience is appointed to be the "vicegerent" of God in inflicting punishment, if his commands are not obeyed. It pronounces a sentence on our own conduct. Its penalty is remorse; and that penalty will be demanded if its promptings be not regarded. It is an admirable device, as a part of the moral government of God, urging man to the performance of duty, and, in case of disobedience, making the mind its own executioner. There is no penalty that will more certainly be inflicted, sooner or later, than that incurred by a guilty conscience. It needs no witnesses; no process for arresting the offender; no array of judges and executioners; no stripes, imprisonment, or bonds. Its inflictions will follow the offender into the most secluded retreat; overtake him in his most rapid flight; find him out in northern snows, or on the sands of the equator; go into the most splendid palaces, and seek out the victim when he is safe from all the vengeance that man can inflict; pursue him into the dark valley of the shadow of death, or arrest him as a fugitive in distant worlds. No one, therefore, can over-estimate the importance of having a good conscience. A true Christian should aim, by incessant study and prayer, to know what is right, and then always do it, no matter what may be the consequences.

That, whereas they speak evil of you. They who are your enemies and persecutors. Christians are not to hope that men will always speak well of them, Mt 5:11, Lk 6:26.

As of evil doers. 1Pet 2:12.

(*) "conversation" "Behaviour" They may be ashamed. They may see that they have misunder- stood your conduct, and regret that they have treated you as they have. We should expect, if we are faithful and true, that even our enemies will yet appreciate our motives, and do us justice. Comp. Psa. xxxvii. 5, 6. That falsely accuse your good conversation in Christ. Your good conduct as Christians. They may accuse you of insincerity, hypocrisy, dishonesty; of being enemies of the state, or of monstrous crimes; but the time will come when they will see their error, and do you justice. See Notes one,hap, ii. 12. Verse 17. For it is better, if the will of God be so. That is, if God sees it to be necessary for your good that you should suffer, it is better that you should suffer for doing well than for crime. God often sees it to be necessary that his people should suffer. There are effects to be accomplished by affliction which can be secured in no other way; and some of the happiest results on the soul of a Christian, some of the brightest traits of character, are the effect of trials. But it should be our care that our sufferings should not be brought upon us for our own crimes or follies. No man can promote his own highest good by doing wrong, and then enduring the penalty which his sin incurs; and no one should do wrong with any expectation that it may be overruled for his own good. If we are to suffer, let it be by the direct hand of God, and not by any fault of our own. If we suffer then, we shall have the testimony of our own conscience in our favour, and the feeling that we may go to God for support. If we suffer for our faults, in addition to the outwar& pain of body, we shall endure the severest pangs which man can suffer--those which the guilty mind inflicts on itself. Verse 18. For Christ also hath once suffered for sins. Comp. 1Pet 2:21. The design of the apostle in this reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (1Pet 2:18-22) into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once for all; once, in the sense that it is not to occur again. Comp. Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.

The just for the unjust. The one who was just, (δικαιος) on account of, or in the place of, those who were unjust, (υπεραδικων;) or one who was righteous, on account of those who were wicked. Comp. Rom 5:6; 2Cor 5:21; Heb 9:28. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus he was an example to those who suffered for well-doing.

That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Jn 3:14; Jn 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to men; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.

Being put to death in the flesh. As a man; in his human nature. Comp. Rom 1:3,4. There is evidently a contrast here between "the flesh" in which it is said he was "put to death," and "the spirit" by which it is said he was "quickened." The words "in the flesh" are clearly designed to denote something that was peculiar in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are men usually put to death? What was there peculiar in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh," they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbour, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power? Now, that the latter is the meaning seems to me to be apparent, for these reasons:

(1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became incarnate, or was a man, to speak of his being in the flesh. See Rom 1:2: "Made of the seed of David according to the flesh." Jn 1:14: "And the Word was made flesh." 1Timm 3:16: "God was manifest in the flesh." 1Jn 4:2: "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2Jn 1:7: "Who confess not that Jesus Christ is come in the flesh."

(2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case--the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh," as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything peculiar in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word flesh in the New Testament, see Rom 1:3.

But quickened. Made alive-- ζωοποιηθεις. This does not mean kept alive, but made alive; recalled to life; reanimated. The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Jn 5:21, twice; Jn 6:63; Rom 4:17, 8:11, 1Cor 15:36,45, 1Timm 6:13, 1Pet 3:18; in all which it is rendered quickened, quicken, quickeneth, 1Cor 15:22, be made alive; 2Cor 3:6, giveth life; and Gal 2:21, have given life. "Once the word refers to God, as he who giveth life to all creatures, 1Timm 6:13; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel, Jn 6:63, 2Cor 3:6, Gal 3:21; seven times it is used with direct reference to the raising of the dead, Jn 5:21, Rom 4:17, 8:11; 1Cor 15:22,36,45, 1Pet 3:18". See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson; Lex. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.

By the Spirit. According to the common reading in the Greek, this is τωπνευματι -- with the article the--"the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (σαρκι,) where the article also is wanting. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his Divine nature, or to the Holy Spirit. It is evident

(1.) that it does not refer to his own soul, for,

(a.) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;

(b.) there was no power in his own spirit, regarded as that appertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.

(2.) It seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His peculiar province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of men, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.

(3.) It remains, then, that the reference is to his own Divine nature--a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also

(a.) from the connexion. It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached." The reference, therefore, cannot be to the Holy Ghost, and the fair conclusion is that it refers to his Divine nature.

(b.) This accords with what the apostle Paul says, (Rom 1:3,4,) "which was made of the seed of David according to the flesh,"--that is, in respect to his human nature,--"and declared to be the Son of God with power, according to the Spirit of holiness,"--that is, in respect to his Divine nature,--" by the resurrection from the dead." See Notes on that passage.

(c.) It accords with what the Saviour himself says, Jn 10:17,18: "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his Divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See Notes on the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit, (πνευμα,) he was restored to life. As a man, he died; as the incarnate Son of God, the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Comp. Robinson's Lex. on the word πνευμα.

(a) "Christ also" 1Pet 2:21 (b) "just for unjust" 2Cor 5:21 (a) "death" Rom 4:25