1Pe 3:18-21 | Barnes | STEP | Verse 18. For Christ also hath once suffered for sins . Comp. . 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 ( ) 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. . 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. ; ; . 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. ; . 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. . 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 : "Made of the seed of David according to the flesh." : "And the Word was made flesh." : "God was manifest in the flesh." : "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." : "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 . 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: , twice; ; ; in all which it is rendered quickened, quicken, quickeneth , , be made alive ; , giveth life ; and , have given life . "Once the word refers to God, as he who giveth life to all creatures, ; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel, ; seven times it is used with direct reference to the raising of the dead, ; ". 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, ( ,) "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, : "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" (b) "just for unjust" (a) "death"

1 Peter 3:18-21

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 Verse 19. By which. Evidently by the Spirit referred to in the previous verse--ενω--the Divine nature of the Son of God; that by which he was "quickened" again, after he had been put to death; the Son of God regarded as a Divine Being, or in that same nature which afterwards became incarnate, and whose agency was employed in quickening the man Christ Jesus, who had been put to death. The meaning is, that the same "Spirit" which was efficacious in restoring him to life, after he was put to death, was that by which he preached to the spirits in prison.

He went. To wit, in the days of Noah. No particular stress should be laid here on the phrase he went." The literal sense is, "he, having gone, preached," etc. --πορευθεις. It is well known that such expressions are often redundant in Greek writers, as in others. So Herodotus, "to these things they spake, saying"--for they said. "And he, speaking, said;" that is, he said. So Eph 2:17, "And came and preached peace," etc. Mt 9:13, "But go and learn what that meaneth," etc. So God is often represented as coming, as descending, etc,, when he brings a message to mankind. Thus Gen 11:5, "The Lord came down to see the city and the tower." Ex 19:20, "The Lord came down upon Mount Sinai." Nu 11:25, "The Lord came down in a cloud." 2Sam 22:10, "He bowed the heavens and came down." The idea, however, would be conveyed by this language that he did this personally, or by himself, and not merely by employing the agency of another. It would then be implied here, that though the instrumentality of Noah was employed, yet that it was done not by the Holy Spirit, but by him who afterwards became incarnate. On the supposition, therefore, that this whole massage refers to his preaching to the antediluvians in the time of Noah, and not to the "spirits" after they were confined in prison, this is language which the apostle would have properly and probably used. If that supposition meets the full force of the language, then no argument can be based on it in proof that he went to preach to them after their death, and while his body was lying in the grave.

And preached. The word used here (εκηρυξεν) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word--ευαγγελιζω. The word here used would be appropriate to such a message as Noah brought to his contemporaries, or to any communication which God made to men. See Mt 3:1, 4:17, Mk 1:35; Mk 5:20, 7:36. It is implied in the expression, as already remarked, that he did this himself; that it was the Son of God who subsequently became incarnate, and not the Holy Spirit, that did this; though the language is consistent With the supposition that he did it by the instrumentality of another, to wit, Noah. Qui facit per alium, facit per se. God really proclaims a message to mankind when he does it by the instrumentality of the prophets, or apostles, or other ministers of religion; and all that is necessarily implied in this language would be met by the supposition that Christ delivered a message to the antediluvian race by the agency of Noah. No argument, therefore, can be derived from this language to prove that Christ went and personally preached to those who were confined in hades or in prison.

Unto the spirits in prison. That is, clearly, to the spirits now in prison, for this is the fair meaning of the passage. The obvious sense is, that Peter supposed there were "spirits in prison" at the time when he wrote, and that to those same spirits the Son of God had at some time "preached," or had made some proclamation respecting the will of God. As this is the only passage in the New Testament on which the Romish doctrine of purgatory is supposed to rest, it is important to ascertain the fair meaning of the language here employed. There are three obvious inquiries in ascertaining its signification. Who are referred to by spirits? What is meant by in prison? Was the message brought to them while in the prison, or at some previous period?

I. Who are referred to by spirits? The specification in the next verse determines this. They were those "who were sometime disobedient, when once the longsuffering of God waited in the days of Noah." No others are specified; and if it should be maintained that this means that he went down to hell, or to sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this; or how there should be such a separation made in hades that it could be done; or what was the nature of the message which he delivered to that portion, are questions which it is impossible for any man who holds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called "spirits?" Were they spirits then, or were they men like others? To this the answer is easy. Peter speaks of them as they were when he wrote; not as they had been, or were at the time when the message was preached to them. The idea is, that to those spirits who were then in prison who had formerly lived in the days of Noah, the message had been in fact delivered. It was not necessary to speak of them precisely as they were at the time when it was delivered, but only in such a way as to identify them. We should use similar language now. If we saw a company of men in prison who had seen better days--a multitude now drunken, and debased, and poor, and riotous --it would not be improper to say that "the prospect of wealth and honour was once held out to this ragged and wretched multitude. All that is needful is to identify them as the same persons who once had this prospect. In regard to the inquiry, then, who these "spirits" were, there can be no difference of opinion.

They were that wicked race which lived in the days of Noah. There is no allusion in this passage to any other; there is no intimation that to any others of those "in prison" the message here referred to had been delivered.

II. What is meant by prison here? Purgatory, or the limbus patrum, say the Romanists--a place in which departed souls are supposed to be confined, and in which their final destiny may still be effected by the purifying fires which they endure, by the prayers of the living, or by a message in some way conveyed to their gloomy abodes --in which such sins may be expiated as do not deserve eternal damnation. The Syriac here is "in sheol," referring to the abodes of the dead, or the place in which departed spirits are supposed to dwell. The word rendered prison, (φυλακη) means properly watch, guard--the act of keeping watch, or the guard itself; then watchpost, or station; then a place where any one is watched or guarded, as a prison; then a watch in the sense of a division of the night, as the morning watch. It is used in the New Testament, with reference to the future world, only in the following places: 1Pet 3:19, "Preached unto the spirits in prison;" and Rev 20:7, "Satan shall be loosed out of his prison". An idea similar to the one here expressed may be found in 2Pet 2:4, though the word prison does not there occur: "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" and in Jude 1:6, "and the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains, under darkness, unto the judgment of the great day." The allusion, in the passage before us, is undoubtedly to confinement or imprisonment in the invisible world; and perhaps to those who are reserved there with reference to some future arrangement--for this idea enters commonly into the use of the word prison. There is, however, no specification of the place where this is; no intimation that it is purgatory--a place where the departed are supposed to undergo purification; no intimation that their condition can be affected by anything that we can do; no intimation that those particularly referred to differ in any sense from the others who are confined in that world; no hint that they can be released by any prayers or sacrifices of ours. This passage, therefore, cannot be adduced to support the Roman Catholic doctrine of purgatory, for

(1.) the essential ideas which enter into the doctrine of purgatory are not to be found in the word here used;

(2.) there is no evidence in the fair interpretation of the passage that any message is borne to them while in prison;

(3.) there is not the slightest hint that they can be released by any prayers or offerings of those who dwell on the earth. The simple idea is that of persons confined as in a prison; and the passage will prove only that in the time when the apostle wrote there were those who were thus confined.

III. Was the message brought to them while in prison, or at some previous period? The Romanists say that it was while in prison; that Christ, after he was put to death in the body, was still kept alive in his spirit, and went and proclaimed his gospel to those who were in prison. So Bloomfield maintains, (in loc.,) and so OEcumenius and Cyril, as quoted by Bloomfield. But against this view there are plain objections drawn from the language of Peter himself.

(1.) As we have seen, the fair interpretation of the passage "quickened by the Spirit," is not that he was kept alive as to his human soul, but that he, after being dead, was made alive by his own Divine energy.

(2.) If the meaning be that he went and preached after his death, it seems difficult to know why the reference is to those only who "had been disobedient in the days of Noah." Why were they alone selected for this message? Are they separate from others? Were they the only ones in purgatory who could be beneficially affected by his preaching? On the other method of interpretation, we can suggest a reason why they were particularly specified. But how can we on this?

(3.) The language employed does not demand this interpretation. Its full meaning is met by the interpretation that Christ once preached to the spirits then in prison, to wit, in the days of Noah; that is, that he caused a Divine message to be borne to them. Thus it would be proper to say that "Whitfield came to America, and preached to the souls in perdition;" or to go among the graves of the first settlers of New Haven, and say, "Davenport came from England to preach to the dead men around us."

(4.) This interpretation accords with the design of the apostle in inculcating the duty of patience and forbearance in trials; in encouraging those whom he addressed to be patient in their persecutions. See the analysis of the chapter. With this object in view, there was entire propriety in directing them to the long-suffering and forbearance evinced by the Saviour, through Noah. He was opposed, reviled, disbelieved, and, we may suppose, persecuted. It was to the purpose to direct them to the fact that he was saved as the result of his steadfastness to Him who had commanded him to preach to that ungodly generation. But what pertinency would there have been in saying that Christ went down to hell, and delivered some sort of a message there, we know not what, to those who are confined there?

(b) "prison" Isa 42:7 Verse 20. Which sometime were disobedient. Which were once, or formerly, (ποτε,) disobedient or rebellious. The language here does not imply that they had ceased to be disobedient, or that they had become obedient at the time when the apostle wrote; but the object is to direct the attention to a former race of men characterized by disobedience, and to show the patience evinced under their provocations, in endeavouring to do them good. To say that men were formerly rebellious, or rebellious in a specified age, is no evidence that they are otherwise now. The meaning here is, that they did not obey the command of God when he called them to repentance by the preaching of Noah. Comp. 2Pet 2:5, where Noah is called "a preacher of righteousness."

When once the long suffering of God waited in the days of Noah. God waited on that guilty race a hundred and twenty years, (Gen 6:3,) a period sufficiently protracted to evince his long-suffering toward one generation. It is not improbable that during that whole period Noah was, in various ways, preaching to that wicked generation. Comp. Heb 11:7.

While the ark was a preparing. It is probable that preparations were made for building the ark during a considerable portion of that time. St. Peter's, at Rome, was a much longer time in building; and it is to be remembered that in the age of the world when Noah lived, and with the imperfect knowledge of the arts of naval architecture which must have prevailed, it was a much more serious undertaking to construct an ark that would hold such a variety and such a number of animals as that was designed to, and that would float safely for more than a year in an universal flood, than it was to construct such a fabric as St. Peter's, in the days when that edifice was reared.

Wherein few, that is, eight souls. Eight persons--Noah and his wife, his three sons and their wives, Gen 7:7. The allusion to their being saved here seems to be to encourage those whom Peter addressed to perseverance and fidelity, in the midst of all the opposition which they might experience. Noah was not disheartened. Sustained by the Spirit of Christ--the presence of the Son of God--he continued to preach. He did not abandon his purpose, and the result was that he was saved. True, they were few in number who were saved; the great mass continued to be wicked; but this very fact should be an encouragement to us--that though the great mass of any one generation may be wicked, God can protect and save the few who are faithful.

By water. They were borne up by the waters, and were thus preserved. The thought on which the apostle makes his remarks turn, and which leads him in the next verse to the suggestions about baptism, is, that water was employed in their preservation, or that they owed their safety, in an important sense, to that element. In like manner we owe our salvation, in an important sense, to water; or, there is an important agency which it is made to perform in our salvation. The apostle does not say that it was in the same way, or that the one was a type designed to represent the other, or even that the efficacy of water was in both cases the same; but he says, that as Noah owed his salvation to water, so there is an important sense in which water is employed in ours. There is in certain respects--he does not say in all respects--a resemblance between the agency of water in the salvation of Noah, and the agency of water in our salvation. In both cases water is employed, though it may not be that it is in the same manner, or with precisely the same efficacy.

(*) "sometime" "formerly" (a) "once" Gen 6 Verse 21. The like figure whereunto, even baptism, doth also now save us. There are some various readings here in the Greek text, but the sense is not essentially varied. Some have proposed to read (ω) to which instead of (ο) which, so as to make the sense "the antitype to which baptism now also saves us." The antecedent to the relative, whichever word is used, is clearly not the ark, but water; and the idea is, that as Noah was saved by water, so there is a sense in which water is made instrumental in our salvation. The mention of water in the case of Noah, in connexion with his being saved, by an obvious association suggested to the mind of the apostle the use of water in our salvation, and hence led him to make the remark about the connexion of baptism with our salvation. The Greek word here rendered figure--αντιτυπον--antitype means properly, resisting a blow or impression, (from αντι and τυπος;) that is, hard, solid. In the New Testament, however, it is used in a different sense; and (αντι) anti, in composition, implies resemblance, correspondence; and hence the word means, formed after a type or model; like; corresponding; that which corresponds to a type. Rob. Lex. The word occurs only in this place and Heb 9:24, rendered figures. The meaning here is, that baptism corresponded to, or had a resemblance to, the water by which Noah was saved; or that there was a use of water in the one case which corresponded in some respects to the water that was used in the other; to wit, in effecting salvation. The apostle does not say that it corresponded in all respects; in respect, e.g., to quantity, or to the manner of the application, or to the efficacy; but there is a sense in which water performs an important part in our salvation, as it did in his.

Baptism. Not the mere application of water, for that idea the apostle expressly disclaims, when he says that it involves not "putting away the filth of the flesh, but the answer of a good conscience toward God." The sense is, that baptism, including all that is properly meant by baptism as a religious rite--that is, baptism administered in connexion with true repentance, and true faith in the Lord Jesus, and when it is properly a symbol of the putting away of sin, and of the renewing influences of the Holy Spirit, and an act of unreserved dedication to God--now saves us. On the meaning of the word baptism, Mt 3:6.

Doth also now save us. The water saved Noah and his family from perishing in the flood; to wit, by bearing up the ark. Baptism, in the proper sense of the term, as above explained, where the water used is a symbol, in like manner now saves us; that is, the water is an emblem of that purifying by which we are saved. It may be said to save us, not as the meritorious cause, but as the indispensable condition of salvation. No man can be saved without that regenerated and purified heart of which baptism is the appropriate symbol, and when it would be proper to administer that ordinance. The apostle cannot have meant that water saves us in the same way in which it saved Noah, for that cannot be true. It is neither the same in quantity, nor is it applied in the same way, nor is it efficacious in the same manner. It is indeed connected with our salvation in its own proper way, as an emblem of that purifying of the heart by which we are saved. Thus it corresponds with the salvation of Noah by water, and is the (αντιτυπον) antitype of that. Nor does it mean that the salvation of Noah by water was designed to be a type of Christian baptism. There is not the least evidence of that; and it should not be affirmed without proof. The apostle saw a resemblance in some respects between the one and the other; such a resemblance that the one naturally suggested the other to his mind, and the resemblance was so important as to make it the proper ground of remark. The points of resemblance in the two cases seem to have been these:

(1.) There was salvation in both; Noah was saved from death, and we from hell.

(2.) Water is employed in both cases--in the case of Noah to uphold the ark; in ours to be a symbol of our purification.

(3.) The water in both cases is connected with salvation; in the case of Noah by sustaining the ark; in ours by being a symbol of salvation, of purity, of cleansing, of that by which we may be brought to God. The meaning of this part of the verse, therefore, may be thus expressed: "Noah and his family were saved by water, the antitype to which (to wit, that which in important respects corresponds to that) baptism (not the putting away of the filth of the flesh, or the mere application of material water, but that purifying of the heart of which it is the appropriate emblem) now saves us."

Not the putting away of the filth of the flesh. Not a mere external washing, however solemnly done. No outward ablution or purifying saves us, but that which pertains to the conscience. This important clause is thrown in to guard the statement from the abuse to which it would otherwise be liable, the supposition that baptism has of itself a purifying and saving power. To guard against this, the apostle expressly declares that he means much more than a mere outward application of water.

But the answer of a good conscience toward God. The word here rendered answer (επερωτημα) means properly a question, an inquiry. It is spoken of a question put to a convert at baptism, or rather of the whole process of question and answer; that is, by implication, examination, profession."--Robinson, Lex. It is designed to mark the character of the baptismal rite in contrast with a mere external purification, and evidently refers to something that occurred baptism; some question, inquiry, or examination, that took place then; and it would seem to imply,

(1.) that when baptism was performed, there was some question or inquiry in regard to the belief of the candidate;

(2.) that an answer was expected, implying that there was a good conscience; that is, that the candidate had an enlightened conscience, and was sincere in his profession; and,

(3.) that the real efficacy of baptism, or its power in saving, was not in the mere external rite, but in the state of the heart, indicated by the question and answer, of which that was the emblem. On the meaning of the phrase "a good conscience," 1Pet 3:16 of this chapter. Compare on this verse Neander, Geschich der Pfianz. u. Leit. der chr. Kirche, i.p. 203. seq., in Bibl. Reposi. iv. 272, seq. It is in the highest degree probable that questions would be proposed to candidates for baptism respecting their belief, and we have an instance of this fact undoubtedly in the case before us. How extensive such examinations would be, what points would be embraced, how much reference there was to personal experience, we have, of course, no certain means of ascertaining. We may suppose, however, that the examination pertained to what constituted the essential features of the Christian religion, as distinguished from other systems, and to the cordial belief of that system by the candidate.

By the resurrection of Jesus Christ. That is, we are saved in this manner through the resurrection of Jesus Christ. The whole efficiency in the case is derived from that. If he had not been raised from the dead, baptism would have been vain, and there would have been no power to save us. See this illustrated at length in the Rom 6:4,5. The points, therefore, which are established in regard to baptism by this important passage are these:

(1.) That baptism is not a mere external rite; a mere outward ablution; a mere application of water to the body. It is not contemplated that it shall be an empty form, and its essence does not consist in a mere "putting away of the filth of the flesh." There is a work to be doric in respect to the conscience which cannot be reached by the application of water.

(2.) That there was an examination among the early Christians when a candidate was about to be baptized, and of course such an examination is proper now. Whatever was the ground of the examination, it related to that which existed before the baptism was administered. It was not expected that it should be accomplished by the baptism. There is, therefore, implied evidence here that there was no reliance placed on that ordinance to produce that which constituted the "answer of a good conscience;" in other words, that it was not supposed to have an efficacy to produce that of itself, and was not a converting or regenerating ordinance.

(3.) The "answer" which was returned in the inquiry, was to be such as indicated a good conscience; that is, as Bloomfield expresses it, (New Test. in loc.,) "that which enables us to return such an answer as springs from a good conscience towards God, which can be no other than the inward change and renovation wrought by the Spirit." It was supposed, therefore, that there would be an internal work of grace; that there would be much more than an outward rite in the whole transaction. The application of water is, in fact, but an emblem or symbol of that grace in the heart, and is to be administered as denoting that. It does not convey grace to the soul by any physical efficacy of the water. It is a symbol of the purifying influences of religion, and is made a means of grace in the same way as obedience to any other of the commands of God.

(4.) There is no efficacy in the mere application of water in any form, or with any ceremonies of religion, to put away sin. It is the "good conscience," the renovated heart, the purified soul, of which baptism is the emblem, that furnishes evidence of the Divine acceptance and favour. Comp. Heb 9:9,10. There must be a deep internal work on the soul of man, in order that he may be acceptable to God; and when that is wanting, no external rite is of any avail. Yet,

(5.) it does not follow from this that baptism is of no importance. The argument of the apostle here is, that it is of great importance. Noah was saved by water; and so baptism has an important connexion with our salvation. As water bore up the ark, and was the means of saving Noah, so baptism by water is the emblem of our salvation; and when administered in connexion with a "good conscience," that is, with a renovated heart, it is as certainly connected with our salvation as the sustaining waters of the flood were with the salvation of Noah. No man can prove from the Bible that baptism has no important connexion with salvation; and no man can prove that by neglecting it he will be as likely to obtain the Divine favour as he would by observing it. It is a means of exhibiting great and important truths in an impressive manner to the soul; it is a means of leading the soul to an entire dedication to a God of purity; it is a means through which God manifests himself to the soul, and through which he imparts grace, as he does in all other acts of obedience to his commandments.

(b) "baptism" Eph 5:26 (a) "conscience" Acts 8:37, Rom 10:10