1Pe 3:18-22 | RWP | e4.org | Because Christ also died ( οτ κα Χριστος απεθανεν ). So the best MSS.; later ones επαθεν (suffered). The example of Christ should stir us to patient endurance. For sins ( περ αμαρτιων ). "Concerning sins" (not his, but ours, ). Περ (around, concerning) with αμαρτιας in the regular phrase for the sin offering ( ; ), though υπερ αμαρτιας does occur ( ). So in the N.T. we find both περ αμαρτιων ( ) and υπερ αμαρτιων ( ). Once ( απαξ ). Once for all ( ), not once upon a time ( ποτε ). The righteous for the unrighteous ( δικαιος υπερ αδικων ). Literally, "just for unjust" (no articles). See for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. That he might bring us to God ( ινα ημας προσαγαγη τω θεω ). Purpose clause with ινα , with second aorist active subjunctive of προσαγω and the dative case τω θεω . The MSS. vary between ημας (us) and υμας (you). The verb προσαγω means to lead or bring to ( ), to approach God (cf. προσαγωγην in ), to present us to God on the basis of his atoning death for us, which has opened the way ( ; .) Being put to death in the flesh ( θανατωθεις μεν σαρκ ). First aorist passive participle of θανατοω , old verb (from θανατος death), to put to death. Σαρκ is locative case of σαρξ . But quickened in the spirit ( ζωοποιηθεις δε πνευματ ). First aorist passive participle of ζωοποιεω rare (Aristotle) verb (from ζωοποιος making alive), to make alive. The participles are not antecedent to απεθανεν , but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See for the use of the verb for the resurrection of the body. But the use of the word πνευματ (locative case) in contrast with σαρκ starts Peter's mind off in a long comparison by way of illustration that runs from verses . The following verses have caused more controversy than anything in the Epistle.

‏ 1 Peter 3:18-22

Because Christ also died ( οτ κα Χριστος απεθανεν ). So the best MSS.; later ones επαθεν (suffered). The example of Christ should stir us to patient endurance.

For sins ( περ αμαρτιων ). "Concerning sins" (not his, but ours, 1:18). Περ (around, concerning) with αμαρτιας in the regular phrase for the sin offering (Le 5:7; 6:30), though υπερ αμαρτιας does occur (Eze 43:25). So in the N.T. we find both περ αμαρτιων (Heb 5:3) and υπερ αμαρτιων (Heb 5:1).

Once ( απαξ ). Once for all (Heb 9:28), not once upon a time ( ποτε ).

The righteous for the unrighteous ( δικαιος υπερ αδικων ). Literally, "just for unjust" (no articles). See 1Pe 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point.

That he might bring us to God ( ινα ημας προσαγαγη τω θεω ). Purpose clause with ινα, with second aorist active subjunctive of προσαγω and the dative case τω θεω. The MSS. vary between ημας (us) and υμας (you). The verb προσαγω means to lead or bring to (Mt 18:24), to approach God (cf. προσαγωγην in Eph 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Ro 3:25; Heb 10:19f.)

Being put to death in the flesh ( θανατωθεις μεν σαρκ ). First aorist passive participle of θανατοω, old verb (from θανατος death), to put to death. Σαρκ is locative case of σαρξ.

But quickened in the spirit ( ζωοποιηθεις δε πνευματ ). First aorist passive participle of ζωοποιεω rare (Aristotle) verb (from ζωοποιος making alive), to make alive. The participles are not antecedent to απεθανεν, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See 1Co 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματ (locative case) in contrast with σαρκ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22. The following verses have caused more controversy than anything in the Epistle.

In which also ( εν ω κα ). That is, in spirit (relative referring to πνευματ ). But, a number of modern scholars have followed Griesbach's conjecture that the original text was either Νωε κα (Noah also), or Ενωχ κα (Enoch also), or εν ω κα Ενωχ (in which Enoch also) which an early scribe misunderstood or omitted Ενωχ κα in copying ( ομοιοτελευτον ). It is allowed in Stier and Theile's Polyglott. It is advocated by J. Cramer in 1891, by J. Rendel Harris in The Expositor (1901), and Sidelights on N.T. Research (p. 208), by Nestle in 1902, by Moffatt's New Translation of the New Testament. Windisch rejects it as inconsistent with the context. There is no manuscript for the conjecture, though it would relieve the difficulty greatly. Luther admits that he does not know what Peter means. Bigg has no doubt that the event recorded took place between Christ's death and his resurrection and holds that Peter is alluding to Christ's Descensus ad Inferos in Ac 2:27 (with which he compares Mt 27:52f.; Lu 23:34; Eph 4:9). With this Windisch agrees. But Wohlenberg holds that Peter means that Christ in his preexistent state preached to those who rejected the preaching of Noah who are now in prison. Augustine held that Christ was in Noah when he preached. Bigg argues strongly that Christ during the time between his death and resurrection preached to those who once heard Noah (but are now in prison) and offered them another chance and not mere condemnation. If so, why did Jesus confine his preaching to this one group? So the theories run on about this passage. One can only say that it is a slim hope for those who neglect or reject Christ in this life to gamble with a possible second chance after death which rests on very precarious exegesis of a most difficult passage in Peter's Epistle. Accepting the text as we have, what can we make of it?

He went and preached ( πορευθεις εκηρυξεν ). First aorist passive (deponent) participle of πορευομα and first aorist active indicative of κηρυσσω, the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ "in spirit" as illustration of his "quickening" (verse 18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ω here tells something suggested by the word πνευματ (in spirit) just before, so in verse 21 the relative ο (which) tells another illustration of the words δι' υδατος (by water) just before. Peter jumps from the flood in Noah's time to baptism in Peter's time, just as he jumped backwards from Christ's time to Noah's time. He easily goes off at a word. What does he mean here by the story that illustrates Christ's quickening in spirit?

Unto the spirits in prison ( τοις εν φυλακη πνευμασιν ). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν φυλακη can be illustrated by 2Pe 2:4; Jude 1:6; Re 20:7 (the final abode of the lost). See Heb 12:23 for the use of πνευματα for disembodied spirits.

Which aforetime were disobedient ( απειθησασιν ποτε ). First aorist active participle of απειθεω (for which verb see 3:20) in the dative plural agreeing with πνευμασιν. These spirits now in prison once upon a time ( ποτε ) were disobedient (typical rebels, Hart calls them).

Waited ( απεξεδεχετο ). Imperfect middle of the double compound απεκδεχομα, late verb, probably first by Paul (1Co 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions ( απο, εκ ) to wait out to the end, as for Christ's Second Coming (Php 3:20). A hundred years apparently after the warning (Ge 5:32; 6:3; 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2Pe 2:5) forewarned the people, who disregarded it.

While the ark was a preparing ( κατασκευαζομενης κιβωτου ). Genitive absolute with present passive participle of κατασκευαζω, old compound (Mt 11:10), for κιβωτος (ark) see on Mt 24:38.

Wherein ( εις ην ). "Into which" (the ark).

That is ( τουτ' εστιν ). Explanatory expression like our English idiom (Ro 10:6, etc.).

Souls ( ψυχα ). Persons of both sexes (living men) as in Ac 2:41; 27:37, etc.

Were saved ( διεσωθησαν ). First aorist passive indicative of διασωζω, old compound, to bring safe through as in Ac 27:44.

Through water ( δι' υδατος ). "By means of water" as the intermediate agent, an apparent change in the use of δια in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Heb 11:7) for the sake of the following illustration.

Which also ( ο κα ). Water just mentioned.

After a true likeness ( αντιτυπον ). Water in baptism now as an anti-type of Noah's deliverance by water. For βαπτισμα see on Mt 3:7. For αντιτυπον see on Heb 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding ( αντιτυπα ) to the heavenly, which is the pattern ( τυπον Heb 8:5) for the earthly. So here baptism is presented as corresponding to (prefigured by) the deliverance of Noah's family by water. It is only a vague parallel, but not over-fanciful.

Doth now save you ( υμας νυν σωζε ). Simplex verb ( σωζω, not the compound διασωζω ). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Ro 6:2-6), not actual as Peter hastens to explain.

Not the putting away of the filth of the flesh ( ου σαρκος αποθεσις ρυπου ). Αποθεσις is old word from αποτιθημ (2:1), in N.T. only here and 2Pe 1:14. Ρυπου (genitive of ρυπος ) is old word (cf. ρυπαρος, filthy, in Jas 2:2; Re 22:11), here only in N.T. (cf. Isa 3:3; 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Heb 9:13f.). Peter here expressly denies baptismal remission of sin.

But the interrogation of a good conscience toward God ( αλλα συνειδησεως αγαθης επερωτημα εις θεον ). Old word from επερωταω (to question as in Mr 9:32; Mt 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate's approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις θεον (toward God) be taken with επερωτημα or συνειδησεως.

Through the resurrection of Jesus Christ ( δι' αναστασεως Ιησου Χριστου ). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Ro 6:2-6). See 1:3 for regeneration made possible by the resurrection of Jesus.

Having gone ( πορευθεις ). First aorist (deponent) participle (not periphrastic) of πορευομα.

Being made subject ( υποταγεντων ). Second aorist passive participle of υποτασσω (see 2:18; 3:1) in the genitive absolute construction.

Unto him ( αυτω ). Christ. See 1Co 15:28.