1 Peter 3:13-22 - Following Christ In Bearing Injustice
It was said of Archbishop Cranmer that the way to make him a life-long friend was to do him some disservice, and surely these words of the Apostle have created many characters of the same type. The one aim and purpose of life should be to sanctify Christ as Lord; that is, to put Him on the throne. Let all the powers of our nature stand around to do His bidding, as the courtiers of a royal sovereign.
Keep a good conscience! Remember you have to live with yourself! A good conscience is the best bedfellow! Paul exercised himself always to have a conscience void of offense toward God and man, Acts 23:1; Acts 24:16. This is especially necessary when we are called on to give our witness for our Lord. We must not keep silent when we ought to speak, and when we speak we should do so reverently, simply and without heat.
Our Lord seems to have carried the news of redemption through the world of disembodied spirits. The Apostle compares baptism to the deluge, because it lies between the believer and his old worldly life, as Noah's flood lay between the old world and the new which emerged from its waters. [source]
Chapter Summary: 1 Peter 3
1He teaches the duty of wives and husbands to each other; 8exhorting all men to unity and love; 14and to suffer persecution 19He declares also the benefits of Christ toward the old world
Greek Commentary for 1 Peter 3:19
In which also [εν ωι και] That is, in spirit (relative referring to πνευματι pneumati). But, a number of modern scholars have followed Griesbach‘s conjecture that the original text was either Νωε και Nōe kai (Noah also), or Ενωχ και Enōch kai (Enoch also), or εν ωι και Ενωχ en hōi kai Enōch (in which Enoch also) which an early scribe misunderstood or omitted Ενωχ και Enōch kai in copying 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 Acts 2:27 (with which he compares Matthew 27:52.; Luke 23:34; Ephesians 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? [source]
He went and preached [πορευτεις εκηρυχεν] First aorist passive (deponent) participle of πορευομαι poreuomai and first aorist active indicative of κηρυσσω kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι en hōi here tells something suggested by the word πνευματι pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο ho (which) tells another illustration of the words δι υδατος di' hudatos (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 πυλακηι πνευμασιν tois en phulakēi pneumasin). 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 πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
Unto the spirits in prison [τοις εν πυλακηι 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 πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
By which [ἐν ᾧ] Wrong. Rev., correctly, in which in the spiritual form of life; in the disembodied spirit. [source]
Went and preached [πορευθεὶς ἐκήρυξεν] The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the Gospel. [source]
In prison [ἐν φυλακῇ] Authorities differ, some explaining by 2 Peter 2:4; Judges 1:6; Revelation 20:7, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Matthew 14:25; Luke 2:8); hold and cage (Revelation 18:2). Others explain as Hades, the kingdom of the dead generally. [source]
Reverse Greek Commentary Search for 1 Peter 3:19
1 Peter 3:4In the incorruptible apparel of a meek and quiet spirit [εν τωι απταρτωι του ησυχιου και πραεως πνευματος] No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18,1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
1 Peter 3:18For sins [περι αμαρτιων] “Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 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 προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18The righteous for the unrighteous [δικαιος υπερ αδικων] Literally, “just for unjust” (no articles). See 1 Peter 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 προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18Being put to death in the flesh [τανατωτεις μεν σαρκι] First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Greek Commentary for 1 Peter 3:19
That is, in spirit (relative referring to πνευματι pneumati). But, a number of modern scholars have followed Griesbach‘s conjecture that the original text was either Νωε και Nōe kai (Noah also), or Ενωχ και Enōch kai (Enoch also), or εν ωι και Ενωχ en hōi kai Enōch (in which Enoch also) which an early scribe misunderstood or omitted Ενωχ και Enōch kai in copying 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 Acts 2:27 (with which he compares Matthew 27:52.; Luke 23:34; Ephesians 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? [source]
First aorist passive (deponent) participle of πορευομαι poreuomai and first aorist active indicative of κηρυσσω kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι en hōi here tells something suggested by the word πνευματι pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο ho (which) tells another illustration of the words δι υδατος di' hudatos (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 πυλακηι πνευμασιν tois en phulakēi pneumasin). 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 πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
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 πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
Wrong. Rev., correctly, in which in the spiritual form of life; in the disembodied spirit. [source]
The word went, employed as usual of a personal act; and preached, in its ordinary New-Testament sense of proclaiming the Gospel. [source]
As in Hebrews 12:23, of disembodied spirits, though the word ψυχαὶ , souls, is used elsewhere (Revelation 6:9; Revelation 20:4). [source]
Authorities differ, some explaining by 2 Peter 2:4; Judges 1:6; Revelation 20:7, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Matthew 14:25; Luke 2:8); hold and cage (Revelation 18:2). Others explain as Hades, the kingdom of the dead generally. [source]
Reverse Greek Commentary Search for 1 Peter 3:19
No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18, 1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 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 προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Literally, “just for unjust” (no articles). See 1 Peter 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 προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
See on 1 Peter 3:19, and see on Acts 5:21. Rev., in margin, prison. [source]