New American Standard Bible
For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit;
King James Bible
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
Darby Bible Translation
for Christ indeed has once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in flesh, but made alive in the Spirit,
World English Bible
Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit;
Young's Literal Translation
because also Christ once for sin did suffer -- righteous for unrighteous -- that he might lead us to God, having been put to death indeed, in the flesh, and having been made alive in the spirit,
1 Peter 3:18 Parallel
CommentaryBarnes' Notes on the Bible
For Christ also hath once suffered for sins - Compare the notes at 1 Peter 2:21. The design of the apostle in the 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 1 Peter 3:18-22 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. Compare Hebrews 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, (δίκαιος dikaios,) on account of, or in the place of, those who were unjust, (ὑπὲρ ἀδίκων huper adikōn;) or one who was righteous, on account of those who were wicked. Compare the Romans 5:6 note; 2 Corinthians 5:21 note; Hebrews 9:28 note. 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. Compare the notes at John 3:14; John 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 people; and the fact that the Son of God loved people, 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. Compare the notes at Romans 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 unique 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 people usually put to death? What was there special 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 neighbor, 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 in carnate, or was a man, to speak of his being in the flesh. See Romans 1:2; "Made of the seed of David according to the flesh." John 1:14; "and the Word was made flesh." 1 Timothy 3:16; "God was manifest in the flesh." 1 John 4:2; "every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2 John 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 special 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 the notes at Romans 1:3.
But quickened - Made alive - ζοωποιηθεὶς zoōpoiētheis. 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: John 5:21 (twice); John 6:63; Romans 4:17; Romans 8:11; 1 Corinthians 15:36, 1 Corinthians 15:45; 1 Timothy 6:13; 1 Peter 3:18; in all which it is rendered "quickened, quicken, quickeneth;" 1 Corinthians 15:22, "be made alive;" 2 Corinthians 3:6, "giveth life;" and Galatians 3:21, "have given life." "Once the word refers to God, as he who giveth life to all creatures, 1 Timothy 6:13; three times it refers to the life-giving power of the Holy Spirit, or of the doctrines of the gospel, John 6:63; 2 Corinthians 3:6; Galatians 3:21; seven times it is used with direct reference to the raising of the dead, John 5:21; Romans 4:17; Romans 8:11; 1 Corinthians 15:22, 1 Corinthians 15:36, 1 Corinthians 15:45; 1 Peter 3:18." See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson, Lexicon. 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 τῷ Πνεύματι tō Pneumati - 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" (σαρκὶ sarki,) where the article also is lacking. 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 pertaining 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 special province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of people, 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 connection, 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 Spirit, and the fair conclusion is that it refers to his divine nature.
'Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.'--1 Peter iii. 14, 15. These words are a quotation from the prophet Isaiah, with some very significant variations. As originally spoken, they come from a period of the prophet's life when he was surrounded by conspirators against him, eager to destroy, and when he had been giving utterance to threatening prophecies as to the coming up of the King of Assyria, and the voice of God encouraged him and his …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John
and concerning righteousness, because I go to the Father and you no longer see Me;
through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God.
2 Corinthians 13:4
For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.
in whom we have boldness and confident access through faith in Him.
yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach--
how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself.
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