Source: http://bibletools.info/1Pet_3.19
Timestamp: 2019-04-23 08:43:58+00:00

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By which - Spirit, his own Divine energy and authority.
He went and preached - By the ministry of Noah, one hundred and twenty years.
Unto the spirits in prison - The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison - detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Genesis 6:3; : My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Hebrews 11:7, who would not believe till wrath - Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Hebrews 12:23, certainly means righteous men, and men still in the Church militant; and the Father of spirits, Hebrews 12:9, means men still in the body; and the God of the spirits of all flesh, Numbers 16:22; Numbers 27:16, means men not in a disembodied state.
But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one Πνευματι Ἁγιῳ, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, Spiritualiter veniens praedicavit; "by which he came spiritually, and preached to them that were in prison."
In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant Spiritu venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot.
Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere Conclusi erant Spiritualiter veniens praedicavit; "in which, coming spiritually, he preached to those who were Shut Up in prison."
Another MS., written about a.d. 1370, is the same as the printed copy.
The common printed Vulgate is different from all these, and from all the MSS. of the Vulgate which I have seen in reading spiritibus, "to the spirits."
In my old MS. Bible, which contains the first translation into English ever made, the clause is the following: In whiche thing and to hem that weren closid togyder in prison, hi commynge in Spirit, prechide. The copy from which this translation was taken evidently read conclusi erdnt, with one of the MSS. quoted above, as closid togyder proves.
I have quoted all these authorities from the most authentic and correct copies of the Vulgate, to show that from them there is no ground to believe that the text speaks of Christ's going to hell to preach the Gospel to the damned, or of his going to some feigned place where the souls of the patriarchs were detained, to whom he preached, and whom he delivered from that place and took with him to paradise, which the Romish Church holds as an article of faith.
Though the judicious Calmet holds with his Church this opinion, yet he cannot consider the text of St. Peter as a proof of it. I will set down his own words: Le sentiment qui veut que Jesus Christ soit descendu aux enfers, pour annoncer sa venue aux anciens patriarches, et pour les tirer de cette espece de prison, ou ils Pattendoient si long tems, est indubitable; et nous le regardons comme un article de notre foi: mais on peut douter que ce soit le sens de Saint Pierre en cet endroit. "The opinion which states that Jesus Christ descended into hell, to announce his coming to the ancient patriarchs, and to deliver them from that species of prison, where they had so long waited for him, is incontrovertible; and we (the Catholics) consider it as an article of our faith: but we may doubt whether this be the meaning of St. Peter in this place." Some think the whole passage applies to the preaching of the Gospel to the Gentiles; but the interpretation given above appears to me, after the fullest consideration, to be the most consistent and rational, as I have already remarked.
By which - Evidently by the Spirit referred to in the previous verse - ἐν ᾧ en hō- 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 afterward 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. πορευθεὶς poreutheisIt 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 Ephesians 2:17, “And came and preached peace,” etc. Matthew 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, Genesis 11:5, “The Lord came down to see the city and the tower.” Exodus 19:20, “the Lord came down upon Mount Sinai.” Numbers 11:25, “the Lord came down in a cloud.” 2 Samuel 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 afterward became incarnate. On the supposition, therefore, that this whole passage 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 ( ἐκήρυξεν ekēruxen) 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 - εὐαγγελίζω euangelizōThe word used here would be appropriate to such a message as Noah brought to his contemporaries, or to any communication which God made to people. See Matthew 3:1; Matthew 4:17; Mark 1:35; Mark 5:20; Mark 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. Since this is the only passage in the New Testament upon which the Roman Catholic 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?
Were they spirits then, or were they people 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 honor 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.
(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 wire were thus confined.
(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?
We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.
19. By which. Or, “with respect to which,” “by virtue of which.” Opinion differs as to whether “by which” refers to “the Spirit” (v. 18) or to the thought of v. 18 as a whole.
Some of those who accept the reading “in spirit in v. 18 (see comment there) hold that the words “by which” refer back to “spirit,” and interpret v. 19 to mean that between His crucifixion and resurrection Christ “preached” to the supposed disembodied spirits of the antediluvians. However, this conclusion does not necessarily follow the adoption of the reading “in spirit.” Furthermore, the conclusion is entirely unscriptural and must therefore be rejected (see below under “spirits”).
The following three explanations of this difficult passage are all in harmony with the general teaching of Scripture on the condition of man in death.
1. “By which” refers back to “the Spirit,” and v. 19 means that Christ preached to the antediluvians by the Holy Spirit through the ministry of Noah.
2. “By which” refers back to the preferred reading, “spirit,” which is a reference to Christ in His pre-existent state, a state that, like His post-resurrection, glorified nature may be described as in “spirit.” Compare the expression, “God is spirit,” RSV (see on John 4:24). Christ’s preaching was to the antediluvians, “while the ark was a preparing,” and hence during His pre-existent state. Compare on Heb. 9:14.
3. “By which” refers back to v. 18 as a whole, and v. 19 means that by virtue of His yet future vicarious death and resurrection, in “spirit,” Christ “went and preached” to the antediluvians through the ministry of Noah. It was by virtue of the fact that Christ was to be “put to death in the flesh, but quickened by the Spirit” (v. 8) that He formerly preached salvation through Noah and “saved by water” those who accepted it. Similarly, it is “by the resurrection of Jesus Christ” that “baptism doth also now save us” (v. 21).
The first of these three explanations is possible if the reading “the Spirit” is accepted (see on v. 18). The second and third accord more closely with the Greek construction (of vs. 18, 19), with the immediate context, and with parallel passages elsewhere in the NT.
Also. That is, in addition to “us” (v. 18). The provision made at Calvary to “bring us to God” was “also” available to the antediluvians. In fact, no other provision has ever been made for men to escape from the devil’s prison house (see on Acts 4:12).
Went and preached. Emphasis is on the preaching, not on the going. The word translated “preached” (kÄrussÅÂ) is the usual word for Christ’s preaching while on earth. For the time when this preaching took place see on v. 20.
Spirits. Gr. pneumata, plural of pneuma “wind,” “breath,” “spirit” (see on Luke 8:55; cf. on Num. 5:14). Breath is one of the conspicuous characteristics of living beings, and by a figure of speech (synecdoche), in which a characteristic part of a thing stands for the whole, pneuma means simply “person.” Compare 1 Cor 16:18, where “my spirit” means “me,” and Gal. 6:18; 2 Tim. 4:22; etc., where “your spirit”means “you” (cf. Phil. 4:23). See on Heb. 12:9, 23; cf. Num. 16:22; 27:16. Accordingly, these “spirits” can be considered living human beings. In fact, the first part of v. 20 apparently identifies them as people living on the earth immediately prior to the Flood. They were as certainly real, living human beings as were the the “eight souls” of v. 20.
Some hold that ch. 3:18-20 and ch. 4:6 support the doctrine of an immortal soul and of consciousness after death, and that during the interval between the crucifixion and the resurrection Christ descended into Hades, the figurative realm of the dead (see on Matt. 11:23), to preach to disembodied spirits languishing there. But the logic of this view demands that the “spirits” here referred to be in some sort of purgatory at the time Christ preached to them and that the purpose of His preaching was to give them a second chance to be saved and thus to escape from purgatory. But most Protestants who believe that Peter here teaches the consciousness of man in death would be horrified to accept the papal doctrine of purgatory and the equally unscriptural doctrine of a second chance. Those who maintain that Peter here supports their belief in the so-called natural immortality of the soul must also explain why Christ would be partial to the “spirits” of dead sinners of Noah’s time and not give to those of other generations a similar opportunity.
The Scriptures plainly teach that a man must accept salvation in this present life, if at all, and that his personal probation closes at death (see on Matt. 16:27; Luke 16:26-31; Rom. 2:6; Heb. 9:27; cf. Eze. 18:24; Rev. 22:12). They also plainly teach that the dead are not conscious (see on Ps. 146:4; Eccl. 9:5, 6; Matt. 10:28; John 11:11; 1 Thess. 4:13; cf. on Gen. 2:7; Eccl. 12:7). Accordingly, to make these “spirits” out to be disembodied, conscious beings able to hear and accept the gospel, contradicts numerous plain teachings of Scripture. It should be noted that Peter does not say that Christ preached to disembodied spirits.
To argue that the people of Noah’s day did not have a fair chance to be saved is to ignore the fact that Noah was “a preacher of righteousness” to his generation (2 Peter 2:5), and that they deliberately rejected the message God sent to them through Noah (1 Peter 3:20, see comment there). “The longsuffering of God” would not have “waited in the days of Noah, while the ark was a preparing” (v. 20) unless those for whom God waited so patiently were being given an opportunity to believe and to obey.
Prison. Gr. phulakÄ, “watch,” “guard,” and thus a place where men are watched and guarded, a “prison.” Whether Peter here speaks literally or figuratively must be determined by the context. If taken literally, this “prison” would be a place where departed souls such as the “spirits” of v. 19 are said, by some, to be kept under guard until their fate has been decided. If taken figuratively, “prison” would refer to the spiritual state of the “disobedient” “spirits.” For the use of “prison” in the latter sense see Isa. 4:27; cf. Isa. 61:1; Luke 4:18. How securely the antediluvians were held in the prison house of sin is evident from Gen. 6:5-13 and from the fact that only eight persons escaped from it (1 Peter 3:20). None but Christ can set men free from the evil habits and desires with which Satan shackles them.

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