in which he also went and preached to the spirits in prison,
I therefore have no doubt but Peter speaks generally, that the manifestation of Christ’s grace was made to godly spirits, and that they were thus endued with the vital power of the Spirit. Hence there is no reason to fear that it will not flow to us. But it may be inquired, Why he puts in prison the souls of the godly after having quitted their bodies? It seems to me that φυλακὴ rather means a watchtower in which watchmen stand for the purpose of watching, or the very act of watching, for it is often so taken by Greek authors; and the meaning would be very appropriate, that godly souls were watching in hope of the salvation promised them, as though they saw it afar off. Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. But if the word prison be preferred, it would not be unsuitable; for, as while they lived, the Law, according to Paul, (Galatians 3:23,) was a sort of prison in which they were kept; so after death they must have felt the same desire for Christ; for the spirit of liberty had not as yet been fully given. Hence this anxiety of expectation was to them a kind of prison. 