1 Peter 3:18

Christ also. The recipients of this epistle were either experiencing persecution at the time or faced that imminent prospect (see chs. 3:14-17; 4:12-16, 19). Peter encouraged them not to consider this “fiery trial” a “strange” or unheard of experience (ch. 4:12), in view of the fact that “Christ also ... once suffered” (ch. 3:18). It was their privilege to be “partakers of Christ’s sufferings,” that is, to find in suffering a sweet companionship with their Lord and Master (1 Peter 4:13; cf. John 15:20). He had left them an example of how to endure suffering (1 Peter 2:20-23).

Moreover, Christ was victorious through suffering (see chs. 1:11; 4:13; 5:1). He rose from the dead glorified (see below under “quickened” and on v. 21; cf. chs. 1:11; 5:1). He ascended to heaven, where “angels and authorities and powers” are now “subject unto him” (ch. 3:22). Christ had warned His followers that they, too, should expect “tribulation,” but added: “Be of good cheer; I have overcome the world” (John 16:33).

His victory through suffering was their assurance of victory in the “fiery trial” that lay ahead.

Peter warned those to whom he wrote not to do anything that would make them deserve to suffer (1 Peter 2:20; 3:16, 17; 4:15), but to be sure that when they suffered it would be “for righteousness’ sake” (ch. 3:14), “for well doing” (ch. 3:17; cf. ch. 4:14). Similarly, when Christ suffered it was “for [our] sins, the just for the unjust” (ch. 3:18; cf. ch. 2:24); He had done nothing to deserve the abuse that was heaped upon Him.

Therefore those who tormented Christ and those who torment His followers deserve punishment suited to their crime. The readers of this epistle could rest assured that, in due time, God would judge their tormentors and reward them according to their works (ch. 4:5, 17, 18). They had the example of Christ, who “committed himself to him that judgeth righteously” (ch. 2:23). Like Christ, they were innocent and could rest assured that justice would be done.

In view of all of this Peter’s readers should “not be ashamed” to suffer as Christians (ch. 4:16), “but rejoice” in the knowledge that “when his glory shall be revealed” they may “be glad also with exceeding joy” (v. 13). They could afford to be “happy” when “reproached for the name of Christ” because “the spirit of glory and of God” would rest upon them (v. 14). Christ “hath suffered for us” (v. 1), and it is our privilege to “be reproached for the name of Christ” (v. 14).

Once. For comment see on Heb. 9:26.

Suffered. Textual evidence is divided (cf. p. 10) between this reading and “died.” The KJV reading agrees better with the context and with the parallel thought in ch. 2:21 (see comment there).

For sins. Christ paid the penalty for every man’s sins (see on 1 Cor. 15:3; 2 Cor. 5:14; Heb. 4:15; 1 John 2:2; see Vol. V, p. 918), though He was personally without sin (see on 1 Peter 2:22).

The just. That is, Christ (see on Acts 3:14).

For. Gr. huper, “in behalf of,” “for the good of,” “instead of.” The significant fact about Christ’s death is its vicarious nature. He died, not as a good man setting a noble example, but as a Saviour of sinners (see on Isa. 53:4, 5; Matt. 20:28; 1 Peter 2:24; cf. DA 25).

Bring us to God. That is, restore us to divine favor. See on Rom. 5:1, 2.

Being put to death. Literally, “indeed, being put to death.” The remainder of the verse explains the first part — Christ “suffered for sins” by “being put to death in the flesh” and is able to “bring us to God” by virtue of the fact that He was “quickened by the Spirit.” Christ suffered to the point of death; certainly our sufferings “for righteousness’ sake” cannot exceed His. And if He came forth in triumph over death, we certainly have nothing to fear from the “fiery trial which is to try” us (1 Peter 4:12, 13; see on 2 Cor. 13:4).

In the flesh. Literally, “in flesh,” or “as to flesh,” that is, as regards the physical nature Christ assumed at the incarnation. He was raised with the glorified human nature that all the redeemed will possess (see on 1 Cor. 15:38, 48).

Quickened. Literally, “made alive” (cf. 1 Cor. 15:45).

By the Spirit. Textual evidence attests (cf. p. 10) the reading “in spirit” or “as to spirit.” The reading “by the Spirit” (en to pneumati) has no ancient manuscript support. The latter part of the verse may literally be translated “put to death, indeed, in flesh [sarki], but made alive in spirit [pneumati].” The parallel constructions, “in spirit” and “in flesh,” seem to be against the idea that the Holy Spirit is here referred to. In other words, consistency seems to require that we translate either “in flesh ... in spirit” or “by the flesh [meaning “by the human being”] ... by the Spirit.” However, the reading, “by the human being,” is not used elsewhere in the NT, and hardly seems to make sense. Elsewhere in the NT when the expression “in flesh ... in spirit,” or its equivalent, is used of Christ, “flesh” refers to Christ’s earthly existence as a human being and “spirit” to His existence as a divine being following the resurrection. Compare the remarkably similar antithesis in Rom. 1:3, 4 (see comment there). Incarnate, Christ was, to all appearances, a human being; after the resurrection, though retaining His human nature, He became again essentially a spirit being (see Vol. V, pp. 917-919; cf. John 4:24). Compare also 1 Tim. 3:16, where the Greek reads literally, “in flesh” and “in spirit.” Note the parallel expressions in 1 Peter 4:6, “in the flesh” and “in the spirit,” applied to human beings (see comment there). For further clarification of the meaning and force of Peter’s statement see Rom. 14:9; 2 Cor. 13:4.

The fact that Christ truly died “in the flesh” did not mean the end of His existence. At the resurrection He was “made alive” once more, although from that time forth His human nature was more completely subordinated to His divine, or “spirit” nature (see on Luke 24:39; cf. Vol. V, pp. 918, 919), than when He lived on earth as a man among men. The sublime fact that the crucified Christ lives on is here set forth as an assurance that those who partake of His sufferings need not fear that the persecution they suffer will end forever their existence (cf. 2 Cor. 13:4). Christ triumphed over death, and those who suffer with Him are likewise sure to come victoriously through the fiery trials of life. Compare Paul’s argument in 1 Cor. 15:13-23, where He sets forth our Lord’s resurrection as a guarantee that those who fall asleep in Jesus will live again.