1 Peter 3:18

For Christ also hath once suffered for sins As in the previous chapter (1 Peter 2:21-25), so here, the Apostle cannot think of any righteous sufferer needing comfort without thinking also of therighteous Sufferer whom he had known. And here also, as there, though he begins with thinking of Him as an example, he cannot rest in that thought, but passes almost immediately to the higher aspects of that work as sacrificial and atoning. Every word that follows is full of significance "Christ suffered " (better than "hath suffered," as representing the sufferings as belonging entirely to the past), once and once for all. The closeness of the parallelism with Hebrews 9:26-28 might almost suggest the inference that St Peter was acquainted with that Epistle, but it admits also of the more probable explanation that both writers represent the current teaching of the Apostolic Church. The precise Greek phrase "for sins" (literally, " concerning, or on account of, sins") is used in Hebrews 10:6; Hebrews 10:8; Hebrews 10:18; Hebrews 10:26, and in the LXX. of Psalms 40:6, and was almost the technical phrase of the Levitical Code (Leviticus 4:33).

the just for the unjust The preposition in this case means "on behalf of," and is that used of the efficacy of Christ's sufferings in Mark 14:24; John 6:51; 1 Corinthians 5:7; 1 Timothy 2:6. It is used also of our sufferings for Christ (Philippians 1:29), or for our brother men (Ephesians 3:1; Ephesians 3:13), and therefore does not by itself express the vicarious character of the death of Christ, though it naturally runs up into it. In the emphatic description of Christ as "the Just," we have an echo of St Peter's own words in Acts 3:14; in the stress laid on the fact that He, the just, died for the unjust, a like echo of the teaching of St Paul in Romans 5:6.

that he might bring us to God This, then, from St Peter's point of view, and not a mere exemption from an infinite penalty, was the end contemplated in the death of Christ. "Access to God," the right to come boldly to the throne of grace (Hebrews 4:16), was with him as with St Paul (Romans 5:2; Ephesians 2:18; Ephesians 3:12), the final cause of the redemptive work. The verb, it may be noted, is not used elsewhere in this connexion in the New Testament.

being put to death in the flesh, but quickened by the Spirit The change of the preposition and the mode of printing "Spirit" both shew that the translators took the second clause as referring to the Holy Spirit, as quickening the human body of Christ in His resurrection from the dead. The carefully balanced contrast between the two clauses shews, however, that this cannot be the meaning, and that we have here an antithesis, like that of Romans 1:3-4, between the "flesh" and the human "spirit" of the man Christ Jesus, like that between the "manifest in the flesh" and "justified in the spirit" of 1 Timothy 3:16. By the "flesh" He was subject to the law of death, but in the very act of dying, His "spirit" was quickened, even prior to the resurrection of His body, into a fresh energy and activity. What was the sphere and what the result of that activity, the next verse informs us.