THE MINISTRY OF CHRIST

Discuss Peter’s approach to writing v. that of Paul

1 Peter 3:18–22 ESV

18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, 19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

FOCUS: Peter describes the ministry of Christ in four specific ways

1 Peter 3:18 ESV

18 For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

LBCF 8_4-This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day he arose from the dead with the same body in which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father making intercession, and shall return to judge men and angels at the end of the world.

4. This office the Lord Jesus did most willingly undertake, which that he might discharge he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered, being made sin and a curse for us; enduring most grievous sorrows in his soul, and most painful sufferings in his body; was crucified, and died, and remained in the state of the dead, yet saw no corruption: on the third day he arose from the dead with the same body in which he suffered, with which he also ascended into heaven, and there sitteth at the right hand of his Father making intercession, and shall return to judge men and angels at the end of the world.

Here is one of the richest, clearest, and briefest New Testament summaries of the work of Christ.

Theologians describe the heart of the gospel as penal substitutionary atonement. Jesus paid the penalty for sins (penal) as a substitute in our place (substitutionary) to undo the effects of our sin and restore us to God (atonement, literally “at-one-ment”).

This is precisely what we find in this verse: Christ “suffered once for sins [penal], the righteous for the unrighteous [substitutionary], that he might bring us to God [atonement].”

As beautiful as are these gospel truths, the work of Christ accomplished even more.

For example, the Devil and his demons are once and for all disarmed. The caring and righteous work of Christ is also an example for us to follow, as Peter himself asserts (2: 21). But penal substitution is the fundamental heart of the gospel. The other benefits of Christ’s work all flow from this.

As beautiful as are these gospel truths, the work of Christ accomplished even more.

Because of the work of Christ proclaimed in the gospel of grace, we are restored to God. The wreckage we have introduced into our lives through sin and failure and error is canceled. All is forgiven, and one day we will be with Christ in the new earth, in perfect joy.

For example, the Devil and his demons are once and for all disarmed. The caring and righteous work of Christ is also an example for us to follow, as Peter himself asserts (2: 21). But penal substitution is the fundamental heart of the gospel. The other benefits of Christ’s work all flow from this.

Because of the work of Christ proclaimed in the gospel of grace, we are restored to God. The wreckage we have introduced into our lives through sin and failure and error is canceled. All is forgiven, and one day we will be with Christ in the new earth, in perfect joy.

1 Peter 3:19–20 ESV

19 in which he went and proclaimed to the spirits in prison, 20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.

1 Peter: An Introduction and Commentary (ii) Another Example: Noah Witnessed When Persecuted (3:19–20)

He went and preached to the spirits in prison. The meaning of this phrase is much disputed. The issues are:

1. Who are the spirits in prison?

—unbelievers who have died?

—Old Testament believers who have died?

—fallen angels?

2. What did Christ preach?

—second chance for repentance?

—completion of redemptive work?

—final condemnation?

3. When did he preach?

—in the days of Noah?

—between his death and resurrection?

—after his resurrection?

He went and preached to the spirits in prison. The meaning of this phrase is much disputed. The issues are:

1. Who are the spirits in prison?

—unbelievers who have died?

—Old Testament believers who have died?

—fallen angels?

2. What did Christ preach?

—second chance for repentance?

—completion of redemptive work?

—final condemnation?

3. When did he preach?

—in the days of Noah?

—between his death and resurrection?

—after his resurrection?

There are three views:

(1) The first interpretation understands “spirits” (Gk. pneumasin, plural) as referring to the unsaved (human spirits) of Noah’s day. Christ, “in the spirit” (), proclaimed the gospel “in the days of Noah” (v. 20) through Noah. The unbelievers who heard Christ’s preaching “did not obey … in the days of Noah” (v. 20) and are now suffering judgment (they are “spirits in prison,” v. 19). Several reasons support this view: (a) Peter calls Noah a “herald of righteousness” (), where “herald” represents Greek kēryx, “preacher,” which corresponds to the noun kēryssō, “proclaim,” in . (b) Peter says the “Spirit of Christ” was speaking through the OT prophets (1:11); thus Christ could have been speaking through Noah as an OT prophet. (c) The context indicates that Christ was preaching through Noah, who was in a persecuted minority, and God saved Noah, which is similar to the situation in Peter’s time: Christ is now preaching the gospel through Peter and his readers (v. 15) to a persecuted minority, and God will save them.

The ESV Study Bible Chapter 3

(1) The first interpretation understands “spirits” (Gk. pneumasin, plural) as referring to the unsaved (human spirits) of Noah’s day. Christ, “in the spirit” (1 Pet. 3:18), proclaimed the gospel “in the days of Noah” (v. 20) through Noah. The unbelievers who heard Christ’s preaching “did not obey … in the days of Noah” (v. 20) and are now suffering judgment (they are “spirits in prison,” v. 19). Several reasons support this view: (a) Peter calls Noah a “herald of righteousness” (2 Pet. 2:5), where “herald” represents Greek kēryx, “preacher,” which corresponds to the noun kēryssō, “proclaim,” in 1 Pet. 3:19. (b) Peter says the “Spirit of Christ” was speaking through the OT prophets (1:11); thus Christ could have been speaking through Noah as an OT prophet. (c) The context indicates that Christ was preaching through Noah, who was in a persecuted minority, and God saved Noah, which is similar to the situation in Peter’s time: Christ is now preaching the gospel through Peter and his readers (v. 15) to a persecuted minority, and God will save them.

(2) In the second interpretation, the spirits are the fallen angels who were cast into hell to await the final judgment. Reasons supporting this view include: (a) Some interpreters say that the “sons of God” in Gen. 6:2–4 are angels (see note on Gen. 6:1–2) who sinned by cohabiting with human women “when God’s patience waited in the days of Noah” (1 Pet. 3:20). (b) Almost without exception in the NT, “spirits” (plural) refers to supernatural beings rather than people (e.g., Matt. 8:16; 10:1; Mark 1:27; 5:13; 6:7; Luke 4:36; 6:18; 7:21; 8:2; 10:20; 11:26; Acts 5:16; 8:7; 19:12, 13; 1 Tim. 4:1; 1 John 4:1; Rev. 16:13–14; cf. Heb. 1:7). (c) The word “prison” is not used elsewhere in Scripture as a place of punishment after death for human beings, while it is used for Satan (Rev. 20:7) and other fallen angels (2 Pet. 2:4; Jude 6). In this case the message that Christ proclaimed is almost certainly one of triumph, after having been “put to death in the flesh but made alive in the spirit” (1 Pet. 3:18).

(3) In a third view, some have advocated the idea that Christ offered a second chance of salvation to those in hell. This interpretation, however, is in direct contradiction with other Scripture (cf. Luke 16:26; Heb. 9:27) and with the rest of 1 Peter and therefore must be rejected on biblical and theological grounds, leaving either of the first two views as the most likely interpretation.

(2) In the second interpretation, the spirits are the fallen angels who were cast into hell to await the final judgment. Reasons supporting this view include: (a) Some interpreters say that the “sons of God” in are angels (see note on ) who sinned by cohabiting with human women “when God’s patience waited in the days of Noah” (). (b) Almost without exception in the NT, “spirits” (plural) refers to supernatural beings rather than people (e.g., ; ; ; ; ; ; ; ; ; ; ; ; ; , ; ; ; ; cf. ). (c) The word “prison” is not used elsewhere in Scripture as a place of punishment after death for human beings, while it is used for Satan () and other fallen angels (; ). In this case the message that Christ proclaimed is almost certainly one of triumph, after having been “put to death in the flesh but made alive in the spirit” ().

(3) In a third view, some have advocated the idea that Christ offered a second chance of salvation to those in hell. This interpretation, however, is in direct contradiction with other Scripture (cf. ; ) and with the rest of 1 Peter and therefore must be rejected on biblical and theological grounds, leaving either of the first two views as the most likely interpretation.

Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2410–2411.

I believe the first of these is correct. Jesus preached through Noah the entire time that the ark was being built yet those same individuals rejected the warnings preached and were therefore sent to eternal judgment.

1 Peter 3:21 ESV

21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

1 Peter 3:20–21 ESV

20 because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. 21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

Here, a comparison is drawn between salvation in the ark and baptism.

In both instances, believers are saved through the waters of judgment, since baptism portrays salvation through judgment.

The mere mechanical act of baptism does not save, for Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone.

A comparison is drawn between salvation in the ark and baptism. In both instances, believers are saved through the waters of judgment, since baptism portrays salvation through judgment. The mere mechanical act of baptism does not save, for Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone. Baptism saves you because it represents inward faith, as evidenced by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ. Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. ), and in union with Christ they share his victory over sin. Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. , ; ), and which may be received only by grace through faith (see ).

In both instances, believers are saved through the waters of judgment, since baptism portrays salvation through judgment.

Baptism saves you because it represents inward faith, as evidenced by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ.

The mere mechanical act of baptism does not save, for Peter explicitly says, “not as a removal of dirt from the body,” meaning that the passing of water over the body does not cleanse anyone.

Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. ), and in union with Christ they share his victory over sin.

Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. , ; ), and which may be received only by grace through faith (see ).

Baptism saves you because it represents inward faith, as evidenced by one’s appeal to God for the forgiveness of one’s sins (for a good conscience). Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ.

Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. ), and in union with Christ they share his victory over sin.

Furthermore, baptism “saves” only insofar as it is grounded in the death and resurrection of Jesus Christ. Baptism is a visual representation of the fact that Christians are clothed with Christ (cf. ), and in union with Christ they share his victory over sin. Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. , ; ), and which may be received only by grace through faith (see ).

Though Christians have disagreed about the proper mode of water baptism beginning in the early history of the church, Christians have generally agreed (irrespective of denominational differences) that water baptism is an outward sign of the inward reality of regeneration, which is the result of the work of the Holy Spirit (cf. , ; ), and which may be received only by grace through faith (see ).

1 Peter 3:22 ESV

22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Here

The central truth of vv. 18–22 is that Christ has triumphed over his enemies. He is now ascended to the right hand of God, and all angels and demonic powers are subjected to him since he is Lord and Christ. Christians can therefore rejoice in their sufferings, knowing that Christ has triumphed.

Hebrews 4:14–15 ESV

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.

The central truth of vv. 18–22 is that Christ has triumphed over his enemies. He is now ascended to the right hand of God, and all angels and demonic powers are subjected to him since he is Lord and Christ. Christians can therefore rejoice in their sufferings, knowing that Christ has triumphed.

Hebrews 7:26–28 ESV

26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

Hebrews 7:

Hebrews 7:22–25 ESV

22 This makes Jesus the guarantor of a better covenant. 23 The former priests were many in number, because they were prevented by death from continuing in office, 24 but he holds his priesthood permanently, because he continues forever. 25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.

What is our takeaway from this passage today?

The Gospel is still the power of God to salvation

Our salvation has been secured

Salvation is still only through Christ Alone

We are privileged to have Christ as our high priest and intercessor

THE MINISTRY OF CHRIST

INTRODUCTION:

1. HIS MINISTRY OF SUBSTITUTION (18)

2. HIS MINISTRY TO THE SPIRITS (19-20)

3. HIS MINISTRY OF SALVATION (21)

4. HIS MINISTRY IN SESSION (22)

CONCLUSION: