Sermon Tone Analysis

INTRODUCTION:

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

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

1. HIS MINISTRY OF SUBSTITUTION (18)

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”).

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].”

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.

2. HIS MINISTRY TO THE SPIRITS (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:

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.

(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.