34. "SPIRITS IN PRISON" (1 PET. III. 19)

tamim, i.e., "without blemish," as the word for "perfect" here is generally rendered elsewhere. All had to be destroyed by the Flood; but the angels who sinned are "reserved," in "chains" and "in prison" (1 Pet. iii. 19. 2 Pet. ii. 4. Jude 6), for their judgment at a yet future day.

The aim of Satan was to corrupt, and so secure the destruction of the whole human race. And his plot would have succeeded but for the direct interposition of Divine judgment.

"The seed of the woman" ultimately came into the world. The Word of God was fulfilled; and now, though His heel had been bruised, and He suffered and died, yet God raised Him from the dead, the token that Satan's head shall in due time be crushed.

This glorious triumph had to be heralded forth. Those who had taken part in that awful plot had to learn that the designs of Satan, their lord and master, had failed. This was the reason why Christ, having risen from the dead, went and proclaimed His glorious triumph.

This is why it is "better to suffer for well-doing than for evil-doing. FOR Christ also suffered" [for well doing], "the just for the unjust." And, it was "better" for Him; for He has triumphed gloriously: and it is "better" for us also: for we are thereby saved eternally.

Not merely saved through the judgment (as the digression shows); not saved by means of material water; but by the "suffering" of that perfect sacrifice, which has made the comers thereunto "perfect as pertaining to the conscience" (Heb. ix. 9; x. 1), and given them "the answer of a good conscience toward God" (1 Pet. iii. 21).²

Thus we see how the scope (or one great subject) of the whole passage determines for us the sense in which we are to understand the words which are employed in it; and we see also how this is the only sense which gives cogency and consistency to the whole argument.

Moreover the scope of this passage is in harmony with the scope of the whole Epistle. We see and are shown

¹ This is the force of ἐσσεύς (d. αδ. 6). See its only occurrences: Matt. xiv. 36. Luke vii. 3. Acts xxiii. 21; xxvii. 13, 44; xxviii. 1, 4; and here 1 Pet. iii. 20.

² See, on the whole subject, two pamphlets by the same author and publisher: The Spirits in Prison; and, The Sons of God.

³ See the Structure, below, under Canon II., pages 216-219.

N

I. MEANING OF WORDS FROM SCOPE OF PASSAGE throughout how it is "better to suffer for well doing than for evil doing."

In ch. i. 7 the trial of our faith is to be found unto praise and honour and glory at the appearing of Jesus Christ.

In ch. i. 11 the subject of prophecy was that Christ's sufferings were to be followed by glory.

In ch. i. 13 we are, in our trials, to "hope to the end for the grace that is to be brought unto us at the revelation of Jesus Christ."

In ch. i. 19-21, when Christ's sufferings were over, and the "precious blood" was shed, God "raised Him from the dead and gave Him glory."

In ch. ii. 20 they are asked, "What glory is it if when ye be buffeted for your faults ye shall take it patiently? but if, when ye do well and suffer for it, ye take it patiently, this is acceptable with God."

In ch. ii. 21-24 Christ's example is given to prove this. He suffered for well-doing, and when he died he committed His spirit¹ unto Him who judgeth righteously (ch. ii. 23; comp. Luke xxiii. 46). And all this was done in order that we, having died to sins, might live again² unto righteousness, in newness of life here, and of resurrection life which the righteous Judge shall give us in that day (2 Tim. iv. 8).

In ch. iv. 6, though they might be judged indeed according to the will of men, in the flesh; they might live again in resurrection life according to the will of God, in their spiritual bodies.

In ch. iv. 13 they are to rejoice that inasmuch as they were partakers of Christ's sufferings, they would be glad also with exceeding joy when Christ's glory should be revealed.

In ch. iv. 19 if they suffered, and this suffering was according to the will of God, they were to commit themselves (in well-doing) to God as to a faithful creator, who was thus able to re-create them in resurrection.

¹ "himself" is in italics both in A.V. and R.V. R.V. margin suggests "his cause"; but Luke xxiii. 46 shows us what it was He committed to the Father—as connected with the glorious resurrection—which was His reward in consequence.

² (see (2a)), to live, especially in resurrection life, real or typical. John v. 25; xi. 25. Rev. i. 18; xx. 4.