18 Porque ni aun Cristo sufri

una vez para siempre

lo referente al pecado,
los justos
para
la
injusto,
con el fin de reconciliarnos con DiosEl que fue condenado a muerte en la carne,
pero vivificado por el Espritu.
19
En el cual tambin
Se fue
y predic
a los espritus encarcelados.
20
que en otro tiempo fueron desobedientes,
cuando
la paciencia de Dios que esperar
en los das de No,
mientras que el arca estaba en construccin,
en la que unos pocos, es decir, ocho personas,
se salvaron
a travs del agua.
21
Y correspondiente a que,

el bautismo ahora nos salva;

no es una eliminacin de la suciedad
de la carne,
sino como una peticin de una buena conciencia
a Dios
a travs de la resurreccin
de Jesucristo 22
que est a la diestra de Dios,
de haber sido llevado al cielo,
despus de los ngeles
y las autoridades
y los poderes
haba sido sometido a l.
o {ti kai; Cristo; "
18
a {pax periurbanas; aJmartiw'n
e [paqen,
divkaio "uJper ajdivkwn,
i {na uJma "prosagavgh / tw '/' QEW
/ Qanatwqei, "yo, n sarki;
zw / opoihqei "de; pneuvmati:
RJE WJ / kai, "fulakh RJE 'toi / pneuvmasin
19
poreuqei; "ejkhvruxen,
ajpeiqhvsasin pote

20
o {te ajpexedevceto h] makroqumiva 'qeou' tou
RJE hJmevrai "Nw'e
kataskeuazomevnh "kibwtou" eij "HJN ojlivgoi,
tou't! e [stin ojktw; Yucai,
dieswvqhsan di! u {Dato ".
o} kai, "uJma 'ajntivtupon
21
nu'n SWV / bavptisma zei,
ouj Sarko, "ajpovqesi" ruvpou
Ajlla; suneidhvsew "ajgaqh" ejperwvthma
eij "qeovn,
di! ajnastavsew "jIhsou Cristou ',
22
DO "ejstin
RJE Dexia '/ tou' qeou '
poreuqei; "eij" oujranon
uJpotagevntwn aujtw /
ajggevlwn
kai; ejxousiw'n
kai; dunavmewn.

TRADUCCIN, PRESENTACIN Y CENTRO DE LA PROPUESTA

Texto griego:
o {ti kai; Cristo, "a {pax periurbanas; aJmartiw'n e [paqen, divkaio" uJper
ajdivkwn, i {"prosagavgh / tw 'na uJma / QEW' /
18

qanatwqei, "yo, n sarki; zw / opoihqei" de; pneuvmati: RJE WJ / kai; toi '"fulakh
RJE' / poreuqei pneuvmasin;"
19
ejkhvruxen,
ajpeiqhvsasin pote o {te ajpexedevceto h] 'qeou' tou makroqumiva RJE
hJmevrai "Nw'e
20
kataskeuazomevnh "kibwtou" eij "HJN ojlivgoi, tou't! e [stin ojktw; Yucai,
dieswvqhsan di! {u. dato "o} kai;
21
uJma "ajntivtupon nu'n SWV / zei bavptisma, ouj Sarko," ajpovqesi "ruvpou
Ajlla; suneidhvsew" ajgaqh '"
ejperwvthma eij "! qeovn, di ajnastavsew" jIhsou Cristou ", DO" ejstin RJE Dexia
'/ tou' qeou 'poreuqei;"
22
eij "oujranon uJpotagevntwn aujtw / ajggevlwn kai; ejxousiw'n kai; dunavmewn.
TRADUCCIN AL INGLS:
18 Porque ni aun Cristo padeci una sola vez para todo lo referente al
pecado, el justo por los injustos, a fin de conciliar
con Dios -. El que fue condenado a muerte en la carne, pero vivificado
por el Espritu 19 en el cual tambin
fue y predic a los espritus encarcelados. 20 que en otro tiempo
fueron desobedientes, cuando el
paciencia de Dios esperaba en los das de No, mientras que el arca
estaba en construccin, en la cual pocas personas,
. es decir, ocho personas, fueron salvadas por agua 21 Y
correspondiendo a esto, el bautismo ahora nos salva;
no quitando las inmundicias de la carne, sino como una peticin de
una buena conciencia hacia Dios a travs de la
resurreccin de Jesucristo - 22 aos que est en la mano derecha de
Dios, despus de haber sido llevado al cielo, despus de

ngeles, autoridades y poderes haban sido sometidas a l.

PASAJE DE LA PRESENTACIN:
I. El triunfo de Cristo (18-22)
A. El triunfo por medio del sufrimiento
1. Sufri una vez por todas lo referente al pecado (18)
una. No sufri por su pecado, sino la nuestra, el justo por los injustos
b. Su sufrimiento era para llevarnos a Dios
c. Su sufrimiento que implica la muerte
d. Su sufrimiento termin con su triunfo resurreccin
2. l proclam su triunfo a los espritus encarcelados (19-20)
una. Quines eran estos espritus? (V. 20)
(1) Quines eran ellos y qu hicieron?
b. Dnde estaban estos espritus encarcelados? (V. 19)
c. Qu hizo predicar a esos espritus? (V. 19)
d. Cundo predicar el mensaje de triunfo? (V. 19)
3. No como un tipo de nuestra liberacin del pecado (20-21)
una. Ocho de ellos fueron salvadas por agua (v. 20)
b. El creyente es salvado por el bautismo (v. 20-21)
(1) No slo el agua - la eliminacin de la suciedad de la carne
(2) Sin embargo, la realidad espiritual de una buena conciencia
(A) A la resurreccin de Cristo
4. El triunfo de Cristo en su perodo de sesiones (22)
una. l est sentado a la diestra de Dios
b. Todos los ngeles, potestades, principados y las autoridades han sido
sometidas a l
(Paralelo al de su proclamacin a los espritus encarcelados) - Seres Anglicos
Bosquejo del sermn INICIAL:

I. El sufrimiento de Cristo y de nuestra salvacin (18-22)

A. La victoria de Cristo lleg a travs de sufrimiento
1. Nuestro sufrimiento (3:13-17, cf. 18 bis)
una. La naturaleza de nuestro sufrimiento
(1) sufrimos por el pecado
(A) Nuestro Pecado
(B) El pecado de los dems
(C) el pecado en general (que viven en un mundo cado)
(2) Hemos de Suffer Well (3:13-18)
(A) El sufrimiento de la Gloria de Dios
(B) El camino de la salvacin est pavimentado con perseverancia
2. El sufrimiento de Cristo (18)
b. La naturaleza del sufrimiento de Cristo
(1) El sufrimiento de Cristo fue por el pecado y por el pecado
(A) No su propio pecado (l era sin pecado)
(B) que sufri a manos de hombres pecadores
(C) sufra de vivir en un mundo cado
(2) En ltima instancia su sufrimiento era Vicario (para nosotros)
(A) El de Justo el injusto
(3) El sufrimiento de Cristo nos reconcilia con Dios el Padre
(A) Por medio de Su muerte y resurreccin
PASAJE DE LA MATERIA / TEMA (lo que es el paso hablando): El triunfo
de Cristo
PASAJE DE COMPLEMENTO / empuje (lo que es el paso diciendo acerca
de lo que est hablando):
fue ganado por medio del sufrimiento
Pasaje principal de IDEA (proposicin central del texto): El victoryChrist
gan para nosotros fue comprado

a travs del sufrimiento.

FIN DEL SERMN (sobre la base de la CPT lo que quiere Dios para
aprender y hacer?)
Concntrese en Jesucristo como el que allan el camino para nosotros en su
sufrimiento, la muerte, y el triunfo sobre el pecado, por lo que
para que podamos perseverar a travs de los sufrimientos de la vida. (Hebreos
12:1).
SERMN TEMA / TEMA (lo que estoy hablando):
SERMN DEL COMPLEMENTO / EMPUJE (qu estoy diciendo lo que
estoy hablando):
LA PROPUESTA INICIAL DE CENTRAL DEL SERMN:
PROPOSICIN MEMORABLE CENTRAL DEL SERMN:
El camino hacia la tierra prometida est lleno de dolor y sufrimiento, pero
podemos perseverar a travs de lo que se encuentra
por delante, porque Cristo recorri el mismo camino y se impuso por nosotros.
Cristo ha sufrido por un tiempo para que podamos ser salvos por la eternidad.

IDEA sermn / TITULO: El sufrimiento de Cristo y nuestra salvacin

Bosquejo final del sermn:
I. El sufrimiento de Cristo y de nuestra salvacin (18-22)
El sufrimiento de Cristo A.
1.El hecho del sufrimiento de Cristo (18 bis)
una. Porque ni aun Cristo sufri .....
b. En contraste con nuestro sufrimiento (3:13-17, cf. 18 bis)
(1) La naturaleza de nuestro sufrimiento
(A) que sufrimos por el pecado
i. Nuestro pecado
ii. El pecado de los dems

iii. El pecado en general (que viven en un mundo cado)

(Dos) Hemos de Suffer Well (3:13-18)
i. El sufrimiento de la Gloria de Dios
ii. El camino de la salvacin est pavimentado con perseverancia
2. La naturaleza del sufrimiento de Cristo (18 ter)
una. Cristo sufri por el pecado y por el pecado
(1) No su propio pecado (l era sin pecado)
(A) que sufri a manos de hombres pecadores
(B) que sufra de vivir en un mundo cado
(2) Su sufrimiento fue nico e irrepetible
(3) su sufrimiento era Vicaria o Sustitutoria
(A) El de Justo el injusto
3. El propsito del sufrimiento de Cristo (18c)
una. El sufrimiento de Cristo nos reconcilia con Dios el Padre
4. La culminacin del sufrimiento de Cristo (18d)
una. Su sufrimiento termin con su muerte
b. Su sufrimiento fue reivindicado por su resurreccin
5. El triunfo del sufrimiento de Cristo (19-20)
una. Proclamado a los espritus ahora en prisin (v. 19-20)
B. Nuestra salvacin (20-22)
1. Tipificado por el relato del diluvio (20)
2. Ilustrado por la metonimia de Bautismo (21)
una. Elementos de la verdadera salvacin (21)
(1) No ritual religioso
(Dos) Subjetivamente adquirida en arrepentimiento
(3) Objetivo a tierra en la Resurreccin

3. Asegurado por la victoria de Cristo (22)

Contexto histrico / cultural / GRAMATICAL
Este pasaje se cierra con el captulo tres. La conexin con los ltimos dos
pasajes en el mismo captulo
sigue aqu. Hay una conexin especial con el pensamiento de 3:17. A este
respecto, los lectores de Pedro son
seal a Cristo, que tambin sufri injustamente. Se les recuerda que el
sufrimiento era su camino a la gloria y la
que el mismo es cierto de ellos. Se debe perseverar.
Esto contina un tema bsico de 1 Pedro: El creyente debe ser fiel y perseverar
en el sufrimiento sabiendo
que la fidelidad como ser recompensado con la gloria. El sufrimiento ==>
Tema de la Gloria. Tema se centra en el
ejemplo de JC que viaj ese mismo camino del sufrimiento a la gloria. Cf. Phil.
2:6-11.
En algunas de las cuestiones interpretativas en torno a este pasaje:
"Muchas de las cuestiones planteadas durante los siglos han dado como
resultado de una tendencia generalizada a leer ciertos
NT pasajes simultneamente en lugar de uno en uno. En particular, vv 18-22 se
lee frecuentemente en el
la luz de 4:6, de modo que los 'espritus' a los que Jess hizo una proclamacin
se entienden como los espritus de los
muertos - por lo general como los espritus de la generacin del mal que
pereci en el diluvio. Al mismo tiempo, estos
versos se leen a la luz de Efesios 4:8-10, para que la proclamacin de Jess se
encuentra en el contexto de un descenso a
"La baja las partes de la tierra", por lo tanto un "descenso a los infiernos" (una
frase que encontr su camino en ciertas formas de
el credo). Debido a que era inconcebible que Jess hubiera descendido a los
infiernos despus de ascender a la
el cielo (v 22), el descenso a los infiernos para predicar a los muertos - ya sea
para asegurar la salvacin de los creyentes del Antiguo Testamento

o para dar a los malvados una segunda oportunidad para la salvacin - fue
asignado a los tres das de Cristo se dice que tiene
pas en el sepulcro entre su muerte y resurreccin. Cuando vv 18-22 se
bythemselves leer, sin embargo,
que no hablan ni de un "linaje" ni de "infierno". Su relacin a 4:6 puede ser
evaluada slo despus de
la interpretacin de este versculo en su propersequence, y su relacin con
otros pasajes del Nuevo Testamento se puede evaluar
slo en relacin con determinadas palabras y frases. "[Michaels, 196]

Tres pasos de la exgesis

Es una traduccin inicial de todo el pasaje.

Es un anlisis detallado de la gramtica, trabajando el verso por verso hasta

el final de la
pasaje.

Es una exgesis detallada de la aprobacin por medio de una "escopeta",

usando toda la
herramientas exegticas.
/ En ningn orden en particular:
Work de comentarios crticos de prcticas.
Word estudios y referencias cruzadas (analoga de la fe).
Applicational anlisis - aplicacionales cuestiones derivadas del texto.
Theological anlisis - las cuestiones teolgicas que surgen del texto.
/ "Destruye" en el paso hasta que yo estoy contento con mi exgesis, la idea
principal,
y el esquema.
Smooth de distancia de todas las arrugas.

proceso de yEl es precisa para producir un "estatua", como yo cincelar los

escombros.
Los verbos y sustantivos de anlisis disminucin
Conjugacin del verbo:
(Ejpakolouqew - seguir verbo *: Aoristo Subjuntivo Activo, 2P).
(* UJpomenw verbal: futuro de indicativo activo, 2P).
Sustantivos:
(UJpogrammo "- modelo, patrn, ejemplo * Sustantivo: Masculino
Acusativo singular).
Los participios:
(* Presente uJpotassw Medio / participio pasivo: Masculino
Nominativo plural).
Adjetivos:
(Ejpieikh "- gentil, amable * Adjetivo: dativo plural masculino).
Pronombres:
(Ejgw - I * Primera Persona Independiente pronombre personal: Nominativa
Singular).
(Su - o para que Independiente * Segunda Persona pronombre personal:
Dativo plural).
(Aujto "* Tercera Persona Independiente pronombre personal: Masculino
Genitivo singular).
(Touto - * Cerca de este pronombre demostrativo: nominativo neutro
Singular).

03:18 EXGESIS
Texto griego:

o {ti kai; Cristo, "a {pax periurbanas; aJmartiw'n e [paqen, divkaio" uJper
ajdivkwn, i {"prosagavgh / tw 'na uJma / QEW' /
qanatwqei, "yo, n sarki; zw / opoihqei" de; pneuvmati:
o {ti kai; Cristo, "(Cristo," * Sustantivo: nominativo singular masculino).
Someter nominativo.
a {pax (a {pax - una vez que, una vez por todas Adverbio *).
periurbanas; aJmartiw'n (aJmartia * Sustantivo: genitivo plural femenino).
Genitivo de referencia.
e [paqen, (pascw - a sufrir verbo *: aoristo indicativo 3S activos,). Aoristo
constatativo.
divkaio "(dikaio" - solo, adjetivo * justos: nominativo singular masculino).
Someter nominativo.
uJper ajdivkwn, (Adiko "- Adjetivo * injusta: genitivo plural masculino). genitivo
de la Ventaja (" para ").
i {na uJma "(su - o para usted * Segunda Persona Independiente pronombre
personal: acusativo plural).
prosagavgh / (prosagw - adelantar, para bringto, para conciliar, para acercarse
verbo *: Aoristo Subjuntivo
3S activos,). Subjuntivo en una clusula dependiente / subordinado - clusula
de propsito.
tw '/ QEW' / (qeo "* Sustantivo: dativo singular masculino). dativo de Objeto
Indirecto.
qanatwqei; "(qanatow - para matar, a la muerte * Aoristo Medio / participio
pasivo: Masculino nominativo
Singular). Participio sustantivo.
m; n (yo; n - partcula enftica, a veces deja sin traducir).
sarki; (sarx, Sarko "* Sustantivo: dativo singular femenino) dativo de
referencia..
zw / opoihqei "(zw / opoiew - para dar vida * Aoristo Medio / participio pasivo:
nominativo singular masculino).
Participio sustantivo.

de; pneuvmati: (pneuvma, pneumato "* Sustantivo: Neutro Singular Dativo)

Dativo de la Agencia de Personal..
TRADUCCIN AL INGLS:
Porque ni aun Cristo padeci una sola vez para todos lo referente al
pecado, el justo por los injustos, para reconciliarnos
a Dios - el que fue condenado a muerte en la carne, pero vivificado por
el Espritu.
CONTEXTUAL, gramaticales, anlisis teolgico, aplicativa:
"Aqu, yo el ejemplo de Cristo se propone como un argumento a favor de la
paciencia en los sufrimientos, la fuerza
de los cuales se puede discernir si tenemos en cuenta los diversos puntos
contenida en las palabras; observar por lo tanto,
1. Jesucristo mismo no estaba exento de sufrimientos en esta vida, aunque no
tena la culpa de su propia
y podra haber disminuido todo el sufrimiento si l hubiera querido. 2. La razn
o causa meritoria de Cristo
sufrimiento era de los pecados de los hombres: Cristo sufri por los pecados.
Los sufrimientos de Cristo fueron una verdadera y propia
castigo, este castigo se sufri para expiar y para hacer expiacin por el pecado,
y lo extiende
de todo pecado. 3. En el caso del sufrimiento de nuestro Seor, que era lo justo
que sufri por los injustos, que sustituye
a s mismo en nuestra habitacin y lugar, y carg con nuestros pecados. El que
no conoci pecado, sufri en lugar de aquellos que
no conoci la justicia. 4. El mrito y la perfeccin del sacrificio de Cristo fue tal
que, para que sufra
una vez fue suficiente. Los sacrificios se repitieron legales desde el da a da, y
ao tras ao, pero el
ofChrist sacrificio ofrecido una sola vez, limpiar awaysin, Heb. 7:27; 9:26, 28;
10:10, 12, 14. 5. El final bendecidos
o el diseo de los sufrimientos de nuestro Seor fue para llevarnos a Dios, para
reconciliarnos con Dios, que nos d acceso a la

el Padre, para hacer nosotros y nuestros servicios aceptables, y para llevarnos

a la gloria eterna, Efe. 2:13, 18; 3:12;
Heb. 10:21, 22. 6. El tema y el caso de los sufrimientos de Cristo, en cuanto a
l mismo, eran stos, l se puso a la muerte en su naturaleza humana, pero
fue vivificado y resucitado por el Espritu. Ahora bien, si Cristo no fue
exentos de sufrimientos, por qu deberan los cristianos que esperan? Si
sufri, para expiar los pecados, por qu
no nos quedemos satisfechos cuando nuestros sufrimientos son slo para
pruebas y correcciones, pero no para la expiacin? Si l,
aunque perfectamente justo, por qu no deberamos hacerlo, que son todos
los criminales? Si l padeci una sola vez, y luego entr en
en la gloria, no vamos a ser paciente en problemas, ya que no ser ms que un
poco de tiempo y lo seguiremos
a la gloria? Si sufri, para llevarnos a Dios, no nos sometemos a las
dificultades, ya que de tanto theyare
utilizar para acelerar nosotros en nuestro regreso a Dios, y en el cumplimiento
de nuestro deber para con l? [Matthew Henry]
"En los versculos 18-22 Pedro ilustra los principios enunciados en los versculos
13-17. Una vez ms Cristo, siempre y cuando el
ejemplo perfecto. l sufri por hacer lo correcto (2:14). Su vida sin pecado
provoc la injusta
las hostilidades de los malos. Sin embargo, l no tena miedo de los hombres,
sino de confianza a s mismo a Dios. Cristo claramente
Su propsito y se comprometi a un curso de accin. l muri en el lugar de la
humanidad, manteniendo su
la conciencia tranquila (cf. 2:23). Como resultado de ello recibi tremenda
bendicin y la recompensa en su propia
resurreccin y exaltacin. JME Ross escribi que el versculo 18 es "uno de los
ms cortos y ms simple, y
sin embargo, uno de los ms ricos de los resmenes que figuran en el Nuevo
Testamento sobre el significado de la cruz de Jess "
("La Primera Epstola de Pedro," en un comentario piadoso Londres. Tratado de
la Sociedad Religiosa, sf, pp

151-52). Cristo muri por los pecados (cf. 2:21, 24) ". [Comentario del
Conocimiento de la Biblia]
Porque ni aun Cristo padeci una sola vez para todos lo referente al
pecado, (o {ti kai; Cristo, "a {pax periurbanas; aJmartiw'n e [paqen,)
"La consideracin correcta de los sufrimientos de Cristo en gran medida ayudar
a los cristianos en sus propios sufrimientos,
especialmente en aquellos que son directamente de Cristo. Se trata de un
consuelo a la mente en cualquier dificultad para mirar
ejemplos de otras personas en una gran angustia, tanto en el pasado y en el
presente. Esto desva la atencin de la
la concentracin continua en nuestro propio sufrimiento, que, cuando volvamos
a verlo de nuevo, parece menos de un
peso a soportar. . . . Si seguimos las vidas de los santos ms eminentes, no nos
encontramos con que everynotable
paso se marca con una nueva coss, un followinganother problemas, ya que las
ondas lo hacen en la sucesin incesante?
No es claro en la vida de Abraham y de Jacob y el resto de los seguidores de
Dios en las Escrituras? Y
No hace esto que es irrazonable pensar que podemos ser una excepcin a
esto? Quieres un nuevo
ruta corta para usted que est libre de espinas y flores? Espera reunirse sin
contradicciones y
No corren tiempos difciles del mundo? Esto nunca puede ser la situacin. . . .
Este es el camino [sufrimiento] que conduce
al reino, por el que todos los hijos de Dios, herederos del reino, han viajado. Es
el camino
que incluso Cristo pis. Como dijo Agustn, "Un Hijo [" S "mayscula] sin
pecado, pero no uno sin
sufrimiento ". [Leighton, 159-60]
El Siervo Sufriente; Nota Isaas 53:4-6 4 Ciertamente nuestras enfermedades l mismo dio a luz, y sufri nuestros
dolores; con todo, nosotros lo estimamos

azotado, por herido de Dios y abatido. 5 Mas l herido fue por nuestras
rebeliones, fue
molido por nuestros pecados: el chasteningfor nuestro bienestar {} cay sobre
l, y que la flagelacin byHis
se curan. 6 Todos nosotros como ovejas erramos, cada uno de nosotros se
apart por su propio camino, pero \ El Seor \
ha causado la iniquityof a todos a recaer sobre l. DAN 9:26 "Entonces,
despus de las sesenta y dos semanas el Mesas
ser cortado y no tienen nada, y el pueblo de un prncipe que ha de venir
destruir la ciudad y
el santuario. Y su fin {} vendr con inundacin, y hasta el fin habr guerra y los
desastres son
determinada.
Tenga en cuenta que la nube de testigos que nos empuja en la carrera en
Hebreos 11. Nota a los santos de la historia que tienen
sufrido anddied bien. Lo Wesleysaid de sus seguidores. Cf. Libro libro de
Lockyer andFoxe de los Mrtires.
Tomamos nota de otros que han sufrido (un msico cristiano que perdi un hijo,
cuando un camin retrocedi a lo largo de su, cf.
Libro de Lee Strobel).
Sin embargo, consideramos que los testigos, pero los ojos en los cuales (12,1
ss.)?
San Bernardo (el hombre no es el perro) dijo: "Desde que nuestro Seor nos ha
enseado por el sufrimiento propio y tiene
digno sufrimiento de esta manera, no debemos tener miedo a sufrir, pero
estarn ansiosos para soportarlo. . . . Ellos realmente
no sienten que sus propias heridas que contemplan de Cristo. "[citado en
Leighton, 160-61]
El nfasis no est en la aplicacin, pero en la realizacin. "Una vez por todas",
simplemente se podra traducir
"Una vez" o "slo una vez" para que esto no es un comentario sobre que JC
efectuado la redencin por su muerte.

periurbanas; aJmartiw'n (aJmartia * Sustantivo: genitivo plural femenino).

Genitivo de referencia. Estas dos palabras
utiliza en conjunto, indican una ofrenda por el pecado (Lev 5:7; 6:30). Esta es la
singularidad del sufrimiento de Cristo. Hay
ningn sufrimiento a otros para hacer expiacin por el pecado. No sufrimos por
el pecado, nuestro sufrimiento no es expiatoria (cf.
testimonios de catlicos romanos y el Purgatorio).
periurbanas; aJmartiw'n se usa en Hebreos en un sentido de sacrificio (5:3;
10:26).
a {pax Adv. (Hom. +; inscr, pap, LXX, Filn;.. Jos, V 82) una vez.
1. Como un numer real. concepto - una vez fui apedreado 2 Corintios 11:25. Hb
09:26. vs 27 (Proverbia Aesopi
141P: ver. 1 Pedro 3:18. Hb 09:28. W. gen. ss. a {. tou 'ejniautou (Hdt. 2, 59; Ex
30:10; Lev 16:34) una vez al
yearHb 09:07. (2 Mac 3:37; Jueces 16:18, 28) = una vez ms por la ltima vez
(Aeschyl., Ag 1322; Judg6:. 39)
12:26 f (Hg2: seis) .. .. nuevo andagain, morethan una vez (LMorris, Novum
Testamentum 1, '56 ,205-8) Phil
4:16; 1 Ts 2:18; 1 Cl 53:3 (Dt 09:13). W. debilitamiento de la numer. idea (jue 7,
44, 7; X, un 1, 9, 10.;
Menand., Pap. Lo hizo. 36 J.; Chio, Ep. 14, 1; Poxy. 1102, 8. . . ya que para una
vez Hv 3, 3, 4, m 4, 4, 1, de modo
problemas. una vez en Hb 6:4.
2 una vez por todas (Hippocr., Ep 27, 41,.. Eliano, VH 2, 30;. Philostrat, Ep 7,
2,. PLeipz 34, 20,. 35, 19; Sal
88:36; PsSol 12:6; Filn, EBR. 198; Jos, Bell. 2, 158, la hormiga. 4, 140) Hb 10:2;
Jd 3, 5. MM y supp1. *
"La frase" por los pecados "(peri hamartin) se usa en la Septuaginta en
cuanto a la ofrenda por el pecado
atonement.However, oncefor todos (cf.Rom 6:10; Heb.9:. 26,28; 10:10) es
clearlyacontrast con el Antiguo

Testamento el sacrificio anual sobre el Da de la Expiacin y declara la

completa suficiencia de Cristo
muerte. La naturaleza sustitutiva de la muerte de Cristo es indicado por la
frase el justo por los
injustos (dikaios hiper adikn). Cristo, el "justo" (dikaios), con una cualificacin
nica para morir como
el sustituto de (hiper, "para", "en lugar de," o "en lugar de") el "los injustos"
(adikn). La
propsito divino de la muerte sacrificial de Cristo era la reconciliacin del
hombre, para llevar a la gente a Dios. "[Biblia
Comentario del Conocimiento]
Pasajes que utilizan una {personas ==>
Heb 9:28 as tambin Cristo fue ofrecido una sola vez para llevar los pecados
de muchos, aparecer por segunda vez
para la salvacin sin referencia a {} pecado, a los que le esperan.
1:03 JUD Amado, mientras que yo estaba haciendo todo lo posible para
escribiros acerca de nuestra comn salvacin, me sent la
necesidad de escribiros exhortndoos que contendis ardientemente por la fe
que ha sido una vez por todas
entregada a los santos.
Pasajes que utilizan la EPT {personas ==>
ROM 6:10 Porque la muerte que l muri, muri al pecado, una vez por todas,
pero la vida que l vive, l vive para
Dios.
HEB 7:27 que no tiene necesidad cada da, como aquellos sumos sacerdotes,
para ofrecer sacrificios, primero por sus propios pecados,
y luego por los pecados {} de la gente, porque esto lo hizo una vez para
siempre, ofrecindose a s mismo.
HEB9: 12 andnot travs andcalves thebloodofgoats, pero a travs de su
ownblood, Heentered theHoly
colocar una vez por todas, habiendo obtenido eterna redencin.

HEB 10:10 Por esta voluntad hemos sido santificados por la ofrenda del cuerpo
de Jesucristo una vez para todos.
Hebreos versculos que se mencionan con hapax y ephapax. Tenga en cuenta
la demanda por los apologistas RC utilizando palabras de Pablo en
Filipenses, "llenar lo que falta a las tribulaciones de Cristo".
CCR tiene un sacerdocio que la base de su sacerdocio slo puede venir de uno
de dos tipos: Orden de
Aarn o de Melquisedec. La Biblia no reconoce priestlyorders otros.
Histricamente, la RCC se ha cobrado la
Aarnico PH y esto se confirma en el Catecismo de 1994, de la Iglesia Catlica:
"La liturgia de la iglesia ... ve en el sacerdocio de Aarn y el servicio de los
levitas ... un
prefiguracin del ministerio ordenado de la Nueva Alianza. . . . . En el
ordenamiento de los sacerdotes, la Iglesia
ora: "Seor. . . . Usted comparti amongthe hijos de Aarn, la plenitud del
poder de su padre "[Para 1541.. 42]
Biblia declara que el viejo orden de Aarn se volvi obsoleto (Hebreos 8:13) por
el orden sacerdotal de Melc.
que se funda en "un mejor pacto." (Hebreos 7:22) y "mejores promesas" (Heb.
8:6), que nos dan una
"Mejor esperanza" (Hebreos 7:10), y que sirve de "sacrificios mejores" (Hebreos
9:23). Cf. Heb. 7:11; 8:6-7; 9:9,
13-14; 10:1,12,14.
"[El] Romano [catlica] sacerdote debe hacer frente a esta pregunta ...: Es el
sacrificio de Aarn que hace en
la Misa imperfecto o perfecto? Si es imperfecta, entonces debe ser capaz de
explicar por qu lo est ofreciendo,
ya que es incapaz de limpiar la conciencia del creyente, nunca puede tomar
awaysin, y nunca puede
perfectos a los que intentan llegar a Dios por l? Si es perfecto, entonces l
debe ser capaz de explicar cmo se

es que l, un sacerdote de Aarn, tiene un sacrificio perfecto para ofrecer al

mismo Aarn, la cabeza de su orden,
nunca haba tenido un sacrificio? Por otra parte, si es perfecto, entonces l
debe ser capaz de explicar por qu tiene que
seguir repitindolo? Porque Cristo se sent, su trabajo fue hecho! Por qu los
sacerdotes romanos siguen en pie y ofrecen
l? "[Robert Raymond, el conflicto de la Reforma con Roma, 101]
Juan Calvino escribi:
"[Roma] de intentar algo ingenioso: para dar forma a una religin fuera de la
cristiandad y el judasmo y
el paganismo [transubstanciacin andadoration de imgenes] bysewingpatches
juntos ". theMass Hecalled,
el que blasfema de Cristo, suprime el poder eterno de su obra cruz para salvar
a los pecadores de una vez
para todos, acaba con la muerte verdadera y nica de Cristo, los hombres priva
del beneficio de su muerte, y anula
el verdadero significado de la Cena del Seor. [Institutos, 04/19/31. y 4.18.2-7]
Chris se ofrece una y otra vez y otra vez.
"Roma quiere que el mundo crea que su doctrina de la transubstanciacin, que
ensea que el
Sacerdote romano tiene la facultad de transformar el ordinarybread y el vino
en la Cena del Seor en el real
cuerpo fsico y la sangre de Jesucristo, se remonta al mismo Cristo. En realidad,
el Nuevo Testamento
conoce y la antigua iglesia no saba nada sobre esta doctrina. Se trata de una
filosofa medieval tardo
esfuerzo toexplaina presencia real de Cristo enla cena, physicallyperceived, el
cambio whichinvolvesthe
de la sustancia del pan en la sustancia de la carne humana de Jess, sin
cambiar los accidentes del
el pan (es decir, thebread todava se ve, se siente, sabe y huele a pan) - un
acertijo filosfico real.

Primero recibi la posicin cannica en el IV Concilio de Letrn en el ao 1215

con el fin de contrarrestar el anticlerical, anti-sacramental, la enseanza de los albigenses que se percibe como
peligro a la Edad Media
la iglesia, especialmente en Francia. Se necesitaron dos generaciones para la
formulacin teolgica de la doctrina de
ser resueltos, con su formulacin completa finallybeing declar byThomas de
Aquino en su Summa dos, y
su expresin litrgica establecida en la fiesta del Corpus Christi, por lo que
Toms de Aquino tambin escribi el
servicio y los himnos. "
"Muy pronto la Misa y el" milagro sacerdotal 'su acompaante se convirti en el
eje de todo el medieval
sistema eclesistico en el Oeste. Tena que permanecer sin respuesta si el
sistema delicatelypoised de la Iglesia
y el Estado iba a sobrevivir, para atacarlo en anywaywas para atacar a todo el
sistema eclesistico en reposo
sobre l, que a su vez hecho el propio estado inestable y, por tanto vulnerable
a la desintegracin interna
y / o ataque externo. Por lo tanto la Iglesia y el Estado en la poca medieval
equallyfought fiercelyagainst
cualquier cuestionamiento de su validez o de cualquiera de sus funciones como
asistente de toda Roma, siete veces
sistema sacramental, las indulgencias, el tesoro de los mritos, la invocacin
de los santos, y el purgatorio. "
"Los Reformadores criticado esta doctrina, debido a (1) la ausencia de
cualquier apoyo bblico para ello, (2)
la authoritythat injustificada tal punto de vista se coloca las manos de los
hombres, (3) la falta de tensin sobre el papel
de la fe en la recepcin de los beneficios espirituales de la ordenanza, por
concebido como trabajo ex opere operato
sus beneficios son ingeridas por la boca y no por el corazn regido por la fe, (4)
implcita la misa de

ataque a la obra terminada de Cristo en su carcter Calvaryin representada

como una ofrenda de una incruenta '
sacrificio propiciatorio "a Dios, y (5) su 'carcter mgico', ya que a diferencia
de los milagros visibles de Cristo
y del Nuevo Testamento, en general, lo que podra ser visto tanto por creyentes
y no creyentes por igual, este
"Milagro" no es visible para cualquier persona. "
"En el segundo captulo de su vigsimo segundo perodo de sesiones
(septiembre de 1562), el Concilio de Trento declara:
'. . . Puesto que en este divino sacrificio que se celebra en la masa, es
contenido e inmolado
[Ofrecido en sacrificio] de manera incruenta el mismo Cristo que una vez se
ofreci en un sangriento
forma en el altar de la cruz, el holycouncil ensea que esto es
trulypropitiatory. . . . Porque, aplacada
bythis sacrificio, el Seor concede la gracia y el don de la penitencia y el
perdn, incluso los ms graves crmenes y
pecados. Para la vctima es una y la misma, el mismo ofrece ahora por el
ministerio de los sacerdotes que a continuacin
ofreci a s mismo en la cruz. . . . Los frutos de ese sacrificio sangriento. . . se
reciben ms abundantemente
a travs de este unbloodyone [y] se rightlyoffered no onlyfor los pecados,
castigos, satisfacciones y
otras necesidades de los fieles que estn viviendo, sino tambin para los
difuntos en Cristo, pero no todava plenamente
purificado ".
En los captulos cuarto y quinto de su decimotercera reunin (octubre de
1551), el Concilio de Trento declar
que "por la consagracin del pan y del vino se produce un cambio forjado de la
sustancia sobre la totalidad de la
pan en la sustancia del cuerpo de Cristo nuestro Seor, y de toda la sustancia
del vino en el

ofHis sustancia de la sangre ', y que los fieles de Cristo therefore'the de mayo. .
. dar a sta, la ms holysacrament
en la veneracin del culto de latra, que se debe al verdadero Dios. . . Porque
nosotros creemos que en l la misma
Dios est presente de los cuales el Padre eterno. . . dice: Y todos los ngeles de
Dios le adoren ".
"La Confesin de Fe de Westminster, XXIX / vi, declara:" Esa doctrina que
sostiene un cambio
de la sustancia del pan y del vino en la sustancia del cuerpo y la sangre de
Chris (comnmente llamado
transubstanciacin, de una manera byconsecration sacerdote, o byanyother, es
repugnante no onlyto Escritura
solo, sino tambin al sentido comn y la razn, trastorna la naturaleza del
sacramento, y que los has
sido y es, la causa de mltiples supersticiones, s, de las idolatras brutos ".
"Do Roman Catholics not understand that to believe that Mary can hear the
prayers of the millions of
Catholic faithful who are praying to her at any one time in the myriad
languages of the world, that she
can keep each prayer infallibly related to is petitioner, and that she can present
these myriad petitions
as they are preyed to her Son is to ascribe the divine attributes of omniscience
to her? Do they not
understand that they have deified her?" [All the above are from footnotes 96,
97, 98, 99 of Robert
Raymond's book, The Conflict With Rome, 104-07]
"once for all" is not "once for all people" but once for all concerning sin".
e[paqen, (pascw - to suffer * Verb: Aorist Indicative Active, 3S). Constative
Aorist. Note variant that read,
"died." Cf. KJV. Best MSS have "suffered" which fits the context better.
Words are similar in the aorist: e[paqen (suffer) vs. a[peqanen (died). Peter
never uses the word "died"

but uses the word "suffer" 11 x. Suffer also seems to better serve the
connection to the previous verse.
There's some overlap in that when we talk about X's suffering we also have in
mind his death.
"The reading 'suffered for sins,' based on the peri aJmartiwn ejpaqen of BKP
and the majorityof later
minuscules, is a relatively simple reading appropriate to both the context and
Peter's usage. Debido a que
plausiblyexplains the other variants, it has the strongest claim to acceptance
as the original reading. Como
in 2:21, some MSS tend to substitute 'died' (ajpeqanen) for "suffered'
(ejpaqen), and those that do
invariably add to the phrase 'for sins' either uJper hJmwn ('for us'), uJper uJmwn
('for you'), or something
equivalent. Although the combined testimony for these longer readings is
impressive (eg P
un
A),
72
theyare probablyconflations of Peter's phrase peri aJmartiwn with certain
traditional expressions such
as 'Christ died for us' or 'for you;' or 'for our sins.' [Michaels, 195]
Metzger in his textual commentary writes:
" . . . a majority of the Committee preferred the reading peri aJmartiwn ejpaqen
because (a) this verb,
which is a favorite of the author (it occurs elsewhere in 1 Peter eleven times),
carries on the thought of
ver.17, whereas ajpaqnhskein(which occurs nowhere else in the epistle)
abruptlyintroduces anew idea;
(b) in view of the presence of the expression peri aJmartion scribes would be
more likely to substitute

ajpeqanen for ejpaqen than vice versa; and (c) the readings with hJmwn or
uJmwn (which in later Greek had
the same pronunciation) are natural and, indeed, expected scribal expansions."
HEB 9:26 Otherwise, He would have needed to suffer often since the
foundation of the world; but now
once at the consummation of the ages He has been manifested to put away sin
by the sacrifice of
Mismo.
HEB 9:28 so Christ also, having been offered once to bear the sins of many,
shall appear a second time
for salvation without {reference to} sin, to those who eagerly await Him.
the just for the unjust, (divkaio" uJper ajdivkwn,)
divkaio" (dikaio" - just, righteous * Adjective: Masculine Nominative Singular).
Subject Nominative. Cf.
2:22. The righteous for the unrighteous.

Pgina 16
16
Note Christ's sinlessness (parallels in 1 Peter; Hebrews 4:12).
ACT 3:14 "But you disowned the Holy and Righteous One, and asked for a
murderer to be granted to
que,
uJper ajdivkwn, (adiko" - unjust * Adjective: Masculine Genitive Plural). Genitive
of Advantage ("for").
Note the alpha privative. "Those with no righteousness." Note Paul, "Not
havinga righteousness of myown
. . . " in Philippians.
The same word is translated "wicked" in Acts 24:15 Acts 24:15 having a hope in God, which these men cherish themselves, that
there shall certainly be a

resurrection of both the righteous and the wicked.

ROM 5:6-8 6 For while we were still helpless, at the right time Christ died for
the ungodly. 7 For one
will hardly die for a righteous man; though perhaps for the good man someone
would dare even to die.
8 But God demonstrates His own love toward us, in that while we were yet
sinners, Christ died for us.
"The adjective follows the same threefold meaning as the noun. As Thayer
points out, it is used of one
who is unjust as ajudge(Rom 3:5; Heb 6:10); of general unrighteousness or
sinfulness (Matt 5:45; Acts
24:15; 1 Cor 6:1; 1 Pet 3:18; 2 Pet 2:9), and in a specific way of one who
betrays a trust (Luke 16:10).
It is translated eight times as unjust, four times as unrighteous." [Bib Sac, Vol.
100, Page 254]
This is the divine exchange. Vicarious; substitutionaryatonement. Christ had to
be God to payan eternally
sufficient sacrifice. He had to be man to pay the right kind of sacrifice. He had
to be sinless or He would
not have been able to pay the debt at all. Couldn't have been "the unjust for
the unjust." A poor but helpful
illustration that I've used before - if you murdered someone & I went to the
judge and said, I want to take
this person's place, it would do no good if I added, "BTW - I also murdered
someone." Cf. Hebrews on X's
expiacin.
The Sufferings of Christ
The Sufferings of Believers
For doing right
For doing right
Vicarious for sin (Just for the unjust)

Pathway to His glory

Pathway for their glory
ISA 53:4-6 Surelyour griefs He Himself bore, And our sorrows He carried; Yet we
ourselves esteemed
Him stricken, Smitten of God, and afflicted. 5 But He was pierced through for
our transgressions, He
was crushed for our iniquities; The chasteningfor our well-being {fell} upon
Him, And byHis scourging
we are healed. 6 All of us like sheep have gone astray, Each of us has turned to
his own way; But the
\Lord\ has caused the iniquity of us all To fall on Him.
Also note 53:11 . . .
1PE 2:21-24 For you have been called for this purpose, since Christ also
suffered for you, leaving you
an example for you to follow in His steps, 22 \who committed no sin, nor was
any deceit found in His
mouth\; 23 and while being reviled, He did not revile in return; while suffering,
He uttered no threats,

Pgina 17
17
but kept entrusting {Himself} to Him who judges righteously; 24 and He
Himself bore our sins in His
bodyon the cross, that we might die to sin and live to righteousness; for byHis
wounds you were healed.
ACT 3:14 "But you disowned the Holy and Righteous One, and asked for a
murderer to be granted to
que,
2CO 5:21 He made Him who knew no sin {to be} sin on our behalf,
that we might become the

righteousness of God in Him.

TIT 2:14 who gave Himself for us, that He might redeem us from every lawless
deed and purify for
Himself a people for His own possession, zealous for good deeds.
GAL3:13 Christ redeemed us from the curse ofthe Law, having become
acursefor us--for it is written,
"\Cursed is everyone who hangs on a tree\"-See Shedd on the nature of the atonement . . .
in order to reconcile us to God (i{na uJma'" prosagavgh/ tw'/ qew'/)
Note the definite article (tw'/ qew'/) - God the Father.
i{na uJma'" (su - to or for you * Second Person Independent Personal Pronoun:
Accusative Plural).
prosagavgh/ (prosagw - to bring forward, to bring to, to reconcile, to come near
* Verb: Aorist Subjunctive
Active, 3S). Subjunctive in a Dependent / Subordinate Clause - Purpose Clause.
prosagw - was a technical term used of one who gained an audience at court
for another, for one who had
the power to bring someone into the presence of a reigning monarch. (There's
no wayIcould get a hearing,
for example, in the presence of the President of the US I would need someone
who could serve as a
mediator with the power and authority to bring me to his presence).
One of the noun forms for this verb is prosagogeus which means "introducer"
or "the giver of access."
"During the days when Greece was flourishing every king had a prosagogeus or
an introducer. No one
could have access to him except through the prosagogeus. Christ is the
Father's prosagogeus. Es
through Him and only through Him that a man has access to the Almighty."
[Fickett] Cf. Eph. 2:18.

"Just so, our Lord Jesus by dying on the Cross and paying for our sins, satisfied
the just penalty of
the broken law which we incurred by our disobedience and removed for us that
which barred our
el acceso a Dios. Thus, as lost sinners receive Him as their Savior, they are led
into the presence of
God the Father byGod the Son, dressed in a righteousness, Christ Jesus Himself,
whobrings us into
the place of the unlimited favor of God." [Wuest, 93]
EPH 2:16-18 and might reconcile them both in one body to God through the
cross, by it having put to
death the enmity. 17 \And He came and preached peace to you who were far
away, and peace to those
who were near\; 18 for through Him we both have our access in one Spirit to
the Father.

Pgina 18
18
COL 1:21-22 And although you were formerly alienated and hostile in mind,
{engaged} in evil deeds,
22 yet He has now reconciled you in His fleshlybodythrough death, in order to
present you before Him
holy and blameless and beyond reproach-Issues related to the extent of the atonement . . . .
1 John 2:2 and John 11; Hebrews "tasted death for every man". I uphold a view
that is called particular
redemption or definite atonement (as opposed to "limited atonement"). Every
orthodox Christian would
agreethat therewas some limits to X's redemption. If thereweren't we'd all be
universalists. Also agree that
he didn't die to redeem fallen angels.

"All the sins of all the elect were parceled up into one huge bundle and bound
to his shoulders."
[Leighton, 161]
Note John 17:2 and Jesus' prayer which was not for all men everywhere.
"Those who are brought to God and are received into friendship with him relish
that friendship, delight
in his company, and love to be constantly with him. Is this so with us? By being
so close, they become
like him, know his will better every day, and grow more like him. But, alas,
there is nothing like this in
mayora de la gente. Remember this for your comfort, that as you are brought
to God through Jesus Christ, so
you are kept in that union byhim. It is a firmer knot than at first. No power of
hell can dissolve it. Christ
suffered once to bringus to God, neverto depart again. As Christ suffered once
for all, so we arebrought
to God once for all. We may feel we are closer to Christ at certain times than at
other times, but we are
never cut off once we are united to him." [Leighton, 162] Cf. Roman 8:38-39.
All about the power. You must be part of this institution to be right with God.
Only our institution has the
means to save you. Power and Control. The gospel isn't about institutionalism.
It transcends institutions.
It's for all whom God calls to himself (Acts 2:39). Convenient for a church like
the RCC to say, "onlywe
have the means to salvation." Quite presumptuous. God calls the sinner who
then cries out and whomever
cries out will be saved. I don't care if you are a Baptist, Pentecostal, Anglican,
or Presbyterian, Methodist,
or whatever.
That's like designing a car that can only be serviced by one single dealer. Why
would you do that? Poder

y de control. You are subject to us if you want your car repaired. Only we have
the special tools and secret
know how.
He who was put to death in the flesh, but made alive by the Spirit.
(qanatwqei;" me;n sarki;
zw/opoihqei" de; pneuvmati:)
"Put to death in the flesh" = His actual death. Note Phil. 2:6-8. Note the
practice of crucifixion, the
breaking of legs to hasten death (which prophetically didn't happen to JC); the
spear in the side with water
and blood pouring forth (John 19:31-37). His death was both violent and
voluntary.
Note the different ways this could be translated:
1) made alive in the Spirit.

Pgina 19
19
2) made alive by the Spirit
3) made alive in the spirit
Seems that Peter is contrasting Jesus' death and resurrection. Therefore, the
idea is that he was made alive
by the Holy Spirit resulting in His resurrection from the dead (cf. where the
same word is used of His
resurrection in places like John 5:21; Rom. 4:17; 8:11; 1 Cor. 15:22,36,45). Also
the connection between
Jesus' dead and resurrection in Romans 4:25, 8:34, 14:9; and 1 Thess. 4:14.
"We can be confident, therefore, that Peter did not envision Jesus merely living
in the interval between
his death and resurrection in terms of his human spirit. He thought here of
Christ's resurrection from the

dead." [Schreiner, 183]

Thus follow the parallel in 1 Tim. 03:16. ("flesh" = body, as here, and "Spirit"
refers to the Holy
Spirit, as here). Cf. Romans 8:11. Idea follows that we who are identified with
Christ in his
suffering and death, will also follow Him in His resurrection (note 1 Cor. 15:20).
The sarki; refers to the physical body of Christ. His humanity or human
existence. Dative of sphere or
referencia. Note the absence of the definite article which indicates that there's
an emphasis on the nature of
Christ's death, namely, the fact that He suffered a very real, painful death - a
death on a cross.
Contrast between the last clause of 3:18
"He who was put to death in the flesh"
(qanatwqei;" me;n sarki;)
"but made alive in the spirit"
(zw/opoihqei" de; pneuvmati:)
"death" (qanatwqei;") = crucifixion
"made alive" (zw/opoihqei") = resurrection
contrast is between death and life
"in the flesh" (me;n sarki;) = physical death
"in the spirit" (pneuvmati:) =
contrast is between human flesh and human spirit
o
between His death in the flesh and His resurrection by means of the Spirit (Holy
Spirit)
Made alive by the Spirit (Holy Spirit). Ancient MSS did not have capitalization,
so this is an interpretive
issue, not a textual one. Vincent argues that the lack of the article indicates
that Peter has spirit in mind

(Christ's spiritual nature).

Flesh is a synecdoche standing for the whole and true humanity of Christ
[Bullinger, 643] Cf. John 1:14;
1 Timothy 3:16; 1 John 4:2.
If Christ's human spirit was made alive, presupposes that his human spirit died,
alongwith his body. Fue
not only rejected by the Father (Matt. 27:46), but by the Holy Spirit, as well. In
His incarnation, Jesus had
a human body (Matt. 26:26), a human spirit or soul (Luke 23:46; John 12:27).
Peter concluded his summary of Christ's redemptive work by referring to His
resurrection. Though
Christ was put to death in the body (sarki, flesh), He was made alive by the
Spirit. By the Spirit
translates one word, pneumati, which could refer to the third Person of the
Trinity as the agent of

Pgina 20
20
Christ's resurrection. Or it may refer to Christ's human spirit in contrast with His
human body (cf. 1
Peter 4:6). [Bible Knowledge Commentary]
ROM 1:4 who was declared the Son of God with power bythe resurrection from
the dead, according to
the Spirit of holiness, Jesus Christ our Lord,
ROM 4:25 {He} who was delivered up because of our transgressions, and was
raised because of our
justificacin.
ROM 8:11 But if the Spirit of Him who raised Jesus from the dead dwells in you,
He who raised Christ
Jesus from the dead will also give life to your mortal bodies through His Spirit
who indwells you.

2CO 13:4 For indeed He was crucified because of weakness, yet He lives
because of the power of God.
For we also are weak in Him, yet we shall live with Him because of the power of
God {directed} toward
usted.
Arguments for "in the [realm of] spirit" include the natural way to see the two
phrases in comparison with
one another (both datives) and the emphasis t/o Peter that there is suffering in
the flesh (temporal), but hope
of inheritance in the spirit (eternity).
"being put to death in the flesh; in the human nature: flesh includes the whole
of human nature, both
body and soul; for though the body only dies, yet death is the dissolution of the
union between them
both; and such was Christ's death; for though the union between the two
natures continued, yet his body
and soul were disunited; his body was left on the cross, and his soul, or Spirit,
was commended to God,
when his life was taken from the earth, and he was put to death in a violent
manner by men: but
quickened by the Spirit; raised from the dead by his divine nature, the Spirit of
holiness, the eternal
Spirit, by which he offered himself, and by virtue of which, as he had power to
lay down his life, so he
had power to take it up again; when he was also justified in the Spirit, and all
the elect in him. Ahora, como
the enemies of Christ could do no more than put him to death in the flesh, so
the enemies of his people
can do no more than kill the body, and cannot reach the soul; and as Christ is
quickened and raised from
the dead, so all his elect are quickened together, and raised with him,
representatively, and shall, by

virtue of his resurrection, be raised personally, and live also; which is no

inconsiderable argument to
suffer afflictions patiently, and which is the design of this instance and example
of the sufferings, death,
and resurrection of Christ. [Gill]
X wore a crown of thorns; do we expect a wreath of ease?
John 6:63; 1 Cor. 15:45; Rom. 8:11; 1 Peter1:21. Note that we are partakers of
Christ's sufferings (cf. 4:13).
Charles Wesley wrote: "No condemnation now I dread: Jesus and all in him is
mine! Alive in
Him myliving Head, and clothed with righteousness divine, Bold I approach the
eternal throne,
and claim the crown, through Christ my own."

Pgina 21
21
3:19 EXEGESIS
GREEK TEXT:
ejn wJ/ kai; toi'" ejn fulakh'/ pneuvmasin poreuqei;" ejkhvruxen,
ejn wJ/ (o{", hJ, oJ - which * Relative Pronoun: Neuter Dative Singular).
kai; toi'" (oJ * Definite Article: Neuter Dative Plural).
ejn fulakh'/ (fulakh - guarding, keep watch, guard, prison, * Noun: Feminine
Dative Singular).
Dative/Locative of Place.
pneuvmasin (pneuvma, pneumato" * Noun: Neuter Dative Plural). Dative of
Indirect Object.
poreuqei;" (poreuomai - to go, proceed, travel, walk * Aorist Middle/Passive
Participle: Masculine
Nominative Singular). Adverbial-Complementary Participle.

ejkhvruxen,(khrussw - to preach, to proclaim, to herald * Verb: Aorist Indicative

Active, 3S). Constative
Aorist.
ENGLISH TRANSLATION:
By which also He went and made proclamation to the spirits in prison.
CONTEXTUAL, GRAMMATICAL, THEOLOGICAL, APPLICATIONAL ANALYSIS:
"The main interpretations of this passage fall into five classes: (1) The Bowyer
Greek Testament (1763)
and J. Rendel Harris emended 3:19 to introduce Enoch into the text (reading en
h kai as haplography
for en h Ench kai); see EJ Goodspeed's translation, In it Enoch went and
preached. (2) Clement
of Alexandria (Stromateis 6.6; GCS 15.454-55): Christ's soul went to Hades to
preach conversion to the
sinners of the generation of the flood, who weredetained there.
(3)RobertBellarmine(Decontroversiis
2.4, 13): Christ's soul went to announce release to the just in Limbo (the
sinners of Noah's time who
repented before theflood). (4)Augustine (Ep. 164; CSEL44, 521-41): Christ in his
divine pre-existence
preached through Noah to the sinners of his generation, not in Hades but on
earth. (5) F. Spitta (Christi
Predigt an die Geister [Gttingen, 1890]), EG Selwyn, B. Reicke, WJ Daltonall
with varying
nuances: The Risen Christ proclaimed his triumph to the imprisoned spirits as
he passed through the
heavens to his exaltation.We follow this opinion." [Jerome Biblical
Commentary]
In which also He went and made proclamation to the spirits in prison
(ejn wJ/ kai; toi'" ejn fulakh'/
pneuvmasin poreuqei;" ejkhvruxen,)

ejn wJ/ (o{", hJ, oJ - which * Relative Pronoun: Neuter Dative Singular). This
neuter agrees with the neuter
word "spirit" and tells us how he went. "In which spirit he went . . . " is the idea.
What does this mean? Some have said (Augustine) that Jesus was preaching
through Noah in the OT.
Others maintain that Jesus preached to those who died either in the great
flood, or throughout history, to
offerthem asecondchancetobelievethegospel. No evidenceforthisand even ifyou
weretotrytosqueeze
some sort of universalism into this verse, it's in the past-tense, so it says
nothing about offering a second
chance to sinners who have died since then. Others say this is Christ's descent
into hell (apostle's creed).
Others Christ releasing the OT saints who were held in Sheol.

Pgina 22
22
". . . the idea here is that Jesus was resurrected bythe Spirit of God, bywhom
also he went (presumably
after the resurrection) to proclaim triumph over the fallen spirits. For the many
views on this text, the
three main ones are 1) that between his death and resurrection, Jesus preached
to the dead in Hades, the
realm of the dead (the view of manychurch fathers); 2) that Christ preached
through Noah to people in
Noah's day (the view of many Reformers; 3) that before or (more likely after)
his resurrection, Jesus
proclaimed triumph over the fallen angels (the viewof most scholars today. (In
earlyChristian literature,
'spirits' nearlyalways refers to angelic spirits rather than human spirits, except
when explicit statements

are made to the contrary. The grammar here most naturally reads as if, in the
Spirit who raised him, he
preached to them after his resurrection; further, v. 22 mentions these fallen
angels explicitly. La vista
that these were instead spirits of the dead often rests on 4:6, but the point of
4:6, which caps the section,
is that martyrs put to death in the flesh will. be raised bythe Spirit as Christ was
in 3:18.)" [Keener, 718]
Note the Ancient Christian Commentary on Scripture (pages 106 ff.) for some
outlandish quotes by some
of the fathers on this passage.
"Others, as the Papists, imagine the sense to be, that Christ, at his death, went
in his human soul, into
a place they call Limbus Patrum, which they suppose is meant by the prison
here, and delivered the
souls of the Old Testament saints and patriarchs from thence, and carried them
with him to heaven; but
this sense is also false, because, as before observed, not the human soul of
Christ, but his divine nature,
is designed bythe Spirit; nor is thereanysuch placeas herefeigned, in which the
souls of Old Testament
saints were, before the death of Christ; for they were in peace and rest, in the
kingdom of heaven, in
Abraham's bosom, inheriting the promises, and not in a prison; besides, the
text says not one word of
the delivering of these spirits out of prison, only of Christ's preaching to them."
[Gill]
Christ heralded his triumph. Not evangelism (euaggelizw), but heralding. Cf.
Rom. 5:18-19; Gen. 3:15;
Col. 2:15; Heb. 2:14; 1 John 3:8.
Spirits not humans or Peter would have used the word yucai (souls) as he does
in v. 20.

Pgina 23
23
Interpretations of 1 Peter 1:19-20
Compiled by Tony Bartolucci
Ver
Descripcin
Fortalezas
Debilidades
P reaching
Through Noah
Ver
Christ, by the Holy Spirit,
preached the Gospel
through Noah to the
disbelieving world.
The idea of Christ being spiritually
active in the OT prophets is
consistent with 1 Peter 1:10-11
The word "spirits" nearly always refers
to angelic spirits not men
This was the majority view among
the Reformers
This was the position of Augustine
This interpretation is not the most
natural reading of the text.

2 Peter 2:5 refers to Noah as a

"preacher of righteousness"
Does not explain the word "went" (v.
19). If this was a spiritual preaching
through Noah, Jesus did not have to
go anywhere!
It is consistent with the context of
Peter's readers who are to endure
suffering at the hands of godless
men even as Noah did.
Verse 22 would indicate that this was
a post-resurrection event, not a preincarnate one.
Sons of God
in Genesis Six
Ver
B etween
H is
resurrection and
ascension (v. 22), Christ
proclaimed a message
of victory to the demonic
spirits of Genesis 6 (the
sons of God) who were
encarcelado
para

attempting to pollute the

race to prevent the
coming of the Messiah.
Supported by Jewish tradition (1
Enoch) which held that Enoch was
sent to proclaim victory over the
demonic spirits of Genesis 6.
Was not the general position of the
fathers or the reformers
Fits the context of the passage
which ends with His authority over
all angelic beings (v. 22).
Assumes that the "sons of God" in
Genesis were fallen angels and not
men (although they may have been
men who were indwelt by demons).
The word "spirits" is not normally
used of men, but is for angelic or
demonic beings.
2 Peter 2:4-5 and Jude 5-7
supports this interpretation.
Is the view of most scholars today.
Preaching to
the Dead in
Hades View
Christ proclaimed His

victory over sin to those

who were captive in
Hades. Hay
variations on this view.
Some believe that
Christsimply proclaimed
victory to all (righteous
and unrighteous) while
others believe that He
went to liberate the Old
Testament saints who
were held captive.
Was the view of many church
padres.
The phrase "He descended into
Hades" was not part of the original
Apostle's Creed, but was added at a
much later date.
Is said to find support in the
Apostle's Creed.
There is no biblical evidence that
Jesus ever "descended into Hades"
(or hell).
S econd
Chance at
S alvation

Ver
Christ preached the
Gospel to the wicked
dead giving them a
second chance to be
saved.
Contradicts the teaching of Scripture.
There is no "second offer" of salvation
(Luke 16:26; Heb. 10:26-27).
Why was the "offer" only given to
those during the time of Noah and not
to all men?
The word "spirits" is not normally used
de los hombres.
The text says that only 8 were saved
(v. 20), not all the wicked.
Ilike what Luther said: "A wonderful text is this, and a more obscure passage
perhaps than anyother in the
New Testament, so that I do not know for a certainty just what Peter means."
[cited in Schreiner, 184]

Pgina 24
24
Shedd follows Augustine, Bede, Aquinas, Erasmus, Beza, Leighton (and many if
not most reformed
scholars)in holding that this passage refers to Christ preaching through Noah to
those who weredisbelieving
before the great flood:

"The personal and local descent of Christ into hades--whether to deliver the Old
Testament saints from
limbo or to preach judicially, announcing condemnation to the sinners there, or
evangelically, offering
salvation to them--if a fact, would have been one of the great cardinal facts
connected wit the
encarnacin. It would fall into the same class with the nativity, the baptism, the
passion, the crucifixion,
the resurrection, and the ascension. Much less important facts than these are
recorded. St. Matthew
speaks of the descent of Christ into Egypt, but not of his descent into hades.
Such an act of the
Redeemer as going down into an infernal world of spirits would certainly have
been mentioned by one
of the inspired biographers of Christ. The total silence of the four gospels is
fatal to the tenet." [Shedd,
841]
Grudem follows this view {systematic theology, 591 ff.} ==>
Noah
Peter's Readers
Righteous Minority
Righteous Minority
Surrounded by hostile unbelievers
Surrounded by hostile unbelievers
God's judgement was near
Gods judgement may come soon (1 Peter 4:5, 7; 2
Peter 3:10)
Noah witnessed boldly (by Christ's power)
They should witness boldly by Christ's power (1
Peter 3:14, 16-17; 3:15; 4:11)

Noah was finally saved

They will finally be saved (1 Peter 3:13-14; 4:13;
5:10)
Many of the early church fathers believed that Christ's body went to hades
where he preached to the spirits
imprisoned there.
This finds support in the apocryphal Gospel of Peter (10). Ignatius of Antioch
wrote that "He whom they
[the prophets] were rightly awaiting came to visit them and raised them from
the dead." (Magnesians, 9.2).
" . . . a more probable background is to be sought in the storyof the Watchers
(see notes on 2 Peter 2:4-5
and Jude 5-7, which refer to this story explicitly). Their whole story can be
found in 1 Enoch 6-36, a
very popular second century BC expansion of the brief account in Genesis 6:14. The Watchers refer
to the angels who left their proper place to mate with human females, beget
the giants, and teach
forbidden arts and practices to humanity. These are shut way in a prison by
God, awaiting their final
judgement and punishment (see 1 Enoch 10:11-15,; 18:13-16; 21:1-6). The
location of the prison is not
claro. . . . This storyhas an intimate connection with Noah and the Flood, which
becomes the 'clean-up'
operation after all the havoc and ungodliness the Watchers and their evil
offspring, the Giants, brought
to humankind. Genesis 6:1-5 and Jubilees 5:1-5 also both suggest a link
between the Watchers, giants,
and the Flood." [BKBC, 307]
Some would argue that this agrees with the Apostle's Creed. After all, if it is the
creed of the Apostles, it
must be true, right?

Pgina 25
25
Problem is, the Apostle's Creed was not written by any of the Apostles (it was
likely composed during the
latter half of the 2nd c.) and the phrase "he descended into hades" was not
part of the original creed, it was
added later (second half of the 4th c. AD).
Further, the AC was not the product of any church council. It developed/evolved
over time from AD 200
to AD 750. "Descended into hell" clause was not found in any of the early
versions of the creed. Not until
AD 650 was there any attempt to say that Christ actually descended into hell.
Some believe that this idea was only added to enforce the truth that Christ
truly died. "He descended into
the grave" would be another way to express the idea. This would be in contrast
to heretics that claimed he
did not truly die.
Texts used in support: Psalm 16:10; Ephesians 4:8-10; 1 Tim. 3:16; 1 Peter
3:18-19, 4:4-6. Foran overview
of these passages, see Millard Erickson, Christian Theology, 774ff.
JC, t/eternal 2d person of t/Trinity was separated from the Father & t/Holy Spirit
for a time. Hubo una
brief fracture in t/Trinity. Note: Today you will be with me in paradise - TODAY
- Not tomorrow or the
da siguiente.
On the "descent of Christ to the lower parts of the earth" in Ephesians 4:8,
Shedd writes:
"[This] signifies this lower world of earth. St. Paul is speaking here of the
incarnation. The incarnate

Logos did not descend from heaven to hades or ascend from hades to heaven.
Cf. Isa. 44:23: 'Shout, you
lower parts of the earth.' This is the opposite of the 'heavens,' which are bidden
to 'sing.' In Acts 2:19
this world is called . . . . the earth below. " [Shedd, 842, fn]
Shedd also gives 5 different views on the larger (outside of 1 Peter 3) issue of
Christ's descent to hades: 1)
Christ virtually descended into hades, because his death was efficacious upon
the souls there; 2) Christ
actually descended into hades; 3) Christ's descent into hades was his suffering
the torments of hell; 4)
Christ's descent into hades was his burial in the grave; and 5) Christ's descent
into hades was his remaining
in the state of the dead fora season. Westminster Catechism 50 combines the
last two: 'Christ';s humiliation
after his death consisted in his being buried and continuing in the state of the
dead and under the power of
death, till the third day, which has been otherwise expressed in the words, he
descended into hell .'" [Shedd,
842, fn]
poreuqei;" (poreuomai - to go, proceed, travel, walk * Aorist Middle/Passive
Participle: Masculine
Nominative Singular). Adverbial-Complementary Participle. A word that was
used of traveling from
one place to another.
When was this "trip?" Was this Christ traveling to Sheol to preach to the
spirits/fallen angels held captive
no? Notetheconceptofimprisoned angels (threeclasses offallen angels -elect;
bound; loosed). 1)Holy,
elect angels (1 Tim. 2:4); 2) Fallen, evil angels, a) Bound (2 Pet. 2:4; Jude 6), b)
Loosed (Eph. 6:12; 1 Peter
5:8). Bound demons in Rev. 9:1-2, 11:7, 17:8.

pneuvmasin (pneuvma, pneumato" * Noun: Neuter Dative Plural). Dative of

Indirect Object.
Who are these "spirits?" No where in the NT is the word used of a human being
as a class or category of
created beings. [so Wuest]. "The word pneuma is used as a designation of just
two classes of free moral

Pgina 26
26
agents in the New Testament, of angels (Heb. 1:7, 14), and of demons (Matt.
8:156; Luke 10:17, 20)."
[Wuest, 99] The only exception is when it is used with a Genitive of Description
as in Heb. 12:23.
The places where "spirits" refers to demonic spirits are legion (pun). About 35
times in the NT.
The question of when did Jesus preach and what did he preach?
Options as to when: 1) Between his death and resurrection; 2) Following His
resurrection before his
ascension.
Options as to what: 1) Victory. Christ proclaimed victory over these disobedient
spirits that had once tried
to thwart his coming bydestroying the human line. That was a triumph
ofvictorythat these demons can not
share in. In being a proclamation of victory, it was for them one of defeat. It
would be like a commanding
general entering aPOW camp wherethousands of the enemyarehoused.
Heannounces, "Thebattle is over.
We have complete victory!" To the POWs it's a message of defeat (same for the
fallen angels). But, for us,
it's a message of victory (cf. the victory parade/Roman Triumph). We can suffer
because we are destined
for glory!

Did Jesus Descend Into Hell?

Jesus Descended into Hell. When Jesus descended into hell, he entered not
Gehenna but Hades; in other
words, he really died, and it was from a genuine, not a simulated death that he
rose (Acts 2:31-32). 1 Peter
3:18-20 tells us briefly what Jesus did in Hades:
First, by his presence he made Hades into Paradise (a place of pleasure) for the
penitent thief and,
presumably, for all the others who died trusting him during his earthly ministry,
just as he does now for
the faithful departed (Luke 23:43; Phil. 1:21-23; 2 Cor. 5:6-8).
Second, he perfected the spirits of Old Testament believers (Heb. 12:23;
11:40), bringing them out of
the gloom which Sheol (the pit) had hitherto been for them (Ps. 88:3-6, 10-12)
into this same Paradise
experiencia. This is the core of truth in the medieval fantasies of the harrowing
of hell.
Third, he went and preached (presumably announcing his kingdom and
appointment as the worlds
judge) to the spirits in prison who had rebelled in antediluvian times
(presumable the fallen angels of
2 Ped. 2:4-10 who are also the sons of God in Gen. 6:1-4). Some have based on
this one text a hope that
all humans who did not hear the gospel in this life, or who, having heard it,
rejected it, will have it
savinglypreached tothem inthelifeto come. Peter's wordsprovidenowarrant for
thisinference: afirst,
non-saving announcement to a group of fallen angels does not imply a second
saving announcement to
the whole host of unsaved human dead. Had Peter believed in the latter, surely
he would have said it

straightforwardly. [Your Father Loves You by James Packer, Harold Shaw

Publishers, 1986, page for
April 6]
Issue related to the Apostle's creed.
"The fifth article of the Creed (he descended into hell) is based on such NT
passages as Rom 10:6-7;
Eph 4:8-10; Heb 13:20; Acts 2:24, 31; Mt 12:40. But it is quite another question
whether this passage
in 1 Pt deals with the harrowing of Hell; it has often been so interpreted and
has supplied imaginative

Pgina 27
27
details for what Christ did during the Triduum mortis.However, it is not at all
certain that Peter refers
to this." [Jerome Biblical Commentary]
"Psalm 68 is a victory hymn composed by David to celebrate God's conquest of
the Jebusite city and
the triumphant ascent of God (represented bythe Ark of the Covenant) up
Mount Zion (cf. 2 Sam. 67;
1 Chron. 13). After a king won such a victory he would bring home the spoils
and enemy prisoners to
parade before his people. An Israelite kingwould take his retinue through the
holycityof Jerusalem and
up Mount Zion. Another feature of the victoryparade, however, would be the
display of the king's own
soldiers who had been freed after being held prisoner by the enemy. These
were often referred to as
recaptured captivesprisoners who had been taken prisoner again, so to
speak, by their own king and
given freedom.

The phrase when He ascended on high depicts a triumphant Christ returning

from battle on earth back into
the glory of the heavenly city with the trophies of His great victory.
In His crucifixion and resurrection, Jesus Christ conquered Satan, sin, and death
(cf. Col. 2:15), and bythat
great victoryHe led captive a host of captives, who once were prisoners of the
enemy but now are returned
to the God and the people with whom they belong. The picture is vivid in its
demonstration that God has
yetunsaved people who belongto Himthough theyarenaturallyin Satan's
grasp and would remain there
had not Christ byHis death and resurrection made provision to lead them into
the captivity of His kingdom
into which they had been called by sovereign election before the foundation of
the world (Eph. 1:4).
Compare Acts 18:10, where the Lord tells Paul to stay in Corinth and preach
because there were people in
that city who belonged to Him but were not yet saved from bondage to the king
of darkness (see also John
10:16; 11:5152; Acts 15:1418).
Upon arrivingin heaven, He gave gifts to men. Paul here uses yet another term
for gifts (domata) to express
thecomprehensiveness of thisgracious provision. Likeatriumphant conqueror
distributingthespoils tohis
subjects, so Christ takes the trophies He has won and distributes them in His
kingdom. After His ascension
cameall the gifts empowered bythe HolySpirit (John 7:39; 14:12; Acts 2:33).
When the Savior was exalted
on high, He sent the Spirit (Acts 1:8), and with the coming of the Spirit also
came His gifts to the church.
Before Paul identifies the gifts he has in mind, he first gives a brief
parenthetical explanation of the analogy

he has just used.

In explaining the application of the Old Testament passage, Paul says, Now this
expression, He ascended,
what does it mean except that He also descended into the lower parts of the
earth? The He of whom Paul
is speaking is the One who will fill all thingsJesus Christ, who fills all in all
(1:23). Ascended refers
to Jesus' ascension from earth to heaven (Acts 1:911). He ascended from earth
to heaven to forever reign
with His Father.
Paul is quick to explain that the expression He ascended cannot mean anything
except that He also
descended. If, as seems clear, ascended refers to our Lord's being taken up to
heaven, then descended must
refer to His coming down from heaven to earth. The captain of our salvation
was first abased and then
exalted. Divestiture came before investiture, incarnation before glorification
(see Phil. 2:411). This truth
is repeated in proper chronological sequence in verse 10: He who descended is
Himself also He who
ascended.
The depth of Christ's descent in incarnation is said to be into the lower parts of
the earth. This reference is
presented to provide a striking contrast in terms of His ascent far above all the
heavens, emphasizing the

Pgina 28
28
extreme range of our Lord's condescension and exaltation. To understand the
phrase the lower parts of the
earth we need only examine its use elsewhere in Scripture. In Psalm 63:9 it has
to do with death, being

related to falling by the sword (v. 10). In Matthew 12:40 a similar phrase, the
heart of the earth, refers to
the belly of a great fish where the prophet Jonah was kept. In Isaiah 44:23 the
phrase refers to the created
earth containing mountains, forests, and trees. Psalm 139:15 uses it in
reference to the womb of a woman
where God is forming a child. The sum of these uses indicates that the phrase
relates to the created earth as
a place of life and death. In the majorityof the uses it appears in contrast to the
highest heavens, as here and
in Psalm 139:8, 15 and Isaiah 44:23.
The intent of the phrase in this letter is not to point to a specific place, but to
refer to the depth of the
encarnacin. It is interesting that each of the uses of the phrase outside
Ephesians can also relate to the depth
of Christ's incarnation. He was formed in the womb (Psa. 139:15), lived on the
earth (Isa. 44:23), referred
to His own burial as a parallel to Jonah's being in the fish (Matt. 12:40), and His
death is consistent with
the use of the phrase in Psalm 63:9.
It should be noted further that our Lord's descent went even beyond the womb,
the earth, the grave, and
deathto a descent into the very pit of the demons. Peter sheds light on the
meaning of He also descended
into the lower parts of the earth. In his first letter he says, For Christ also died
for sins once for all, the just
for the unjust, in order that He might bring us to God, having been put to death
in the flesh, but made alive
in the spirit; in which also He went and made proclamation to the spirits now in
prison (1 Pet. 3:1819).
Between Jesus' death on Calvaryand His resurrection in the garden tomb, He
was put to death in the flesh,

but made alive in the spirit. He was physically dead but spiritually alive.
During the three days He was in
that stateHealsodescended andmadeproclamation [from k'russ) to the spirits
now in prison. This does
not refer to preachingthegospel (from euangeliz) but to makingatriumphant
announcementin this case
Christ's announcement of His victory over the demons even while they tried to
hold Him in death.
The Old Testament refers to the place of the departed dead as Sheol (Deut.
32:22; Job 26:6; Ps. 16:10; etc.).
Part of Sheol was a place of torment and evil, occupied bythe unrighteous dead
and bythe demons who had
been confined and bound there because of their wicked cohabitation with
women during the period before
the Flood (see Gen. 6:25; 2 Pet. 2:4; Jude 6). When Christ descended to Sheol,
He proclaimed His victory,
because He had disarmed the rulers and authorities [and] made a public
displayof them, havingtriumphed
over them (Col. 2:15; cf. 1 Pet. 3:19). At that time came the announcement to
the demons, both bound and
loose (the angels and authorities and powers), that they all were subject to
Christ (1 Pet. 3:22; Eph.
1:2021). To ascend to heaven, Healso passed through the territoryof Satan
and his demons in the air (Heb.
4:14 uses dia, through) and no doubt celebrated His triumph over them.
Whether or not Paul had this event
in mind in his reference here is difficult to establish; nonetheless, it does
demonstrate the depth of Christs
descenso.
Another part of Sheol, though not clearly distinguished from the other by Old
Testament writers, was
believed to be a place of happiness and bliss, inhabited by the righteous dead
who had believed in God.

Abraham's bosom (Luke 16:2223) and Paradise (Luke 23:43) apparently

were common designations
for Sheol at the time of Christ. Early church dogma taught that the righteous
dead of the Old Testament
could not be taken into the fullness of God's presence until Christ had
purchased their redemption on the
cross, and that they had waited in this place for His victory on that day.
Figuratively speaking, the early
church Fathers said that, after announcing His triumph over demons in one part
of Sheol, He then opened
the doors of another part of Sheol to release those godly captives. Like the
victorious kings of old, He
recaptured the captives and liberated them, and henceforth they would live in
heaven as eternally free sons
de Dios. It must be suggested that such a view seems strained in the Ephesian
context, because the lower

Pgina 29
29
parts of the earth is a general phrase and cannot be proven to refer to Sheol."
[MacArthur, Commentary on
Ephesians 4:8-10 (digital version)]

Pgina 30
30
3:20 EXEGESIS
GREEK TEXT:
ajpeiqhvsasin pote o{te ajpexedevceto h] tou' qeou' makroqumiva ejn
hJmevrai" Nw'e kataskeuazomevnh"
kibwtou' eij" hJn ojlivgoi, tou't! e[stin ojktw; yucai, dieswvqhsan di! u{dato".

ajpeiqhvsasin (ajpeiqew - to disobey * Aorist Active Participle: Masculine Dative

Plural). Substantival
Participle.
pote (pote - formerly, earlier).
o{te (o{te - when).
ajpexedevceto (ajpekdecomai - to await eagerly * Verb: Imperfect Indicative
Middle, 3S). Iterativo
Imperfect, hence "kept on." Emphasizes the repetition of an action.
h] (hj - * Definite Article: Feminine Nominative Singular).
tou' qeou' (qeo" - * Noun: Masculine Genitive Singular). Genitive of Possession.
makroqumiva (makroqumiva - patience, steadfastness * Noun: Feminine
Nominative Singular). Tema
Nominative.
ejn hJmevrai" (hJmevra - day * Noun: Feminine Dative Plural). Dative / Locative
of Time.
Nw'e (Nwe - Noah * Noun: Masculine Genitive Singular). Genitive of Description.
kataskeuazomevnh" (kataskeuazw - to build, repair, make ready * Present
Passive Participle: Feminine
Genitive Singular). Adverbial-Temporal Participle.
kibwtou' (kibwto" - an ark * Noun: Feminine Genitive Singular). Genitive
Absolute. Cf. Mounce.
eij" hJn (o{" - whom, in which * Relative Pronoun: Feminine Accusative
Singular).
ojlivgoi, (ojlivgo" - few, little, small * Adjective: Masculine Nominative Plural).
tou't! (ou|to" - * Near Demonstrative Pronoun: Neuter Nominative/Accusative
Singular). When used with
eijmi / ejstin (as here) it's translated "that is." For this translation, BAG writes:
tou't! e[stin, toutev[n]
(on the orthography cf. BlD. 12, 3; 17) that is or means (BlD. 132, 2; Rob.
705. Cf. also eijmi II

3) Mt 27:46; Mk 7:2; Ac 1:19; 19:4; Ro 7:18; 9:8; 10:6, 7, 8; Phlm 12. Hb 2:14
al. Cf. Ro 1:12 (w. dev).
e[stin (ejimi - * Verb: Present Indicative Active, 3S). Used with tou't! (above) =
"that is."
ojktw; (ojktw - eight).
yucai, (yuch - * Noun: Feminine Nominative Plural).
dieswvqhsan (dia"wzw - to save, rescue, bring safely through * Verb: Aorist
Indicative Passive, 3P).
Constative Aorist.
di! u{dato". (u{dor, u{dato" - water * Noun: Neuter Genitive Singular).
Adverbial Genitive of Place.
ENGLISH TRANSLATION:
who formerly were disobedient, when the patience of God kept
waiting in the days of Noah, while the
ark was being built, in which a few, that is, eight persons, were saved
through water.
CONTEXTUAL, GRAMMATICAL, THEOLOGICAL, APPLICATIONAL ANALYSIS:
who formerly were disobedient, (ajpeiqhvsasin pote)
ajpeiqhvsasin (ajpeiqew - to disobey * Aorist Active Participle: Masculine Dative
Plural). Substantival
Participle. + pote - formerly, earlier.

Pgina 31
31
Again, this is the same group that Peter refers to in 2 Peter 2:4 and Jude in v. 6.
The next clause states when.
Ever since the fall of Satan and the forces of wickedness, there has been an
ongoing cosmic battle. No
dualism; God is completely in control and for reasons known ultimatelyto Him,
He allows evil to continue

durante un tiempo. The ultimate purpose of Satan is to counter and counterfeit

the plan of God, especially as it
relates to the Gospel. Go back to the fall of men into sin and Satan's
involvement there. Note 3:15 - the
protoevangellion. Ever since that time, Satan has tried to prevent the coming
of the Messiah by means of
the genocide of the Jews (so Esther), the destruction of the Messianic line itself
during the time of Joash (2
Cron. 22:10-12; cf. 23:3, 12-21). When that failed, he attempted to kill Jesus as
ababy(Matt. 2:16-18) and
when that failed he tried to induce Jesus to sin (Matt. 4:1-11).
Along these same lines was an earlyattempt to pollute the race, as recorded in
Gen. 6. Afterall, if the defeat
ofSatan was tocomethrough awoman,how better to prevent that from
happening than to somehow pollute
the entire race.
"Theyare the demons who cohabited with human women in Satan's failed
attempt to corrupt the human
race . . . (Gen. 6:1-4). That demons still fear being sent to the abyss is evident
from the fact that some
pled with Jesus not to send them there (Luke 8:31). That suggest that other
demons have been
incarcerated there since the events of Genesis 6." [MacArthur, 211]
Interestingly, onethingthat distinguishes good angels from fallen
angels,ordemons,is that thedemons will
attempt to take up residence in the bodies of men and women (cf. Matt. 12:4345). Perhaps this is
inference that theyonce had enjoyed the inhabitation of physical bodies,such
as back in the time of Genesis
6.
Who were these? Perhaps the sons of God described in Gen. 6:1-4.

"But there as in the case of Sarah St. Peter depends on the current tradition in
which the original myth
has been modified and amplified. This dependence supplies an adequate
explanation of the difficulties
which have been found here and in ver. 21, provided that the plain statement
of the preaching in Hades
is not prejudged to be impossible. The important points in the tradition as given
in the Book of Enoch
(vi.-xvi. cf. Jubilees v.) are as follows: the angels who lusted after the daughters
of men descended in
the days of Jared as his name (Descent) shows. The children of this unlawful
union were the Nephilim
and the Eliud. They also taught men all evil arts so that they perished
appealing to God for justice. En
last Enoch was sent to pronounce the sentence of condemnation upon these
watchers, who in terror
besought him to present a petition to God on their behalf. God refused to grant
them peace. Eran
spirits eternal and immortal who transgressed the line of demarcation between
men and angels and
disobeyed the law that spiritual beings do not marryand beget children like
men. Accordingly they are
bound and their children slayone another leavingtheir disembodied spirits to
propagate sin in the world.
even after it has been purged by the Flood. But Christians believed that Christ
came to seek and save
the lost and the captives; all things are to be subjected to Him. So
Petersupplements the tradition which
he accepts. For him it was not merely important as connected with the only
existing type of the Last
Judgement or an alternative explanation of the origin and continuance of sin
but also as the greatest

proof of the complete victory of Christ over the most obstinate and worst of
sinners." [Expositors, 68]
2 Peter 2:4-5 4 For if God did not spare angels when theysinned, but cast them
into hell and committed
them to pits of darkness, reserved for judgment; 5 and did not spare the
ancient world, but preserved
Noah, a preacher of righteousness, with seven others, when He brought a flood
upon the world of the
ungodly;

Pgina 32
32
tartaru" - not the abode of sinful men, but of fallen angels. Not "gehenna." This
may be a place
within hell itself, or another locality altogether.
In the Book of Enoch 22:2, Gehenna is said to be the place of dead, apostate
Jews and Tartarus of
fallen angels.
Jude 5-7 5 Now I desire to remind you, though you know all things once for all,
that the Lord, after
savingapeopleout ofthelandofEgypt,subsequentlydestroyed thosewho didnot
believe. 6And angels
who did not keep their own domain, but abandoned their proper abode, He has
kept in eternal bonds
under darkness for the judgment of the great day. 7 Just as Sodom and
Gomorrah and the cities around
them, since theyin the same wayas these indulged in gross immorality and
went after strange flesh, are
exhibited as an example, in undergoing the punishment of eternal fire.
"domain" = arch - place of office or dignity. Enoch 12:4 uses the same word of
the Watchers

(angels) who have abandoned the high heaven and the holyeternal placeand
have defiled themselves
with women.
"Strange flesh" (homosexuality) ==> parallel to the fallen angels who had
inhabited men in Gen. 6.
"This story[Genesis 6:1-4] was the subject of significant expansion in the
second centuryB.C. (see
Jubilees 5:1-14; 1 Enoch 6-22) and is frequentlyreferred to duringthe Second
Temple Period, often
as a warning against disobeying God's commandments or rebelling against God
(see CD 2:17-19;
T. Reuben 5:6-7; Sir. 16:7). The havoc wrought upon the earth by the giants,
the offspring of these
angels and their human partners, and the angel's corruption of humankind with
their teaching of
forbidden arts (like war, sorcery and astrology), ultimately necessitates the
Flood. God kills the
giants, and their spirits become the demons that plagued humankind (1 Enoch
15:8-12). Su
angelic parents are bound with chains and confined in a dark prison until their
final judgement and
punishment (Enoch 10:4-6, 12-14; 18:14-16; 21:3, 10)." [BKBC, 333]
See account of Genesis 6:1 ff. ==>
1 Now it came about, when men began to multiply on the face of the land, and
daughters were born to
them, 2 that the sons of God saw that the daughters of men were beautiful;
and they took wives for
themselves, whomever they chose. 3 Then the Lord said, My Spirit shall not
strive with man forever,
because he also is flesh; nevertheless his days shall be one hundred and
twenty years. 4 The Nephilim

were on the earth in those days, and also afterward, when the sons of God
came in to the daughters of
men, and they bore children to them. Those were the mighty men who were of
old, men of renown. 5
Then the Lord saw that the wickedness of man was great on the earth, and that
every intent of the
thoughts of his heart was only evil continually. 6 And the Lord was sorry that He
had made man on the
earth, and He was grieved in His heart. 7 And the Lord said, I will blot out man
whom I have created
from the face of the land, from man to animals to creeping things and to birds
of the sky; for I am sorry
that I have made them. 8 But Noah found favor in the eyes of the Lord.
"Sons of God" (v. 2) is a phrase used only in the OT (Job 1:6; 2:1; 38:7). All
references to angelic
los seres. Josephus speaks of the SOG in Gen. 6 as being angels. This was the
view of the church for
the first 3 to 4 c.
Sons of God as a Hebrew idiom for angels. In every place where the phrase
occurs, angelic beings
are to be understood. CF. Gen. 6:2,4; Joh b 1:6, 2:1; Job 38:7; Psa 29:21; 139:67; Dan. 3:25.

Pgina 33
33
God makes his angels spirits, but man is not spoken of as a spirit. Cf. Psa 54:4;
Heb. 1:7.
This is perhaps the most heinous effort of Satan to corrupt the human race
through marriage. The "Sons of
God" stand in juxtaposition with the "daughters of men." Contrast is between
supernatural beings and

human women. Sons of God cannot be men or they would be called "sons of
men." I don't think they are
from the Sethites. The phrase bene elohim always refers to angels in the OT
These are demonic spirits
who, I believe, entered into wicked men (just as Satan entered into an animal in
Gen. 3). I agree with
MacArthur that this is thefirst instance of demon possession. Theytook women
as their wives (the Hebrew
word refers to a marriage transaction). Because they were demons controlling
men, they could procreate.
See MacArthur page 212 ff. for an extensive treatment of Genesis 6.
"But now giants who were born from (the union of) spirits and flesh shall be
called evil spirits upon the
earth, because their dwelling shall be upon the earth and inside the earth. Evil
spirits have come out of
their bodies. . . . They will become evil upon the earth and shall be called evil
spirits. The dwelling of
the spiritual beings of heaven is heaven, but the dwelling of the spirits of earth,
which are born upon the
earth, is in the earth." [1 Enoch 15:8-10]
Note that this mayimplythat it wasn't the demon possessed men themselves,
but the offspring which
were condemned. But this is not consistent with the biblical text and should be
rejected.
The ark as a symbol of coming judgement and also for salvation to those who
believed. A type of the
church?
Colossians 2:15.
I agree with this excerpt from The Bible Knowledge Commentary on Genesis
6:1-4:
2. the corruption of the race (6:1-8)

This section's details have been the subject of endless debates, often
leavingthe obvious untouched.
It must beremembered that it is partofthele beginningin 5:1. Whatever view
onetakes of thedetails,
it is clear that these verses show how wicked the human racehad become, and
that death was its ongoing
castigo.
6:1-4. Many have suggested that the sons of God were the godly line of Seth
and the daughters of
men were the Cainites. But this does not do justice to the terminology or the
context. Others view the
sons of God as angels (as in Job 1:6), who cohabited with women on earth.
This, however, conflicts
with Matthew 22:30.
The incident is one of hubris, the proud oversteppingof bounds. Here it applies
to the sons of God,
a lusty, powerful lot striving for fame and fertility. They were probably powerful
rulers who were
controlled (indwelt) by fallen angels. It may be that fallen angels left their
habitation and inhabited
bodies of human despots and warriors, the mighty ones of the earth.
It is known from Ezekiel 28:11-19 and Daniel 10:13 that great kings of the earth
have princes
ruling behind themtheir power is demonic. It is no surprise that in Ugaritic
literature (as well as other
nations' literature), kings are described as divine, half-divine, or demigods.
Pagans revered these great
los lderes. Many mythological traditions describe them as being the offspring
of the gods themselves. En
fact bn'lm (sons of the gods) in Ugaritic is used of members of the pantheon
as well as great kings of

la tierra. In the Ugaritic legend of the Dawn, the chief god of the pantheon, El,
seduced two human
las mujeres. This union of a god with human women produced r (Dawn) and
lm (Dusk) who seem
to have become goddesses representing Venus. Thus for the pagans, gods had
their origin in copulation

Pgina 34
34
between gods and humans. Any superhuman individual in a myth or any
mythological or actual giant
would suggest a divine origin to the pagans.
Genesis 6:1-4, then, describes how corrupt the world got when this violation
was rampant. Tambin es
a polemic against the pagan belief that giants (Nephilim; cf. Num. 13:32-33)
and men of renown (Gen.
6:4) were of divine origin, and that immortality was achieved by immorality.
The Canaanite cult (and
most cults in the ancient Near East) included fertility rites involving
sympathetic magic, based on the
assumption that people are supernaturally affected through an object which
represents them. Israel was
warned to resist this because it was completely corrupt and erroneous.
The passage, then, refutes pagan beliefs bydeclaringthe truth. The sons of God
were not divine; they
were demon-controlled. Their marrying as many women as they wished
(possibly this is the origin of
harems) was to satisfy their baser instincts. They were just another low order of
creatures, though
powerful and demon-influenced. Children of these marriages, despite pagan
ideas, were not god-kings.

Though heroes and men of renown, theywere flesh; and theydied, in due
course, like all members of
la raza humana. When God judges the worldas He was about tono giant, no
deity, no human has
any power against Him. God simply allots one's days and brings his end.
Revelation 9:1-12 1 And the fifth angel sounded, and I saw a star from heaven
which had fallen to the
earth; and the key of the bottomless pit was given to him. 2 And he opened the
bottomless pit; and
smoke went up out of the pit, like the smoke of a great furnace; and the sun
and the air were darkened
bythe smoke of the pit. 3 And out of the smoke came forth locusts upon the
earth; and power was given
them, as the scorpions of the earth have power. 4 And they were told that they
should not hurt the grass
of the earth, nor anygreen thing, nor anytree, but onlythe men who do not
have the seal of God on their
foreheads. 5 And they were not permitted to kill anyone, but to torment for five
months; and their
torment was likethetorment ofascorpion when it stings a man. 6 And in
thosedays men willseek death
and will not find it; and they will long to die and death flees from them. 7 And
the appearance of the
locusts was like horses prepared for battle; and on their heads, as it were,
crowns like gold, and their
faces were like the faces of men. 8 And they had hair like the hair of women,
and their teeth were like
the teeth of lions. 9 And theyhad breastplates like breastplates of iron; and the
sound of their wings was
like the sound of chariots, of many horses rushing to battle. 10 And they have
tails like scorpions, and
stings; and in their tails is their power to hurt men for five months. 11
Theyhave as king over them, the

angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has
the name Apollyon. 12 The
first woe is past; behold, two woes are still coming after these things.
Luke 8:31 And they were entreating Him not to command them to depart into
the abyss.
Note the "abyss" (abusso") - same word that is used in Rev. 9:1.
Note that the Book of Enoch was never part of the Jewish canon of Scripture
and was not part of the Old
Testament Apocrypha. Technically, the Book of Enoch is part of the Jewish
pseudepigraphaand within that
class it is one of the apocalypses Enoch was a composite work, of which the
various parts were composed
at different times during the last two centuries BC. The oldest sections belong
to the Maccabean period,
according to Rowley and Torrey, although Charles had earlier maintained a preMaccabean date.
Maybe that Peter and Jude are not directly citing the Book of Enoch but an
earlier oral ascription believed
to have been a true saying ofEnoch which was later incorporated into the
pseudonymous book (cf. Jude 14).
when the patience of God kept waiting in the days of Noah, while the
ark was being built, (o{te
ajpexedevceto h] tou' qeou' makroqumiva ejn hJmevrai" Nw'e
kataskeuazomevnh" kibwtou' )

Pgina 35
35
Genesis 6:1-4.
Patience: 120 years Noah built the Ark. Imagine the people who would come to
see what this was all about
(note the dimensions of the Ark). Theywould have thought him a fool. But he
wasn't onlybuilding, he was

preaching to them. God could have destroyed the entire world immediately, but
the 120 years is a
demonstration of his patience. Cf. Rom. 2:4.
Noah, being found faithful, preached regeneration to the world through his
ministry; and the Lord saved by
him the animals which, with one accord, entered into the ark. 1 Epistle of
Clement to the Corinthians,
Captulo 9.
Wherefore, let us yield obedience to His excellent and glorious will; and
imploring His mercy and
loving-kindness, while we forsake all fruitless labours,(9) and strife, and envy,
which leads to death, let us
turn and have recourse to His compassions. Let us steafastly contemplate
those who have perfectly
ministered to His excellent glory. Let ustake (for instance) Enoch, who, being
found righteous in obedience,
was translated, and death was never known to happen to him? Noah, being
found faithful, preached
regeneration to the world through his ministry; and the Lord saved by
him the animals which, with
one accord, entered into the ark. 1 Epistle of Clement to the Corinthians,
Chapter 9
st
Donot err, mybrethren.(3) Thosethat corrupt families shall not inherit
thekingdom ofGod.(4) Andifthose
that corrupt mere human families are condemned to death, how much more
shall those suffer everlasting
punishment who endeavour to corrupt the Church of Christ, for which the Lord
Jesus, the only-begotten
Son of God, endured the cross, and submitted to death! Whosoever, "being
waxen fat,"(5) and "become

gross," sets at nought His doctrine, shall go into hell. In like manner, every one
that has received from God
the powerof distinguishing, and yet follows an unskilful shepherd, and receives
a false opinion for the truth,
shall be punished. "What communion hath light with darkness? or Christ with
Belial? Or what portion hath
he that believeth with an infidel? or the temple of God with idols?"(6) And in
like manner say I, what
communion hath truth with falsehood? or righteousness with unrighteousness?
or true doctrine with that
which is false? 1 Epistle of Ignatius to the Ephesians (107 AD)
st
Do not err, my brethren.(3) Those that corrupt families shall not inherit the
kingdom of God.(4) If, then,
those who do this as respects the flesh have suffered death, how much more
shall this be the case with any
one who corrupts by wicked doctrine the faith of God, for which Jesus Christ
was crucified! Such an one
becoming defiled [in this way], shall go away into everlasting fire, and so
shall every one that hearkens
unto him. 1 Epistle of Ignatius to the Ephesians (107 AD), chapter 16.
st
in which a few, that is, eight persons, were saved through water. (eij"
hJn ojlivgoi, tou't! e[stin ojktw;
yucai, dieswvqhsan di! u{dato".)
"The eight persons were, Noah, and his wife, and his three sons, Shem, Ham,
and Japhet, and their three
esposas. It is a common tradition with the Jews, that besides these, Og, king of
Bashan, escaped theflood;
and who, they say, is the same that escaped, and told Abraham of Lot's being
carried captive by the
kings; the manner of his escape at the flood they relate thus;

Og came, who was delivered from the men that died at the flood; and he rode
upon the ark, and he
had a covering upon his head, and was fed with the food of Noah; but not for
his worthiness was he
delivered, but that the inhabitants of the world might see the power of the
Lord;

Pgina 36
36
and elsewhere, after this manner, citing those words, and Noah onlyremained
alive, and theythat were
with him in the ark, (Genesis 7:23) they add,
except Og, king of Bashan, who sat on a certain piece of wood which belonged
to the scaffolding
of the ark, and he swore to Noah, and his sons, that he would be their servant
for ever. What did
Noah do? he bored an hole in the ark, and everydayreached out food to him,
and he remained alive,
according to what is said, (Deuteronomy 3:11) only Og, king of Bashan, etc.
But this is all a mere fiction; and equallyfabulous is the account the Arabians
give, who say that eighty
persons, together with Noah, were taken into the ark, among whom was
Jorham, their father . . ." [Gill]
Allusion to Josephus who says that "the ark was strong so that from no side was
it worsted by the violence
of the water and Noah with his household diaswzetai." Peter lays stress on the
water for his parallel to
baptism, if indeed he is referring to water baptism and not spiritual baptism. Cf.
Rom 6:3 and Paul's
application of the passage of the Red Sea in 1 Cor. 10:1ff.
How were they saved through water? Some might say that it was the Ark that
saved them. It was God that

saved them and he used the Ark to do so (God closed the door behind them).
But if it had not flooded, if
there had been no water, how could Noah and his family have been delivered
from the perversity of these
wicked men. Not only wicked men, but some sort of mongrel, demonic race
that threatened to pollute the
very line of the Messiah. This was Satan's plan. He knew what was coming
(Gen. 3:15-16). Necesitaba
to short-circuit the messianic line, if at all possible, in order to prevent the
Messiah from coming (much like
he tried to temp Jesus to sin). Even in that sense, these in the Ark were saved
through the water as it was
the water the killed off the very beings that could thwart the coming of the One
through whom the world
se salvaran.
"By pointing out that only eight people were saved from the flood, Peter
reminds us that in comparison
to the large numbers of the Jews, heretics and unbelievers which there are in
the world, the number of
God's chosen ones is verysmall. As Jesus said: 'The gate is narrow and the
wayis hard that leads to life,
and those who find it are few.'" [Bede, On 1 Peter, cited in ACC, 109]
Note that ancient Judaism connected the flood with future judgement, cf. 2
Peter 3:6-9.
Application: Matthew 24:27 - coming of X will be like the days of Noah. Seems
that we are encroaching
upon that time. We, even in America, are becoming a small minority who live
among a great majority of
godless men and women who hate God. We, like Noah, are to persevere.
According to ancient Jewish
literature, they mocked him saying, "Old man, what is the ark for?" (b. Sanh.
108b).

1) Noah and his family were a great minority (God works through remnants). So
we today.
2) Noah boldlystood out for righteousness in the midst of a wicked world. So
Peter has exhorted his readers
(chapter 2 and 3).
3) Noah knew that judgement was in God's hands. Cf. 4:5,7; 2 Peter 3:10.
4) God is patient.
5) God was faithful to Noah and his family who were saved.
Noah and his familybuilt the great Ark. Theywere preparingfor that great day.
Lois and Ihave some older
friends whom we have known for years. We visited them in GR a year ago and
he showed us something
that he had made with wood, something he and his wife plan to enter one day.
Their coffins! Picture Noah
and his family entering this wooden ark, a large sarcophagus if you will. The
waters of God's judgement

Pgina 37
37
drowned all of the ungodlyfrom the earth. Noah and his family were buried
within the Ark and those same
waters that judged humanity and put to death the demonicallypossessed men
of Genesis 6 that Peter refers
to, were the same waters that buoyed up the eight who were saved through
that water. When the waters
receded, they arose to a new world.
In our salvation figured by baptism, our sin is killed and we are raised to a new
world, a world of life with
Jesucristo. Cf. Romans 6:1-7.
Think about it. In Noah's day, only a few were saved. The rest perished. The
water killed the majority.

Turn it around. In our day, only a few will be saved. The rest will perish.
Whereas the water killed the
majority in Noah's day, the water, our salvation, saves t/minority. Cf. Titus 3:5.
Luke 13:22-24 22 And He was passing through from one city and village to
another, teaching, and
proceeding on His way to Jerusalem. 23 And someone said to Him, Lord, are
there just a few who are
being saved? And He said to them, 24 Strive to enter by the narrow door; for
many, I tell you, will
seek to enter and will not be able.
Note that the early church saw the Ark as a type of the church. Three great
saving events: 1) Great Flood;
2) Exodus/Passover (also involved water); 3) Death and resurrection of Christ.
Water saved Noah not of itself, but by sustaining the ark built in faith, resting
on God's word: it was to
him the sign and mean of a kind of regeneration, of the earth. The flood was for
Noah a baptism, as the
passage through the Red Sea was for the Israelites; by baptism in the flood he
and his family were
transferred from the old world to the new: from immediate destruction to
lengthened probation; from
the companionship of the wicked to communion with God; from the severing of
all bonds between the
creature and the Creator to the privileges of the covenant: so we by spiritual
baptism. As there was a
Ham whoforfeited theprivileges of thecovenant,somanynow.Theantitypical
water,namely, baptism,
saves you also not of itself, nor the mere material water, but the spiritual thing
conjoined with it,
repentance and faith, of which it is the sign and seal, as Peter proceeds to
explain. Compare the union

of the sign and thing signified, Joh 3:5; Eph 5:26; Tit 3:5; Heb 10:22; compare
1Jo 5:6.
Note that verse 20 is a "hinge verse" connecting the thoughts of 18-20 to 2022.

Pgina 38
38
3:21 EXEGESIS
GREEK TEXT:
o} kai; uJma'" ajntivtupon nu'n swv/zei bavptisma, ouj sarko;" ajpovqesi"
ruvpou ajlla; suneidhvsew" ajgaqh'"
ejperwvthma eij" qeovn, di! ajnastavsew" jIhsou Cristou',
o} kai; (o{" - who, that, of whom, to whom, to that * Relative Pronoun: Neuter
Nominative Singular).
uJma'" (su - to or for you * Second Person Independent Personal Pronoun:
Accusative Plural).
ajntivtupon (ajntivtupo" - corresponding to; subs. to ajnti. copy, anti-type).
nu'n swv/zei (sozw - * Verb: Present Indicative Active, 3S). Descriptive Present.
bavptisma, (baptisma - * Noun: Neuter, Nominative, Singular). Subject
Nominative.
ouj sarko;" (sarx, sarkiko" - * Verb: Feminine Genitive Singular). Genitive /
Ablative of Separation.
ajpovqesi" (apoqesi" - removal * Noun: Feminine Nominative Singular). Subject
Nominative.
ruvpou (rupo" - dirt, filth * Noun: Masculine Nominative Singular). Genitive of
Description.
ajlla; suneidhvsew" (suneidhvsi" - conscience * Noun: Feminine Genitive
Singular). Genitive of
Advantage. Objective genitive: A request for a cleansed consciencebased
ontheresurrection of Christ.

ajgaqh'" ejperwvthma (ejperwvthma- appeal, request, question * Noun:

NeuterNominative Singular). Subject
Nominative.
eij" qeovn, (qeo" - * Noun: Masculine Accusative Singular). Adverbial Accusative
of Reference.
di! ajnastavsew" (ajnastavsi" - * Noun: Feminine Genitive Singular). Genitive of
Means.
jIhsou Cristou',(jIhsou" Cristo", - * Noun: Masculine Genitive Singular). Genitive
of Personal Agency.
ENGLISH TRANSLATION:
And corresponding to that, baptism nowsaves you; not a removal of
dirt fromthe flesh, but an appeal
for a good conscience to God through the resurrection of Jesus Christ-CONTEXTUAL, GRAMMATICAL, THEOLOGICAL, APPLICATIONAL ANALYSIS:
And corresponding to that, baptism now saves you; (o} kai; uJma'"
ajntivtupon nu'n swv/zei bavptisma,)
"corresponding to that" - ajntivtupon (ajntivtupo" - corresponding to; subs. to
ajnti. copy, anti-type).
Theological term "antitype" which refers to an earthly expression of a heavenly
reality. An analogy of a
spiritual truth (cf. John 3:14-16; Heb. 4:1-10; 8:2,5). To have an antitype you
have to have a type. The type
is the Flood and the Ark. To be in the Ark and out of the water is to be in Christ.
The antitype is
baptism/salvation.
Note that some claim that the water must be the type as ajntivtupo" and
u{dato" are both neuter. No est seguro
this is necessary and we can safely look to the entire event as that which is the
type.
What kind of "baptism" is this? Spiritual or physical? Bullinger sees a spiritual
baptism and thus an
antitype to the waters of the flood:

"TheorderandemphasisoftheGreekis:--'Which[water]--intheantitype-nowsavesyoualso--namely,
baptism: not a putting away of bodily defilement, but an appeal of a good
conscience to God, through

Pgina 39
39
the resurrection of Jesus Christ;" ie, that while it was water which was the
instrumentality through
which Noah was brought safely through, it is the Holy Ghost who is now the
antitype of this, which we
havethrough theresurrection of Christ. It was often declared that Heshould thus
baptize:'Ibaptize with
water: but He shall baptize you with the Holy Ghost.'" [697-98]
Note Rom. 6:1ff.; Titus 3:5; John 3:5 (cf. Ezek. 36:25-27, 37:3ff.; Isa. 44:3; John
7:37ff.; Eph. 5:22).
I remember years ago learning in college that this was not talking about water
baptism. And the key to
understandingall of this and steering clearof the heresyof baptismal
regeneration was to rightlyunderstand
the words "baptism" and "now." This was a typical dispensational approach.
Baptism really means
identification and thefact that Peter says, "now" doesn't refer back to their
water baptism but to theirpresent
identification with Jesus Christ. I have to admit that I was never comfortable
with that interpretation. Yo
felt that it was novel and forced a meaning on the passage that doesn't seem
to be there.
This is referring to water baptism. Evident by the fact that Peter uses the words
"water" and "flood". Pero
this isn't referring to "baptismal regeneration." Peter is simply using baptism as
a type and he's using it as

a figure of speech called metonymy.

Metonymyis the use of one noun for another. Specifically, a Metonymyof Effect
where the effect (here
baptism) is put in place of the cause (salvation). Baptism doesn't cause
salvation, but salvation does
cause (or should) baptism.
Similar to words that are near synonyms. Another common metonymy
is the word "blood". 1 John 1:7 says that the blood of Christ cleanses us from
sin. What does that
decir? Did the literal blood of Christ have some sort of magical saving power?
True humanity of X
would necessitate that his blood be perfectly human blood. There was nothing
unique about his blood
if we isolate it from the rest of who He is and what He came to do. His blood is
a metonymy for his life
(Lev. 17:11). To saythat we are saved byHis blood is to saythat we are saved
byHis death on the cross
para nosotros. No me malentiendan. Yes, it was necessary that his sacrifice be
a bloody sacrifice (Heb. 9:22).
By virtue of the typology of all the bloody sacrifices of the OT, He had to bleed.
But it wouldn't have
been enough for him to ONLY bleed. It isn't like diabetes test. A prick of the
finger, a little shedding
of blood, and there's atonement. Even in t/OT, the shedding of blood meant
death to the animal.
Cf. It would like "going forward" in a Billy Graham crusade. Going forward, or
going to the altar
doesn't same someone, but it could stand as a metonymy for salvation. Cf.
"Saved by faith."
Myopinion is that we have somethingsimilar here. Ametonymywhere the word
"baptism" (immersion

into water) stands in the place of the real cause, our justification in Christ.
Remember Peter's point he's drawing from the flood, so water is on his mind, so to speak.
This isn't salvation by sacraments (note it' not the removal of dirt from the
flesh, but an appeal to a good
conscience to God through the resurrection of Christ). This was an issue with
Luther and the Reformers as
it related to Rome. Rome claimed that the sacraments had inherent power to
save regardless of the faith of
the partaker. The Reformers denied this and theyno doubt appealed to this
passage. Ex opere operato ==>
[EX OPERE OPERATO A term defined bythe Council of Trent to describe how the
sacraments confer the
grace they signify. Trent condemned the following proposition: "That grace is
not conferred 'ex opere
operato' by the sacraments of the New Law" (Denzinger 1608). Literally the
expression means "from the
work performed," stating that grace is always conferred by a sacrament, in
virtue of the rite performed and
not as a mere sign that grace has already been given, or that the sacrament
stimulates the faith of the
recipient and thus occasions the obtaining of grace, or that what determines
the grace is the virtue of either
the minister or recipient of a sacrament. Provided no obstacle (obex) is placed
in the way, every sacrament

Pgina 40
40
properly administered confers the grace intended by the sacrament. In a true
sense the sacraments are
instrumental causes of grace.]

"The act of faith indicated in baptism, rather than the physical cleansing, was
what was significant;
baptism was an act of conversion in ancient Judaism, but Judaism insisted on
the sincerityof repentance
for it to be efficacious." [Keener, 718]
"The water of baptism is like waters of judgement--similar to the waters of the
flood, and showing
clearlywhat we deserve for our sins. Coming up out of the waters of baptism
corresponds to being kept
safe through the waters of the flood, the waters of God's judgement on sin, and
emerging to live in
newness of life . . . Baptism thus shows us clearlythat in one sense we have
'died'and 'been raised'again,
but in another sense we emerge from the waters knowing that we are still alive
and have passed through
the waters of God's judgement unharmed. As Noah fled into the ark, so we flee
to Christ, and in him
we escape judgement." [Grudem, 162-63]
The parallel to Noah is that they were saved through water and that water
destroyed the filth of sinful,
depraved humanity (as well as the "Sons of God" who married the "daughters
of men" and had off-spring
together).
"Water baptism is clearly in the apostle's mind, not the baptism by the Holy
Spirit, for he speaks of the
waters of the flood as saving the inmates of the ark, and in this verse, of
baptism saving believers. Pero
he says that it saves them only as a counterpart. That is, water baptism is the
counterpart of the reality,
salvation. It can only save as a counterpart, not actually. . . . Water baptism is
the outward testimony

of the believer's inward faith. The person is saved the moment he places his
faith in the Lord Jesus. .
. . Peter is careful to inform his readers that he is not teaching baptismal
regeneration, namely, that a
person who submits to baptism is thereby regenerated, for he says, 'not the
putting away of the filth of
the flesh.' Baptism, peter explains, does not wash away the filth of the flesh,
either in a literal sense as
a bath for the body, nor in a metaphorical sense as a cleansing for the soul. No
ceremonies reallyaffect
la conciencia. But he defines what he means by salvation, in the words, 'the
answer of a good
conscience toward God,' and he explains how this is accomplished,
namely'bythe resurrection of Jesus
Christ' in that the believing sinner is identified with Him in that resurrection."
[Wuest, 108-09]
We're talking typologically (ajntivtupo" - correspondingto; subs. to ajnti. copy,
anti-type). In Noah's day,
the flood waters were a sign of judgement. In Peter's day, the waters of
baptism are a sign of salvation. Cf.
Hebrews 11:7.
"The saving by baptism which Peter here mentions is only symbolic (a
metaphor or picture . . .), not
actual as Peter hastens to explain. . . . Peter here expressly denies baptism
remission of sin." [ATR]
There is the sign (baptism) and the substance (salvation). We have to
distinguish between the two and not
equate them (sacramentalism).
"We must at the same time beware of another evil, such as prevails among the
Papists; for as they
distinguish not as they ought between the thing and the sign, they stop at the
outward element, and on

that fix their hope of salvation. Thereforethe sight of the watertakes awaytheir
thoughts from the blood
of Christ and the power of the Spirit. They do not regard Christ as the only
author of all the blessings
therein offered to us; they transfer the glory of his death to the water, they tie
the secret power of the
Spirit to the visible sign." [John Calvin]

Pgina 41
41
Baptismal Regeneration - Heresyof. Three passages used. What about Acts
2:38? What about Mark 16:16?
Note that addingbaptism to salvation is no different than addingcircumcision or
anyceremonyor anywork.
You can't add works to grace. Church of Christ and other groups do so. As do
Roman Catholics who view
baptism as an initiatory born again experience (all in terrible violation of John
3:3).
Paul was not sent to baptize, but the preach the Gospel. Gospel includes all
that is essential to salvation, no
less, no more. Thief on the cross wasn't baptized. No emphasis placed on
baptism in connection with the
Gospel elsewhere. Bad, heretical, damning theology to believe that baptism is
salvific. This is not what
Peter is teaching and it's not the teaching of Scripture.
Thatbeingsaid,wetakeitforgrantedhowclosely baptismand salvation
werelinkedinthefirstcentury.
Remember, baptism in water (immersion) was the practice of the Jews. It
wasn't for the Jews, per se,
but for Gentiles who wished to join with Israel and YHWH worship. It was part of
the process of

converting to Judaism. For the earlychurch, it also marked a conversion: of

leavingbehind dead religion
and embracing newness of life in Christ. While that transformation comes
bygrace alone through faith
alone in Christ alone, and while it is a work of God - he's the one who
regenerates the heart - baptism
was an ordinance that immediately followed one's confession. There was no
waiting to take a class on
baptism first, or waiting to see if the person's faith is really genuine. There was
no "we won't baptize
anyone until they are at least 18 years old." We've separated the two. People
are saved and then they
are baptized months, sometimes years later. So we see it as two distinct
events. The church saw it as
two connected events. You wouldn't see someone baptized in the first century
and ask him afterward,
"How long ago were you saved?" You knew that person was spirituallya week or
less old. Maybe even
hora. We need to understand that when we see passages like this one.
Note that the Qumran community knew that those who refused to walk in
obedience could not be saved.
However, the one who seeks to follow God's way (appeal to a good
conscience),
"shall be cleansed from all his sins by the spirit of holiness uniting him to His
truth, and his iniquity
shall be expiated bythe spirit ofuprightness and humility. And when is flesh is
sprinkled with purifying
water and sanctified by cleansing water, it shall be made clean by the humble
submission of his soul to
all the precept of God." [1QS 3:6-8]
In these three clauses you have all the elements of true salvation. What it isn't
(x1) and what it is (x2).

not a removal of dirt from the flesh, (ouj sarko;" ajpovqesi" ruvpou)
It's not external or ritual.
"Flesh" being a synecdoche for the whole man. Neither physically or spiritually.
Cf. Peter in John who
wanted a bath! Cf. Naaman in 2 Kings 5:1-14. (note significance of seven times
in the Pentateuch).
Paraphrase the thought as: "Baptism now saves you--not the outward physical
ceremonyof baptism but the
inward spiritual reality which baptism represents."
but an appeal for a good conscience to God (ajlla; suneidhvsew" ajgaqh'"
ejperwvthma eij" qeovn,)
ajlla; suneidhvsew" (suneidhvsi" - conscience * Noun: Feminine Genitive
Singular). Genitive of
Advantage. Objective genitive: Arequest for acleansed consciencebased on the
resurrection of Christ.

Pgina 42
42
It's internal/subjective. Cf. Heb. 9:13-14. This isn't a good conscience in living
the Christian life. Es
an appeal to God for a good conscience that's made when one comes to saving
faith. That's what baptism
representa. Our conscience was once defiled, dirty. When God calls us we turn
to Him, we appeal to Him
for a new conscience, a good conscience. "Good" = ajgaqh'" - intrinsically,
morally good. Note we can't
make our conscience "good". This isn't religion.
We can only appeal to God. ejperwvthma - appeal, request. Word only used
here. Usual means "question"
or "request." "Whomever will call upon the name of the Lord will be saved"
(that's a request). "How much

more will your Father give the Holy Spirit to those that ask him" (that's a
request). "God be merciful to me,
the sinner" (that's a request).
"Pledge" (NIV) is a bad translation of the word. We don't make a pledge. This
word didn't come to have
that meaning until the second century (see Grudem, page 164). So it's
anachronistic to translate it pledge.
Was said to refer to the "interrogations" that took place before a prospect was
baptized during the 3rd/4th
siglos:
"answerGreek, "interrogation"; referring to the questions asked of candidates
for baptism; eliciting
a confession of faith "toward God" and a renunciation of Satan ([Augustine, The
Creed, 4.1]; [Cyprian,
Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience,"
assure one of being
"saved." Literally, "a good conscience's interrogation (including the satisfactory
answer) toward God."
Iprefer this to the translation of Wahl, Alford and others, "inquiry of a good
conscience after God": not
one of the parallels alleged, not even 2Sa 11:7, in the Septuagint, is strictly in
point. Recent Byzantine
Greek idiom (wherebythe term meant: (1) the question; (2) the stipulation; (3)
the engagement), easily
flowing from the usage of the word as Peter has it, confirms the former
translation." [JFB]
See 2:19 and 3:16 for Peter's two other mentions of the conscience.
"The conscience of a true believerinquiring within, upon right discovery, will
make this answer to God:
'Lord, I have found that there is no standing before you, for the soul in itself is
overwhelmed with a

world of guiltiness. But I find a blood sprinkled on it that has, I am sure, virtue
enough to purge all my
guilt awayand to present mysoul pure to you. And Iknow that wherever you find
that blood sprinkled,
your anger is quenched and appeased immediately upon the sight of it. Your
hand cannot strike where
you see that blood.'" [Leighton, 170]
through the resurrection of Jesus Christ-- (di! ajnastavsew" jIhsou
Cristou',)
This brings us back to the victoryof Christ over his enemies, as well as to the
thought of v. 19 - "made alive
by the Spirit."
Our salvation is based on objective truth. Cf. 1 Peter 1:3. Note 1 John 2:1.
Here is where the mortifying of sin takes place. An appeal to God with a good
conscience based on the
resurrected Lord. Here is where our graces are strengthened and sin purged.
Here is where we look, we set
our eyes on Him. 2 Cor. 3:18. Yet, most of us are distracted. Our eyes are fixed
elsewhere, on those things
that do not satisfy.

Pgina 43
43
As I was thinking about this, about the waters of the flood and the waters of
baptism, I thought of the last
water that each one of us will cross. "Crossing Jordan" = Joshua 3.

Pgina 44
44
3:22 EXEGESIS

GREEK TEXT:
oJ" ejstin ejn dexia'/ tou' qeou' poreuqei;" eij" oujranon uJpotagevntwn
aujtw/ ajggevlwn kai; ejxousiw'n kai;
dunavmewn.
oJ" (o{" - who, that, of whom, to whom * Relative Pronoun: Masculine
Nominative Singular).
ejstin (ejimi - * Verb: Present Indicative Active, 3S). Gnomic Present Tense.
ejn dexia'/ (dexio" - right * Adjective: Feminine Dative Singular).
tou' qeou' (qeo" - * Noun: Masculine Genitive Singular). Genitive of
Possession.
poreuqei;" (poreuomai - lead over, carryover, transfer * Aorist Passive
Participle: Masculine Nominative
Singular). Adverbial Circumstantial Participle.
eij" oujranon (oujrano" - * Noun: Masculine Accusative Singular). Adverbial
Accusative of Place.
uJpotagevntwn (uJpotassw - to submit * Aorist Passive Participle: Masculine
Genitive Plural). AdverbialTemporal Participle.
aujtw/ `(aujto"* Third Person Independent Personal Pronoun: Masculine Dative
Singular). Dativeof Indirect
Object.
ajggevlwn (ajggevlo" - * Noun: Masculine Genitive Plural). Genitive of ??
kai; ejxousiw'n (ejxousia - * Noun: Feminine Genitive Plural). Genitive of ??
kai; dunavmewn. (dunami" - * Noun: Feminine Genitive Plural). Genitive of ??
ENGLISH TRANSLATION:
who is at the right hand of God, having been taken into heaven, after
angels and authorities and
powers had been subjected to Him.
CONTEXTUAL, GRAMMATICAL, THEOLOGICAL, APPLICATIONAL ANALYSIS:
1. Resurreccin

2. La ascensin
3. Sesin
4. Ruling?
who is at the right hand of God, (oJ" ejstin ejn dexia'/ tou' qeou')
Perodo de sesiones.
In antiquity, the person who sat at the King's right hand had the powerto act on
behalf of the King, his power
and authority. Cf. Psa. 110:1; Eph. 1:20-21. "God" here = "Father".
Common theme in the NT (Matt. 22:44; 26:64; Acts 2:33-34; 5:31; 7:56; Rom.
8:34; Col. 3:1; Heb. 1:3, 13;
10:12; 12:2).
There is a finality about this statement. He's at the right hand of God and he's
not coming down to be
sacrificed in any mass. Christ's ascension foreshadows our future ascension
and rule with him (1 Thess.
4:17; Rev. 2:26-27; 3:21).

Pgina 45
45
having been taken into heaven, (poreuqei;" eij" oujranon)
Ascensin. Acts 1:9. Cf. Psalm 110:1.
after angels and authorities and powers had been subjected to Him.
(uJpotagevntwn aujtw/ ajggevlwn
kai; ejxousiw'n kai; dunavmewn.)
Psalm 8:7; Heb. 2:8; 1 Cor. 15:24ff. Phil. 2:9-11. Parallel to verse 19.
Angels - Authorities - Powers ==> Best not to see some sort of hierarchy of
angels here, or different
clasificaciones. Todo incluido.

These words can be used of good or evil angels. Given the context, it's best to
understand this as referring
to all spiritual beings without exception. Good and evil angels.
Why at His ascension? Wasn't all of creation subject to Him before? After all, he
is the creator of all (all
things have been created byHim and for Him)? La respuesta es s. All of
creation has always been subject
to Him. But before the cross theywere subject to Him as the eternal second
person of the Trinity. This side
of the cross, they are subject to Him as not only the second person of the
Trinity, but also as the God-Man.
The one who came to live, die, resurrect, defeat the forces of wickedness, and
purchase a people for His
glory.
Note that the final judgement will not be bywater, but by fire (2 Peter 3:10-12).
God's elect will inherit the
new heavens and new earth (3:13). There will be another "Ark" experience.
God is still patient. We're not
building an Ark of wood, God is building His church, a spiritual reality (cf. 1
Peter 2:5). He is patiently
waiting for the number of the elect to be finalized (2 Peter 3:9).
Hebrews 1:3-6 3 And He is the radiance of His glory and the exact
representation of His nature, and
upholds all things bythe word of His power. When He had made purification of
sins, He sat down at the
right hand of the Majesty on high; 4 having become as much better than the
angels, as He has inherited
a more excellent name than they. 5 For to which of the angels did He ever say,
T
HOU ART
M
Y

S
EN
,
T
ODAY
Yo
HAVE BEGOTTEN
T
HEE
?And again, I
WILL BE A
F
ATHER TO
H
IM
A
ND
H
E SHALL BE A
S
ON TO
M
E
? 6 And when He again brings the first-born into the world, He says, A
ND LET ALL THE ANGELS
DE

G
OD WORSHIP
H
IM
".
This closes the door on chapter three.
Christ's suffering and our salvation - Luke 24:26 Was it not necessary for the
Christ to suffer these things
and to enter into His glory? We follow Him. He's the shepherd and he leads us
in the way. We can face
whatever lies ahead . . .
John Bunyan, "Pilgrim's Progress" - "The way to heaven lies by the gates of
hell."
Maybe we ought to adopt the same attitude. Is it not necessary for us to suffer
as He did, and then to enter
into glory with Him.

Pgina 46
46
"Turn your thoughtsmorefrequentlyto thisexcellent subject, theglorious
stateofour great High Priest.
The angels admire this mystery, but we slight it! They rejoice in it, and yet we,
whom it certainly more
closely concerns, are not moved by it. We do not draw the comfort and
instruction from it that it
plentifully affords if it is sought after. It would comfort us against all troubles
and fears to reflect. Es
Christ not on high, who has undertaken for us? Does anything happen to us
unless it is allowed by

el cielo? And shall anything pass there to hurt us? Christ sits there and is the
One who has loved us and
given himself for us. Yes, he descended from there for us and in the same
wayascended there again for
nosotros! He has made our inheritance that he bought certain for us, taking
possession for us and in our name,
since he is there not onlyas the Son of God but as our Suretyand as our Head.
And so the believer may
think he has alreadypossessed this right, inasmuch as his Christ is there. The
saints are glorified already
in their Head. 'Where Christ reigns, there I believe myself to reign.'" [Augustine]
"Considerfurther, in all your troubles, outward and inner, that you arenot
hidden from Christ. He knows
them and feels them, your compassionate High Priest. He has a gracious sense
of your frailties and
griefs, your fears and temptations, and will not allow you to be overwhelmed.
Heis still presentingyour
state to the Father and is using the interest and power that he has for your
good. What more could you
desea? Do you wish in your heart to rest on him and cling to him? You are
united to him so that his
resurrection and glory secure yours. His life and yours are not two lives but
one, like that of the head
and members of the human body. And if he could not be overcome by death,
neither can you. Oh, that
sweet word, 'Because I live, you also will live' (John 14:19)."
"Let your thoughts and life be molded by this contemplation. Always look on
your exalted Head.
Consider his glory. Look down on sin and the world with a holy disdain, being
united to Christ who is
so exalted and so glorious. 'Since, then, you have been raised with Christ, set
your hearts on things

above, where Christ is seated at the right hand of God' (Colossians 3:1). Qu
vas a hacer? Will you
let go of your interest in this once crucified and now glorified Jesus? If not, why
do you not conform
more to it? Why does it not possess your heart more? It should not be like this.
Should not our hearts
be where our treasure is, where our blessed Head is? Oh, how much we may be
ashamed to have any
room in our hearts for thoughts, desires, or delights that are about anything
other than Christ."
"If this was deeplyburied in the hearts of those who have a right to it, would
they have anyattachments
to things that are passing away? Would death be a terrifying word? Would it
not, indeed, be one of the
sweetest thoughts to make us rejoice, to bring our hearts solace and rest, as
we look forward to the day
of freedom? . . . But consider how Christ wishes us to contemplate our union
with him. Will it not be
our earnest wish, as it is his, to be with him? 'Father, I want those you have
given me to be with me
where I am, and to see my glory' (John 17:24). Let us look forward to this with
patient submission, yet
strive and be on the lookout for our release form this bodyof sin and death."
[Robert Leighton, 174-75]

EL EJEMPLO DE LA OBRA DE CRISTO

1 Pedro 3:17-18a
Ms vale sufrir por hacer el bien, si es esa la voluntad de Dios, que por hacer el mal. Cristo
tambin muri una vez por todas y por los pecados, el Justo por los injustos, para llevarnos a
Dios.

Aunque-este pasaje es uno de los ms difciles del Nuevo Testamento, empieza con algo que
todos podemos comprender. Lo que Pedro presenta es que, aun cuando el cristiano se vea obligado
a sufrir injustamente por su fe, no est haciendo ms que recorrer el camino que anduvo su Seor y
Salvador. El cristiano que sufre debe siempre recordar que tiene un Seor que sufre. En el reducido
espacio de estos dos versculos Pedro incluye las cosas ms profundas que se pueden decir acerca de
la obra de Cristo.
(i) Establece que la obra de Cristo fue nica y no se puede repetir. Cristo muri una vez por
todas por los pecados. El Nuevo Testamento dice esto a menudo. Cuando Cristo muri, muri una
vez por todas (Rom_6:10 ). Los sacrificios del templo tenan que repetirse diariamente, pero Cristo
hizo el perfecto Sacrificio una vez por todas cuando Se ofreci a S mismo (Heb_7:27 ). Cristo fue
ofrecido una vez por todas para llevar el pecado de muchos (Heb_9:28 ). Somos santificados por
medio de la ofrenda del cuerpo de Cristo una vez por todas (Heb_10:10 ). El Nuevo Testamento est
totalmente seguro de que algo sucedi en la cruz que no ha de suceder nunca ms, y que all el
pecado fue derrotado definitivamente. Dios trat en la cruz con el pecado humano de manera
adecuada para todos los pecados, para todos los hombres, para todos los tiempos.
(ii) Establece que el Sacrificio fue por el pecado. Cristo muri una vez por todas por los pecados.
Esto, de nuevo, se dice frecuentemente en el Nuevo Testamento. Cristo muri por nuestros pecados
conforme a las escrituras(] Corintios 15:3). Cristo Se dio a S mismo por nuestros pecados
(Gal_1:4 ). El ministerio del sumo sacerdote, y Cristo es el perfecto Sumo Sacerdote, es ofrecer
sacrificio por los pecados (Heb_5:1; Heb_5:3 ). l es la expiacin por nuestros pecados (1Jo_2:2 ).
En griego, por los pecados es o hyper o peri hamartin. Resulta que en la traduccin griega del
Antiguo Testamento la frase regular para una ofrenda por el pecado es peri hamartas (Hamartas
es el singular de hamartin), como, por ejemplo, en Lev_5:7 y 6:30. Es decir: Pedro afirma que la
muerte de Cristo es el Sacrificio que expa el pecado de la humanidad.
Podra decirse que el pecado es lo que interrumpe la relacin que debera existir entre Dios y la
humanidad. La finalidad del sacrificio es restaurar la relacin perdida. La muerte de Cristo en la
Cruz, comoquiera que la expliquemos, basta para restaurar la relacin perdida entre Dios y la
humanidad.
Puede que nunca lleguemos a estar totalmente de acuerdo con todas las teoras acerca de lo que
sucedi realmente en la Cruz; porque, desde luego, como dice Charles Wesley en uno de sus himnos:
Todo es un misterio! Pero en una cosa podemos estar todos de acuerdo: Gracias a lo que sucedi
all podemos entrar en una nueva relacin con Dios.
(iii) Afirma que el Sacrificio fue vicario. Cristo muri una vez por todas por los pecados, el Justo
por los injustos. Que el Justo hubiera de sufrir por los injustos es algo extraordinario. A primera
vista parece una injusticia. Como dice Edwin H. Robinson: Solamente un perdn sin razn puede
compensar un pecado sin excusa. El sufrimiento de Cristo fue por nosotros; y el misterio consiste
en que el Que no mereca sufrir soport el sufrimiento por nosotros que merecamos sufrir. l Se
sacrific a S mismo para restablecer nuestra perdida relacin con Dios.
(iv) Establece que la obra de Cristo fue para llevarnos a Dios. Cristo muri una vez por todas
por los pecados, el Justo por los injustos, para llevarnos a Dios. La palabra para para llevarnos es
prosguein. Tiene dos trasfondos vvidos.
(a) Tiene un trasfondo judo. Se usaba en el Antiguo Testamento de llevar a Dios a los que
haban de ser sacerdotes. Era la norma divina: " llevars a Aarn y a sus hijos a la puerta del
tabernculo de la reunin (Exo_29:4 ). La leccin es: Como lo entendan los judos, solamente los
sacerdotes tenan el derecho de acceder a Dios. En el templo, los laicos podan llegar hasta cierto
punto; podan pasar por el atrio de los Gentiles, el de las Mujeres y el de los Israelitas, pero all se

tenan que parar. No podan entrar en el atrio de los Sacerdotes, a la presencia ms ntima de Dios;
y de los sacerdotes, slo el sumo sacerdote poda entrar en el Lugar Santsimo. Pero Jesucristo nos
lleva a Dios; abre el acceso a la ms ntima Presencia para todos.
(b) Tiene un trasfondo griego. En el Nuevo Testamento se usa tres veces el nombre
correspondiente prosaggu. Prosguein quiere decir introducir; prosaggu quiere decir el
derecho de acceso, el resultado de introducir. Por medio de Cristo tenemos acceso a la gracia
(Rom_5:2 ). Por medio de l tenemos acceso a Dios el Padre (Eph_2:18 ). Por medio de l tenemos
seguridad y acceso y confianza para venir a Dios (Eph_3:12 ). En griego esto tena un sentido
especializado. En el saln de los reyes, haba un oficial llamado el prosaggueus, el introductor, el
que permite el acceso, cuya funcin era decidir quin poda ser admitido a la presencia del rey y
quin no. Como si dijramos, tena la llave de acceso. Es Jesucristo, en virtud de su obra, Quien nos
permite acceder a Dios.
(v) Cuando pasemos estos dos versculos y nos adentremos en el pasaje, podremos aadir dos
grandes verdades ms a lo que Pedro nos dice acerca de la obra de Cristo. En 3:19 dice que Jess
predic a los espritus en prisin; y en 4:6 dice que el Evangelio fue predicado a los que ya estaban
muertos. Como pasaremos a ver, lo ms probable es que esto quiera decir que entre Su muerte y Su
Resurreccin Jess predic el Evangelio en la morada de los muertos; es decir, a los que no haban
tenido oportunidad de orlo en vida. Aqu hay un pensamiento tremendo. Quiere decir que la obra
de Cristo es infinita en su aplicacin. Quiere decir que ninguna persona que haya vivido nunca est
fuera de la Gracia de Dios.
(vi) Pedro ve la obra de Cristo en trminos de un triunfo completo. Dice que despus de Su
Resurreccin Jess entr en el cielo y est a la diestra de Dios, y que los ngeles, las autoridades y
los poderes se Le han sometido (3:22). Lo que quiere decir que no hay nada ni en la Tierra ni en el
Cielo fuera del imperio de Cristo. Para todas las personas trajo una nueva relacin con Dios; en Su
muerte aun llev la Buena Noticia a los muertos; en Su Resurreccin conquist la muerte; hasta los
poderes anglicos y demonacos Le estn sujetos; y comparte el mismo poder y trono de Dios.
Cristo, el Que sufri, ha llegado a ser Cristo, el Que venci; Cristo el Crucificado ha llegado a ser
Cristo el Coronado.

DESCENDI A LOS INFIERNOS (1)

1 Pedro 3:18b-20; 4:6
Padeci la muerte en la carne, pero resucit a la vida en el Espritu, en el Que tambin fue a
predicar a los espritus que estaban en prisin, los que haban sido desobedientes en un tiempo,
cuando la paciencia de Dios estaba esperando en los das de No mientras se construa el arca...
Porque para esto se les ha predicado el Evangelio hasta a los muertos: para que, aunque ya han
sido juzgados en la naturaleza humana, puedan vivir en el Espritu con la vida de Dios.

Ya hemos dicho que nos encontramos de cara aqu con uno de los pasajes ms difciles, no slo
de la Primera de Pedro, sino de todo el Nuevo Testamento; y si hemos de captar su significado,
debemos seguir el consejo del mismo Pedro y ceirnos bien los lomos del entendimiento para
estudiarlo.

Este pasaje est alojado en el Credo en la frase descendi a los infiernos. En primer lugar
debemos advertir que esta frase es muy confusa. La idea del Nuevo Testamento no es que Jess
descendi al infierno, sino que descendi al hades. Act_2:27 , como todas las traducciones
modernas muestran correctamente, debe traducirse, no: "No dejars mi alma en el infierno, como
deca la antigua versin Reina-Valera, sino: "No dejars mi alma en el Hades, como corrigi la
revisin de 1960. La diferencia es sta: el infierno es el lugar de castigo de los malvados; el hades era
el lugar donde estaban todos los muertos.
Los judos tenan una concepcin muy sombra de la vida ms all de la tumba. No pensaban en
trminos de Cielo e infierno, sino del mundo de las sombras en el que los espritus de los seres
humanos que ya haban muerto se movan como fantasmas grises en una penumbra perdurable y
donde no haba ni fuerza ni alegra. Tal era el hades al que los espritus de todas las personas iban
despus de la muerte. Isaas escribe: Porque el Seol no Te exaltar, ni Te alabar la muerte; ni los
que descienden al sepulcro esperaran Tu verdad (Isa_38:18 ). El salmista escribi: Porque en la
muerte no hay memoria de Ti; en el Seol, quin Te alabar? (Psa_6:5 ). Qu provecho hay en mi
muerte cuando descienda a la sepultura? Te alabar el polvo? Anunciar Tu verdad?
(Psa_30:9 ). "Manifestars Tus maravillas a los muertos? Se levantarn los muertos para
alabarte? Ser contada en el sepulcro Tu misericordia, o Tu verdad en el Abadn? Sern
reconocidas en las tinieblas Tus maravillas y Tu justicia en la tierra del olvido? (Psa_88:10-12 ).
No alabarn los muertos al Seor, ni cuantos descienden al silencio (Psa_115:17 ) Todo lo que te
viniere a la mano para hacer, hazlo segn tus fuerzas; porque en el Seol, adonde vas, no hay obra, ni
trabajo, ni ciencia, ni sabidura (Ecc_9:10 ). La concepcin juda del mundo ms all de la muerte
era este mundo gris de sombras y de olvido, en el que las personas estaban separadas de la vida y de
la luz y de Dios.

Conforme fue pasando el tiempo surgi la idea de etapas y divisiones en esa tierra de las
sombras. Para algunos, durara para. siempre; para otros, era una especie de prisin en la que se
estara hasta que el juicio final de la ira de Dios los desintegrara (Isa_24:21 s; 2Pe_2:4 ;
Apocalipsis 20:1-7). As que debe recordarse en primer lugar que todo este tema se refiere, no al
infierno, tal como entendemos esta palabra, sino que Cristo fue a los muertos que estaban en su
mundo tenebroso.

DESCENDI A LOS INFIERNOS (2)

1 Pedro 3:14-20; 4:6 (continuacin)
Esta doctrina del descenso a los infiernos, como la llamaremos desde ahora, se base en dos
frases del presente pasaje. Dice que Jess fue y predic a los espritus que estaban en prisin (3:19);
y habla de que el Evangelio les fue predicado a los muertos (4:6). En relacin con esta doctrina
siempre ha habido actitudes divergentes entre los pensadores.
(i) Hay algunos que querran eliminarla totalmente. Es la actitud de la eliminacin. Algunos
quieren eliminarla totalmente y proponen hacerlo de dos maneras.
(a) Pedro dice que en el Espritu, Cristo predic a los espritus en prisin, que haban sido

desobedientes en el tiempo en que la paciencia de Dios estaba esperando en los das de No, cuando
se estaba construyendo el arca. Se sugiere que lo que esto quiere decir es que fue en tiempos del
mismo No cuando Cristo hizo esta predicacin; que en el Espritu, largas edades antes de sta, hizo
su llamada a los malvados de tiempos de No. Esto quitara de en medio totalmente la idea del
descenso al hades. Muchos grandes investigadores han aceptado este punto de vista; pero no
creemos que es el que sugieren naturalmente las palabras de Pedro.
(b) Si miramos la traduccin de Moffatt nos encontramos con algo totalmente diferente.
Traduce: "En la carne l (Cristo) recibi la muerte, pero vino a la vida en el Espritu. Fue en el
Espritu como Enoc tambin fue a predicar a los espritus prisioneros que haban desobedecido en el
tiempo cuando la paciencia de Dios se contuvo durante la construccin del arca en los das de No.
Cmo llega Moffatt a esta traduccin? El nombre de Enoc no aparece en ningn manuscrito griego.
Pero al considerar el texto de cualquier autor griego, los investigadores a veces usan un proceso que
se llama enmendar. Creen que se ha introducido alguna incorreccin en el texto tal como lo
encontramos, que algn escriba tal vez se equivoc al copiarlo; y por tanto ellos sugieren que habra
que cambiar o aadir alguna palabra. Rendel Harris sugiri en este pasaje que faltaba la palabra
Enoc en las copias de Primera de Pedro y debera restaurarse.

(Aunque esto es meternos en el griego, puede que algunos lectores tengan inters en saber cmo
lleg Rendel Harris a esta famosa enmienda. En la lnea superior transcribimos en cursiva el griego
del pasaje, y ponemos debajo la traduccin literal al espaol:

thanattheismen sarki zopoitheis

habiendo sido matado en la carne habiendo sido levantado a la vida

de pneumatien h kaitois en fylak pneumasi

en el Espritu en el cual tambin a los en prisin espritus

poreutheisekryxen
habiendo ido predic.

(Men y de son lo que se llama partculas; no se traducen, meramente marcan el contraste

entre sarki y pneumati). La urgerencia de Rendel Harris fue que se haba omitido la palabra Enj
entre kai y tois. Su explicacin era que, como la copia de los manuscritos se sola hacer al dictado,
los escribas estaban expuestos a perderse palabras que fueran en sucesin si sonaban de una
manera parecida. En este pasaje en h kai y Enj sonaban casi igual, y Rendel Harris pens que era
muy probable que Enj se omitiera equivocadamente por esa razn).

Qu razones hay para suponer que se mencionaba a Enoc en este pasaje? Siempre haba sido
una figura fascinante y misteriosa. " Camin, pues, Enoc con Dios, y desapareci, porque le llev
Dios (Gen_5:24 ). Entre el Antiguo y el Nuevo Testamento surgieron muchas leyendas sobre Enoc,
y se escribieron libros famosos e importantes en su nombre. Una de las leyendas era que Enoc,

aunque era un hombre, actu como " enviado de Dios a los ngeles que pecaron al venir a la Tierra
y seducir lascivamente a las mujeres mortales (Gen_6:2 ). En el Libro de Enoc se dice que fue
enviado desde el Cielo a esos ngeles para anunciarles su condenacin (Enoc 12:1) y que proclam
que para los hombres, a causa de su pecado, nunca habra paz ni perdn (Enoc 12 y 13).
As que, segn la leyenda juda, Enoc fue al hades a predicar condenacin a los ngeles cados; y
Rendel Harris pens que este pasaje se refera, no a Jess, sino a Enoc; y Moffatt estaba lo
suficientemente de acuerdo con l como para introducir a Enoc en su traduccin. Es una sugerencia
sumamente interesante e ingeniosa, pero no cabe duda que hay que rechazarla. No la sostiene
ninguna evidencia; y no es natural introducir a Enoc, porque de lo que se trata es de la obra de
Cristo.

DESCENDI A LOS INFIERNOS (3)

1 Pedro 3:18b-20; 4:6 (continuacin)
Ya hemos visto que el intento de aplicar la eliminacin a este pasaje no tiene un resultado
satisfactorio.
(ii) La segunda actitud es la de la limitacin. Esta actitud -que, por cierto, es la que adoptan
algunos grandes intrpretes del Nuevo Testamento- cree de veras que Pedro est diciendo que Jess
fue al hades y predic; pero no a todos los habitantes del hades ni mucho menos. Los diferentes
intrpretes limitan aquella predicacin de diferentes maneras.
(a) Se mantiene que Jess predic en el hades solamente a los espritus de las personas que
fueron desobedientes en los das de No. Los que mantienen este punto de vista llegan a menudo a
discutir que, puesto que esos pecadores fueron tan desobedientes que Dios acab por mandar el
diluvio y destruirlos (Gen_6:12 s), podemos creer que nadie est totalmente fuera de la misericordia
de Dios. Eran los peores de todos los pecadores; y, sin embargo, se les dio una nueva oportunidad
para arrepentirse; por tanto, las peores personas siguen teniendo una oportunidad en Cristo.
(b) Se mantiene que Jess predic a los ngeles cados; pero les predic, no la Salvacin, sino la
terrible condenacin final. Ya hemos mencionado a esos ngeles. Su historia se nos relata en
Gen_6:1-8 . Fueron tentados por la belleza de las mujeres mortales; vinieron a la Tierra, las
sedujeron y les engendraron hijos; y a causa de su accin, se infiere, la maldad humana lleg al
colmo, y sus pensamientos eran siempre malos. 2Pe_2:4 habla de estos ngeles pecadores que estn
presos en el infierno esperando el juicio. De hecho, fue a ellos a los que predic Enoc; y algunos
piensan que lo que quiere decir este pasaje no es que Cristo predic la misericordia y una segunda
oportunidad, sino que, en seal de Su triunfo definitivo, predic la terrible condenacin de aquellos
ngeles que haban pecado.
(c) Se mantiene que Cristo predic solamente a los que haban sido ntegros, y que los condujo
del hades al Paraso de Dios. Ya hemos visto que los judos crean que todos los muertos iban al
hades, la sombra tierra del olvido. Se mantiene que antes de Cristo era esa la situacin; pero l le
abri las puertas del Paraso a la humanidad; y, al hacerlo, fue al hades y les dio la buena noticia a
todos los justos de todas las generaciones pasadas y los sac de all y Se los llev a Dios. Este es un
cuadro maravilloso. Los que mantienen este punto de vista suelen pasar a decir que, gracias a
Cristo, ya no hay que pasar tiempo en las sombras del hades, y est abierto el camino al Paraso tan

pronto como se sale de este mundo.

DESCENDI A LOS INFIERNOS (4)

1 Pedro 3:18b-20; 4:6 (conclusin)
(iii) Algunos aceptan que lo que Pedro est diciendo es que Jesucristo, entre Su muerte y
Resurreccin, fue al mundo de los muertos y predic all el Evangelio. Pedro dice que Jesucristo fue
matado en la carne pero levantado a la vida en el Espritu, y que fue en el Espritu como tambin
predic. El sentido es que Jess vivi en un cuerpo humano y estuvo bajo todas las limitaciones de
tiempo y espacio en los das de Su carne; y muri con el cuerpo destrozado y sangrando en la Cruz.
Pero cuando resucit, surgi con un cuerpo espiritual, en el que estaba libre de las debilidades
necesarias de la humanidad y liberado de las necesarias limitaciones de tiempo y espacio. Fue en
esta condicin espiritual de perfecta libertad como realiz la predicacin a los muertos.
Como se suele formular esta doctrina, se usan categoras que estn anticuadas. Se habla de
descender al hades, y la misma palabra descender sugiere un universo de tres pisos en el que el
Cielo est localizado por encima de la atmsfera y el hades debajo de la tierra. Pero, dejando a un
lado las categoras fsicas de esta doctrina, podemos encontrar en ella verdades que son
eternamente vlidas y preciosas, tres en particular.
(a) Si Cristo descendi al hades, entonces Su muerte no fue una ficcin. No se puede explicar en
trminos de un desmayo en la Cruz ni nada parecido. Jess realmente experiment la muerte y
resucit. Mirndola sencillamente, la doctrina del descenso al hades subraya la total identificacin
de Cristo con nuestra condicin humana, hasta la muerte.
(b) Si Cristo descendi al hades, esto quiere decir que Su triunfo es universal. Esta, de hecho, es
una verdad inseparable del Nuevo Testamento. Era el sueo de Pablo que al nombre de Jess se
doblara toda rodilla, de las cosas del Cielo, y de las de la Tierra y de las de debajo de la tierra
(Phi_2:10 ).
En el Apocalipsis el himno de alabanza viene de todas las criaturas que estn en el Cielo, y en la
Tierra y debajo de la tierra (Apocalipsis 5:13). El Que ascendi al Cielo es el Que antes haba
descendido a las partes ms bajas de la tierra (Eph_4:9 s). La total sumisin del universo a Cristo
est entretejida en todo el pensamiento del Nuevo Testamento.
(c) Si Cristo descendi al hades y predic all, no hay rincn del universo al que no haya llegado
el Mensaje de Gracia. En este pasaje tenemos la solucin de uno de los interrogantes inquietantes
que suscita la fe cristiana: Qu les suceder a los que vivieron antes de Jesucristo y a aquellos a los
que nunca alcanz el Evangelio? No puede haber salvacin sin arrepentimiento; pero, cmo
pueden arrepentirse los que nunca se han visto confrontados con el amor y la santidad de Dios? Si
no hay otro nombre por el que la humanidad pueda salvarse, qu les suceder a los que nunca lo
han odo? Esta es la verdad a la que se aferraba Justino Mrtir hace mucho tiempo: " El Seor, el
santo Dios de Israel, se acord de Sus muertos, los que estaban durmiendo dentro de la tierra, y
descendi a ellos para proclamarles la Buena Nueva de Salvacin. La doctrina del descenso al
hades conserva la preciosa verdad de que ninguna persona que haya vivido nunca ha quedado
excluida al ofrecimiento de la Salvacin de Dios.

Muchos, al repetir el Credo, han encontrado la frase " Descendi a los infiernos o sin sentido o
alucinante, y han llegado a la conclusin tcitamente de dejarla de lado y olvidarla. Podra ser que
debiramos pensar en ello como un cuadro pintado en trminos poticos ms bien que como una
doctrina expresada en trminos teolgicos. Pero contiene estas tres grandes verdades: Que
Jesucristo no slo prob la muerte y apur su copa hasta las heces, sino que el triunfo de Cristo es
universal y no hay rincn del universo que no haya alcanzado la Gracia de Dios.

EL BAUTISMO DEL CRISTIANO

1 Pedro 3:18-22
Cristo tambin muri una vez por todas y por los pecados, el Justo por los injustos, para
llevarnos a Dios. Padeci la muerte en la carne, pero resucit a la vida en el Espritu, en el Que
tambin fue a predicar a los espritus que estaban en prisin, los que haban sido desobedientes en
un tiempo, cuando la paciencia de Dios estaba esperando en los das de No mientras se construa
el arca; en la que unos pocos -es decir, ocho personas- alcanzaron la salvacin por medio del
agua. Y es el agua lo que ahora os salva a los que representaban simblicamente No y su
compaa; quiero decir el agua del Bautismo, que no consiste en lavar la suciedad del cuerpo, sino
en el compromiso con Dios de mantener una buena conciencia mediante la Resurreccin de
Jesucristo, Que est a la diestra de Dios, porque fue al Cielo despus que se Le sometieron los
ngeles, las autoridades y los poderes.

Pedro ha estado hablando acerca de los malvados que fueron desobedientes y corruptos en los
das de No, que fueron finalmente destruidos. Pero en la destruccin por el diluvio, ocho personas
-No y su mujer, sus hijos Sem, Cam y Jafet y sus mujeres- salieron sanos y salvos del arca.
Inmediatamente, la idea de salir sanos y salvos del agua hace volver el pensamiento de Pedro al
Bautismo cristiano, que es tambin quedar a salvo por medio del agua. Lo que Pedro dice
literalmente es que el Bautismo es el antitipo de No y su gente en el arca.
Esta palabra nos introduce en una manera especial de considerar el Antiguo Testamento. Hay
dos palabras ntimamente relacionadas. Est el typos, tipo, que quiere decir un sello, y est el
antitypos, antitipo, que quiere decir la impresin del sello. Est claro que entre el sello y su
impresin existe la ms ntima correspondencia posible. As es que hay personas y acontecimientos
y costumbres en el Antiguo Testamento que._ son tipos, y que se corresponden con sus antitipos en
el Nuevo Testamento. El acontecimiento o la persona del Antiguo Testamento son como el sello; el
acontecimiento o persona del Nuevo Testamento son como la impresin; los dos se corresponden.
Podramos expresarlo diciendo que el acontecimiento del Antiguo Testamento representa y anuncia
simblicamente el acontecimiento del Nuevo Testamento. La ciencia de descubrir tipos y antitipos
en el Antiguo y en el Nuevo Testamento est muy desarrollada. Pero, para tomar ejemplos muy
sencillos y obvios, el cordero pascual y el chivo expiatorio que llevaban los pecados del pueblo, son
tipos de Jess; y el ministerio del sumo sacerdote al hacer sacrificio por los pecados del pueblo es un
tipo de Su obra salvfica. Aqu Pedro ve el quedar sanos y salvos por medio de las aguas de No y su
familia como un tipo del Bautismo.
En este pasaje Pedro tiene tres grandes cosas que decir acerca del Bautismo. Hay que tener
presente que en esta etapa de la historia de la Iglesia se trataba del bautismo de adultos, de personas

que haban llegado al Cristianismo del paganismo y que estaban asumiendo una nueva clase de vida.
(i) El Bautismo no es meramente una limpieza fsica; es una limpieza espiritual de todo el
corazn y alma y vida. Sus efectos deben estar en la misma alma de la persona y en la totalidad de su
vida.
(ii) Pedro llama al Bautismo el compromiso de una buena conciencia para con Dios (versculo
21). La palabra que usa Pedro para compromiso es epertma. En cualquier contrato haba una
pregunta y una respuesta que hacan que el contrato fuera en firme. La pregunta era: "Aceptas los
trminos de este contrato y te comprometes a cumplirlos? Y la respuesta, ante testigos era: S.
Sin esa pregunta y respuesta el contrato no era vlido. El trmino tcnico para esa pregunta y
respuesta era epertma en griego, stipulatio en latn.

Pedro est diciendo en realidad que en el bautismo Dios le preguntaba a la persona que llegaba
al Cristianismo directamente del paganismo: Aceptas los trminos de Mi servicio? Aceptas sus
privilegios y promesas, y asumes sus responsabilidades y demandas? Y en el acto del bautismo, el
candidato responda: "S.
Solemos usar la palabra sacramento. La palabra sacramento procede del latn sacramentum,
que era el juramento de fidelidad del soldado al entrar en el ejrcito. Aqu tenemos bsicamente el
mismo cuadro. No podemos aplicar muy bien esta pregunta y respuesta en el caso del bautismo
infantil, a menos que sea a los padres; pero, como hemos dicho, el bautismo en la Iglesia original era
de hombres y mujeres adultos que venan a la Iglesia espontneamente del paganismo. El paralelo
moderno es la entrada en la iglesia con plena membresa. Cuando lo hacemos Dios nos pregunta:
Aceptas las condiciones de Mi servicio, con todos sus privilegios y responsabilidades, con todas
sus promesas y demandas? Y respondemos: "S. Estara bien que todos entendiramos
claramente lo que estamos haciendo cuando asumimos la membresa de la iglesia.
(iii) Toda la idea y la eficacia del bautismo depende de la Resurreccin de
Jesucristo. Es la Gracia del Seor Resucitado lo que nos limpia; Es al Seor
Resucitado y Vivo al que nos comprometemos; es al Seor Resucitado y
Vivo al que pedimos fuerzas para cumplir la promesa que Le hacemos. Una
vez ms, cuando se trata del bautismo infantil, debemos tomar estas
grandes concepciones y aplicarlas al momento en que se entra en la plena

Puesto que el correcto entendimiento

de este pasaje depende mayormente de que la traduccin
sea lo ms literal y exacta posible, ofrecemos una
traduccin interlineal del griego al espaol para poder
apreciar mejor algunos detalles que escapan en las
versiones ordinarias. Quienes leen ingls pueden consultar
la versin interlineal de Newberry The Englishmans
Greek New Testament, o las excelentes traducciones de
Darby y de Kelly que se pueden descargar de aqu: El
membresa de la iglesia.

Nuevo Testamento Darby-Kelly en paralelo.

Leamos cuidadosamente el pasaje:

1 Pedro 3:18-20
3:18

Porque tambin Cristo

una vez por [los] pecados padeci

[el] justo por [los] injustos para nos

llevar

a Dios,

siendo muerto

3:19

en carne,

pero vivificado en [virtud del] Espritu,

en [virtud de] el cual tambin a los [que estn]

en prisin

espritus,

3:20

yendo

predic

los que desobedecieron en otro tiempo, cuando

aguardaba

la de Dios

paciencia

en [los] das de No

mientras se preparaba [el] arca

Las siguientes notas de William Kelly han sido tomadas de

su obra The Epistles of Peter pgs. 199-205.

Si alguno desea una ms detallada discusin de estas

notables expresiones, podr hallar ayuda en el tratado, en
ingls, titulado La predicacin a los espritus
encarcelados (Weston, 53, Paternoster Row).

Aqu necesitamos velar para no ceder a la fantasa, sino

estar sujetos a las palabras del Espritu Santo en su sentido
exacto y en su concordancia con el contexto. Porque ellas
son a menudo tomadas en forma vaga y con cierta
predisposicin en favor de una idea preconcebida o con
vistas a un fin deseado. Para contar con una luz segura, es
menester tener el ojo sencillo: y esto slo es posible
cuando Cristo constituye el objeto central. El pronombre
relativo se refiere al Espritu en virtud del cual, Cristo
fue vivificado despus de su muerte.
[1]

Seguidamente se aade un hecho muy diferente, pero

igualmente dependiente del Espritu: en [virtud de] el
cual tambin fue y predic a los espritus [que estn]
encarcelados, los que en otro tiempo desobedecieron
cuando una vez esperaba la paciencia de Dios en los das
de No, mientras se preparaba el arca (1 Pedro 3:19-20).
Aqu se nos da a entender que Cristo en el Espritu predic
a aquellos cuyos espritus estn encarcelados porque
cuando oyeron Sus advertencias, fueron desobedientes; y
el tiempo en que ello ocurri est fijado antes del diluvio
el cual los castig mientras estaban en la tierra, pues ellos
estn ahora guardados, como todos los dems
desobedientes, para el juicio venidero.
La preposicin griega se requiere aqu a fin de expresar
con exactitud en o por que poder Cristo fue y predic
a los espritus en prisin. No fue en persona, sino en virtud
del Espritu. Esto se halla notablemente confirmado por el
lenguaje de Gnesis 6:3:
Y dijo Jehov: No contender mi Espritu con el hombre para
siempre, porque ciertamente l es carne; mas sern sus das
ciento veinte aos.

Aqu aprendemos a qu aluda el apstol, no slo a Cristo

en Espritu (y sabemos que l es Jehov ms all de toda
duda), sino al trmino de la longanimidad de Dios en los
das de No. Pues a esto se refiere la declaracin divina, no

a la vida del hombre la cual aun despus del diluvio era

mucho ms larga todava, sino a Su paciente contencin
mientras se preparaba el arca. 2 Pedro 2:5 junto con 1
Pedro 1:11 brindan mucha ayuda para esclarecer el sentido
del pasaje. La razn es simple: No, ms que cualquier
otro hombre de la antigedad, es denominado pregonero
de justicia, de modo que podemos esperar que el poder
que operaba en l, era el mismo Espritu de Cristo que
estaba en los profetas y que anunciaba de antemano los
sufrimientos de Cristo, y las glorias que vendran tras
ellos.
La verdad comunicada en el pasaje se torna as
perfectamente clara y consistente, no slo con las exactas
demandas del contexto, sino con el resto de la Escritura.
Se puede decir que aqu hay menos dificultad que con
Efesios 2:17, donde se dice de Cristo, que vino y anunci
las buenas nuevas de paz a vosotros que estabais lejos, y a
los que estaban cerca. Ninguna persona razonable ve en
estas palabras otra cosa que Cristo no en persona, sino
en Espritu predicando a los gentiles, as como a los
judos, despus de su ascensin. Est bastante claro. Pero
en nuestro pasaje si no es mal interpretado por aquellos
que dan rienda suelta a la imaginacin o por los
supersticiosos la gracia provey la calificacin o el
poder en el cual [el Espritu] l procedi, no dentro de la
prisin, como algunos lo han imaginado, sino que predic
a los espritus que estn ahora en prisin. Ellos eran
personas que vivan en la tierra cuando el Espritu
contenda con ellos en los das de No cuando se
preparaba el arca.
Con esto precisamente concuerda la expresin los que en
otro tiempo desobedecieron, durante ese largo perodo de
longanimidad, compasin y testimonio. De nuevo, la
estructura de la frase es la nica apropiada para expresar la
causa o razn moral por la cual ellos estn ahora
encarcelados. En vez de haberse arrepentido y haber
credo, cuando el Espritu de Jehov contenda, ellos

desobedecieron: un hecho que nuestro Seor puso como

advertencia, al igual que su siervo hace aqu
(Mateo 24:38-39). La misma suerte corrern los
imprudentes en la venida del Hijo del hombre en la
consumacin del siglo.
No hay lugar en la doctrina, como tampoco en los hechos
o en la fraseologa de Pedro, para la extraa nocin
introducida por comentaristas antiguos y modernos de que
Cristo en persona fue al Hades despus de su muerte con
el propsito de predicar a los espritus all. Lo extrao de
esto se torna an ms agudo por el hecho de que los nicos
de quienes se dice que son los objetos de Su predicacin
fueron esa generacin de la humanidad que haba sido
favorecida con la contencin de Su Espritu en No. Ese
favor, cuando ellos estaban vivos, habra tenido
naturalmente mucho ms peso contra la alegada visita de
Cristo despus de Su muerte, aun cuando otros pasajes no
demostraran que ello es innecesario para los santos y vano
para los pecadores.
La verdad es que la nocin fabulosa de tal predicacin
realizada por Cristo despus de su muerte en el Hades,
contraviene toda la verdad contenida a lo largo de todas las
Escrituras, y es extrada solamente de este pasaje que
estamos considerando, haciendo violencia a sus clusulas
por separado y a su definida esfera de aplicacin, sin
procurar ocuparse en seguir el argumento divino, sino
interpolando una interrupcin totalmente incongruente.
Pues el nico carcter atribuido a aquellos que oyeron la
predicacin, como la causa de su encarcelamiento, es que
entonces fueron desobedientes, y no es extrao que la
desobediencia constituya una razn para sealar a stos de
forma especial con el favor del Seor al ir a la prisin por
ellos?
Si bien sera un ultraje contra la doctrina ortodoxa el hecho
de suponer que haya existido tal predicacin a tal
audiencia, en tal lugar, condicin y tiempo, es an ms

claramente contrario a los trminos del apstol el hecho de

que alguien introduzca subrepticiamente la idea de que el
Seor predic al conjunto de los santos difuntos del
Antiguo Testamento. Ni una sola palabra implica que un
creyente se halle entre los espritus encarcelados. Todos
los esfuerzos en este sentido, desde Agustn hasta Calvino,
y en tiempos modernos hasta Horsley, y otros tantos ms a
partir de l, son completamente vanos. El claro significado
de la enseanza es contrastar el conjunto de espritus
desobedientes los que estn en la prisin
correspondiente del estado separado del cuerpo con los
pocos que fueron llevados a salvo a travs del agua en el
arca.
[2]

Los judos incrdulos que objetaban el reducido nmero de

los cristianos, eran as poderosamente refutados, lo mismo
que su menosprecio hacia la predicacin como algo que no
produca resultados serios, ya fuese creda o rechazada.
Estaba Cristo actuando ahora por el Espritu, en lugar de
esa manifestacin de poder y gloria que los judos
anhelaban por su incredulidad de lo que Dios est
haciendo mediante el Evangelio? Que los tales recuerden
la manera en que Dios obr antes del diluvio, y qu
sucedi con aquellos que desobedecieron Sus
advertencias. No hay, pues, ninguna autntica dificultad en
este pasaje, cuando se comprende la analoga general de
los das de No, as como los detalles del texto ms
correcto, prestando la ms estricta atencin a la traduccin
gramatical y a la sana doctrina. No se podra hallar en el
Antiguo Testamento otro evento ms oportuno para
advertir a los judos escarnecedores en los das del apstol,
que el que aconteci a los desobedientes en el tiempo de
No cuando se preparaba el arca. Qu diferente fue el
resultado de la predicacin de Jons a los hombres de
Nnive! Sin embargo, su arrepentimiento no fue sino
transitorio, y el fin de la gran ciudad sigui. Pero el diluvio
no lo fue todo para aquellos que rechazaron al Espritu de
Jehov que adverta por medio de No; pues sus espritus
estn encarcelados aguardando el juicio, donde ninguno es
justo delante de Dios. Ellos estn perdidos para siempre.

Slo por la fe un pecador es justificado. La desobediencia

de la incredulidad es eternamente determinante. Desafa no
slo la gracia de Dios, sino su ira; y es peor en aquellos
que tienen las Escrituras.
La suposicin de que Cristo predic a los difuntos en el
Hades es un sueo, que choca no slo con la verdad en
general sino con este contexto en particular, haciendo de
l, cuando se examina detalladamente cada palabra en
forma adecuada, algo imperfecto e irreconciliable. El
resultado, adems, es una extraordinaria alegacin, que
sugiere una inferencia doctrinal en conflicto con todas las
dems partes de la Palabra de Dios. Porque atribuye a
Cristo una obra que es superflua para los santos, y no
menos tambin para los pecadores: Y para estos ltimos
deja abierta la posibilidad de convertirse sobre la base de
una falsa esperanza, completamente inconsistente con todo
lo que nuestro Seor declar a aquellos que mueren en
incredulidad mientras estuvo aqu abajo, y tambin con lo
que el Espritu Santo ense desde la redencin.
Otro perverso efecto de esta errnea interpretacin es que
ella da lugar a que mentes ingeniosas intenten probar una
oscura confirmacin de esos textos en el Antiguo
Testamento, como en el Salmo 68:18; Isaas 45:2; 49:9,
como as tambin negar que el paraso es celestial en el
Nuevo Testamento. Un error conduce a otro, y puede que a
muchos ms. Bueno es mantener la esperanza de la
bienaventurada y santa primera resurreccin en la venida
de Cristo. Pero se hace un dao tremendo al negar la
bendicin intermedia de los santos que partieron para
estar con Cristo. La Escritura es perfectamente clara y
segura en cuanto a ambos.
[2]

W.Kelly

ANSWERS TO QUESTIONS (tomado de the Bible

Treasury Vol. 14, por W. Kelly)

Bible Treasury volumen 14, p. 32, febrero de 1882.

PREGUNTA 1 Pedro 3:18-20: Cul es el significado de
este pasaje? Predic Cristo despus de la muerte a los
santos del Antiguo Testamento?
RESPUESTA: Para entenderlo, este versculo debe ser
tomado junto con lo que precede. Cristo fue muerto en
carne, pero vivificado en el Espritu, en el cual tambin fue
y predic a los espritus en prisin, desobedientes como
fueron en otro tiempo, cuando la paciencia de Dios
aguardaba en los das de No mientras se preparaba el
arca, en la cual pocos, esto es, ocho almas fueron salvadas
a travs del agua; la cual figura tambin ahora os salva.
As como leemos en 1 Pedro 1:10-12 acerca del Espritu
de Cristo testificando en los profetas, as tambin aqu
aprendemos que Su Espritu (es decir, en No) predic.
Aquellos que oyeron, fueron entonces desobedientes, y sus
espritus estn ahora en prisin. El Espritu de Cristo por
medio de No fue y les predic cuando eran personas
vivas en la tierra, antes de que viniese el diluvio. Pero
ellos rechazaron la Palabra y ahora, en consecuencia, sus
espritus aguardan el juicio en la resurreccin de los
injustos. La colocacin del griego (
) es decisiva, en cuanto a que la verdadera
conexin no es con la predicacin, sino entre los espritus
y la prisin. Ellos eran pecadores que fueron
desobedientes al mensaje, y no santos consolados. La
predicacin fue en la tierra, donde tuvo lugar el rechazo de
la incredulidad; y a causa de esto, sus espritus estn ahora
encarcelados (lo opuesto de estar en el paraso), hasta que
venga el juicio.
2. La justificacin de Cristo 3:18-22
Ahora Pedro les recuerda a sus lectores sobre las consecuencias de la respuesta de Jess a
la persecucin injustificada. Lo hizo para fortalecer la determinacin de ellos de
dedicarse de nuevo a seguir la voluntad de Cristo de todo corazn y confiadamente.
Adems quera asegurarles el triunfo final en Cristo.

134Wiersbe,

2:414. Ver Roy B. Zuck, .The Doctrine of Conscience., Bibliotheca Sacra 126:504
(octubrediciembre
1969):329-340.
135Michaels, p. 192.

Edicin 2003 Notas del Dr. Constable sobre 1 Pedro 51

Los versculos 18-22 contienen varios y difciles problemas exegticos. Quines eran los
espritus que recibieron la predicacin? (v. 19). Cundo fue que Cristo les predic?
Cul fue su contenido? Por qu Pedro menciona a No? En qu sentido el bautismo
nos salva?
Un grupo de intrpretes cree que Jess fue al reino de los muertos y les predic a los
contemporneos de No, y que esto sucedi entre su muerte y su resurreccin. Algunos
de estos dicen que l les extendi una oferta de salvacin. Otros sienten que l les
anunci condenacin a los inconversos. Sin embargo, otros sostienen que l les anunci
las buenas nuevas a los salvos en medio de ellos.
Un segundo grupo cree que Jess les predic a la generacin pecadora del tiempo de No
mientras este aun viva sobre la Tierra. Ven a Jess haciendo esto a travs de No.
Un tercer grupo sostienes que Jess les proclam su victoria en la cruz a los ngeles
cados. Algunos defensores de este punto de vista creen que esto tuvo lugar en el infierno
entre el tiempo de su crucifixin y de su resurreccin. Otros creen que sucedi durante su
ascensin al cielo.
Discutir este asunto en la exposicin a continuacin.
En 2:21-25 Pedro mencion el comportamiento de Jess durante la pasin (2:21-23), su
muerte en la cruz (2:24a), y su presente ministerio como pastor y guardin de nuestras
almas (2:24b, 25). En 3:18-22 cit la resurreccin y ascensin de Jess a la gloria, el
.eslabn perdido. en el rcord anterior de las experiencias de Jess. Pedro procedi a
explicar el significado de la resurreccin y exaltacin de Jess no solo para los creyentes
sino para todo el universo. Mientras que el ejemplo anterior de Jess enfatizaba el camino
que l sufri mientras haca el bien, este enfatiza el tema de la reivindicacin de Jess,
que es tema importante en 1 Pedro luego de citar el Salmo 34 en 3:10-12.
3:18 .Porque. conecta los versculos 18-22 con 13-17, pero .tambin Cristo.
recuerda y resume el ejemplo de Jesucristo que Pedro cit en 21-25. Pedro
aqu us la misma frase para presentar a Jesucristo como un ejemplo de
sufrimiento el punto de comparacin de los dos pasajes es el sufrimiento
como resultado de hacer el bien.
.Una sola vez. enfatiza la completa suficiencia del sacrificio de
Jesucristo. No necesita repetirse (como en la misa catlico romana) o
aadiendo (por obras humanas, cf. Ro. 6:10; He. 7:27; 9:12, 26, 28;
10:10). El nfasis recae en la finalidad de su sacrificio (.una sola vez. gr.
hapax) en lugar de una extensin de la penitencia (.una sola vez.).
Tambin fue un sacrificio vicario: el justo tambin muri por los injustos
(1:19; 2:21-24; 4:1; cf. Isa. 53:11; Mt. 27:19; Lc. 23:47; Ro. 5:6-10; 1 Jn
52 Notas del Dr. Constable sobre 1 Pedro Edicin 2003
2:1, 29; 3:7). El propsito de la muerte de Jess fue llevarnos a nosotros a
un compaerismo con Dios.
.. ningn otro escritor del NT tiene esta activa
representacin de Jess guiando a los cristianos a Dios.
Pero calza con la general concepcin de Pedro sobre la vida

cristiana como un activo y cercano seguimiento a Jess

(2:21; 4:13).136.
La frase .siendo a la verdad muerto en la carne, pero vivificado en
espritu. ha recibido varias interpretaciones.
Algunos intrpretes creen que .carne. se refiere a la parte material de
Jesucristo y .espritu. a la parte inmaterial137. Partidarios de este punto
arguyen que deberamos considerar .carne. y .espritu. como dos partes
de la naturaleza humana del Seor (cf. tt. 26:41; Ro. 1:3, 4; 1 Ti. 3:16; 1
Co. 5:5). El contraste sera que el cuerpo del Seor (.carne.) muri, pero
su parte inmaterial (.espritu.) experiment resurreccin. El problema con
esta postura es que en el texto griego no hay un artculo que preceda
.carne. ni .espritu.. La ausencia del artculo por lo general enfatiza la
calidad del sustantivo. Esto no sera normal si Pedro hubiera querido
contrastar el cuerpo de Jess con su espritu. Habra incluido un artculo
antes de cada sustantivo. La ausencia de los artculos sugiere un
significado especial para .carne. y .espritu.. An ms la resurreccin de
Jess involucra tanto la parte material como la inmaterial de su persona,
no solamente su espritu.
Otra postura es que debemos tomar los sustantivos griegos (sarki y
pneumati, trasladados .en la carne. y .en el espritu) como dativos (.por
la carne. y por el espritu.) en lugar de instrumentales. El contraste, de
acuerdo a esta interpretacin, es entre el hombre malvado, que mand a
Jess a la muerte en un sentido carnal, y el Espritu Santo que lo levant.
Sin embargo, el caso del dativo griego (.en la carne.) es probablemente lo
que Pedro quera aqu en lugar del caso instrumental (.por la carne.)138.
El asunto no es quin fue responsable por la muerte y la resurreccin de
Jess sino cmo Jess sufri la muerte y experiment la resurreccin. Por
otra parte si .espritu. significa Espritu Santo, su significado no es
paralelo a .carne..
136Davids, p. 136.
137Cf. Lenski, p. 159;

John Albert Bengel, New Testament Word Studies, 2:746; B. C. Caffin, .I Peter. en
The Pulpit Commentary, p. 133; A. J. Mason, .The First Epistle General of meter., en Ellicott's
Commentary on the Whole Bible, 8:420; J. W. C. Wand, The General Epistles of St. Peter and St. Jude, p.
100; Robertson, 6:116.
138Este es probablemente un dativo de respeto. Cf. F. Blass y A. Debrunner, A Greek Grammar of the New
Testament and Other Early Christian Literature, 197.

Edicin 2003 Notas del Dr. Constable sobre 1 Pedro 53

Una tercera postura es que .carne. se refiere a la muerte de Jess y
.espritu. a su resurreccin. La debilidad de esta postura es que es
redundante. Pedro dijo, de acuerdo a esta postura, que Jess fue llevado a
la muerte en muerte y que fue vivificado en resurreccin.
Una cuarta postura ve .carne. a manera de descripcin de la condicin
previa a la resurreccin (seguida de la encarnacin) y .espritu. se refiere
a su condicin posterior a la resurreccin. Pedro us la misma
terminologa en 4:6 donde se refiri al cristiano que haba muerto pero que
ahora viva. Prefiero este punto de vista.
.Al igual que en Romanos 1:3; 1 Timoteo 3:16, carne y
espritu aqu no designan partes del cuerpo de Cristo, sino

el todo de Cristo considerado desde diferentes puntos de

vista. Por carne indica a Cristo en su esfera humana de
existencia, considerado como un hombre entre los hombres.
Por espritu indica a Cristo en su celestial esfera espiritual
de existencia, considerado como espritu divino (ver 1. 11);
y esto no excluye su naturaleza corporal ya que levantado
de la muerte es glorificado.139.
..Carne.y .espritu. no se refieren a dos .partes. de Cristo,
p. ej., su cuerpo y su alma; ni el .espritu. se refiere al
Espritu Santo o al espritu humano de Cristo. Ms bien,
.carne. se refiere a Cristo en su humana esfera de vida y
.espritu. se refiere a Cristo en su resucitada esfera de vida
(cf. [William J.] Dalton, [Christ's Proclamation to the
Spirits,] pp. 124, 125; TDNT, 6:417, 447; 7:143).140.
.Si .carne. es la esfera de las limitaciones humanas, de
sufrimiento y de muerte (cf. 4:1), .Spirit. es la esfera de
poder, justificacin y de nueva vida.141. Ambas esferas
afectan la persona completa de Cristo (o de cualquier otro);
uno no puede ser asignado al cuerpo y el otro al alma.
.La declaracin que Cristo fue .vivificado en espritu., por
lo tanto, significa simplemente que fue levantado de la
muerte, no como espritu, sino corporalmente (lo que
siempre es resurreccin en el NT), y en una esfera en la
cual el Espritu y el poder de Dios se muestran sin
obstculo o limitaciones humanas (cf. 1:21).142.
139Kelly, p. 151. Cf. Davids, p. 137,138.
140Blum, p. 242. Cf. Fanning, p. 444.
141F. W. Beare, The First Epistle of Peter:
142Michaels, p. 205.

The Greek Text with Introduction and Notes, p. 169.

54 Notas del Dr. Constable sobre 1 Pedro Edicin 2003

Jesucristo vino a ser el Vencedor en lugar de la vctima. Todo el que
confa en l comparte esta victoria (cf. vv. 13-17). Este versculo es de
nimo para los lectores de Pedro ya que aunque Jess muri debido a que
se mantuvo en la voluntad de Dios, experiment resurreccin. Por lo tanto
debemos permanecer fieles con la confiada esperanza que la voluntad de
Dios siempre nos revindicar.
3:19, 20 Aqu, Pedro introduce ms informacin acerca de la actividad de Jess en
su espritu (p. ej. Su resucitada esfera de vida), adems de los dijo acerca
de su resurreccin de la muerte (v. 18) para animar a sus lectores.
.En el cual. se refiere de nuevo a la esfera de vida posterior a la
resurreccin en la que Cristo vive ahora (v. 18). La identidad de los
.espritus encarcelados. es problemtica. El plural .espritus. que
describe a seres humanos se encuentra solamente en otro lugar en el
Nuevo Testamento (He. 12:23), pero frecuentemente describe espritus
inmundos (Mt. 10:1; Mr. 1:27; 3:11; 5:13; 6:7: Lc. 4:36; 6:18; Hech. 5:16;
Ap. 16:13; et al.). Por consiguiente deberamos esperar que ngeles de
maldad estn a la vista, pero lo que dijo Pedro acerca de ellos confirma

esta identificacin? Dijo que estaban en prisin (cf. 2 P. 2:4) y que ellos
fueron desobedientes en los das de No (v. 20). Algunos intrpretes creen
que el incidente que involucr a los hijos de Dios y a las hijas de los
hombres (Gn. 6:1-4) es lo que aqu Pedro tena a la vista, pero hay dos
problemas con esta teora. Primero, evidentemente este incidente no tuvo
lugar durante la construccin del arca sino antes de que la construccin
comenzara. Segundo, es improbable que los hijos de Dios fueran
ngeles143. Sin embargo estos .espritus. podran ser ngeles. Si ellos son
ngeles cados, Pedro posiblemente quiso haber dicho que despus de que
Jesucristo resucit, les anunci que su destino era en ese momento seguro.
l debe haber hecho cualquiera de los dos por la misma resurreccin o por
algn anuncio especial a ellos144.
Una explicacin ms probable es que estos .espritus. fueran los
incrdulos que desobedecieron a Dios en los das de No cuando
rechazaron su mensaje145. Ahora son .espritus. ya que murieron hace
mucho tiempo y su cuerpo no ha experimentado resurreccin. l dijo que
los espritus de estos incrdulos estn encarcelados ahora (es decir, en el
Seol) esperando la resurreccin y el juicio de Dios (cf. Ap. 20:11-15). Uno
podra decir que Jess proclam en su espritu un mensaje a los incrdulos
143Ver Allen

P. Ross, Creation and Blessing, pp. 181-183. Compare tambin la implicaciones de los
ngeles que no procrean en Mateo 22:30.
144Esta es la postura de muchos de los comentaristas, p. ej., Michaels, pp. 206-213.
145See Fanning, pp. 449-50, for further argumentation. For further discussion, see John S. Feinberg, "1
Peter 3:18-20, Ancient Mythology, and the Intermediate State," Westminster Theological Journal 48:2 (Fall
1986):303-36; and Wayne Grudem, "Christ Preaching through Noah: 1 Peter 3:19-20 in the Light of
Dominant Themes in Jewish Literature," Trinity Journal 7NS:2 (Fall 1986):3-31.

Edicin 2003 Notas del Dr. Constable sobre 1 Pedro 55

contemporneos de No (es decir, su estado de vida espiritual antes de la
encarnacin) a travs de No. Este predicaba un mensaje que Dios le haba
dado, y en este sentido Jesucristo habl a travs de l (cf. 2 Co. 5:20).
Justo as, Jesucristo les hablaba, a travs de los lectores de Pedro a los
perseguidores de la misma manera que ellos atestiguaban de l en un
mundo hostil. No enfrent el mismo tipo de oposicin en su tiempo que
los lectores de Pedro enfrentaron en el suyo.
Otra postura es que la gente a la que Jess le predic fue a aquellos que
estaban vivos despus de Pentecosts y en esclavitud a Satans y al
pecado. Jess les predic a travs de los apstoles. El problema obvio con
esta postura es la conexin que hace Pedro de esta gente con No146.
Dios llevara a los lectores de Pedro con seguridad a travs de las pruebas
de la misma manera que lo hizo con No. Dios lo hizo por No aunque l
y su familia eran una pequea minora en su tiempo. An ms, de la forma
en que Dios juzg a los burladores en los das de No, juzgar a aquellos
que persiguieron a los lectores de Pedro.
.La frase .en los das de No. podra estar basada en la
tradicin del evangelio y en la analoga de Jess entre el
tiempo de No y en los inmediatamente anteriores al final
de las edades (cf. Mt. 24:37-39//Lc. 17:26, 27).147.
Dios es tan paciente que esper 120 aos antes de enviar el diluvio en el

da de No (Gn. 6:3). Hoy, todava espera, tan pacientemente que algunas

personas concluyen que nunca juzgar (cf. 2 P. 3:3, 4). Pocos sern los
que escaparn al juicio de Dios que viene, as como slo ocho escaparon a
su anterior juicio. El resto morir.