1 Peter 4:6

(6) For for this cause was the gospel preached also to them that are dead.—This version is misleading, and seems indeed to be one of those rare cases where the original has been expanded by the translators for doctrinal ends. The Greek is simply, For for this end was the gospel preached to the dead also, or, still more literally, to dead men also. No one with an un-preoccupied mind could doubt, taking this clause by itself, that the persons to whom this preaching was made were dead at the time of being preached to. If this is the case, then, pretty obviously, St. Peter is carrying us back to his teaching of 1Pe_3:19, and is explaining further the purpose of Christ’s descent into hell.

That they might be judged according to men in the flesh, but live according to God in the spirit.—In order to obtain a clear notion of this hard saying, it will be necessary once more to survey the course of the whole passage. “It is better,” the Apostle said, “to suffer in well-doing than in evil-doing.” They must take their choice, that is, which kind of suffering they would have. It was not indeed certain that in case they chose to do well they would suffer for it; and if they did, there was the history of Christ to encourage them. But in case they chose to be evil-doers, it was certain that they would suffer. “And you had better,” he says, “suffer in well-doing than in evil-doing.” He then gives an instance of persons who suffered in evil-doing—the fleshly Antediluvians, whom God cut short in their crimes by the Flood, and to whom Christ went to preach in their prison-house. He then exhorts his readers—some of whom had, for one reason or another, been allowing themselves to fall into antinomian ways—not to live any longer to the flesh, not to make true the slanders of the heathen, who tried to make out that the Christians were as bad livers as themselves; for such evil-doers were doomed to speedy suffering; those heathens would soon be called to account by Him who was ready to judge quick and dead alike; “for,” he adds, “the object of that preaching to the dead also was that they may be judged according to men in flesh, but may live according to God in spirit.” (1) The first question is, What does the Apostle mean to substantiate by this last verse, “for for this cause?” Not the fact that Christ will judge the dead as well as the quick, for that would have no practical bearing upon the readers. Not the fact that Christ was now ready for judgment; for although He will certainly not come until the dead as well as the quick are in a position to be judged, yet we should then have expected something more like, “The reason why the dead were preached to was that the judgment might no longer be put off;” instead of which, the whole point, of the verse is the particular destiny in reserve for those dead, which destiny was the intention and result of Christ’s preaching the gospel to them. It must, therefore, be a further reason for warning the Christians not to live lives of evil-doing like the contemporaries of Noah or their own heathen contemporaries. If it be necessary to attach the word “for” to any particular words, we may perhaps attach it to the words “they shall give account;” and 1Pe_4:6 would hint at the kind of account they would have to give, as “giving account” implies the settlement which follows. (2) But if 1Pe_4:6 clenches the warning to the Christians not to become antinomian, then we must understand the destiny of these dead to whom Christ preached to be not the brightest, after all. This brings us to consider what is meant by their being “judged in flesh” (i.e., as in 1Pe_4:1, so far as flesh is concerned). In the previous verse, Christ is said to be quite ready to “judge” quick and dead. The context makes us feel that St. Peter is not picturing to himself that scene as one of calm forensic investigation, with “opened books” or the like. His idea of this judgment is rather of a “judgment” such as took place in the days of Noe, a great crisis (the Greek word for “judgment”) or world-wide catastrophe, which, of course, cannot harm the just, but only the unjust. He shows the same conception of the Judgment, and illustrates it by Noe’s Flood, in 2Pe_2:5-9; 2Pe_3:6-7. Now “judgment” is a neutral word, which, in Scripture, takes its colour from the surroundings, so that it sometimes is a thing to be longed for (e.g., Psa_43:1; Psa_72:2; Heb_10:30); at other times a thing to be dreaded, as here. Though we do not limit the “quick and dead” here to mean the wicked quick, and dead, yet they are evidently uppermost in St. Peter’s mind, so that there is scarcely any conscious change in the meaning of the word “judged” when we pass from 1Pe_4:5 to 1Pe_4:6. It there means certainly a judicial punishment, or even judicial destruction. While the word often denotes a condemnation (as in English we say “to sentence”)—for example, in Joh_16:1-2; 2Th_2:12; Rev_19:2—it seems to have the further notion of a judicial death in 1Co_11:31-32 : “Had we been in the habit of discerning ourselves, we should not have been subject to these repeated judgments (weakness, sickness, death—1Co_11:30); but now these judgments are a discipline from our Lord, to save us from being condemned with the world.” And that judicial destruction to the flesh is what St. Peter means. he proves by contrasting “but may live in spirit” rather than “be saved” or “justified.” (3) It is next to be considered what date we are to fix for this judgment of the flesh. Was it previous to Christ’s preaching the gospel to them in hell, or was it to be subsequent? Taking the former line, we should be able to paraphrase, “His object was, that though in flesh they had been judged, having been judicially destroyed by the Flood, they yet might live hereafter in spirit.” But, besides other difficulties, it is far more than doubtful whether it is Greek to infuse a past sense into the subjunctive mood here used: i.e., to render this, “it was preached in order that they might have been judged.” Had we the words by themselves, and no preconceived theology to hinder us, we should undoubtedly translate, “To this end was the gospel preached to dead men too: viz., in order that they may be judged indeed according to men so far as they are flesh, but may live according to God so far as they are spirit.” The judgment spoken of would not be their death beneath the waves of Noe, but something still future; and this view would be confirmed by reading what St. Peter says of them, and of the angels who (in all probability) sinned with them, in the passages of the Second Epistle above referred to. How, then, will they be hereafter condemned to a judicial destruction of the flesh, but a merciful preservation of the spirit? The answer, though it seems inevitable to the present writer, must be given with trembling, and in deference to the judgment of the Church, the collective Christian consciousness, whenever that shall be expressed upon the point. A close parallel may be found in 1Co_5:5. There St. Paul judges to deliver to Satan (is he the warder of the “prison” where such spirits are confined?) a person who has foully sinned in the flesh, “for annihilation of the flesh, that the spirit may be saved in the day of the Lord Jesus.” That in that place it does not mean a temporal judgment upon the bodily life (such as was passed upon the Antediluvians or the profaners of the Eucharist at Corinth) is clear, from the fact that excommunication was not attended with temporal death. That it does not mean voluntary self-mortification of the flesh in this world seems clear (among other considerations) by comparison of our present passage, for the opportunity for self-mortification in the flesh was long past for the spirits to whom Christ preached. Now why, in these two cases, do the writers take pains to point the antithesis between “flesh” and “spirit,” if, after all, the flesh is to share the mercy shown to the spirit? The antithesis becomes a false one. Why did not St. Paul say, “To deliver such an one to Satan for the destruction of the flesh, that he may be saved in the day of the Lord Jesus?” and St. Peter, “For this cause was the gospel preached to the dead also, that though judged indeed in flesh, they might, after all, live according to God?” And what is the point of this dread warning, if in the end these Antediluvians attain to the same bliss, “both in body and soul,” as other men? There is a whole set of passages which seems to teach that resurrection—i.e., the permanent restitution of life to the body—is a gift which does not belong to all. To those who eat Christ’s flesh. He promises, “I will raise him up at the last day” (Joh_6:54). St. Paul suffers the loss of all things, “if by any means he may attain to the resurrection of the dead” (Php_3:11; comp. 2Co_5:3-4). Our Lord bids the Apostles “fear Him [it is doubtful whether he means God, or Satan, who acts by God’s permission] who is able to destroy both soul [He does not say ‘spirit’] and body in hell.” So it would be the simplest explanation of our present text if we might believe that these Antediluvians were to be deprived of resurrection of the flesh which they had so foully corrupted, but in God’s mercy, through accepting the gospel preached to them by Christ after their death, were to be allowed a purely spiritual existence. They would thus be sentenced “according to men,” i.e., from a human point of view: they would be unable to take their place again among the glorified human species in a human life; but still they would be alive “according to God,” from God’s point of view—a divine life, but “in the spirit” only. It was a gospel that Christ preached to them, for without it they would not have come to “live according to God” at all. Yet, on the other hand, it was a warning to the Christians. When it says “the gospel was preached to the dead also,” it implies a similar preaching to others, viz., to the heathen who were to “give account,” and that the result of the preaching would be the same. Those heathen who through ignorance lived corrupt lives all around, might possibly, in the intermediate state, hope to receive a gospel which would enable a bare half of their humanity to live according to God hereafter. It could not avert the destruction of their flesh. What, then, could be the hope of a Christian, one who had heard and embraced the gospel in this life, and had then surrendered himself to the same corruptions as the Gentiles?

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1Pe 4:6. For for this cause — Or to this end; was the gospel preached — Ever since it was intimated to Adam, in the promise made to him after the fall, that the seed of the woman should bruise the serpent’s head; to them that are dead — Who have died in their several generations, and especially to our forefathers, the descendants of Abraham, and the other patriarchs, by Moses and the prophets; that they might be judged according to men in the flesh — Or, that though they were judged in the flesh according to the manner of men, with rash, unrighteous judgment, were condemned as evil- doers, and some of them put to death, they might live according to God — Agreeably to his word and will; in the spirit — In their soul, renewed after the divine image, as his devoted servants and witnesses in the midst of their persecutors, and so be prepared to live with him in a future world.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:6 Peter refers to people now dead who were exposed to the Good News while alive; he does not envision a chance to repent after death. If they responded in faith to the message in life, they can be confident that, although they were destined to die like all people, they will live forever with God in the Spirit.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 4:6. Γὰρ, for) The particle connects ready and is at hand, 1Pe 4:5; 1Pe 4:7. The Judge is ready; for now that the Gospel is preached, nothing but the end remains.—καὶ νεκροῖς, even to the dead) Peter calls those dead who lived through the whole period of the New Testament, from the time that the Gospel was preached by the apostles after the ascension of Christ, especially concerning Christ the Judge, Act 10:42, and those whom the Judge, who is at any moment about to come, will find dead, and will restore to life, 1Pe 4:5. The Gospel is preached also to the living; but he mentions the dead, because the saying, that they might be judged, etc., is especially accomplished in death. And from this very thing it is plain that the preaching of the Gospel which is meant, is before that death, and not subsequent to it. When the body is put off in death, the condition of the soul is altogether fixed, either for evil or for good. The Gospel is preached to no one after death. Christ Himself preached to those who had formerly lived, ch. 1Pe 3:20. In the New Testament there is preaching in abundance to those who are alive. The Lord sees respecting those to whom that preaching does not come in their life.—εὐηγγελίσθη) He, that is, Christ, was declared in the Gospel. While they were alive, He caused Himself to be preached to them by the Gospel. The Gospel is always preached at the present day: but Peter speaks in past time, for [i.e. having respect to] the time of judgment[in relation to which the preaching will have been past]; which, as we have said, he sees as it were close at hand.—ἴνα, that) The end and efficacy of the Gospel is, that men may be made like Christ in death and in life, ch. 1Pe 3:18. The way of salvation through Christ is both secured and made known to all: they who have believed are saved, and ought to be objects of imitation, not of reproach, to others; they who have not believed, nay, have even used reproaches, are justly punished.—κριθῶσι ζῶσι, might be judged: might live) They who receive the Gospel become like the death of Christ through repentance; and successively through (by means of) all adversities, even until the death of the body. That death is called a judgment, with reference to the old man; and to this judgment, distinguishing evil things from good, the faithful themselves readily subscribe: nor will they be liable to the dreadful universal judgment: 1Pe 4:5; 1Pe 4:17-18; 1Co 11:32. But the same also live with Christ: and they are said to live, not to be made alive; because they have been made alive already together with Christ: ch. 1Pe 3:18, compared with Eph 2:5. Respecting this judgment and life, comp. 1Pe 4:1-3; for the faithful, while they are engaged in the flesh, already receive the beginning of these things.—κατὰ ἀνθρώπους) as far as relates to men; for they are exempted from human affairs.—κατὰ Θεὸν) as far as relates to God; for they live to God.—πνεύματι, in spirit) See ch. 1Pe 3:18, note.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_4:6. This verse, which has been explained in very diverse ways,[240] is meant, as the ΓΆΡ following upon ΕἸς ΤΟῦΤΟ shows, to give the ground or the explanation of a statement going before. The question is: Which statement is it? The sound of the words serves to suggest that in ΝΕΚΡΟῖς we have a resumption of the ΝΕΚΡΟΎς immediately preceding, and that what is said in this verse is to be regarded as the ground of the thought that judgment will he pronounced, not only upon the living, but upon the dead also. This assumption seems to be corroborated by the καί before ΝΕΚΡΟῖς. The factto which Peter appealson which this thought is based is expressed in ΕὐΑΓΓΕΛΊΣΘΗ. But it is precisely this idea, that the gospel was preached to the dead,to all the dead,which has induced the interpreters to deviate from the explanation lying most naturally to hand. It is entirely unjustifiable, with Zezschwitz (thus Alethaeus already, and Starkius in Wolf), to connect the verse with 1Pe_4:1-2, regard 1Pe_4:3-5 as a digression, and understand under ΝΕΚΡΟῖς the Christians who are already dead when the day of judgment arrives, γάρ certainly must refer back to 1Pe_4:5; according to Schott, it applies to the whole homogeneous statement of 1Pe_4:5; according to Bengel, to Τῷ ἙΤΟΊΜΩς ἜΧΟΝΤΙ; in their opinion, likewise, ΝΕΚΡΟῖς is to be understood of Christians already dead. This determination of the expression, however, is arbitrary, as no mention is made in 1Pe_4:5 of the Christians.[241] It lies more to hand to take the νεκροῖς as meaning the evil-speakers mentioned in 1Pe_4:5. On this interpretation, the apostle tells the Christians who were being evil spoken of not to forget that those calumniators who died before the judgment would not on that account escape punishment. Still, it is difficult to see why the apostle should give such special prominence to this,more especially with the further remark, that the gospel was preached unto them, ἵνα … ζῶσι κ.τ.λ. Wiesinger justly remarks: that the author should so expressly accept the assumption of their death, does not well agree with the ἑτοίμως ἔχειν, and not with the subsequent πάντων δὲ τὸ τέλος ἤγγικε.

Hofmann, whilst correctly recognising that by νεκροῖς the apostle here does not denote Christians only, or unbelievers only, gives a closer definition of the term by applying it to those of the dead to whom, during their life time, the gospel had been preached. At the same time, however, he assumes that the thought here expressed serves to confirm or explain the whole statement that the slanderers; without exception, whether living or dead, must render account to the Lord. But, on the one hand, the apostle in no way alludes to the limitation of the idea here too supposed; and, on the other, it is incorrect to understand by ζῶντας καὶ νεκρούς, 1Pe_4:5, the calumniators only. If all arbitrariness is to be avoided, then νεκροῖς must here be taken in the same wide sense as νεκρούς in 1Pe_4:5. Any limitation of the general idea is without justification,indicated, as such is, neither by the want of the article before νεκροῖς,[242] nor by the circumstance that the slanderers are the subject in 1Pe_4:5. Accordingly, it cannot be denied that the apostle gives expression to the thought that the gospel has been preached to all, who are dead, at the time when the last judgment arrives. With the view of chap. 1Pe_3:19-20, which is in harmony with the words, this thought need occasion no stumbling. In that passage, it is true, the ἘΚΉΡΥΞΕΝ applies only to the spirits of those who perished in the flood. But they alone are mentioned there not because the ΚΉΡΥΓΜΑ was addressed exclusively to them, but because the apostle recognised in the deluge the type of baptism.[243] Accordingly, though there be a close connection of thought internally between what is here said and chap. 1Pe_3:19-20, it is nevertheless erroneous, with Steiger, König, Güder, Wiesinger, Weiss, p. 228 f., to take εὐηγγελίσθη as applying only to those there named.

ΕὐΗΓΓΕΛΊΣΘΗ is put here impersonally: the gospel was proclaimed: neither ὁ Χριστός nor Ἡ ΔΙΔΑΧῊ ΤΟῦ ΧΡΙΣΤΟῦ (Bengel, Grotius, Pott, etc.), nor anything similar, is to be supplied.

[240] Lorinus enumerates twelve different interpretations; nor does that complete the number. Many commentators are uncertain, and confess that they do not understand the true meaning of the verse; thus also Luther, who even thinks it possible that the text has been corrupted. Reiche, too, is inclined to regard the passage as a gloss added by a later hand.

[241] It is evidently still farther fetched to understand νεκροῖς as meaning the believers of the O. T., as is done by several of the earlier commentatorsBullinger, Aretius, etc.

[242] The phrases: ἐγείρειν, ἐγείρεσθαι, ἀναστῆναι ἐκ νεκρῶν (see Winer, p. 117 [E. T. 153]), go to prove that the expression νεκροί, when applied to all the dead, has not necessarily the article prefixed to it. Elsewhere, too, νεκροί has no article; cf. Luk_16:30; Act_10:42; Rom_14:9.

[243] Erroneous is the opinion of several commentators (Pott, Jachmann, König, Grimm in theol. Studien und Kritiken, 1835), that these only are named by way of example, because they were specially ungodly.

εἰς τοῦτο … ἵνα (comp. chap. 1Pe_3:9; Joh_18:37, and other passages) points to the design of the fact stated in εὐηγγελίσθη; on this the chief accent of the sentence lies. The apostle bases the thought, that the Lord stands ready to judge the dead also, not alone on the circumstance that the gospel has been preached to them too, but that it has been preached for the purpose which he states in what follows. This purpose is expressed in the sentence consisting of two members: ἵνα κριθῶσιν μὲν κατὰ ἀνθρώπους σαρκι, ζῶσιν δὲ κατὰ Θεὸν πνεύματι. According to the grammatical structure, κριθῶσιν and ζῶσιν are co-ordinate with each other, and both are equally dependent on ἵνα. In sense ἵνα applies, however, only to ζῶσιν, inasmuch as the first member must be regarded as a parenthesis. The construction here is similar to that which is frequently to be found in classical writers in clauses connected by μὲν … δέ (see Matthiae, ausf. griech. Gr. 2d ed. p. 1262). This conjunction, as Hartung (Lehre v. d. Partikl., Part II. p. 406) remarks, discloses the contrast. The aorist κριθῶσιν shows the judgment to be one which, at the commencement of the last judgment, is by their very death executed upon those who are then dead, and this quite independently of whether the gospel was preached to them before or after death. It is accordingly erroneous to understand this judgment (κριθῶσιν) to mean the judgment of repentance (Gerhard), or that of the flood (de Wette); it is the judgment of death, as nearly all expositors have rightly acknowledged. Hofmann, with only an appearance of rightness, asserts that the expression of the apostle can be appropriately applied only to those who did not suffer this judgment of death till after the gospel had been preached to them. The apostle could express himself thus as regards those also with whom this was not the case, all the more readily that they were not set free from the condition of death immediately on hearing the gospel preached, nor then even, when they had received it in faith. Accordingly, the interpretation is: in order that they, after the flesh, indeed, judged by death, may live according to the spirit (Wiesinger). The antithesis σαρκὶ … πνεύματι is here in the same sense as in chap. 1Pe_3:18. Güders opinion, that σάρξ here denotes the sinful bias which the dead possess, is unwarranted; nowhere in Scripture is σάρξ attributed to the already departed.

κατὰ ἀνθρώπους means neither: by men, nor: according to the judgment of men; but: according to the manner of men, as is peculiar to them.

The second member: ζῶσι δὲ κατὰ Θεὸν πνεύματι, corresponds as to form entirely with the first clause, only that here the verb is present, because it mentions the future condition aimed at. ζῆν is antithetical to κριθῆναι, and denotes the eternal life which in the judgment is awarded to those who in faith have received the gospel. It is more nearly defined by κατὰ Θεόν, which (corresponding to the κατὰ ἀνθρώπους) can only mean, according to the manner of God, as corresponds with the character of God.[244]

This final clause states the purpose which this ΕὐΑΓΓΕΛΊΖΕΣΘΑΙ should serve; whether, and in how far, the object is attained is not said.

[244] Hofmann interprets κατὰ Θεόν incorrectly by: because of God, to which he adds the more precise definition: since it is God who gives this life, so that it is therefore constituted accordingly.Jachmanns view is very singular; he holds that κατὰ Θεόν means with reference to their divine part; nor, he thinks, should this occasion surprise, for, as the sensuous nature of man is in biblical language personified by ὁ ἄνθρωπος, so too his invisible, divine nature might be personified by ὁ Θεός.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 4:6 . The judgment is imminent because all necessary preliminaries have been accomplished. There is no ground for the objection “perhaps the culprits have not heard the Gospel”. As regards the living, there is a brotherhood in the world witnessing for Christ in their lives and the missionaries have done their part. As regards the dead Christ descended into Hades to preach there and so was followed by His Apostles. And the object of this was that though the dead have been judged as all men are in respect of the flesh they might yet live as God lives in respect of the spirit. εἰς τοῦτο , with a view to the final judgment or = ἵνα , κ . τ . λ . νεκροῖς , to dead men generally, but probably as distinct from the rebel spirits who were presumably immortal and could only be imprisoned. Oecumenius rightly condemns the view, which adds in trespasses and sins or takes dead in a figurative sense, despite the authority of e.g. , Augustine ( Ep. , 164, §§ 1 18). εὐηγγελίσθη , the Gospel was preached, the impersonal passive leaves the way open for the development of this belief according to which not Christ only but also the Apostles preached to the dead. Hermas, Sim. , ix. 16.5 16.7; Cl. Al. Strom. , vi. 645 f. So was provision made for those who died between the descent of Christ and the evangelisation of their own countries. ἵνα , κ . τ . λ ., that though they had been judged in respect of flesh as men are judged they might live in respect of spirit as God lives . The parallel between the dead and Christ is exact (see 1Pe 3:20 ). Death is the judgment or sentence passed on all men ( Sir 14:17 = Gen 2:17 ; Gen 3:19 ). Even Christians, who have died spiritually and ethically (Rom 8:10 ), can only hope wistfully to escape it (2Co 5:2 ff.). But it is preliminary to the Last Judgment (Heb 9:27 ), at which believers, who are quickened spiritually, cannot be condemned to the second death (Rev 20:6 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A digression because he made mention of the last general judgement. And he preventeth an objection, that seeing Christ came very lately, they may seem to be excusable which died before. But this the Apostle denieth, for (saith he) this selfsame Gospel was preached unto them also: (for he speaketh unto the Jews) and that to the same end that I now preach it unto you, to wit, that the flesh being abolished and put away (that is to say, that wicked and naughty corruption which reigneth in men) they should suffer themselves to be governed by the virtue of the Spirit of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--giving the reason for Pe1 4:5, "judge the dead."

gospel preached also to . . . dead--as well as to them now living, and to them that shall be found alive at the coming of the Judge. "Dead" must be taken in the same literal sense as in Pe1 4:5, which refutes the explanation "dead" in sins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there is no Greek article in Pe1 4:5 also, where "the dead" is universal in meaning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says, The Judge is ready to judge the quick and dead--the dead, I say, for they, too, in their lifetime, have had the Gospel preached to them, that so they might be judged at last in the same way as those living now (and those who shall be so when Christ shall come), namely, "men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God in the spirit (though death has passed over their flesh), Luk 20:38, thus being made like Christ in death and in life (see on Pe1 3:18). He says, "live," not "made alive" or quickened; for they are supposed to have been already "quickened together with Christ" (Eph 2:5). This verse is parallel to Pe1 3:18; compare Note, see on Pe1 3:18. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have known God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live unto, or "according to," God, even already in His purpose. ALFORD'S explanation is wrong, "that they might be judged according to men as regards the flesh," that is, be in the state of the completed sentence on sin, which is death after the flesh. For "judged" cannot have a different meaning in this verse from what "judge" bears in Pe1 4:5. "Live according to God" means, live a life with God, such as God lives, divine; as contrasted with "according to men in the flesh," that is, a life such as men live in the flesh.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Was the Gospel preached also to them that are dead] This is a most difficult verse; the best translations I have seen of it are the following: -

"For this indeed was the effect of the preaching of the Gospel to the dead, (the unconverted Gentiles,) that some will be punished as carnal men; but others, (those converted to Christianity,) lead a spiritual life unto God." - WAKEFIELD.

"For this purpose hath the Gospel been preached even to the dead, (i.e. the Gentiles,) that although they might be condemned, indeed, by men in the flesh, (their persecutors,) yet they might live eternally by God in the Spirit." - MACKNIGHT.

"For this cause was the Gospel preached to them that were dead; that they who live according to men in the flesh, may be condemned; but that they who live according to God in the Spirit, may live." - KNATCHBULL.

There are as many different translations of this verse, and comments upon it, as there are translators and commentators. That of Sir Norton Knatchbull, could the Greek text bear it, appears the most simple; but that of Dr. Macknight, which is nearly the sense given by Mr. Wesley in his Paraphrase, is more likely to be the true one among those already proposed.

But if the apostle had the same fact in view which he mentions, 1Pet 3:19; 1Pet 3:20, then the antedilevians are the persons intended: For this cause - that Christ is prepared to judge the quick and the dead, and to dispense righteous judgment in consequence of having afforded them every necessary advantage, was the Gospel preached by Noah to them also who are dead - the antediluvian world, then dead in trespasses and sins, and condemned to death by the righteous judgment of God; but in his great compassion he afforded them a respite, that though they were condemned as men in the flesh, (for this was their character; my Spirit will not always strive with man, forasmuch as he is FLESH, Ge 6:3,) yet, hearing this Gospel by Noah, they may believe, and live according to God in the Spirit - live a blessed life in eternity according to the mercy of God, who sent his Spirit to strive with them. This appears to me to be the most consistent sense; especially as the apostle seems to refer to what he had said of the Spirit of Christ in Noah preaching to the spirits in prison - the rebellions that lived before the flood. See the notes on 1Pet 3:19-20.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6 For this cause was the gospel preached also to them that are dead, or, He has been evangelized to the dead. We see in what sense he takes the former passage in the third chapter, even that death does not hinder Christ from being always our defender. It is then a remarkable consolation to the godly, that death itself brings no loss to their salvation. Though Christ, then, may not appear a deliverer in this life, yet his redemption is not void, or without effect; for his power extends to the dead. But as the Greek word is doubtful, it may be rendered in the masculine, or in the neuter gender; but the meaning is almost the same, that is, that Christ had been made known as a redeemer to the dead, or that salvation had been made known to them by the gospel. But if the grace of Christ once penetrated to the dead, there is no doubt but that we shall partake of it when dead. We then set for it limits much too narrow, if we confine it to the present life.

That they might be judged I omit the explanations of others, for they seem to me to be very remote from the Apostle’s meaning. This has been said, as I think, by way of anticipation, for it might have been objected, that the gospel is of no benefit to the dead, as it does not restore them to life. Peter concedes a part of this objection, and yet in such a way, that they are not deprived of the salvation obtained by Christ. Therefore, in the first clause, when he says, “that they might be judged in the flesh, according to men,” it is a concession; and “judged” means here, as often elsewhere, condemned; and flesh is the outward man. So that the meaning is, that though according to the estimation of the world the dead suffer destruction in their flesh, and are deemed condemned as to the outward man, yet they cease not to live with God, and that in their spirit, because Christ quickens them by his Spirit.

But we ought to add what Paul teaches us in Romans 8:10, that the Spirit is life; and hence it will be, that he will at length absorb the relics of death which still cleave to us. The sum of what he says is, that though the condition of the dead in the flesh is worse, according to man, yet it is enough that the Spirit of Christ revives them, and will eventually lead them to the perfection of life.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

6. For for this cause was the gospel preached also to them that are dead] The thought that Christ was ready to judge the great company of the dead, as well as those who were living when the Gospel was preached by His messengers, leads the Apostle back to the truth which had been partially uttered when he had spoken of the work of Christ in preaching to “the spirits in prison.” The question might be asked, How were the dead to be judged by their acceptance or rejection of the Gospel when they had passed away without any opportunity of hearing it? He finds the answer in the fact that to them also the Gospel-message had been brought. Those who were disobedient in the days of Noah are now seen by him as representatives of mankind at large. Of some of these his Lord Himself had taught him that if they had seen the wonderful works which attested His ministry and mission, “they would have repented long ago in sackcloth and ashes” (Mat_11:21). Was it not a natural inference from those words, confirmed by what had been revealed to him as to the descent into Hades, that that opportunity had been given?

that they might be judged according to men in the flesh] The contrast between “flesh” and “spirit” stands parallel to that in chap. 1Pe_3:18. The “dead” had the Gospel preached to them that they might be judged by a judgment, which was remedial as well as penal, in that lower sensuous nature in which they had sinned. They were judged “according to men,” or better, after the manner of men, by the laws by which all men are judged according to their works, but the purpose of that judgment, like that of the judgments that come upon men in this life, was to rescue them from a final condemnation. The whole passage presents a striking parallelism to St Paul’s “delivering men to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus” (1Co_5:5), to his words “when we are judged, we are chastened of the Lord, that we should not be condemned with the world” (1Co_11:32). Following what we have learnt to call the ideas of analogy and continuity, the Apostle teaches that death does not change altogether the nature and the purpose of the Divine Judgments, and that purpose is that they “according to God,” in a manner determined by His will and wisdom, should live, in the highest sense of life (Joh_17:3), in that element of their nature which was capable of knowing God and therefore of eternal life. Such seems the simple natural interpretation of the words. It is not to be wondered at, perhaps, that the same dogmatic prepossessions which led men to explain away the true meaning of Christ’s preaching to “the spirits in prison,” should have biassed them here also, and that the same school of interpreters should have taken the “dead” as meaning “dead in trespasses and sins,” and referred the “preaching of the Gospel” to the work of the Apostles, and the “judgment according to men” to their sufferings on earth.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For, for this cause was the Gospel preached also,.... Not for what goes before, because Christ was ready to judge quick and dead; and because wicked men must give an account to him, and therefore the Gospel is preached to them also, that they may be left without excuse; but for what follows, and which does not so much design the reason of the preaching of it, as the event consequential upon it. By the Gospel is meant the good news of the incarnation, sufferings, and death of Christ, and salvation by him: and includes all the doctrines of grace, as of pardon, righteousness, and eternal life; and by its being "preached" is meant the publishing of it openly, freely, and boldly, with faithfulness and consistence: the persons to whom it was preached are

to them that are dead; not in a figurative sense, dead in trespasses and sins; though this is the case of all mankind, and of God's elect, in a state of nature, whether Jews or Gentiles; and the Gospel is preached to such, as it is ordered to be preached to all nations, to every creature, and is the means of quickening dead sinners; and this follows upon it, that such as receive it are judged and condemned by men, and live spiritually here, according to the will of God, and an eternal life hereafter; but the word "dead" is used in the same sense as in the preceding verse, where it manifestly signifies such who had been alive, but were now dead in a natural sense, whom Christ would judge as well as those that will be found alive when he comes; wherefore the Gospel has been preached also to them that are already dead, as well as to those who are now alive. And by these are meant, not the dead, whose souls are in hell, for to them, there, the Gospel never was, nor never will be preached, nor they saved, as Origen, and his followers, have vainly thought: nor the deceased patriarchs, before the coming of Christ, whose souls, by the Papists, are said to be in "Limbus", whither Christ, they say, went upon his death, and preached to them, and delivered them; but these never were in any such place, but in peace and rest; nor did Christ, in his human soul, descend thither, but went to paradise: nor the dead in general, before the apostle's writing of this epistle; for though the Gospel had been preached from the beginning, from the fall of Adam, to certain persons, and at certain periods of time, yet not to all the individuals of mankind who were then dead, especially in the Gentile world; nor the Old Testament saints in general, who were now dead, though they had the Gospel preached to them in types and figures, in promises and prophesies; nor the men in the times of Noah, to whom the Gospel was preached by him, and who, some of them, as supposed, though they were judged and punished in their bodies in the view of men, being drowned in the waters of the flood, yet repenting and believing, upon Noah's preaching to them, they live in their spirits in eternal life, according to the free mercy and grace of God; but though the Gospel was preached to them, yet they remained disobedient to it, even all of them, but Noah's family, for anything that appears; and are styled the world of the ungodly, and are now spirits in the prison of hell, and therefore cannot be said to live according to God in the Spirit: but such are intended, to whom the Gospel had been preached, and to whom it had been effectual unto salvation; who had received it in the love of it, had sincerely professed it, and had suffered for it even death itself; such are designed who had suffered in the flesh, or were dead in their bodies, Pe1 4:1 who either were dead in the Lord, or especially had suffered death for his sake, as Stephen and others: and this, with what follows, is mentioned with a general view to encourage the saints to patient suffering for Christ; to fortify them against the ill opinion and judgment the world have formed of them; and to assure them, that Christ will judge his people, both quick and dead, and avenge their cause, since the Gospel has been preached to one as well as to another, and attended with the same power: the effect and consequence of which is,

that they might be judged according to men in the flesh; meaning, either that such persons that receive and profess the Gospel, and suffer for it, are judged according to the judgment of men that are in the flesh, in an unregenerate estate, that is, carnal men, to be a strange and unaccountable sort of people, as in Pe1 4:4 to receive such a strange set of notions, so strenuously to contend for them, and so constantly to abide by them, and to debar themselves of so many pleasures of life, and expose themselves to so much reproach and shame, to such dangers, and even to death itself: while they are judged to be by these men enthusiasts, madmen and fools; and at other times to be knaves and villains, hypocrites and deceivers; and this is the common effect of the Gospel being preached and coming with power to any; see Co1 4:3 or the sense is, that such persons, according to men, or in their apprehensions, are judged of God, or have the judgments of God inflicted on them in their flesh, in their bodies, for some sins of theirs; and therefore they suffer what they do in the flesh, vengeance pursuing them; being ignorant that when they are judged, as they reckon it, they are only chastened by the Lord in a fatherly way, that they might not be eternally condemned with the world, Co1 11:32 or else to complete the sense, for all may be taken into it, these persons, who were formerly alive, but now dead, and had embraced and professed the Gospel preached to them, were judged and condemned, and put to death in the flesh, according to the will of wicked men, and which was all that they were capable of;

but though this was their case, though they were thus judged, censured, and condemned, yet

live according to God in the Spirit; while they were here on earth, the Gospel preached to them had such an effect upon them, as to cause them to live spiritually, to live by faith on Christ, to live a life of holiness from him, and communion with him, and to live according to the will of God, in righteousness and true holiness; and now, though dead in their bodies, they live in their spirits or souls an eternal life of comfort, peace, pleasure, and happiness with God, according to his eternal purpose, unchangeable covenant, promise, grace, and love.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

Ver. 6. For for this cause] {See Trapp on "1Pe 3:19"}

That they might be judged] Either by God chastising them, 1Co 11:32, or by themselves, 1Co 11:31. The gospel melts the hearts of God’s elect with voluntary grief for sin, it makes them condemn themselves in the flesh.

But live according to God] The Father of spirits, with whom the spirits of just men departed are made perfect, Heb 12:23. Eusebius and Austin make mention of certain Arabians, who said that the soul dies with the body, and revives not again till the resurrection of the body. This old heresy is now, among many others, dug out of the grave, and held by certain sectarians among us.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For, for this cause - The expression, “For, for this cause,” refers to an end to be reached, or an object to be gained, or a reason why anything referred to is done. The end or reason why the thing referred to here, to wit, that “the gospel was preached to the dead,” was done, is stated in the subsequent part of the verse to have been “that they might be judged,” etc. It was with reference to this, or in order that this might be, that the gospel was preached to them.

Was the gospel preached also to them that are dead - Many, as Doddridge, Whitby, and others, understand this of those who are spiritually dead, that is, the Gentiles, and suppose that the object for which this was done was that “they might be brought to such a state of life as their carnal neighbors would look upon as a kind of condemnation and death” - Doddridge. Others have supposed that it refers to those who had suffered martyrdom in the cause of Christianity; others, that it refers to the sinners of the old world (Saurin), expressing a hope that some of them might be saved; and others, that it means that the Saviour went down and preached to those who are dead, in accordance with one of the interpretations given of 1Pe 3:19. It seems to me that the most natural and obvious interpretation is to refer it to those who were then dead, to whom the gospel had been preached when living, and who had become true Christians. This is the interpretation proposed by Wetstein, Rosenmuller, Bloomfield, and others. In support of this it may be said:

(1) That this is the natural and obvious meaning of the word dead, which should be understood literally, unless there is some good reason in the connection for departing from the common meaning of the word.

(2) The apostle had just used the word in that sense in the previous verse.

(3) This will suit the connection, and accord with the design of the apostle. He was addressing those who were suffering persecution. It was natural, in such a connection, to refer to those who had died in the faith, and to show, for their encouragement, that though they had been put to death, yet they still lived to God. He therefore says, that the design in publishing the gospel to them was, that though they might be judged by people in the usual manner, and put to death, yet that in respect to their higher and nobler nature, the spirit, they might live unto God. It was not uncommon nor unnatural for the apostles, in writing to those who were suffering persecution, to refer to those who had been removed by death, and to make their condition and example an argument for fidelity and perseverance. Compare 1Th 4:13; Rev 14:13.

That they might be judged according to men in the flesh - That is, so far as people are concerned, (κατὰ ἀνθρώπους kata anthrōpous,) or in respect to the treatment which they received from people in the flesh, they were judged and condemned; in respect to God, and the treatment which they received from him, (κατὰ Θεὸν kata Theon,) they would live in spirit. People judged them severely, and put them to death for their religion; God gave them life, and saved them. By the one they were condemned in the flesh - so far as pain, and sorrow, and death could be inflicted on the body; by the other they were made to live in spirit - to be his, to live with him. The word “judged” here, I suppose, therefore, to refer to a sentence passed on them for their religion, consigning them to death for it. There is a particle in the original - μὲν men, “indeed” - which has not been retained in the common translation, but which is quite important to the sense: “that they might indeed be judged in the flesh, but live,” etc. The direct object or design of preaching the gospel to them was not that they might be condemned and put to death by man, but this was indeed or in fact one of the results in the way to a higher object.

But live according to God - In respect to God, or so far as he was concerned. By him they would not be condemned. By him they would be made to live - to have the true life. The gospel was preached to them in order that so far as God was concerned, so far as their relation to him was concerned, so far as he would deal with them, they might live. The word live here seems to refer to the whole life that was the consequence of their being brought under the power of the gospel:

(a)That they might have spiritual life imparted to them;

(b)That they might live a life of holiness in this world;

(c)That they might live hereafter in the world to come.

In one respect, and so far as people were concerned, their embracing the gospel was followed by death; in another respect, and so far as God was concerned, it was followed by life. The value and permanence of the latter, as contrasted with the former, seems to have been the thought in the mind of the apostle in encouraging those to whom he wrote to exercise patience in their trials, and to show fidelity in the service of their master.

In the spirit - In their souls, as contrasted with their body. In respect to that - to the flesh - they were put to death; in respect to their souls - their higher natures - they were made truly to live. The argument, then, in this verse is, that in the trials which we endure on account of religion, we should remember the example of those who have suffered for it, and should remember why the gospel was preached to them. It was in a subordinate sense, indeed, that they might glorify God by a martyr’s death; but in a higher sense, that in this world and the next they might truly live. The flesh might suffer in consequence of their embracing the gospel that was preached to them, but the soul would live. Animated by their example, we should be willing to suffer in the flesh, if we may for ever live with God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To them that are dead; either:

1. Spiritually dead, i.e. dead in sin, viz. then when the gospel was preached to them; or:

2. Naturally dead, viz. when the apostle wrote this Epistle. The verb are not being in the Greek, the words may be understood either way, by supplying were, according to the former exposition, or are, according to the latter, which our translators favour. See the like, Rth 1:8.

That they might be judged according to men in the flesh: either:

1. That they might be judged or condemned in the flesh, i.e. that their old man and carnal conversation, according to men walking in their carnal lusts, might be destroyed and abolished; and then, to be judged in the flesh, is of the same import as to suffer in the flesh, 1Pe 4:1; to be dead to sin, Rom 6:2; or:

2. That they might be judged or condemned in the flesh, according to men, and so far as they could reach, not only by censures, reproaches, and evil speeches, but even death itself, as it had fallen out already to Stephen, James, &c.

But live according to God in the spirit; that they might live a spiritual life in their souls according to the will of God, and an eternal life with him. To live in the spirit, to the will of God, to

walk in newness of life, & c., are phrases of a like import in the language of the apostles. According to the latter exposition of the former clause, the apostle seems in the whole to remove the scandal of these Christians, being reproached and condemned by unbelievers for their strictness in religion, and nonconformity to the world, by telling them, that their condition was not singular, but so it had fared with others before them, (though now dead), to whom the gospel was preached, with the same event as to the judgment of worldly men who censured and condemned them, and yet with the same hope of fruit and benefit, viz. that though they were condemned by men in the flesh, or as to their outward man, yet as to their souls, (meant here by spirits), they might live a holy, spiritual life, a life to God in this world, ending in a life with him in the other.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. For—That the dead are to be judged, is the particular statement, the reason for which is now to be assigned.

For this cause—In view of the judgment. We agree with Alford that dead, here, is, as in 1Pe_4:5, the physically dead, and not, as Wordsworth, the “dead in sins;” but he is in error in holding its equal comprehension in both verses. For in 1Pe_4:5 it is universal; in this verse we are told, (literally,) it was evangelized to deads—that is, that part of all the dead (note on Luk_20:35) to whom the gospel was preached, saying nothing of that part to whom it was not preached. We reject the view of Alford and others that the reference is to a preaching of the gospel to men after death, which is nowhere taught in Scripture, and contradicts its whole tenor. The plain meaning is, that the gospel was preached to men when living, who are now dead, just as it would be perfectly correct to say that it was preached to saints in glory, or to souls that are in perdition; meaning, that it was preached to them when here on the earth. The aorist shows its cessation. We think, moreover, that judged, in both verses, must refer to the same judge and the same judgment-day. This sweeps away a whole class of expositions.

Judged according to men—The gospel is preached to men with reference to, and for the sake of, their living holily, and being prepared for the judgment. They who are dead when Christ comes, will be judged according to men who are still in the flesh, that is, as surely, and upon the same righteous principles, as they will be who are living at his advent.

Live according to God—A true, spiritual, and holy life in this world, and a life of glory in heaven, even such a life as he requires and gives to all who obey his gospel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For for this cause was the gospel preached also to them that are dead. The conjunction "for" seems to link this verse closely to ver. 5, while the kai ("also" or "even") gives an emphasis to" them that are dead" (kai nekroiv). We naturally refer these last words to the kaiv of the preceding verse. The apostle seems to be meeting an objection. The Thessalonian Christians feared lest believers who fell asleep before the second advent should lose something of the blessedness of those who should be alive and remain unto the coming of the Lord. On the other hand, some of St. Peter"s readers may, perhaps, have thought that those who had passed away before the gospel times could not be justly judged in the same way as those who then were living. The two classes, the living and the dead, were separated by a great difference: the living had heard the gospel, the dead had not; the living had opportunities and privileges which had not been granted to the dead. But, St. Peter says, the gospel was preached also to the dead; they too heard the glad tidings of salvation (kaisqh). Some have thought that the word dead" is used metaphorically for the dead in trespasses and sins. But it seems scarcely possible to give the word a literal sense in ver. 5 and a metaphorical sense in ver. 6. Some understand the apostle as meaning that the gospel had been preached to those who then were dead, before their death; but it seems unnatural to assign different times to the verb and the substantive. The aorist eujhggelisqh directs our thoughts to some definite occasion. The absence of the article (kai nekroiv) should also be noticed; the words assert that the gospel was preached to dead persons to some that were (lead. These considerations lead us to connect the passage with 1Pe_3:19, 1Pe_3:20. There St. Peter tells us that Christ himself went and preached in the spirit "to the spirits in prison;" then the gospel was preached, the good news of salvation was announced, to some that were dead. The article is absent both here and in ver. 5 (zwntav kaiv). All men, quick and dead alike, must appear before the judgment-seat of Christ; so St. Peter may not have intended to limit the area of the Lord"s preaching in Hades here, as he had done in 1Pe 3. There he mentioned one section only of the departed; partly because the Deluge furnished a conspicuous example of men who suffered for evil-doing, partly because he regarded it as a striking type of Christian baptism. Here, perhaps, he asserts the general fact the gospel was preached to the dead; perhaps (we may not presume to dogmatize in a matter so mysterious, about which so little is revealed) to all the vast population of the underworld, who had passed away before the gospel times. Like the men of Tyre and Sidon, of Sodom and Gomorrah, they had not seen the works or heard the words of Christ during their life on the earth; now they heard from the Lord himself what he had done for the salvation of mankind. Therefore God was ready to judge the quick and the dead, for to both was the gospel preached. That they might be judged according to men in the flesh, but live according to God in the spirit. The gospel was preached to the dead for this end (eijv touto), that they might be judged indeed (inkriqwsi men), but nevertheless live (zwsi de). The last clause expresses the end and purpose of the preaching; the former clause, though grammatically dependent upon the conjunction ina, states a necessity antecedent to the preaching (comp. Rom_6:17, "God be thanked that ye were the servants of sin, but ye have obeyed from the heart;" and 8:10, "If Christ be in you, the body indeed is dead because of sin, but the spirit is life because of righteousness." The meaning seems to be the gospel was preached to the dead, that, though they were judged, yet they might live. They had suffered the judgment of death, the punishment of human sin. Christ had been put to death in the flesh (1Pe_3:18) for the sins of others; the dead had suffered death in the flesh for their own sins. They had died before the manifestation of the Son of God, before the great work of atonement wrought by his death; but that atonement was retrospective he "taketh away the sin of the world; " its saving influences extended even to the realm of the dead. The gospel was preached to the dead, that, though they were judged according to men (that is, after the fashion of men, as all men are judged), yet they might live in the spirit. (comp. 1Co_5:5, "To deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus The verb kriqwsi, "might he judged," is aorist, as describing a single fact; the verb zwsi, "might live," is present, as describing a continual state. According to God. God is Spirit; and as they that worship him must worship in spirit, so they who believe in him shall live in spirit. The future life is a spiritual life; the resurrection-bodies of the saints will be spiritual bodies, for" flesh and blood cannot inherit the kingdom of God." But katan may also mean "according to the will of God" (as in, Rom_8:27) according to his gracious purpose, and in that life which he giveth to his chosen, that eternal life which lieth in the knowledge of God, and Jesus Christ whom he hath sent.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For to this end was the gospel preached - Ever since it was given to Adam. To them that are now dead - In their several generations. That they might be judged - That though they were judged. In the flesh according to the manner of men - With rash, unrighteous judgment. They might live according to the will and word of God, in the Spirit; the soul renewed after his image.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

that are dead

i.e. it was preached to them that are now dead.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

By the dead here, some understand the Gentile world, dead in trespasses and sins, to whom the gospel was preached when they were thus spiritually dead and buried in sensuality, that they might judge and condemn, oppose and strive against, mortify and subdue, those sensual desires and carnal appetites which they indulge, whilst they lived as natural men, without the knowledge of God’s will, and the assistance of his grace and Spirit: others do understand the words of such as are naturally dead, that the gospel was preached to them who were long since dead, even our forefathers, that lived and died before Christ’s coming, and that they had the gospel preached to them, while they were alive, that so they might mortify all their sinful lusts and corrupt affections, and live new lives, according to the direction and command of God in his holy word.

Learn hence, That the condition of men now living, and of those that lived heretofore in all ages, is one and the same, having the same gospel for substance preached to them, and accordingly the same duties of mortification and holiness required of them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. For to this end was the gospel preached even to dead. This passage has been explained as meaning those spiritually dead. But the dead must be the same as in verse 5, and there they are opposed to the living. Meyer holds that this is an expansion of 3:20, 21. There he supposes Christ, in the Spirit, preached to the antediluvians. Here, he holds, that Peter affirms that all the dead who lived before Christ came had the opportunity to hear; hence when the living and dead are judged, none can plead that they had no chance of life. Others hold that the meaning may be freely given as follows: “Whether you die or live Christ is your judge. For this cause the gospel was preached to your brethren who have died,” etc. This view avoids some difficulties but does not seem to harmonize fully with the context. Others hold that Peter means all the dead who have died from the time the gospel began to be preached. These had heard and gone, but would be judged as well as the living. This interpretation has the advantage of giving “the dead” the apparent meaning of that phrase. That they might be judged. Without some opportunity to know of the gospel they could not be judged for its rejection. According to men in the flesh. These dead, who had heard, and received the gospel, though experiencing the judgment of physical death that rested on all men, were called to live according to God in the spirit; that is, live on, an immortal life.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6. εἰς τοῦτο γάρ. εἰς τοῦτο does not refer to what precedes, viz. that the Gospel was preached to the dead in order that they might fairly be included in the judgment. That idea may perhaps be suggested by the γάρ. But wherever εἰς τοῦτο or διὰ τοῦτο in the N.T. is followed by ἵνα, ὅπως or an infinitive it points forward to the object of the action, e.g. Joh 18:37; Act 9:21; 2Co 2:9; Col 4:8; Eph 6:22; 1Pe 3:9; 1Jn 3:8. So here the object for which good tidings was preached to the dead was that they might live unto God in the spirit despite their judgment in the flesh. This is the same message which is being taught to the living by their sufferings in the flesh.

καὶ νεκροῖς. Various attempts have been made to explain this passage:

(a) As referring to the spiritually dead in trespasses and sins (so Augustine, Cyril, Bede, Erasmus, Luther, etc.). But, having used νεκροὺς in its literal sense of the physically dead in the previous sentence, it is hardly credible that St Peter here employs the word metaphorically.

(b) As referring to those who have died since they heard the Gospel (so Bengel, who regarded it as impossible that anyone could receive the Gospel after death). According to this view the words have been explained by Van Soden as a message of encouragement, that Christians who received the Gospel but have since been judged in the flesh by dying will share in eternal life (cf. 1Th 4:13-18). Hofman, on the other hand, regards it as a warning to blasphemers, that those who escape punishment in this life will not be exempted from judgment after death. Such interpretations, however, do not naturally follow from the words, and if St Peter had meant to describe “those who have since died,” he would have written κεκοιμημένοις or τεθνηκόσιν.

(c) Another interpretation is “those who hear the Gospel in their lifetime but who will be dead before they are judged.”

The most natural interpretation of the words is that good tidings was preached to those who were dead at the time when they received the message.

The passage must be considered in connexion with 1Pe 3:19, though three important differences must be noticed:

(a) In 1Pe 3:19 one particular generation of the dead is specified, viz. those who being disobedient perished in the great typical judgment of the ancient world. Here νεκροῖς, though not necessarily universal in its scope, is presumably as wide as the preceding ζῶντας καὶ νεκρούς. Many of the Fathers, e.g. Ignatius, Hermas, Clement Al., Irenaeus, seem to restrict the preaching in Hades to the just alone, but in view of the special mention of those who were formerly disobedient in 1Pe 3:19 it would seem as if the proclamation was made to all. St Peter is, however, silent as to the results of the preaching. In Hades, as on earth, it may have been rejected by many.

(b) In 1Pe 3:19 the agency of Christ as the herald (ἐκήρυξεν), through His spirit quickened and set free by death, is emphasized. Here the agent is not specified, but the character of the message is defined as being good tidings (εὐηγγελίσθη) and stress is laid upon the recipients of the message (καὶ νεκροῖς). The agent and the occasion may, however, be identical both in ἐκήρυξεν and εὐηγγελίσθη, though early Fathers, e.g. Hermas and Clement Al., ascribed preaching of good tidings in Hades to the Apostles.

(c) In 1Pe 3:19 nothing is said about the purpose of the proclamation, whereas here it is emphasized as being in order that though judged in the flesh they might live in the spirit.

ἵνα κριθῶσι μὲν … ζῶσι δέ. The μέν clause is practically subordinate to the δέ clause, though on the one hand they are judged yet on the other they may live. The aorist κριθῶσι denotes the one crisis of judgment while the present ζῶσι points to continuous life in the spirit. In one sense all who die may be regarded as “judged in the flesh.” Cf. Wis 3:4

“For though they be punished in the sight of men,

Yet is their hope full of immortality.”

Possibly however, in view of the fact that the disobedient who perished in the Flood are specially mentioned as being preached to in 1Pe 3:19, the judgment in the flesh here also refers to those whose death was markedly a punishment. σάρξ and πνεῦμα are contrasted in 1Pe 3:18 and virtually in 1Pe 3:21 and 1Pe 4:2.

κατὰ ἀνθρώπους … κατὰ θεόν. κατὰ ἀνθρώπους, cf. 1Co 3:3 περιπατεῖτε κατὰ ἄνθρωπον = ye conduct yourselves as men do; 1Co 9:8; Rom 3:5; Gal 3:15 λέγειν κατὰ ἄνθρωπον = to speak according to human modes of thought, cf. 1Co 15:32; Gal 1:11.

κατὰ θεόν is used in Rom 8:27 of the Spirit making intercession for us κατὰ θεόν, which might mean in the presence of God but more probably in accordance with God’s will, cf. 2Co 7:9; 2Co 7:11 (2Co 11:17 κατὰ κύριον), Rom 15:5 (κατὰ Χριστὸν Ἰησοῦν). In Eph 4:24 it means after the image of God, cf. 1Pe 1:15 κατὰ τὸν καλέσαντα ὑμᾶς, after the model of Him that called you. Here the meaning might be in the estimation of men … of God but more probably it means judged as it is fit that men should be judged but live as God lives.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] For (assigns a reason for the κρῖναι νεκρούς just mentioned) to this end (viz. that enunciated by the ἵνα which follows: see ref. John; ch. 3:9) to dead men also (as well as to living, which is the ordinary case: καί carrying with it a climax,—“even to the dead”) was the gospel preached (when, and by Whom, see below), that they might indeed be judged (aor.) according to men as regards the flesh, but might live on (pres.) according to God as regards the spirit. In examining into the meaning of this difficult verse, one thing may be laid down at the outset, as certain on any sure principles of exegesis: and thereby a whole class of interpretations removed out of our way. Seeing that γάρ binds vv. 5 and 6 logically together, and that καὶ νεκροῖς distinctly takes up the νεκρούς before in this logical connexion, all interpretations must be false which do not give νεκροῖς in ver. 6 the same meaning as νεκρούς in ver. 5: i. e. that of dead men, literally and simply so called: men who have died, and are in their graves. This at once rids us of all the Commentators who interpret this second νεκροῖς of the dead in trespasses and sins, so , Cyril, Œc. (only as an altern., and he blames the interpretation, saying that οἱ παλαιοὶ τῶν πατέρων so explained it, οὐδὲν φροντίσαντες τῆς συνεχείας τῶν ἄνω, οὐδʼ ὅτι αἰτιολογικῶς εἰρημένων δεῖ πρὸς τὰ πρὸ αὐτοῦ ἀναφέρεσθαι. He himself interprets it of the descent of our Lord into Hades), , Erasmus, Luther, Whitby, Gerhard, al., as well as those who to gain this meaning here, distort νεκρούς in ver. 5 from its constant reference in that connexion, to mean the spiritually dead, or the Gentiles, as e. g. Severus in Cramer’s Catena, Huss, Benson, Macknight. A second principle which we may lay down is this: that νεκροῖς in ver. 6 must be kept as wide in its reference as νεκρούς in ver. 5: i. e., that it must not be interpreted as applying merely to the blasphemers of the Christians who should have died before the judgment, or merely to such blasphemed Christians themselves as shall have then died, or merely to the spirits in prison of ch. 3:19, but must be treated as a general assertion in the literal meaning of νεκροῖς. The want of the article does not justify any limitation of this word: for the art. is also wanting before νεκρούς in ver. 5, which indisputably is universal in its reference. At the same time, seeing that νεκροῖς asserts that which it asserts of the genus, the ground of so doing may be the occurrence of it with reference to certain fore-mentioned instances, though those instances themselves are not the subjects here. So that we cannot remove from consideration these last-mentioned interpretations, but must deal with them seriatim. First then comes that of Hofmann (Schriftb. ii. 1. 339-341), al., that the Apostle comforts his readers in persecution and slander, by the thought that bodily death would not exempt their adversaries from the divine judgment. In this case νεκροῖς would mean “now dead,” and εὐηγγελίσθη would point to the time when the gospel was preached to them, before they died. This of itself is a very weighty objection. Such a divulsion of the verb from its object by an intervening change of state and time was precisely that against which we protested in τοῖς ἐν φυλακῇ πνεύμασιν ἐκήρυξεν above, ch. 3:19. But even granting that this might be so, other as great objections remain. For how does it consist with the ἑτοίμως ἔχειν above, that the Apostle should assume the deaths of these persecutors as a matter of course, to happen before the Lord’s coming to judgment? Again, even granting such assumption, the number of their persecutors who would be amenable to punishment would thus be confined to those to whom the Gospel had been preached: any who might never have heard it would, by this reasoning, escape such judgment. Again, even supposing that all such objections were removed, the point established would be an utterly unworthy one. For who ever thought, that the fact of death before the Lord’s coming would exempt any man from judgment? And to what purpose would it be, to speak to the readers in so marked a manner of their dead persecutors, in the midst of exhortations concerning their behaviour amidst their living ones? Next, we have the view (Calv., al.) that the particular case, on which the general νεκροῖς is founded, is that of such persecuted Christians as should decease before the Lord’s coming. To this the first of the before raised objections, that νεκροῖς must mean ‘now dead,’ and εὐηγγ. refer to a former preaching when they were alive, applies in full force. And this I should hold to be fatal to it. It must be confessed, that it agrees better with the context than the last: for while that finds no assignable contextual justification, it might be said in this case, that for this very reason was the Gospel preached to those among you who have suffered death at the hands of persecutors,—even hereunto were they called,—that they might indeed be judged, condemned, by human persecution, as regards the flesh, but notwithstanding might live eternally with God as regards the spirit. Still I conceive we are not at liberty to receive it, on account of the above objection. If καὶ νεκροῖς εὐηγγελίσθη may mean, “the Gospel was preached to some during their lifetime, who are now dead,” exegesis has no longer any fixed rule, and Scripture may be made to prove any thing. (Bengel takes it in both the last-mentioned references: to the persecutors, and to the Christians.) It remains that we consider the view, that the persons pointed at are those spirits in prison to whom our Lord went and preached, ch. 3:19. This supposition, but always with the protest raised above, that νεκροῖς does not refer only to these, but to the dead generally, and that these are only the occasion of the general assertion, is also adopted by Wiesinger. And it may be thus defended: granted, that the γάρ of our verse assigns a reason, not for the persecutors giving an account to the judge of the quick and dead, nor for the Christians bearing up under the prospect of martyrdom,—it will follow of necessity that it assigns a reason for the κρῖναι ζῶντας καὶ νεκρούς which it immediately follows: or rather, for the νεκρούς portion of that clause. Our Lord is ready to judge the dead: and with reason: for even they have not been without opportunity of receiving His gospel: as the example which was adduced in ch. 3:19 shews. For this end the gospel was preached even to the dead,—that they might—not indeed escape the universal judgment on human sin, which is physical death,—but, that they might be judged (aor.; be in the state of the completed sentence on sin, which is death after the flesh) according to (as) man as regards the flesh (this first clause following ἵνα being the subordinate one, of the state which the εὐηγγελίσθη left remaining), but (notwithstanding) might live (pres.; of a state to continue) according to God (a life with God, and divine) as regards the spirit: so that the relation of these two clauses with μέν and δέ is precisely as in Rom 8:10, εἰ δὲ χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρόν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην: where the former clause in the apodosis is not the consequence of the protasis, but an abiding fact, seeming to militate against, but really not hindering that consequence. And this interpretation I adopt, believing it to be the only one which satisfies the philological conditions of the sentence: which justifies the γάρ as accounting for the κρῖναι νεκρούς: the καί, as taking up, and bringing into prominence and climax the νεκροῖς: the νεκροῖς, as used in precisely the same sense as in the last verse, and contemporary with the verb which governs it: the εὐηγγελίσθη, as grounded on a previously announced fact, ch. 3:19: the aim and end introduced by the ἵνα, which on this, and on no other rendering, receives meaning and perspicuity. And so, in the main, with minor deviations, the more accurate of the modern Commentators: Steiger, De Wette, Huther, Wiesinger, Weiss.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.