19 By which also Peter added this, that we might know that the vivifying power of the Spirit of which he spoke, was not only put forth as to Christ himself, but is also poured forth with regard to us, as Paul shews in Romans 5:5. He then says, that Christ did not rise only for himself, but that he made known to others the same power of his Spirit, so that it penetrated to the dead. It hence follows, that we shall not less feel it in vivifying whatever is mortal in us.
But as the obscurity of this passage has produced, as usual, various explanations, I shall first disprove what has been brought forward by some, and secondly, we shall seek its genuine and true meaning.
Common has been the opinion that Christ’s descent into hell is here referred to; but the words mean no such thing; for there is no mention made of the soul of Christ, but only that he went by the Spirit: and these are very different things, that Christ’s soul went, and that Christ preached by the power of the Spirit. Then Peter expressly mentioned the Spirit, that he might take away the notion of what may be called a real presence.
Others explain this passage of the apostles, that Christ by their ministry appeared to the dead, that is, to unbelievers. I, indeed, allow that Christ by means of his apostles went by his Spirit to those who were kept as it were in prison; but this exposition appears incorrect on several accounts: First, Peter says that Christ went to spirits, by which he means souls separated from their bodies, for living men are never called spirits; and secondly, what Peter repeats in the fourth chapter on the same subject, does not admit of such an allegory. Therefore the words must be properly understood of the dead. Thirdly, it seems very strange, that Peter, speaking of the apostles, should immediately, as though forgetting himself, go back to the time of Noah. Certainly this mode of speaking would be most unsuitable. Then this explanation cannot be right.
Moreover, the strange notion of those who think that unbelievers as to the coming of Christ, were after his death freed from their sin, needs no long refutation; for it is an indubitable doctrine of Scripture, that we obtain not salvation in Christ except by faith; then there is no hope left for those who continue to death unbelieving. They speak what is somewhat more probable, who say, that the redemption obtained by Christ availed the dead, who in the time of Noah were long unbelieving, but repented a short time before they were drowned by the deluge. They then understood that they suffered in the flesh the punishment due to their perverseness, and yet were saved by Christ, so that they did not perish for ever. But this interpretation cannot stand; it is indeed inconsistent with the words of the passage, for Peter ascribes salvation only to the family of Noah, and gives over to ruin all who were not within the ark.
I therefore have no doubt but Peter speaks generally, that the manifestation of Christ’s grace was made to godly spirits, and that they were thus endued with the vital power of the Spirit. Hence there is no reason to fear that it will not flow to us. But it may be inquired, Why he puts in prison the souls of the godly after having quitted their bodies? It seems to me that φυλακὴ rather means a watchtower in which watchmen stand for the purpose of watching, or the very act of watching, for it is often so taken by Greek authors; and the meaning would be very appropriate, that godly souls were watching in hope of the salvation promised them, as though they saw it afar off. Nor is there a doubt but that the holy fathers in life, as well as after death, directed their thoughts to this object. But if the word prison be preferred, it would not be unsuitable; for, as while they lived, the Law, according to Paul, (Galatians 3:23,) was a sort of prison in which they were kept; so after death they must have felt the same desire for Christ; for the spirit of liberty had not as yet been fully given. Hence this anxiety of expectation was to them a kind of prison.