Exegetical and Hermeneutical Commentary of 1 Peter 4:6

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.

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.

Fuente: The Cambridge Bible for Schools and Colleges

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, ( kata anthropous,) 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, ( 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 – 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 martyrs 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.

Fuente: Albert Barnes’ Notes on the Bible

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. Forgiving the reason for1Pe 4:5, “judge the dead.“

gospel preached also to . . .deadas well as to them now living, and to them that shall befound alive at the coming of the Judge. “Dead” must betaken in the same literal sense as in 1Pe4:5, which refutes the explanation “dead” in sins.Moreover, the absence of the Greek article does notnecessarily restrict the sense of “dead” to particular deadpersons, for there is no Greek article in 1Pe4:5 also, where “the dead” is universal in meaning. Thesense seems to be, Peter, as representing the true attitude of theChurch in every age, expecting Christ at any moment, says, The Judgeis ready to judge the quick and deadthe dead, I say, forthey, 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 livingnow (and those who shall be so when Christ shall come), namely, “menin the flesh,” and that they might, having escaped condemnationby embracing the Gospel so preached, live unto God in the spirit(though death has passed over their flesh), Lu20:38, thus being made like Christ in death and in life (see on1Pe 3:18). He says, “live,”not “made alive” or quickened; for they are supposed tohave been already “quickened together with Christ” (Eph2:5). This verse is parallel to 1Pe3:18; compare Note, see on 1Pe3:18. The Gospel, substantially, was “preached” to theOld Testament Church; though not so fully as to the New TestamentChurch. It is no valid objection that the Gospel has not beenpreached to all that shall be found dead at Christ’s coming.For Peter is plainly referring only to those within reach of theGospel, or who might have known God through His ministers in Old andNew Testament times. Peter, like Paul, argues that those found livingat Christ’s coming shall have no advantage above the dead whoshall then be raised, inasmuch as the latter live unto, or”according to,” God, even already in His purpose.ALFORD’S explanation iswrong, “that they might be judged according to men as regardsthe flesh,” that is, be in the state of the completedsentence on sin, which is death after the flesh. For”judged” cannot have a different meaning in this verse fromwhat “judge” bears in 1Pe4:5. “Live according to God” means, live a life withGod, such as God lives, divine; as contrasted with “accordingto men in the flesh,” that is, a life such as men live in theflesh.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, 1Pe 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 1Pe 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 1Co 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, 1Co 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.

Fuente: John Gill’s Exposition of the Entire Bible

Was the gospel preached (). First aorist passive indicative of . Impersonal use.

Even to the dead ( ). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Col 2:13; Eph 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of (life) in Mt 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.

That they might be judged ( ). Purpose clause with and the first aorist passive subjunctive of , to judge, whereas (by contrast) is the present active subjunctive of , to live. There is contrast also between (according to men) and (according to God).

Fuente: Robertson’s Word Pictures in the New Testament

1) “For for this cause.” (Greek eis touto gar kai) means “for with reference to this also” the day of personal accountability to God. Rom 14:11-12.

2) “Was the gospel preached also to them that are dead.” Just judgement could never have been rendered to any man by Jesus Christ had the gospel (good news) not, first been preached to him. Joh 3:18.

3) “That they might be judged.” (Greek hina) “in order that” they (Greek krithosi) might be critically examined, evaluated, or judged.

4) “According to men in the flesh.” (Greek men kata) “on the one hand” as human beings in the flesh, bodies of natural birth, each is to be judged.

5) “But live according to God in the Spirit, (Greek de kata) “on the other hand according to” God in the Spirit they (Greek zosi) “might live.” Those saved are said to live in the Spirit and admonished to walk in that way, Gal 5:25; Rom 8:14; Rom 8:11.

Fuente: Garner-Howes Baptist Commentary

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 Rom 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. (45)

(45) Whitby, Doddridge, and Mackight, regard the dead here as the dead in sins, according to Eph 2:1. The first thus paraphrases what follows, “That they might condemn their former life, and live a better;” the second, “That they might be brought to such a state of life as their carnal neighbors will look upon it as a kind of condemnation and death;” and the third, “That although they might be condemned, indeed, by men in the flesh, yet they might live eternally by God in the Spirit.”

Beza, Hammond, and Scott, consider that the dead were those already dead, that is, when the Apostle wrote, and even before the coming of Christ, taking the dead in the same sense as in the former verse: but they differ as to the clause which follows. The two first interpret it as signifying the same as dying to sin and living to God, a meaning which the former part of the clause can hardly bear: but the view of Scott is, that the gospel had been preached to those at that time dead, that they might be condemned by carnal men, or in the flesh, as evildoers, but live to God through the Holy Spirit. The only fault, perhaps, with this rendering is as to the word flesh, which seems to mean here the same as flesh in 1Pe 3:18, that is, the body; and the word spirit is also in the same form, for Griesbach in that verse regards the article τῷ as spurious. Then the rendering would be, “That they might be condemned in the flesh by men, but live as to God through the Spirit.” There are two previous instances of the word spirit, when denoting the Holy Spirit, being without the article, that is, in 1Pe 1:2

It seems an objection, that the gospel had been preached to them for this end, that they might be condemned to die by wicked men; but this had been expressly stated before, in 1Pe 2:21 : “For even hereunto, (that is, suffering, mentioned in the former verse) were ye called;” or, “For to this end ye have been called.” Then Christ in his suffering is mentioned as one whom they ought to follow.

There is no other view so consistent with the whole tenor of the Apostle’s argument. — Ed.

Fuente: Calvin’s Complete Commentary

(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 Christs 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-doingthe 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 readerssome of whom had, for one reason or another, been allowing themselves to fall into antinomian waysnot 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 Christs 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 Noes 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. Peters 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. 19:2it 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, death1Co. 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 Christs 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 resurrectioni.e., the permanent restitution of life to the bodyis a gift which does not belong to all. To those who eat Christs 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 Gods 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 Gods 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 Gods point of viewa 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?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For to this end was the gospel preached even to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit.’

His reference to the judgment of the dead raised a question that puzzled many early Christians concerning the position of believers who had died before the expected coming of Christ (compare 1Th 4:13). Why had the Gospel come to them if they had not lived to see its final fulfilment? And this was especially so for those who had been martyred, like Stephen and James (Acts 7, 12). There may well have been in mind here some who had recently died violently for Christ in the area to which Peter was writing, victims of mob violence, or of the scourges of cruel masters. What was the situation with regard to them? Had they lost out? Peter now gives the explanation. The reason why the Gospel had been preached (before they died) to those who were dead was precisely so that while as human beings it might have been their destiny to be called to account in order to be judged by men, a judgment which might even have ended in martyrdom, they would then like Jesus go on into the afterlife and live according to God in the spirit, being with Him Who had been made alive in spirit, as ‘the spirits of just men made perfect’ (Heb 12:23). We should note in support of this interpretation that ‘the dead’ in 1Pe 4:6 must surely be seen in the light of ‘the dead’ in 1Pe 4:5.

It will be noted in fact that these ‘dead’ are following in the footsteps of Christ Himself. He too had been judged according to men in the flesh (1Pe 3:18), after which He had been ‘made alive in the spirit’ (1Pe 3:18). And that will be so for all who follow Him. We ‘follow in His steps’ (1Pe 2:21). If we are judged and put to death, we will live again with Him.

An alternative is to see this as referring to both the living and the dead referred to in 1Pe 4:5, with a double meaning being given to ‘dead’. Thus some have now physically died, whereas others are ‘dead in Christ’ (1Pe 4:1). But in either case they have been subject to the judgment of men and they also now participate in His new life in the Spirit. This dual aspect of life and death is in fact found in the teaching of Jesus in Joh 5:24-29. There Jesus’ teaching concerning being ‘made alive’ includes receiving new spiritual life (‘eternal life’) in this life (Joh 5:24-26) with judgment in mind (Joh 5:27), and receiving everlasting life in the future (Joh 5:28-29). So both are true.

Fuente: Commentary Series on the Bible by Peter Pett

1Pe 4:6. For, for this cause was the gospel preached, &c. “For this is the end for which the gospel was preached to those believers, who are now the dead in Christ (1Th 4:16.), as well as to those who are still living upon earth, that they, by a divine power attending it, being thoroughly mortified and dead to their former inclinations and courses of life, might be eventually censured and condemned, and even put to death, for their novel and unsociable principles and behaviour, as being judged according to the dictates of corrupt nature, and of mere natural men; but that they might really live after a spiritual and joyful manner, by a holy conformity to the image and will of God in their renewed souls, as being quickened from the death of sin to the life of righteousness, and assisted by his Spirit to do the things that are pleasing in his sight through Jesus Christ; and might at last be raised up to a glorious and immortal life, by his Spirit that dwelleth in them.” (Rom 8:11.) See this verse more fully treated on in the Inferences.

Fuente: Commentary on the Holy Bible by Thomas Coke

1Pe 4:6 . This verse, which has been explained in very diverse ways, [240] is meant, as the following upon 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 we have a resumption of the 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 before . The fact to which Peter appeals on which this thought is based is expressed in . 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 the Christians who are already dead when the day of judgment arrives, 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 ; in their opinion, likewise, 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 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, . . . Wiesinger justly remarks: “that the author should so expressly accept the assumption of their death, does not well agree with the , and not with the subsequent .”

Hofmann, whilst correctly recognising that by 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 , 1Pe 4:5 , the calumniators only. If all arbitrariness is to be avoided, then must here be taken in the same wide sense as 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 , [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 applies only to the spirits of those who perished in the flood. But they alone are mentioned there not because the 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, Knig, Gder, Wiesinger, Weiss, p. 228 f., to take as applying only to those there named.

is put here impersonally: “ the gospel was proclaimed :” neither nor (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 as meaning the believers of the O. T., as is done by several of the earlier commentators Bullinger, Aretius, etc.

[242] The phrases: , , (see Winer, p. 117 [E. T. 153]), go to prove that the expression , when applied to all the dead, has not necessarily the article prefixed to it. Elsewhere, too, has no article; cf. Luk 16:30 ; Act 10:42 ; Rom 14:9 .

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

(comp. chap. 1Pe 3:9 ; Joh 18:37 , and other passages) points to the design of the fact stated in ; 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: , . According to the grammatical structure, and are co-ordinate with each other, and both are equally dependent on . In sense applies, however, only to , 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 (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 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 ( ) 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 is here in the same sense as in chap. 1Pe 3:18 . Gder’s opinion, that here denotes the sinful bias which the dead possess, is unwarranted; nowhere in Scripture is attributed to the already departed.

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: , corresponds as to form entirely with the first clause, only that here the verb is present, because it mentions the future condition aimed at. is antithetical to , 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 , which (corresponding to the ) 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 should serve; whether, and in how far, the object is attained is not said.

[244] Hofmann interprets 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.” Jachmann’s view is very singular; he holds that 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 , so too his invisible, divine nature might be personified by .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

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 11:321Co 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 12:23Heb 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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6 .] For (assigns a reason for the just mentioned) to this end (viz. that enunciated by the which follows: see ref. John; ch. 1Pe 3:9 ) to dead men also (as well as to living , which is the ordinary case: 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 binds 1Pe 4:5-6 logically together, and that distinctly takes up the before in this logical connexion, all interpretations must be false which do not give in 1Pe 4:6 the same meaning as in 1Pe 4:5 ; 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 of the dead in trespasses and sins , so Aug [14] , Cyril, c. (only as an altern., and he blames the interpretation, saying that so explained it, , . He himself interprets it of the descent of our Lord into Hades), Bed [15] , Erasmus, Luther, Whitby, Gerhard, al., as well as those who to gain this meaning here, distort in 1Pe 4:5 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 in 1Pe 4:6 must be kept as wide in its reference as in 1Pe 4:5 ; 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. 1Pe 3:19 , but must be treated as a general assertion in the literal meaning of . The want of the article does not justify any limitation of this word: for the art. is also wanting before in 1Pe 4:5 , which indisputably is universal in its reference. At the same time, seeing that 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 would mean “ now dead ,” and 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 above, ch. 1Pe 3:19 . But even granting that this might be so, other as great objections remain. For how does it consist with the 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 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 must mean ‘ now dead,’ and . 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 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. 1Pe 3:19 . This supposition, but always with the protest raised above, that 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 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 which it immediately follows: or rather, for the 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. 1Pe 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 being the subordinate one, of the state which the 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 and is precisely as in Rom 8:10 , , , : 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 as accounting for the : the , as taking up, and bringing into prominence and climax the : the , as used in precisely the same sense as in the last verse, and contemporary with the verb which governs it: the , as grounded on a previously announced fact, ch. 1Pe 3:19 ; the aim and end introduced by the , 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.

[14] Augustine, Bp. of Hippo , 395 430

[15] Bede, the Venerable , 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. “E,” mentioned in this edn only when it differs from E.

Fuente: Henry Alford’s Greek Testament

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. , with a view to the final judgment or = , . . . , 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). , 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. , . . ., 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 ).

Fuente: The Expositors Greek Testament by Robertson

for this cause = unto (App-104.) this (end).

was the gospel preached. App-121.

also, &c. = to the dead also.

that = in order that. Greek. hina.

they might = though they might. The particle men, marking the contrast, is ignored in the Authorized Version and Revised Version.

according to. App-104. Supply “the will of”.

live. App-170.

spirit. No art. or preposition. App-101. Compare 1Pe 3:18. This is man’s day (1Co 4:3), when he is judging and condemning. God’s day is to come. (See also App-139.)

Fuente: Companion Bible Notes, Appendices and Graphics

6.] For (assigns a reason for the just mentioned) to this end (viz. that enunciated by the which follows: see ref. John; ch. 1Pe 3:9) to dead men also (as well as to living, which is the ordinary case: 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 binds 1Pe 4:5-6 logically together, and that distinctly takes up the before in this logical connexion, all interpretations must be false which do not give in 1Pe 4:6 the same meaning as in 1Pe 4:5; 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 of the dead in trespasses and sins, so Aug[14], Cyril, c. (only as an altern., and he blames the interpretation, saying that so explained it, , . He himself interprets it of the descent of our Lord into Hades), Bed[15], Erasmus, Luther, Whitby, Gerhard, al., as well as those who to gain this meaning here, distort in 1Pe 4:5 from its constant reference in that connexion, to mean the spiritually dead, or the Gentiles, as e. g. Severus in Cramers Catena, Huss, Benson, Macknight. A second principle which we may lay down is this: that in 1Pe 4:6 must be kept as wide in its reference as in 1Pe 4:5; 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. 1Pe 3:19, but must be treated as a general assertion in the literal meaning of . The want of the article does not justify any limitation of this word: for the art. is also wanting before in 1Pe 4:5, which indisputably is universal in its reference. At the same time, seeing that 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 would mean now dead, and 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 above, ch. 1Pe 3:19. But even granting that this might be so, other as great objections remain. For how does it consist with the above, that the Apostle should assume the deaths of these persecutors as a matter of course, to happen before the Lords 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 Lords 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 is founded, is that of such persecuted Christians as should decease before the Lords coming. To this the first of the before raised objections, that must mean now dead, and . 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 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. 1Pe 3:19. This supposition, but always with the protest raised above, that 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 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 which it immediately follows: or rather, for the 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. 1Pe 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 being the subordinate one, of the state which the 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 and is precisely as in Rom 8:10, , , : 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 as accounting for the : the , as taking up, and bringing into prominence and climax the : the , as used in precisely the same sense as in the last verse, and contemporary with the verb which governs it: the , as grounded on a previously announced fact, ch. 1Pe 3:19; the aim and end introduced by the , 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.

[14] Augustine, Bp. of Hippo, 395-430

[15] Bede, the Venerable, 731; Bedegr, a Greek MS. cited by Bede, nearly identical with Cod. E, mentioned in this edn only when it differs from E.

Fuente: The Greek Testament

1Pe 4:6. , 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.- , 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.-) 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.-, 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.- , 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.- ) as far as relates to men; for they are exempted from human affairs.- ) as far as relates to God; for they live to God.-, in spirit) See ch. 1Pe 3:18, note.

Fuente: Gnomon of the New Testament

that are dead

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

Fuente: Scofield Reference Bible Notes

to them: 1Pe 3:19, Joh 5:25, Joh 5:26

that they: 1Pe 4:1, 1Pe 4:2, Mat 24:9, Rom 8:9-11, 1Co 11:31, 1Co 11:32

but: Rom 8:2, Gal 2:19, Gal 5:25, Eph 2:3-5, Tit 3:3-7, Rev 14:18

Reciprocal: Rom 6:10 – he liveth unto 2Co 5:15 – that they Gal 5:16 – Walk

Fuente: The Treasury of Scripture Knowledge

1Pe 4:6. For this cause. For the reason that is about to be stated. This verse does not teach that people will be preached to after they die. Why give the Gospel to dead people when they will not have any opportunity of obeying it then? This is clearly taught in the story of the rich man and Lazarus in Luk 16:19-31. It is important to observe that the words was and are do not have the same tense; the one is past and the other is present. The Gospel was preached at some time before Peter was writing, but the ones who received that preaching afterward died. Hence at the time the apostle was writing this epistle he would say they are dead. Judged according to men in the flesh. At the last day men will be judged according to the way they lived while in the flesh or before they died (2Co 5:10). If they have been falsely accused notwithstanding their obedience to the Gospel, they will be permitted to live according to God; will live with Him in the spirit or in the spirit world. This grand truth should be comforting to all the true servants of Christ who are persecuted for righteousness’ sake.

Fuente: Combined Bible Commentary

1Pe 4:6. For to this end was the gospel preached also to the dead, in order that they might be judged indeed according to men as regards the flesh, but live according to God as regards the spirit. There is much difference of opinion as to the sense of individual terms in this obscure passage. The main points in dispute, however, are the time, scene, and subjects of this preaching. The preaching itself can be understood only as an offer of grace. It is expressed by the well-known verb which always means to bring good news, to publish the Gospel, etc. Does the passage, then, speak of an offer of grace made to men after they have entered the world of the dead? Many of the most influential interpreters of the present day hold strongly that it does. Not a few affirm that only dogmatic prepossession can account for the contrary opinion. It must be admitted that the prevalent view fairly meets some of the most pressing requirements of the exegesis, and that it establishes an easy connection with the preceding verse. For the whole statement then takes this formChrist is ready to judge quick and dead; and with justice shall the dead, no less than the living, be judged by Him; for His Gospel is preached to all,in the other world, if not in this. This interpretation, nevertheless, is burdened with very serious difficulties. Either this preaching in Hades is identified with the preaching mentioned in 1Pe 3:19; in which case it is open to the objections already taken to the theory of a presentation of the Gospel, by the disembodied or quickened Redeemer, to the souls of the disobedient of Noahs time in Hades. Or it is supposed that Peter now states the general truth, of which that was only a particular illustration, namely, that, through Christs visit to Hades, the Gospel is proclaimed to all, and that upon this basis Christ can righteously judge all, whether dead or living. But there are various considerations which tell against this reading of the verse. It does injustice, for example, to the time to which the preaching is referred. It disposes of the historical tense was preached as if it were is preached, or shall be preached, and of a Gospel ministry which is distinctly described as past, as if it were a continuous process. It involves the assumptions that the term dead must mean all the dead, and that what is given as the statement of an already accomplished fact is the statement of a general principle. It overlooks the circumstance that the act of being judged according to men is represented as subsequent to the preaching. It introduces an irrelevant idea, when it introduces the idea of its being a righteous thing that all men should be judged by Christ because, in the other world, if not in this, the Gospel shall first have been preached to all. For Peter is not dealing with any such question as to how it shall stand with those who have not heard the Gospel in this world, but with a plain case where the Gospel is known,the case where Christians are slandered by their heathen neighbours for their fidelity to the Gospel. It is difficult, too, to see how the idea in question bears upon the exhortation which Peter is pointing. How should the mention of a Gospel preached to the dead in the under world bear upon the position of living Christians who are misrepresented by living detractors in the upper world? What encouragement to patient endurance of heathen slander should Christians find in the information that their heathen persecutors are assured of a new period of favour in the other world? Or how should the mention of Christs graciousness towards the unrighteous dead incite the righteous living to a persevering separation from heathen impurity? These considerations, and others of like kind, render this popular view of the passage very doubtful indeed. On the other hand, it must be frankly confessed that it is far from easy to make out an entirely satisfactory interpretation. All would run smoothly, indeed, if we could follow Augustine in taking the dead here in the sense of the spiritually dead. But, in spite of the twofold use of the term by our Lord Himself in the saying, Let the dead bury their dead (Mat 8:22), it is impossible to give it a different meaning in 1Pe 4:6 from what it has in 1Pe 4:5. The use of the word judge in the one clause, is also the natural key to its use in the other. This makes it unlikely that Peters judged according to men is parallel in sense to Pauls 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), and when we are judged, we are chastened of the Lord that we should not be condemned with the world (1Co 11:32). It is generally agreed, therefore, that the judgment spoken of must mean more than either the mortification of the flesh, or the chastening of God, and that what is referred to is physical death as the penalty of sin, the judgment from which none, not even the saved, are exempt. Subjection to this judgment, however, merely qualifies the proper object of the preaching. The two things have something like this relation to each otherin order that, though once judged indeed, as other men are, as regards the flesh, they might, as regards the spirit, have an enduring life such as God lives. The terms in the flesh, in the spirit, are used here as in 1Pe 3:19. Taking all this together we have to choose between two interpretations, of which the one regards the heathen, the other the Christians, as the parties first in view. On the former interpretation the argument becomes thisBe not disturbed or led astray by your revilers; they have their account to give to Christ Himself, all of them, whether they be dead or living when He comes; for the object with which the Gospel was preached to those now departed, as it is preached to those now living, was to lead them to the life of God; and if they frustrate this object, it will only make their condemnation surer. On the latter it amounts to this,Have done for ever with the vile, pagan life; the heathen will persecute you, and justify their persecutions by reviling your character; be not moved by that. Christ is Judge, and the cause of all is safe with Him, of those who die, not less than of those who survive. Your brethren who have died have their case, nevertheless, secure with Him; for the very object with which the Gospel was preached to them was that, though in their bodies they met the doom of death which is common to men, yet in their spirits they should have a life like Gods; and, should you have to suffer even unto death, it will be with you as it is with them. This latter interpretation is on the whole to be preferred. It fits in with the idea of the previous verse and the counsels of the whole section. It does justice to the prominence given to this life according to God in the spirit as the great aim of the Gospel. It also points to feelings which (as we gather from Rom 8:10; 1Th 4:13-18, etc.) were apt to disquiet the first converts, kindling as they did with the prospect of Christs speedy return,namely, the perplexity caused by the non-exemption of Christians from death, the wages of sin, and the fear that those who died before Christs coming should somehow suffer loss.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

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 serpents 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 6

To them that are dead; that is, probably, to those who had been slain in the persecutions which the Christian had endured.–That they might be judged, &c.; that, though condemned by men to bodily death, their souls might be saved. Those who suppose that the passage 1 Peter 3:19,20, teaches that Christ went into the invisible world during the interval between his death and his resurrection, and made the offer of salvation to the departed spirits there, regard this verse as referring to the same circumstance

Fuente: Abbott’s Illustrated New Testament

4:6 {4} 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.

(4) A digression because he made mention of the last general judgement. He prevents an objection, that, seeing Christ came very lately, they may seem to be excusable who died before. But this the apostle denies: for (faith he) this same gospel was preached to them also (for he speaks to the Jews) and that to the same end that I now preach it to you, that is, that the flesh being abolished and put away (that is to say, that wicked and disobedient corruption which reigns in men) they should suffer themselves to be governed by the virtue of the Spirit of God.

Fuente: Geneva Bible Notes

Because everyone will give account of his life to God (1Pe 4:5), Christians preach the gospel. We do so to enable people to give that account joyfully rather than sorrowfully (cf. 1Jn 2:28). In Peter’s day Christians had preached the gospel to other people who had become Christians who had already died. Even though these brethren had experienced judgment for their sins by dying physically, they lived on in a new spiritual sphere of life since they were believers (cf. 1Pe 3:18). Physical death is sin’s last effect on believers during their earthly lives.

Some people have incorrectly understood this verse as teaching that after a person dies he or she will have a second chance to believe the gospel. [Note: E.g., Barclay, p. 295.] This interpretation clearly contradicts the revelation of Scripture elsewhere that there is no second chance after death (Heb 9:27). [Note: See Millard J. Erickson, "Is There Opportunity for Salvation after Death?" Bibliotheca Sacra 152:606 (April-June 1995):131-44.]

"Peter does not say that the gospel is being preached even to the dead but was preached.

"These are not all of the dead who shall face the Judge at the last day but those to whom the gospel was preached prior to Peter’s writing (by the gospel preachers mentioned in 1Pe 4:1; 1Pe 4:12 [sic 1Pe 1:12]), who at this writing were already dead [cf. 1Pe 3:19-20]." [Note: Lenski, p. 186. Cf. Fanning, p. 448.]

The verses in this pericope are a strong encouragement to endure suffering. Christ has assured our ultimate victory, and to turn back is to incur God’s punishment.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)