Jo 5:24-29 implies 2 ways to God's Grace: election & works

[LetsObeyChrist]

You keep making my point for me. You ignore scripture other than to take it out of context and shoehorn it into your already held preconceptions.

prove I did that, cite the text and precise wording I shoehorned.

I made my point, period.

[Sparko]

prove I did that, cite the text and precise wording I shoehorned.

I made my point, period.

well for example:

You said:

So God only saved a few from the flood, but it does not follow all who died then are forever lost:

18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
19 By which also he went and preached unto the spirits in prison;
20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
(1Pe 3:18-21 KJV)

As Christ going to these repentant spirits in prison to preach is a LIKE FIGURE to our being saved by responding to His preaching with the answer of a good conscience toward God," Christ's preaching also saved them...otherwise its not a "like figure" to us.

First of all, it nowhere says that those Christ preached to were repentant, or that they were saved from hell.

and you ought to read that in a more modern english translation...

18 For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. 19 After being made alive, he went and made proclamation to the imprisoned spirits— 20 to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him.

Jesus went to proclaim his victory over sin. It doesn't say he preached the gospel. It doesn't say anyone was repentant or saved. But because you want to believe that they were saved, you shoehorn your preconceptions into the text and read it as saying what you want it to say instead of what it actually says.

and it doesn't say that Christ preaching to the spirits is LIKE anything. It says that the water of the flood that God saved Noah through is LIKE (symbolizes) the water that baptizes us.

[LetsObeyChrist]

well for example:

You said:



First of all, it nowhere says that those Christ preached to were repentant, or that they were saved from hell.

and you ought to read that in a more modern english translation...

18 For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. 19 After being made alive, he went and made proclamation to the imprisoned spirits— 20 to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, 21 and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ, 22 who has gone into heaven and is at God’s right hand—with angels, authorities and powers in submission to him.

Jesus went to proclaim his victory over sin. It doesn't say he preached the gospel. It doesn't say anyone was repentant or saved. But because you want to believe that they were saved, you shoehorn your preconceptions into the text and read it as saying what you want it to say instead of what it actually says.

and it doesn't say that Christ preaching to the spirits is LIKE anything. It says that the water of the flood that God saved Noah through is LIKE (symbolizes) the water that baptizes us.

"Which sometime were disobedient (544 apeitheo)." Peter uses apeitheo to describe human disobedience ( Peter 2:7,8 ; 3:1, 20; 4:17) "to those who are disobedient, "The stone which the builders rejected Has become the chief cornerstone,"; " They stumble, being disobedient to the word, to which they also were appointed." Wives, likewise, be submissive to your own husbands, that even if some do not obey the word"; "For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?"

They were "formerly disobedient" = repentant.

These hybrid human-angel souls are properly called "spirits" because they are offspring of the "sons of ELOHIYM", being neither human or angel they are segregated from the rest of the dead and as they weren't either they didn't know what their fate would be. Hence Christ made a special trip to these, preaching.

The Greek translated preaching can be used for preaching or proclaiming, the context determines which sense. There is no "like figure" or "antitype" TO US if Christ proclaimed doom as Christ didn't proclaim doom to those baptized.

If Christ preached doom then the "like figure" to us is lost, but if He preached the gospel of salvation then the "like figure" to us is easy to see. Just as Christ incarnate descended to the spiritually dead on earth and preached, and all who gave the answer of a good conscience towards God are saved by the resurrection of Jesus Christ, so also Christ descended to these spirits in prison, doing the same in "like figure."

As for the NIV, not only is the eclectic text they use defective, it’s a "dynamic" translation and not literal. The KJV is far better as it accurately translate a good representative of the "Received Text". I often use the NKJ, not because its better but the Eastern Orthodox also use it and the English is easier to understand.

But even the defective NIV doesn't disprove my exegesis, it clearly is speaking about salvation, not doom:

21 and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ,


The antitype cannot be limited to water baptism because Peter identifies the precise like figure he is referring to and its "not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ"

So it’s the entire event from Christ going to preach unto their acceptance of the preaching that is a like figure to us.

[Sparko]

"Which sometime were disobedient (544 apeitheo)." Peter uses apeitheo to describe human disobedience ( Peter 2:7,8 ; 3:1, 20; 4:17) "to those who are disobedient, "The stone which the builders rejected Has become the chief cornerstone,"; " They stumble, being disobedient to the word, to which they also were appointed." Wives, likewise, be submissive to your own husbands, that even if some do not obey the word"; "For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?"

They were "formerly disobedient" = repentant.

No. Formerly disobedient simply means that they sinned previously - it doesn't mean they are now repentant. They are in hell and can't repent or sin.

These hybrid human-angel souls are properly called "spirits" because they are offspring of the "sons of ELOHIYM", being neither human or angel they are segregated from the rest of the dead and as they weren't either they didn't know what their fate would be. Hence Christ made a special trip to these, preaching.

again that is you reading into the text your preconceptions. There is nothing in the bible about hybrid spirits. That is just some wacky theory that some people came up with to explain what Nephalim means.


It seems to me that you are basing your entire theology on obscure and difficult scriptures that you can force your preconceptions into.

Peter himself warned against doing such things:

2 Peter 3:16
He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.

[LetsObeyChrist]

No. Formerly disobedient simply means that they sinned previously - it doesn't mean they are now repentant. They are in hell and can't repent or sin.



again that is you reading into the text your preconceptions. There is nothing in the bible about hybrid spirits. That is just some wacky theory that some people came up with to explain what Nephalim means.



It seems to me that you are basing your entire theology on obscure and difficult scriptures that you can force your preconceptions into.

Peter himself warned against doing such things:

2 Peter 3:16
He writes the same way in all his letters, speaking in them of these matters. His letters contain some things that are hard to understand, which ignorant and unstable people distort, as they do the other Scriptures, to their own destruction.

Peter's warning was about Paul's words, Peter wrote 1 Peter.

"Like figure" means the entire,including being "formerly disobedient" (which we all were until we repented and believed).

My interpretation is parsimonous, yours is not, overlaying upon the context a presumption repentance in Hades is impossible, when its clear if it were, Christ wouldn't have preached to them as He did to us, in like figure.

[Sparko]

Peter's warning was about Paul's words, Peter wrote 1 Peter.

so? Does it mean Peter's advice is only good for Paul's writings? His point was that there were those who took difficult passages and twisted them to fit their own meanings, just like you are doing.

"Like figure" means the entire,including being "formerly disobedient" (which we all were until we repented and believed).

the words "like figure" do not even appear in that passage.

My interpretation is parsimonous, yours is not, overlaying upon the context a presumption repentance in Hades is impossible, when its clear if it were, Christ wouldn't have preached to them as He did to us, in like figure.

do you mean "parsimonious?" - it is hardly that. You are merely doing eisogess instead of exogeses, reading into the text what you want it to say, and turning the bible into a smorgasbord or salad bar of chopped up verses you can fit together to make it say what you want it to say.

and to claim that repentence must be possible because Christ preached to them is to again beg the question. You assume Christ was preaching the gospel to them, reading into the text your preconceptions, and when it is pointed out to you that he was merely proclaiming victory, you argue in a circle and claim that repentance in hell must be possible because Christ preached the gospel to them and they repented, when the scriptures say nothing of the sort.

[LetsObeyChrist]

so? Does it mean Peter's advice is only good for Paul's writings? His point was that there were those who took difficult passages and twisted them to fit their own meanings, just like you are doing.


the words "like figure" do not even appear in that passage.





do you mean "parsimonious?" - it is hardly that. You are merely doing eisogess instead of exogeses, reading into the text what you want it to say, and turning the bible into a smorgasbord or salad bar of chopped up verses you can fit together to make it say what you want it to say.

and to claim that repentence must be possible because Christ preached to them is to again beg the question. You assume Christ was preaching the gospel to them, reading into the text your preconceptions, and when it is pointed out to you that he was merely proclaiming victory, you argue in a circle and claim that repentance in hell must be possible because Christ preached the gospel to them and they repented, when the scriptures say nothing of the sort.

Paul's exposition is obscure because Rabbinic exposition relies on symbol for premise and conclusion, Peter's prose isn't that complex.

The KJV translates the Greek (499) antitupos " 1) a thing formed after some pattern 2) a thing resembling another, its counterpart 2a) something in the Messianic times which answers to the type, as baptism corresponds to the deluge (1 Pet 3:21)"

as "like figure", which the NIV dynamically interprets as "symbolizes":

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
(1Pe 3:21 KJV)

Contrary to Strong, there is no "correspondence" or "like figure" if we look at the water of baptism and the flood as Peter disallows he is referring to the "putting away the filth of the flesh."

Peter says the "like figure" is in the salvation aspect present of both the flood and baptism, "the answer of a good conscience toward God" that now saves "by the resurrection of Jesus Christ."
Noah and family responded to God's warnings with the "answer of a good conscience," i.e., obedience. and therefore "saved through water" (cp "all were baptized into Moses in a cloud" 1 Co 10:2).

Believers responded to Christ's preachings with the answer of a good conscience, obedience to the gospel and therefore are saved through baptism because they believe in truth.


Baptism symbolized true faith, the kind of faith that saves (James c. 2) because when a Jewish believer was baptized this proved their profession of faith was genuine because then their Jewish neighbors might seize all their property and stone them.

Hence Mark equates genuine faith as faith that is willing to be baptized and so publicly proclaimed:

"He who believes and is baptized will be saved; but he who does not believe will be condemned.
(Mar 16:16 NKJ)

"He who truly believes will be saved; He whose belief is willing to die with Christ will be saved."

Mark didn't say "he who is not baptized" will be condemned because only unbelief condemns just as only true belief saves.

It was the obedience of these spirits in prison, their "answer of a good conscience" to Christ's preaching, that caused Peter to see a "like figure" in them and us. To both of us Christ descended and preached, and we both gave the answer of a good conscience, we obeyed and therefore are saved through the resurrection of Jesus Chrisst.

Noah and his family also obeyed God and so were saved through the waters, hence antitypes of what was happening now, first to us, then to these spirits in prison.



As for Parsimony, its a principle we all use to interpret reality correctly.

For example, suppose we all saw a man plummeting outside our tenth floor window and someone exclaimed "Isn't it marvelous how he is flying to a better location!"

Immediately you conclude the interpreter is wrong because that violated parsimony. Man doesn't have the power of flight, and the man was not seen wearing anything that could make him fly. Gravity pulls everything towards the earth and the sudden stop on the hard concrete sidewalk is likely fatal to the man, therefore he is not flying to a better location, he is falling to his death.

What makes an interpretation "true" is parsimony, conformity to fact. Truth is by definition, what conforms to the facts.

My interpretation is parsimonous, therefore it evidences the characteristic common to true interpretation of reality.

[Sparko]

Paul's exposition is obscure because Rabbinic exposition relies on symbol for premise and conclusion, Peter's prose isn't that complex.

The KJV translates the Greek (499) antitupos " 1) a thing formed after some pattern 2) a thing resembling another, its counterpart 2a) something in the Messianic times which answers to the type, as baptism corresponds to the deluge (1 Pet 3:21)"

as "like figure", which the NIV dynamically interprets as "symbolizes":

The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
(1Pe 3:21 KJV)

Contrary to Strong, there is no "correspondence" or "like figure" if we look at the water of baptism and the flood as Peter disallows he is referring to the "putting away the filth of the flesh."

It is clear based on the passage and all of the commentaries on the passage that it is saying that the water of the flood and the 8 people saved out of it, is representative of the waters of baptism. It has nothing to do with the "spirits in prison" being saved. It nowhere says they are saved.

In fact I have no idea how you are even claiming that they have anything to do with men being saved without the gospel and accepting Christ. First of all you have already stated that you don't think these are human beings, but some sort of hybrid being so even if you were correct, it would not support your theory.


JSB commentary:

the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on JF & B for 1Pe 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mar 1:45 , 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' ( 1Pe 3:21 ), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 2Pe 2:4 ), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pe 4:6 ). Also "went" seems to mean a personal going, as in 1Pe 3:22 , not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pe 3:21 , end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Jhn 5:21 Rom 8:11 , and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Eph 4:9, 10 , which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Jhn 3:13 Col 1:18 . Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Cr 12:2, 4 , where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pe 2:5 : ALFORD'S own Note, Eph 2:17 , is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Jhn 14:18, 28 Act 26:23 . "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Isa 24:22, 23 "upon the earth . . . they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pe 2:4 ], where 1Pe 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Gen 7:11 ); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison ( Isa 61:1 , end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pe 1:11 , "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Rom 1:3, 4 1Cr 15:45 ), which henceforth acted in its full energy, the first result of which was the raising of His body ( 1Pe 3:21 , end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.

20. once--not in the oldest manuscripts.
when . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing-- ( Hbr 11:7 ). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
wherein--literally, "(by having entered) into which."
eight--seven (the sacred number) with ungodly Ham.
few--so now.
souls--As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Cr 3:15 , "they were safely preserved through the water," though having to be in the water.

21. whereunto--The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Cr 10:1, 2, 5 Jud 1:5 ; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Jhn 3:5 Eph 5:26 Tts 3:5 Hbr 10:22 ; compare 1Jo 5:6 .
not the, &c.--"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11 ), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
answer--Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7 , in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.
by the resurrection of Jesus--joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

Matthew Henry:
1. For the explication of this we may notice, (1.) The preacher—Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen. 3:15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen. 11:5; Hos. 5:15; Mic. 1:3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2 Pt. 2:5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Mt. 5:25; 2 Pt. 2:4, 5); but Noah and his family, who believed and were obedient, were saved in the ark.

2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

[LetsObeyChrist]

It is clear based on the passage and all of the commentaries on the passage that it is saying that the water of the flood and the 8 people saved out of it, is representative of the waters of baptism. It has nothing to do with the "spirits in prison" being saved. It nowhere says they are saved.

In fact I have no idea how you are even claiming that they have anything to do with men being saved without the gospel and accepting Christ. First of all you have already stated that you don't think these are human beings, but some sort of hybrid being so even if you were correct, it would not support your theory.


JSB commentary:

the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible. Nor is any mention made of the conversion of the spirits in prison. See on JF & B for 1Pe 3:20. Nor is the phrase here 'preached the Gospel' (evangelizo), but 'heralded' (ekeruxe) or 'preached'; but simply made the announcement of His finished work; so the same Greek in Mar 1:45 , 'publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and the salvation of Noah and believers; a sample of the similar opposite effects of the same work on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their sufferings at the hands of unbelievers; specially selected for the sake of 'baptism,' its 'antitype' ( 1Pe 3:21 ), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to the spirits) in prison (in Hades or Sheol, awaiting the judgment, 2Pe 2:4 ), which were of old disobedient when," &c. (2) The strongest point in favor of (1) is the position of "sometime," that is, of old, connected with "disobedient"; whereas if the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preached." But this transposition may express that their disobedience preceded His preaching. The Greek participle expresses the reason of His preaching, "inasmuch as they were sometime disobedient" (compare 1Pe 4:6 ). Also "went" seems to mean a personal going, as in 1Pe 3:22 , not merely in spirit. But see the answer below. The objections are "quickened" must refer to Christ's body (compare 1Pe 3:21 , end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Compare Jhn 5:21 Rom 8:11 , and other passages, where "quicken" is used of the bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The theory--(1) would thus require that His descent to the spirits in prison should be after His resurrection! Compare Eph 4:9, 10 , which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, though possibly Christ's death had immediate effects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and heavenly presence; but this cannot be proved from Scripture. Compare however, Jhn 3:13 Col 1:18 . Prison is always used in a bad sense in Scripture. "Paradise" and "Abraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Compare 2Cr 12:2, 4 , where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching in Hades? Therefore explain: "Quickened in spirit, in which (as distinguished from in person; the words "in which," that is, in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the person of Noah, "a preacher of righteousness," 2Pe 2:5 : ALFORD'S own Note, Eph 2:17 , is the best reply to his argument from "went" that a local going to Hades in person is meant. As "He CAME and preached peace" by His Spirit in the apostles and ministers after His death and ascension: so before His incarnation He preached in Spirit through Noah to the antediluvians, Jhn 14:18, 28 Act 26:23 . "Christ should show," literally, "announce light to the Gentiles") and preached unto the spirits in prison, that is, the antediluvians, whose bodies indeed seemed free, but their spirits were in prison, shut up in the earth as one great condemned cell (exactly parallel to Isa 24:22, 23 "upon the earth . . . they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison," &c. [just as the fallen angels are judicially regarded as "in chains of darkness," though for a time now at large on the earth, 1Pe 2:4 ], where 1Pe 3:18 has a plain allusion to the flood, "the windows from on high are open," compare Gen 7:11 ); from this prison the only way of escape was that preached by Christ in Noah. Christ, who in our times came in the flesh, in the days of Noah preached in Spirit by Noah to the spirits then in prison ( Isa 61:1 , end, "the Spirit of the Lord God hath sent me to proclaim the opening of the prison to them that are bound"). So in 1Pe 1:11 , "the Spirit of Christ" is said to have testified in the prophets. As Christ suffered even to death by enemies, and was afterwards quickened in virtue of His "Spirit" (or divine nature, Rom 1:3, 4 1Cr 15:45 ), which henceforth acted in its full energy, the first result of which was the raising of His body ( 1Pe 3:21 , end) from the prison of the grave and His soul from Hades; so the same Spirit of Christ enabled Noah, amidst reproach and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance.

20. once--not in the oldest manuscripts.
when . . . the long-suffering of God waited in the days of Noah--Oldest manuscripts. Greek, "was continuing to wait on" (if haply men in the hundred twenty years of grace would repent) until the end of His waiting came in their death by the flood. This refutes ALFORD'S idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by fire.
while the ark was a-preparing-- ( Hbr 11:7 ). A long period of God's "long-suffering and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable.
wherein--literally, "(by having entered) into which."
eight--seven (the sacred number) with ungodly Ham.
few--so now.
souls--As this term is here used of living persons, why should not "spirits" also? Noah preached to their ears, but Christ in spirit, to their spirits, or spiritual natures.
saved by water--The same water which drowned the unbelieving, buoyed up the ark in which the eight were saved. Not as some translate, "were brought safe through the water." However, the sense of the preposition may be as in 1Cr 3:15 , "they were safely preserved through the water," though having to be in the water.

21. whereunto--The oldest manuscripts read, "which": literally, "which (namely, water, in general; being) the antitype (of the water of the flood) is now saving (the salvation being not yet fully realized by us, compare 1Cr 10:1, 2, 5 Jud 1:5 ; puts into a state of salvation) us also (two oldest manuscripts read 'you' for 'us': You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of itself, but by sustaining the ark built in faith, resting on God's word: it was to him the sign and mean of a kind of regeneration, of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new: from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severing of all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypical water, namely, baptism, saves you also not of itself, nor the mere material water, but the spiritual thing conjoined with it, repentance and faith, of which it is the sign and seal, as Peter proceeds to explain. Compare the union of the sign and thing signified, Jhn 3:5 Eph 5:26 Tts 3:5 Hbr 10:22 ; compare 1Jo 5:6 .
not the, &c.--"flesh" bears the emphasis. "Not the putting away of the filth of the flesh" (as is done by a mere water baptism, unaccompanied with the Spirit's baptism, compare Eph 2:11 ), but of the soul. It is the ark (Christ and His Spirit-filled Church), not the water, which is the instrument of salvation: the water only flowed round the ark; so not the mere water baptism, but the water when accompanied with the Spirit.
answer--Greek, "interrogation"; referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]), which, when flowing from "a good conscience," assure one of being "saved." Literally, "a good conscience's interrogation (including the satisfactory answer) toward God." I prefer this to the translation of WAHL, ALFORD and others, "inquiry of a good conscience after God": not one of the parallels alleged, not even 2Sa 11:7 , in the Septuagint, is strictly in point. Recent Byzantine Greek idiom (whereby the term meant: (1) the question; (2) the stipulation; (3) the engagement), easily flowing from the usage of the word as Peter has it, confirms the former translation.
by the resurrection of Jesus--joined with "saves you": In so far as baptism applies to us the power of Christ's resurrection. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life.

Matthew Henry:
1. For the explication of this we may notice, (1.) The preacher—Christ Jesus, who has interested himself in the affairs of the church and of the world ever since he was first promised to Adam, Gen. 3:15. He went, not by a local motion, but by special operation, as God is frequently said to move, Gen. 11:5; Hos. 5:15; Mic. 1:3. He went and preached, by his Spirit striving with them, and inspiring and enabling Enoch and Noah to plead with them, and preach righteousness to them, as 2 Pt. 2:5. (2.) The hearers. Because they were dead and disembodied when the apostle speaks of them, therefore he properly calls them spirits now in prison; not that they were in prison when Christ preached to them, as the vulgar Latin translation and the popish expositors pretend. (3.) The sin of these people: They were disobedient, that is, rebellious, unpersuadable, and unbelieving, as the word signifies; this their sin is aggravated from the patience and long-suffering of God (which once waited upon them for 120 years together), while Noah was preparing the ark, and by that, as well as by his preaching, giving them fair warning of what was coming upon them. (4.) The event of all: Their bodies were drowned, and their spirits cast into hell, which is called a prison (Mt. 5:25; 2 Pt. 2:4, 5); but Noah and his family, who believed and were obedient, were saved in the ark.

2. From the whole we learn that, (1.) God takes exact notice of all the means and advantages that people in all ages have had for the salvation of their souls; it is put to the account of the old world that Christ offered them his help, sent his Spirit, gave them fair warning by Noah, and waited a long time for their amendment. (2.) Though the patience of God wait long upon sinners, yet it will expire at last; it is beneath the majesty of the great God always to wait upon man in vain. (3.) The spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, whence there is no redemption. (4.) The way of the most is neither the best, the wisest, nor the safest way to follow: better to follow the eight in the ark than the eight millions drowned by the flood and damned to hell.

The opening words of the commentary revealed its bias: "the same Greek verb) and heralded [not salvation, as ALFORD, contrary to Scripture, which everywhere represents man's state, whether saved or lost, after death irreversible"

Alford is a Greek scholar of the first water, what he said fits the context a lot better than those who close their eyes, put their hand over their ears, and stamp their feet "No, I don't believe that".

Preaching is the same Greek Word in all these verses:

KJV Matthew 3:1 In those days came John the Baptist, preaching in the wilderness of Judaea,
KJV Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
KJV Matthew 4:23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
KJV Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
KJV Matthew 10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.
KJV Matthew 10:27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
KJV Matthew 11:1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
KJV Matthew 24:14 And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
KJV Matthew 26:13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.
KJV Mark 1:4 John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.
KJV Mark 1:7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
KJV Mark 1:14 Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
KJV Mark 1:38 And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth.
KJV Mark 1:39 And he preached in their synagogues throughout all Galilee, and cast out devils.
KJV Mark 1:45 But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter.
KJV Mark 3:14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,
KJV Mark 5:20 And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
KJV Mark 6:12 And they went out, and preached that men should repent.
KJV Mark 7:36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it;
KJV Mark 13:10 And the gospel must first be published among all nations.
KJV Mark 14:9 Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her.
KJV Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
KJV Mark 16:20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
KJV Luke 3:3 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;
KJV Luke 4:18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
KJV Luke 4:19 To preach the acceptable year of the Lord.
KJV Luke 4:44 And he preached in the synagogues of Galilee.
KJV Luke 8:1 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
KJV Luke 8:39 Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
KJV Luke 9:2 And he sent them to preach the kingdom of God, and to heal the sick.
KJV Luke 12:3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops.
KJV Luke 24:47 And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
KJV Acts 8:5 Then Philip went down to the city of Samaria, and preached Christ unto them.
KJV Acts 9:20 And straightway he preached Christ in the synagogues, that he is the Son of God.
KJV Acts 10:37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
KJV Acts 10:42 And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
KJV Acts 15:21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
KJV Acts 19:13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
KJV Acts 20:25 And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more.
KJV Acts 28:31 Preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him.
KJV Romans 2:21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
KJV Romans 10:8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach;
KJV Romans 10:14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?
KJV Romans 10:15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
KJV 1 Corinthians 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
KJV 1 Corinthians 9:27 But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
KJV 1 Corinthians 15:11 Therefore whether it were I or they, so we preach, and so ye believed.
KJV 1 Corinthians 15:12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
KJV 2 Corinthians 1:19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.
KJV 2 Corinthians 4:5 For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
KJV 2 Corinthians 11:4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.
KJV Galatians 2:2 And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
KJV Galatians 5:11 And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? then is the offence of the cross ceased.
KJV Philippians 1:15 Some indeed preach Christ even of envy and strife; and some also of good will:
KJV Colossians 1:23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
KJV 1 Thessalonians 2:9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
KJV 1 Timothy 3:16 And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
KJV 2 Timothy 4:2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
KJV 1 Peter 3:19 By which also he went and preached unto the spirits in prison;
KJV Revelation 5:2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof?

It can mean proclaim, it can mean preach.

Did Christ descend from heaven and preach doom to us, then He did the same to the spirits in prison.

Did Christ descend from heaven and preach salvation to us, then He did the same to the spirits in prison, for all this is in like figure to us.

[Sparko]

It doesn't mean preach the gospel, or salvation. It means to proclaim. As all the commentaries say, it simply means that Christ proclaimed his victory to those in prision. It doesn't say they were saved or accepted the gospel, nor that he preached the gospel.

Again, that is you reading into the text what you want it to say. It is YOUR bias. 2000 years of Christian history and scholarship proves you wrong. No matter how many times you repeat yourself.

[Sparko]

More commentaries:

Barnes:
And preached - The word used here (ἐκήρυξεν ekēruxen) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word - εὐαγγελίζω euangelizō.

summarized bible:
Striking Facts: 1Pe_3:18-20. The word “preached” is lit. “Heralded.” Christ’s spirit at His death heralded the triumph of the cross in the spirit world. There is no indication of any chance for repentance either of angel or man.

[LetsObeyChrist]

It doesn't mean preach the gospel, or salvation. It means to proclaim. As all the commentaries say, it simply means that Christ proclaimed his victory to those in prision. It doesn't say they were saved or accepted the gospel, nor that he preached the gospel.

Again, that is you reading into the text what you want it to say. It is YOUR bias. 2000 years of Christian history and scholarship proves you wrong. No matter how many times you repeat yourself.

Detail the "like figure" then.

If Christ preached doom to them, then He also preached doom to us.

[Sparko]

Detail the "like figure" then.

If Christ preached doom to them, then He also preached doom to us.

the "like figure" is saying that the waters of the flood are a "like figure" or symbolic of baptism, through which we are saved, like Noah was saved through the waters of the flood.

We ARE all doomed without Christ. The passage still doesn't say that Christ preached the gospel to those in hades/hell or that they were let out.

[LetsObeyChrist]

the "like figure" is saying that the waters of the flood are a "like figure" or symbolic of baptism, through which we are saved, like Noah was saved through the waters of the flood.

We ARE all doomed without Christ. The passage still doesn't say that Christ preached the gospel to those in hades/hell or that they were let out.

Peter ruled out the waters of the flood as being the "like figure"

21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1Pe 3:21 KJV)

So its not the waters washing away filth that is the "like figure," so what was it?

How is this event like what happened to us?

Christ descends to preach to formerly disobedient and they give the answer of a good conscience toward God and therefore saved by the resurrection of Jesus Christ.

Did Christ preach doom to save, or did He preach the gospel of life to save?

What do you say?

[Sparko]

Peter ruled out the waters of the flood as being the "like figure"

21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1Pe 3:21 KJV)

So its not the waters washing away filth that is the "like figure," so what was it?

How is this event like what happened to us?

Christ descends to preach to formerly disobedient and they give the answer of a good conscience toward God and therefore saved by the resurrection of Jesus Christ.

Did Christ preach doom to save, or did He preach the gospel of life to save?

What do you say?

Yes it was WATER he was comparing: Flood vs Baptism - His other comment was saying that the water of baptism was not to wash our skin or sins away, but as a PLEDGE to God.

Look, if you have that much trouble reading Elizabethan English, you should use a modern English translation, like the ESV.

I am done arguing with you if you can't even read a simple verse correctly. It's a waste of my time. I might as well argue with a stone wall.