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For Christ also hath once suffered; in opposition to the legal sacrifices which were offered from day to day, and from year to year, Heb_7:27 9:25; and Heb_10:12: and this shows, as the perfection of Christ’s sufferings, (in that they needed not be repeated), so our conformity to him in deliverance from ours; that as Christ underwent death (the principal part of his sufferings) not often, but once only, and then his glory followed; so likewise, if in this life we suffer for righteousness’ sake, according to Christ’s example, there remains no more suffering for us, but we shall be glorified with him, 2Ti_2:12.
For sins; i.e. for the expiation of sin. This is another argument for patience under sufferings, that Christ by his sufferings hath taken away the guilt, and freed us from the punishment, of sin; so that our sufferings, though they may be not only by way of trial, but of correction, yet are not properly penal or vindictive.
The just for the unjust; and therefore well may we, who are in ourselves unrighteous, be content to suffer, especially for his cause and truth.
That he might bring us to God; i.e. reconcile us to God, and procure for us access to him with freedom and boldness, Rom_5:2 Eph_3:12.
Being put to death in the flesh; his human nature, frequently in Scripture called flesh, as 1Pe_4:8 Joh_1:14; and though his soul, as being immortal, did not die, yet he suffered most grievous torments in it, and his body died by the real separation of his soul from it.
But quickened by the Spirit; i.e. his own Godhead, Joh_2:19 Joh_10:17,18. The former member of this sentence speaks of the subject of his death, his flesh, which was likewise the subject of his life in his resurrection; this latter speaks of the efficient cause of his life, his own eternal Spirit.