Peter, having spoken about the business of relationships, 2:11-3:12, returns again to the issue of suffering. First, he tackles the issue of suffering for righteousness sake, 3:13-17, and then, in our passage for study, goes on to speak of the inevitable victory of the faithful who suffer, 3:18-22, a passage containing a number of difficult verses sometimes used to support extreme points of view.

v18. Peter describes Jesus acting rightly, suffering for it, yet victorious in his resurrection. The NIV says that Jesus was made alive by the action of the Holy Spirit rather than "quickened in the Spirit." "Quickened in" implies that Jesus was alive in some spiritual state while he lay in the tomb. Some commentators have suggested that in this state he visited a notorious group trapped in the underworld, and preached the gospel to them.

v19-20. Here we are introduced to the idea of Jesus preaching to the "spirits in prison." They are described as a disobedient group who lived during the time of Noah. Are they the spirits of the dead bound in hell? They may even be the people who lived before the flood, or even all those who have never heard the Good News. Although these ideas are popular, they are probably a long way from the truth. It is more likely that Peter is using an illustration of suffering for righteousness sake. Noah was someone who was faithful to his calling. He spoke the word of God to his generation, but no one listened to his words. He suffered humiliation and even more, he suffered the violence of the surging deep. Yet, he was saved with his family. The preaching of Jesus, referred to here, is best understood as a preached word by Noah to his own generation. That generation was the notorious group - the spirits in prison. Noah was the agent of Jesus' words in that he preached the way of salvation. His generation failed to listen to the gospel and thus perished in the surging deep.

v21. Here again we face an extremely difficult verse that seems to imply that baptism saves us. The verse is often used by those who believe in baptismal regeneration. It is also used to support other teachings on water baptism. Yet, the chances are that the text is not referring to water baptism, but rather the baptism of fire - of suffering, cf. Mk.10:38-40. Noah's trial, through the surging water, symbolizes the trials believers go through in their journey to eternity. Such suffering doesn't actually save us, but we will inevitably be saved, and this through the death, resurrection, ascension and heavenly rule of Christ. Our struggle reflects his, as it does of all who went before, eg. Noah. Suffering is a "pledge of a good conscience", an outward expression of our standing with Christ which involves both living the gospel and proclaiming the gospel. To make sure we don't think that he is speaking about water baptism, Peter states clearly that he is not on about a washing baptism. Rather, he is speaking about another kind of baptism, a baptism of persecution, suffering and trouble. This kind of baptism demonstrates a right relationship with God through Christ. Our willingness to serve Christ in difficult times, is an expression of his renewing work within and thus, our right standing in the sight of God.

v22. As for coming through this suffering (baptism), it is our identification with Christ's resurrection and ascension that saves us. All powers will ultimately submit to Him, thus we are secure in him.

Our passage for study is an extremely difficult one to understand. What Peter does is link the suffering of his readers with that of Christ. Christ's suffering achieved wonderful results and ended in glory. For the believer, who similarly suffers because of their testimony (witness) to Christ, there are positive effects and in the end, glory.

Good flows from suffering because of the involvement of Christ in our suffering for him, an involvement made possible through the Spirit. It was the Spirit who empowered the resurrection of Christ, and it was through the self same Spirit that Christ was involved in the suffering of Noah. The word of testimony "preached" by Noah was actually the living Word, Christ. Noah was rejected and suffered through the flood, but in the end he was saved. We now suffer, as we proclaim our faith in Christ, in the same way as Noah did, and we will be saved in the same way Noah was saved. In Christ's resurrection, through the power of the indwelling Spirit, we possess life in all its fullness. In Christ's ascension and present rule, through the power of the Spirit of God, we possess an eternal future.

Peter reminds his readers of the example of Jesus - the one who suffered for righteousness sake and who through that suffering entered into glory. Noah is given as another example of one who lived for God, spoke for God and suffered for it. Yet, he inevitably came through the surging waters to dry land. Peter aligns his readers with the suffering of Jesus and of Noah. Like them, we suffer for righteousness sake and like them, we will share in glory.

So, the point Peter is making is simple. Living for Christ involves living the truth and speaking the truth. The consequence of such a life is trouble, suffering. Yet, in the power of our risen and ascended Lord, troubles are but an intrusion on the pathway to glory.

1. Discuss what is meant by: i] preaching to those in prison, and ii] a baptism which saves.

2. "Troubles lift us up where we belong", comment.