For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.—1 Peter 3:18–22

Introduction

Martin Luther said the following about our sermon text: “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”^[1] This is probably one of the most confusing passages in the Bible. One commentator says that you can get about 180 different explanations—when you comb through and combine the various options—for this text.

So this is a good opportunity to consider how we approach difficult Bible texts. One temptation would be to skip over them. We don’t do that; this is God’s inspired word that is “breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness that the man of God may be complete, equipped for every good work” (1 Timothy 3:16). Instead, we want to squeeze all the spiritual nutrients out of every passage for our spiritual edification.

Last week, verses 13–17 made the argument that it is a blessing to suffer for doing good and that believers can have a fearless fear of God and ought to be ready to give a defense for the hope within us. Now in verses 18–22, Peter argues that Jesus also endured suffering as the pathway to glory and victory. Those who suffer for Jesus will likewise be glorified. This passage is mainly encouragement and reassurance for believers not to fear suffering. Why? Because suffering is the pathway to glory, vindication, and victory.

Main Point: Do not fear suffering, because like Jesus, suffering is the pathway to victory and glory. Believers can rest in our victorious and suffering Savior, because in his suffering he obtained glory and vindication. 

Peter gives encouragement and reassurance. He wants them to have more hope, strength, fortitude, and steadfast in the midst of the hostility they are facing. It’s not as though Peter hears about the hostility and marginalization that the Greco-Roman believers are experiencing and says, “Wow! I’ve never seen this before. This is totally new. You should be worried!” Imagine how disconcerting that would be. Instead, Peter says, “This is precisely what Jesus foretold for his followers, what others have experienced, and what is, in fact, the narrow road to be with Jesus.”

Our plan is to look at this passage in three parts:

1. The Suffering of the Savior (1 Peter 3:18)
2. The Victory of the Savior (1 Peter 3:19–21)
3. The Ascension of the Savior (1 Peter 3:22)

1) The Suffering of the Savior (1 Peter 3:18) 

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit.

Verse 18 is a beautiful encapsulation of the gospel message. Peter continues his argument that not only should believers not fear when they suffer, but Jesus also suffered. 

Peter highlighted Jesus’ suffering in 1 Peter 2:21, saying, “For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” There Christ’s suffering was used as an example to emulate, but here Peter highlights the unparalleled nature of Christ’s suffering. What was different about Jesus’ suffering? 

Jesus’ death was unique and definitive. His suffering and death was “once for sins.” This is in sharp contrast to the ongoing and regular temple sacrifices that Israel made for the forgiveness of sins. How much blood was necessary? How many bulls, goats, and doves would die to forgive the sins of Israel? But Jesus comes on the scene and essentially says, “It’s enough! It is finished! No more blood is necessary. It’s done.” Period. We have been ransomed not by gold or silver, but by the precious blood of Christ. 

The writer of Hebrews says, 

And every priest stands daily at his service, offering repeatedly the same sacrifices, which can never take away sins. But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering he has perfected for all time those who are being sanctified.—Hebrews 10:11–14

Jesus’ singular sacrifice is unique in that it is definitive in providing forgiveness of sins.

The next phrase, “the righteous for the unrighteous,” highlights that Jesus’ death was vicarious and substitutionary. Jesus is the righteous one, sinless. His suffering was unique because he was a sinless sufferer: crucified, though without sin. He suffered not for his own sins, but for ours as a substitute for us.

Jesus’ suffering or death has the purpose of bringing us to God. We have a relationship with God—reconciled and able to know God—through his death and resurrection.

Then the passage says, “being put to death in the flesh but made alive in the spirit.” What does this mean? Why is it significant for Peter to mention? The phrase “but made alive in the spirit” isn’t just referencing Jesus’ spirit being alive between his death and resurrection, but rather it emphasizes his resurrection. Jesus died, but he was raised by the Holy Spirit to new life.

I once read an illustration by a pastor on why the Resurrection is confirmation of Jesus’ work of dying for our sins.

Imagine you are one of six boys in your family. One day, five of you sneak out of your rooms, ride your bikes to the grocery store, steal fireworks and lighters, come home and start blowing stuff up in your driveway. You light the firecrackers with Mom and Dad just inside the house. Soon your parents come out and the five of you are in big trouble. But just then, your older brother, who has been inside doing his homework, comes to your defense and offers to be punished in your place, even though he had no part of your crime. So Mom and Dad send him to his room and make clear that though the five of you are guilty and your older brother is innocent, he will pay for your sin and merit your forgiveness by going to his room.

Now as long your big brother is in his room, you feel as though you are not yet cleared for your crime. Until the door opens and your big brother emerges, you sense that the punishment is still taking place. You don’t know if this little switcheroo is actually going to work. But once big brother is set free, you rejoice, because now you know your penalty has been paid and Mom and Dad have nothing against you. The empty room indicates the satisfaction of parental justice.^[2]

Jesus’ resurrection confirms that his death was sufficient to pay for our sins. It worked! Peter retells the gospel to remind believers that they are truly forgiven. Believers are not being punished in this suffering. Instead, God receives believers as he has received his Son Jesus. The empty tomb tells us that we are accepted in Christ. 

Death does not get the final word. This passage reminds us that death has no decisive victory, and death has no lasting sting. Jesus raises up all of his children from the dead to everlasting life. Whatever trials, sorrows, and suffering you are facing this morning—grief, loss, weakness, trials, or heartache—rest in the suffering Savior. He died—once for all, the righteous for the unrighteous—to bring you to God. Whatever trials or hardships come—tomorrow, next month, or decades from now—we can rest in the suffering Savior who has brought us to the Father through his death and resurrection.

2) The Victory of the Savior (1 Peter 3:19–21) 

In which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ

Now we get to the difficult part of this passage in verses 19–21. There are a number of questions to answer, but here are the main ones: (1) Who are the “spirits in prison”? (2) How is Noah and the ark relevant? and (3) What does baptism have to do with all this? To answer these questions, we have to understand the passage as a whole. 

The main difficulty lies in what the passage means where it says, “proclaimed to the spirits in prison.” How we understand that phrase affects how we understand all that follows. There are a number of possibilities, but I’ll mention the four main options and then argue for the one I think makes the most sense (and the one most commentators hold). Here are the main options as well as the option I think is most likely.

View #1

Jesus Christ descended into hell to provide an additional offer of salvation for those who perished in the flood. They take the phrase in 1 Peter 4:6, “the gospel was preached even to those who are dead,” to mean that Jesus offers a second chance to those who have died. We can rule this one out immediately because the Scriptures nowhere speak of a second offer of salvation, and it wouldn’t make sense with Peter’s encouragement to persevere in their faith in the midst of suffering. Option 1 is a heretical view.

View #2

A second ancient view suggests that Jesus descended into the place of the dead—like Sheol—between his crucifixion and resurrection to liberate Old Testament saints who had died. This is a complicated view, but does not seem likely since “prison” nowhere else in the Bible refers to the place of the dead. I think this is an unlikely view.

View #3

A third view suggests that Christ’s Spirit preached through Noah during the days of Noah to those who perished in the flood. This view suggests that the Holy Spirit was empowering Noah to preach repentance and faith in God as he was building the ark, so that the people would escape judgment. In this view, the “spirits in prison” refer to humans ensnared in sin during the days of Noah. There is much debate whether “spirits in prison” refers to humans and fallen angelic spirits. This view is possible and held by various biblical scholars. 

View #4

A fourth view—which I believe is the most likely and is the one that is held most widely—is that Jesus, following his resurrection, declares his victory to demonic powers who were disobedient during the days of Noah as he ascends to take his rightful place in heaven as the ruler of all. In this view the “spirits in prison” refer to demonic powers that disobeyed God in the days of Noah, who were then placed in prison. Genesis 6:1–4 speaks of angels, called “sons of God,” who had intimate relations with the “daughters of man.”

Here are the reasons why I think this is the best way to understand it:

1. Went. The passage says “he went” (v. 19), which seems to mean that Jesus goes somewhere, which wouldn’t make sense if he was just preaching through the Spirit through Noah. In verse 22 the passage says that Jesus “has gone into heaven” (same participle) to refer to Christ’s ascension to God’s right hand in heaven.
2. Spirits in Prison. Second, the reference to “spirits” (v. 19) would more likely refer to angelic beings than humans—it means this almost without exception when used in the plural. Also, the word prison never refers to a place for humans after death (like Sheol or Hades). “Prison” is often used as either a real physical place or a place of punishment for evil angelic beings. In Revelation 20:7, the term “prison” is used to refer to where Satan is kept: “And when the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations.”
3. ‘Prison’ in 2 Peter & Jude. There are two similar passages in 2 Peter 2:4 and Jude 6 that speak of evil angels that are cast into prison. Second Peter 2:4 says, “God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment,” and Jude 6 says, “And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day.” Both passages speak of fallen angels who disobeyed God in the days of Noah.
4. Proclaimed Victory. So it seems most likely that Christ is declaring his victory to evil angels as the crucified and risen Lord. The use of “proclaimed” or “preached” might hang us up because what is normally preached is the gospel. But in this instance, it is a type of heralding or declaration of the victory of Jesus Christ over demonic powers. 

This fourth view emphasizes Jesus’ victory. Though Jesus died, he was resurrected, and that resurrection marked Jesus’ decisive victory over sin, Satan, and every rival demonic power. There was a battle raging in the background, where Satan enters into Judas seeking to kill Jesus. But at Jesus’ resurrection he declares his victory and vindication by God.

So then what does Noah have to do with this? It was in the days of Noah when humans and fallen angelic beings sinned against God (Genesis 6:1–4), yet God showed patience in those days by not bringing immediate and swift judgment. It took years for Noah to build the ark where people had opportunity to repent. 

Peter cites Noah as an illustration: “Do not worry if you are a small minority, exiles and sojourners in a foreign and hostile land. Noah and his family were also a small minority—eight people in the midst of a corrupt and evil generation. But like Noah—who was saved and delivered by God in the ark from judgment waters—you too will be saved and vindicated by God through judgment waters.” Noah went through the judgment waters but was saved by the ark, and he emerged as blessed on the other side. Israel likewise went through the judgment waters of the Red Sea and emerged on the other side as blessed. 

And believers likewise go through the judgment waters of baptism (Peter says that baptism corresponds to this) and emerge on the other side. Baptism is a picture of dying with Jesus and rising again to new life. So in baptism we are not destroyed but are instead resurrected with Christ to new life.

One pressing question, then, is verse 21: Why does it say, “Baptism … now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ.”? Baptism itself does not save. Peter is keen to avoid misinterpretation. He says that baptism isn’t salvific “as a removal of dirt from the body” but “as an appeal to God for a good conscience.” Water only removes dirt from the skin, but baptism isn’t mainly about washing away sins in a bath. Baptism is not to be understood superficially as some magical formula that saves, but rather baptism signifies what has happened spiritually—namely, that we have received a clean conscience and forgiveness of sins from God.

Baptism symbolizes what does in fact save: faith in Jesus Christ. Baptism is a reenactment of dying with Christ by going under the water and then emerging from the water in resurrection with Jesus. That’s why the passage says that baptism is “an appeal to God for a good conscience through the resurrection of Jesus Christ” (v. 21). Baptism is a public statement that we believe we are saved only by what Jesus has done. He is our only hope. That is why when we baptize we ask, “Are you now trusting in Jesus Christ alone for the forgiveness of your sins and the fulfillment of all of his promises to you, including eternal life?” Our faith is not in baptism, but it is in what Christ has done.

Believers—as sojourners and exiles on earth and recipients of hostility and mistreatment—should not be discouraged by their enemies, opponents, or poor treatment. Why? Because Jesus has obtained victory—declaring it over his enemies—and we are like Noah in the ark, sure to be rescued despite our opposition or enemies. There is a picture of Noah and his family being saved through the judgment of the flood, and similarly, in baptism, believers are saved from their sins through death and resurrection with Christ.

Believers can rest in their victorious Savior who has defeated his enemies, conquered death itself, and rescued his people from the grip of death and judgment through his resurrection. Baptism reminds us of this reality: We have died with Christ and now live a resurrected life in Christ. 

3) The Ascension of the Savior (1 Peter 3:22) 

Who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Our final verse, verse 22, tells us where Jesus is now. He has “gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.” This final verse highlights Jesus’ victory. He is in heaven. He has overcome sin, death, and Satan himself. He has been vindicated by his Father in Heaven and is at his right hand. And all rival powers, namely evil angels, authorities, and powers, are under his feet and under his power. Not only has Jesus ascended to heaven, he is victorious over all.

The phrase “is at the right hand of God” is a reference to Psalm 110:1 where David’s Lord sits at the right hand of Yahweh and rules. Jesus applies this psalm to himself in the Gospel accounts by Matthew, Mark, and Luke, and it’s cited elsewhere throughout the New Testament. What then is the significance of this? Christ is the suffering Savior, he is the victorious Savior, he is the ascended Savior, and he is ruling and reigning right now from on high at the right hand of his Father. All powers are in submission to Jesus Christ.

Why is this significant? Because the hostility and trials that God’s people face are not the final word. They are not the definitive word. Jesus rules and reigns right now as the Sovereign Lord of all. It does not matter ultimately at one level or another whether global superpowers emerge, or who becomes president, or who gets nominated to the Supreme Court next, because Jesus is Lord of Lords and King of Kings, and he rules and reigns.

Application & Conclusion 

So where is your hope this morning? Is your hope in the upcoming election? Is your hope in mayors and governors ruling well? Is your hope in a vaccine and life getting back to normal? Is your hope in yourself and your ability to carve out a piece of the American dream? Is your hope that everyone will eventually get along? Is your hope that poverty, injustice, murdering of the unborn, or evil will be someday eliminated? Or is your hope in a suffering, victorious, and ascended Savior? We have a glorious Savior who rules and reigns from on high right now. 

One application is to marvel at and recover an appropriate awe of our Savior. Do you see his suffering, sacrifice, and death on your behalf? Do you see how he has brought you to know and love God? Do you see his righteousness that has been imputed to us? Do you see how he took our wrath? Do you wake up each day in awe of what Christ has accomplished on our behalf?

A second application is to not fear. If Noah was one man who was willing to stand against the wickedness and evil of his entire generation, and God preserved him, will God not also preserve his people? He will. God will rescue and preserve his exiled and sojourning people, even using our witness to advance and grow his church. God is right now—through our witness and our lives—eager to rescue. His arm is not too short to save.

Do not fear demonic powers. I know that some of you have dabbled in the occult, have children or family members that have, or have parents and grandparents who were engaged in cults and other wicked practices. Perhaps generations of evil are in your immediate past, such as witches, spells, and calling upon the dark and evil powers of Satan and his demons. The glorious truth for us this morning is that you can be free of all demonic influence in your life if you would surrender and submit to Jesus Christ as Lord and Savior. Jesus has definitively, once for all, ascended to the right hand of the Father and has subjected all evil and hostile powers under his feet. Christ in us is greater than any wicked or evil power. Jesus just shows up on the scene and demons bow down and beg for mercy. Call upon the Name of Jesus and he will deliver you from Satan and his schemes. Satan is a leashed rabid dog; though he is deadly, his power is limited, his bark is worse than his bite, and his time is expiring. This morning, turn away from the occult and turn to Jesus. For some of you who are plagued with nightmares, voices in your head, given to self-harm, and unusually fearful and anxious, look to our victorious and ascended Savior, the Lord Jesus Christ. He can rescue, deliver, and free you from the bondage of Satan. 

All those who trust in the Lord Jesus Christ can declare in the words of “Man of Sorrows”:

Now my debt is paid
It is paid in full
By the precious blood
That my Jesus spilled

Now the curse of sin
Has no hold on me
Whom the Son sets free
Oh is free indeed!
___________

^[1] Luther, Commentary on Peter & Jude, p. 166
^[2] https://www.thegospelcoalition.org/blogs/kevin-deyoung/his-death-was-enough-and-so-he-lives/

Sermon Discussion Questions

Main Point: Do not fear suffering, because like Jesus, suffering is the pathway to victory and glory.

Outline

1. The Suffering of the Savior (1 Peter 3:18)
   
2. The Victory of the Savior (1 Peter 3:19–21)
   
3. The Ascension of the Savior (1 Peter 3:22)

Intro Question: If you were engaged in a battle, but knew that your victory was assured, would that change how you go about engaging in the battle? How so?

Discussion Questions

• What is the significance of Christ’s suffering for believers? Why is this important? (1 Peter 3:18)
  
• What are the possible ways to explain 1 Peter 3:19–21? What phrases are particularly tricky or
  obscure?
• How does the story of Noah bring hope to Peter’s readers as exiles and sojourners? How are they similar to Noah and the other seven people?
• How does baptism “save us” when it says it is “an appeal to God for a good conscience”?
  
• What are some significant implications of Jesus’ ascension and power revealed in verse 22?
  

Application Questions

• In trials, difficult circumstances, sorrow, or suffering, how does this passage provide encouragement and reassurance for the believer?
  
• As sojourners and exiles, how does Jesus’ victory over all other rival powers bring hope, encouragement, and help to us as we persevere?
  
• Assuming we are baptized believers, how does our baptism remind us of God’s work on our behalf and our current status as those who have passed through baptism waters?
  
• How does this passage inform where we should have our hope and why we can stand firm in the true grace of God?
  
• How does Christ’s victory over the demonic realm help us to not fear and to minister to others who may be in bondage to sin and Satan?
  

Prayer Focus
Using verse 18 as a guide, take a moment to praise and adore God for his work on our behalf. Confess any sins you may have committed this week or ways that you have failed to honor Christ in your heart and life. Thank God that Christ’s sacrifice purchased our forgiveness of sins, and that we can rest in the suffering, death, resurrection, ascension, and victory of Christ. Ask God for help to apply these truths, to grow in awe of Jesus, and to live as someone who is increasingly conformed into the image of Christ.