1 Peter 3
3:1-7. Biblical submission continued: Here it is applied to the roles of wives and husbands. See 1 Cor. 11:1-16; Eph. 5:21-6:9; 1 Tim. 2:9-15; and notes.
The word to which the unbelieving husband is disobedient (1) is the command of the gospel. The margin would more literally render v.2: “as they observe your chaste and with fear behavior.” The fear is of the Lord. A brutal husband might be obeyed out of fear, but that is not the submission called for. The example of due submission to a husband is Sarah (6), who was not frightened by any fear of Abraham when she called him Lord (Gen. 18:12). Rather, she was filled with a godly fear when she laughed silently to herself and the LORD read her thoughts. She laughed to herself at a message she deemed too good to be true, until she considered who it was that spoke (cf. Heb. 11:11). The word to husbands (7) is likewise to fear the Lord. Husbands have no right to forcefully lord it over their wives. If they do, they have no right to expect the Lord to pay heed to their own prayers for understanding and mercy in their weaknesses (cf. 12; Jas. 2:13).
3:8-12. These summary words apply to all in whatever role we are given. We are to live so as to be a blessing to others and fulfill our purpose in Christ, and thus inherit a blessing. We are to walk in the fear of God, not man, for God alone sees all and judges in righteousness (10-12, which quotes Ps. 34:12-16).
3:13-15. The answer to the rhetorical question in v.13 is, none but the enemies of Christ (cf. 2:20-21; 4:12-14), of whom there are many, as Peter well knows. See Luke 12:4-5, where Jesus tells us whom to fear and why. And Paul asks, “If God is for us, who is against us?” None but a defeated enemy (Ro. 8:31-39). See Peter’s defense under intimidation in Acts 4.
3:16-17. If God should will it so, what if we are even put to death for righteousness sake? Consider the outcome of that in Jesus’ case. Was it not to his glory, their shame (cf. 2:12), and our salvation?
3:18-22. These verses are subject to confusion and misinterpretation. The reason, it seems to me, is because it is assumed that the proclamation made to the spirits now in prison was made by Christ after his death. The following view seems to be a far better understanding of Peter’s intent (e.g., Mathew Henry’s Commentary).
As is his practice, Peter is using the OT to confirm his point. In this case, he refers to Noah’s faithful testimony while under persecution from the ungodly (cf. Heb. 11:7). Like all prophets, Noah spoke by the Spirit of Christ in him (see 1:11). The eternal Spirit of Christ who lives and rules over all powers in heaven and earth and under the earth (18b, 22; cf. Php. 2:10) is the same Spirit by which he spoke to the people in Noah’s day, proclaiming to them through Noah that judgment was coming. Those people mocked Noah (and Christ) then, but their spirits are now in prison, kept under punishment for the day of judgment (cf. 2 Peter 2:4-5, 9; Jude 6). V.20 tells us when the preaching took place. It was not after Jesus died on the cross that he preached to them, but when the patience of God kept waiting in the days of Noah during the construction of the ark. Preaching is pointless to those who have finally exhausted God’s patience until the flood of wrath at last comes (cf. 2 Cor. 6:1-2; Heb. 2:3; 9:27).
But how nicely the ark of Noah corresponds to baptism. Like the ark, baptism brings us safely through the waters, separating the faithful who believe God from the perishing unbelieving world (cf. 2 Peter 3:5-7), and is a sign and seal of his covenant mercy toward us ratified by the resurrection of Christ, raised because of our justification (Ro. 4:25). His resurrection is proof that God has accepted the righteous life and atoning death of Christ as full satisfaction for all who appeal their case to God through him for a good conscience, the cleansing of sin signified by baptism (18, 21). He has been given authority over all things at the Father’s right hand. He has the power to deliver us (22).