17 For it is better to suffer for doing good, if that should be God’s will, than for doing evil.

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,

19 in which he went and proclaimed to the spirits in prison,

20 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.

21 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,

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

Narrative Arc

I know it was released in 1979, but I just got around to watching the science fiction classic Alien. Brilliant. If the number of times I jumped in shock is any indication, that flick has stood the test of time. In it, a group of human space travelers in the distant future are hunted by an alien species one by one on their spaceship. It is tense, man.

I tend to comfort myself when viewing such intensity by reminding myself there is a narrative arc the directors and writers are taking me through. And even though it sure looked like Sigourney Weaver was about to get liquified by the unbeatable alien, I saw her name and face had top billing on the cover art, so I was pretty sure she would survive. And she did (sorry if that spoiled it for you, but you've also had since 1979 to figure it out for yourself).

In our last study, Peter's letter took a definite turn. He had hinted at the possibility of suffering for Christ all letter long, but he finally came out and said it was coming. He called it "suffering for righteousness' sake" (14). And he sensed a need to prepare us for the possibility that we might be harmed even if we are zealous for good (13). He told us if we are harmed that we are also blessed because we have God and his gospel. He told us not to fear man but Christ instead (14-15). And he told us to be ready to give an explanation for the hope inside us, a hope that allows us to suffer well (15-16).

And when Peter warns of possible suffering, each one of us feels a certain way in response. And though some of us might be excited about the future, even one filled with possible hostility towards Christ and his church, all of us have some degree of reticence about suffering for Jesus. We don't prefer pain. We don't want to suffer. And many of us are afraid of and concerned about being marginalized for Christ's sake.

Peter knew about this very human and normal response, so he wrote to us about the full narrative arc of the Christian life. It is one attached to Jesus, and Jesus is totally and completely victorious over every power that exists. He will reign forever, and though he suffered and died, he rose and conquered as well. So though we might currently be living in the time where danger lurks, the ultimate victory will arrive one day with Jesus. As God said through Malachi, against a backdrop of difficulty and judgment, “But for you who fear my name, the sun of righteousness shall rise with healing in its wings. You shall go out leaping like calves from the stall.” (Malachi 4:2, ESV)

This is why Peter wrote our section today. He wanted us to observe Jesus' arc and then Noah's arc so that we might consider our own narrative arc. Our story isn't done. Even if we are marginalized or (God forbid) persecuted today, we will be seated in victorious glory with Christ tomorrow.

Keep The Bible Weird

Before thinking about Jesus, Noah, and ourselves, we must acknowledge and address an element of Peter's words. Admittedly, it is one of the most difficult passages to understand. The overall emphasis -- that we will be ultimately victorious with Christ and are like Noah -- is not hard to grasp. But Peter makes some statements that have baffled interpreters for centuries.

He talked about Jesus being "made alive in the spirit" after he died on the cross. He said Jesus, potentially in that "in the spirit" state, "went and proclaimed to the spirits in prison." And he said those spirits "formerly, in the days of Noah, did not obey" (18-20).

So who are these spirits in prison? Are they unbelievers who died before the cross? Are they Old Testament believers who needed to hear that Jesus had died for them? Or are they sinful, fallen angels that are destined to the fires of hell?

And what did Christ proclaim? He certainly wasn't proclaiming a second chance for repentance, but some have thought so. Was he celebrating the completion of his work on the cross, even before his resurrection? Was he preaching final condemnation to demons or humans? What did Christ proclaim?

And when did Christ proclaim? The Apostles' Creed, written four centuries after the apostles were all dead, says that Jesus "descended into hell" after his death on the cross during the days before his resurrection. Is that true? Did he proclaim something to someone after his death but before his resurrection? Or is this proclamation -- whatever it is -- something Jesus said after he rose? Or did he, as some believe, preach through Noah to Noah's generation, a generation who are eternally imprisoned for God's judgment? When did Christ proclaim?

Scholars have done great work on this passage but are still generally baffled. Most of them recognize Peter's words here are some of the most complex and difficult to decipher in the entire New Testament. Even the great reformer, Martin Luther, a man unafraid to share a dogmatic opinion, said, "This is a strange text and certainly a more obscure passage than any other passage in the New Testament. I still do not know for sure what the apostle meant" (Pelikan 1967: 113).

There are three main possibilities and lines of interpretation.

First, some think Jesus went to the realm of the dead in between the cross and resurrection, proclaiming the victory of the cross to Noah's generation. Some in this camp think Jesus offered salvation to them, others think Jesus announced condemnation to them, and others think Jesus only announced the good news to those who were saved by faith in that generation.

Second, there are those who think Jesus, who has always been, preached through Noah to Noah's generation. All Peter is trying to highlight, according to this camp, is Noah's experience and Christ's faithfulness to declare God's judgment and the way of salvation -- to and in every generation -- through his people.

Third, there are those who think Jesus proclaimed to fallen angels (or demons) about his victory on the cross during the three days in between death and resurrection. Perhaps this involved a literal visit to hell, to the place containing these demons, or perhaps it happened sometime after the resurrection.

As you can see, each view is incompatible with the others. As for me, though I'm generally willing to take a position on debated texts, I understand the confusion. And if even some of the greatest minds of the church have not come to a resolution on this passage, I don't mind having an open hand on it. I can see the merits and reasons for each of these views. But I cannot tell you I know which one is correct, if any.

Passages (and little chats) like these might frustrate you. And perhaps it makes you doubt the Bible's inerrancy. One doctrine Christians hold to is the perspicuity (or clarity) of Scripture -- though it will require study and debate and scholarship and the Spirit, the Bible can be understood. And we should rejoice that the Bible is generally clear and understood. For an ancient book from across cultures and times, it is remarkably knowable. But passages like these might tempt you to doubt the clarity of Scripture.

To that, I would say that I believe we should allow the Bible to be a holy book that is sometimes confounding to us. They say Keep Santa Cruz Weird (or, nowadays, they say Keep Austin Weird). But I say Keep The Bible Weird. Don't soften its more bizarre passages. It is a book from the infinite to the finite -- we should expect times when we must grapple with what it means. I mean, if I cannot yet understand the timeline of the Marvel Cinematic Universe, there should be some mysteries in Scripture I am still unsure about.

But I would also remind you, the point of this passage is clear. Peter said, "It is better to suffer for doing good, if that should be God's will, than for doing evil" (17). And this section backs him up. When you suffer for doing good, according to this passage, it is "evidence that you are on the right side of the eschatological divide" (Jobes 2005: 235). When you suffer for Jesus, you are on the right side of history. That's the point of these verses. So let's consider the three narrative arcs Peter points out in this section.

1. Jesus' Arc

Suffered On The Cross

First, we must consider Jesus' arc. Peter said:

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.

Overall, what Peter means in describing Jesus' story is that Jesus suffered. In the context of all he's been saying, he means that we should expect to suffer like Jesus. Why wouldn't we? Jesus suffered -- the righteous for (and at the hands of) the unrighteous -- so that he might bring (people) to God. Shouldn't we expect to suffer in a similar way, perhaps even as a method to see more people brought to God through Christ's work? Why would our Lord and champion suffer, but not us? Vicarious atonement does not mean vicarious suffering. One day, we won't suffer anymore, but right now, we will.

But Peter broke down Jesus' suffering into some theologically profound and succinct stages. He said Jesus suffered once (18). This is in contrast to the sacrifices of the Old Testament era, sacrifices that happened over and over again. Every year, a Day of Atonement. Jesus' sacrifice on the cross was different. One and done because it was all-sufficient.

Peter said Jesus suffered for sins, the righteous for the unrighteous (18). If suffering once highlights the sufficiency of Christ's death, suffering for the unrighteous highlights the substitutionary nature of Christ's death. He did not only die as a good example of loving sacrifice but in our place, our substitute for the justice we deserved.

Peter also said that Jesus did all this so that he might bring us to God (18). This describes Jesus' mission -- he wanted to reconnect lost and broken mankind with its Creator and God. Only Jesus could pave the way for people groping in darkness and far from God to be rejoined to God. You can only know God through Jesus' gospel -- through his death, burial, and resurrection. He is the way to the Father.

But Peter also said that Jesus experienced resurrection (18, 21). After Jesus died -- after he was put to death in the flesh -- he was made alive in the Spirit (18). He was raised. His resurrection secured his victory. After he rose, Peter said Jesus:

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

This means Jesus ascended and is currently at the right hand of God (22). And Peter is sure to let us know that Jesus lives now in total and complete victory over even angels, authorities, and powers (22). Words cannot express how comforting Jesus' sovereignty and authority would've been to the church Peter wrote to: they lived under the threat of Rome and its dictator, Nero. Knowing Christ was in control and had, as he said, all authority in heaven and on earth would have comforted them immensely (Matthew 28:18). And it should comfort us today.

But that is the arc of Jesus -- from suffering to sovereignty, from the cross to the throne, from pain to paradise. And since believers are wrapped up in Christ, since our identity is inseparably tied to Jesus, since our "life is hidden with Christ in God," we will have the same experience (Colossians 3:3). One day, we will be with him in his kingdom, experiencing his supreme power over all things.

2. Noah's Ark

But Peter highlighted a second arc in this passage, Noah's arc (see what I did there?). Noah's story should encourage every believer who has experienced ostracization for their faith in Christ. Peter said:

19 "Christ went and proclaimed to the spirits in prison, 20 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."

I've already tried to deal with some of the difficulties of this passage, but the reference to Noah is clear, and the comparisons to exiled Christians are obvious. Let's consider some of them.

Times Of Rampant Disobedience

First, Noah lived during a time of rampant disobedience. The Genesis account tells us that "the LORD saw that the wickedness of man was great in the earth and that every intention of the thoughts of his heart was only evil continually" (Genesis 6:5). Perhaps you hold the opinion that morality has never been worse than it is today. I hope the conditions before the flood change your mind. Humanity's rebellion against God today has not quite reached Noahic proportions.

That said, we can relate. Paul said that when a society suppresses the truth about God (Romans 1:18), their hearts become generally darkened (Romans 1:20). Claiming wisdom, Paul said, they become fools, especially in matters pertaining to morality (Romans 1:22). So, God, Paul said, gives up societies like these to "the lust of their hearts to impurity," to "dishonorable passions," and to "a debased mind to do what ought not be done" (Romans 1:24, 26, 28). In societies like these, Paul said, people not only do evil things but "give approval to those who practice them" (Romans 1:32). So, though Noah's age was further along, we might be experiencing a little taste of it in our time.

Noah, by the way, was the minority in his time. Only his family came through the flood -- eight persons. His society was swept up in rebellion against God before they were swept up in God's judgment. But if Noah could endure as such an extreme minority, so can we, for at least we have each other.

Endured God's Patience

But Noah also endured God's patience. It took many years to build the ark and many years before Noah for God's judgment to build. God patiently waited. We live in a similar time today.

I would like to highlight this aspect of Noah's story today: Peter said that in the days of Noah, God's patience waited (20). Though times were bad, though human depravity was on full display, God was merciful and patiently waited to deliver his judgment. Perhaps this should help us in the times we are in today. I believe Christians should look forward to Christ's return, and I think it could happen anytime. But, admittedly, I get concerned when tumultuous times cause believers to act as if the end is nigh. Jesus said that even in the midst of wars, rumors of wars, famines, earthquakes, and pestilences, "Do not be alarmed, the end is not yet" (Mark 13:7, Luke 21:11). For many Christians in other parts of the world, the tumult and discord we've seen in America over the past few years is their everyday experience. God waited a long time in Noah's days, and he might wait a long time more in ours.

Obeyed and Preached

Though Noah lived in times of darkness, he obeyed God and preached to his generation. Peter said Noah prepared the ark (20). He did what God told him to do, and in the process, he became a preacher to his generation. That boat was a pulpit communicating the future judgment of God. We also are meant to put our heads down, obey God, and plead with our generation to be saved from sin and receive the gospel.

Ultimate Salvation

And, finally, Noah experienced ultimate salvation. He and his family were brought safely through water, Peter said (20). They went through all the darkness and found light. God saved them in that boat. Though the water came, they were delivered.

Noah's arc (or story) should be a massive encouragement to us. We are tied to Jesus' story and will one-day experience glorification with him, but Noah reminds us to stay faithful in our generation. Even if we become a small minority of people in a society hostile to the gospel, we can endure like Noah and, ultimately, experience salvation from the judgment to come.

3. Our Arc

Faith In Christ

So we've thought about Jesus' arc and Noah's arc, but now we should consider ours. Our story is in the text as well. Our current reality is found in our first verse today -- that it is better to suffer for doing good than for doing evil -- but the rest of our story is told in 3:21-22. Peter said:

21 "Baptism, which corresponds to (Noah being brought safely through water), 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."

Peter means that our faith in Christ and his gospel led to our water baptism.

Water Baptism = Lordship Of Christ

Peter is very careful in how he lays this out. Noah's flood reminds Peter of our water baptism -- something Christians do at the beginning of their relationship with Jesus. But Peter doesn't want us to think water baptism gives us the salvation of justification, so he clarifies that salvation comes through an internal work of Christ to cleanse our conscience from sin. And this is made effective, he says, through the resurrection of Jesus Christ (21).

But this is the arc Peter wants us to recall: after receiving Christ, we were water baptized. Just as the flood washed away the old sinful world, so water baptism pictures our break with the old life. Jesus, after salvation, becomes our Lord, and he keeps saving us from the practical power and pull of sin. So Peter is exhorting us to continue to the same course of action that our baptism symbolized. In the water, a Christian being baptized is saying, "I will obey Jesus!" Peter wants that to be our arc, our story, that we would continue to say, "I will obey Jesus!"

Suffering For Good Is Possible

After that commitment, Peter wants us to know it is entirely possible that we would suffer for doing good (17). Jesus' life and death should encourage us here because he suffered so that he could bring people to God. We should allow our suffering to do the same.

I know the idea that God would allow us to suffer is a shock to some of us. Peter said sometimes it might be God's will (17). This is difficult for some of us to digest.

But shouldn't we confess that suffering is sometimes the best thing for us? Aren't there times our character is lacking or shallow and in need of refinement? Can't suffering help shape our inner person better than times of ease?

And what about times suffering protects us from sin? We aren't all-knowing. We don't know what sins we might commit tomorrow. How many times have we been rescued from tomorrow's errors because we were brought into today's suffering and not allowed to live in ease?

And doesn't suffering make us more effective in ministry to others? When they suffer, do they need to hear from people who cannot relate? Isn't Jesus attractive because he was tempted and tested like us, became poor and suffered like us, and understands our hardest experiences? Couldn't our suffering help us better serve others?

And can't our suffering bring us into deeper relationship with Jesus? Paul said he wanted to experience the fellowship of Christ's sufferings (Philippians 3:10). Isn't there a facet of Jesus we cannot know without pain?

And, as Peter pointed out, wasn't Jesus' suffering designed to bring people to God? Could it be that our suffering is meant to point people to God as well?

One Day With Jesus (And Noah, Too)

So our arc in this passage is (1) justification by faith, (2) water baptism, which indicates Jesus is now our Lord, and (3) suffering for his name. But that is not the end of the story. The end of our story is Christ's story. As Peter said, "Jesus has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him" (22).

This truth about Jesus is meant to comfort us about our future. One day, our arc with take a turn toward a similar victory. Our resurrection is guaranteed because he rose. One day we will also rise and rule with him.

But this truth about Jesus is also meant to comfort us about our present. Right now, we might, as Peter said, suffer for good. But Jesus is in heaven, in charge of everything, ruler over all. So if we suffer today, it does not escape his vision or planning. He sees it. Peter dares to say he, in a sense, wills it. He is in control of our lives. And this means that, from heaven, he can supply all the grace and strength and power and might and victory and resources we need to endure well.

When I was a boy, my father and I would sometimes fly kites together. And on a foggy Pacific Grove day, you could easily fly your kite so high that you could no longer see it. But you would hold onto the string and feel the tug on the other end. Though you could not see the kite in the sky, you could feel its pull.

Christ is in the heaven of heavens today, with all power and authority, and you are tethered to him. Feel his pull. He is graciously interceding for you and standing with you in the trials and pains of life. And one day, you will be with him (and Noah, too). So, today, endure because you know the narrative arc your life will take, trusting Jesus all the way there. Just as Sigourney Weaver did not die in Alien, and you will make it to the fulness of Christ's kingdom.