But to what spirits has he preached? To those who aforetime were unbelieving. This is the figure of speech which is called Synecdoche. That is, "from a part the whole" (ex parte totum),—that is to say, not to these very spirits, but to those who are like them, and are just as unbelieving as they. Thus must we look away from this outward, to that inward life.
That is the best rendering, as I think, of those words of St. Peter;* still I will not too strenuously insist upon it. This at least I can scarcely believe, that Christ descended to those souls and preached to them; while the Scripture is against it, and declares that every one, when he arrives there, must receive according as he has believed and lived. Besides, while it is uncertain what is the state of the dead, we cannot easily explain this passage as one that refers to it. But this is certain, that Christ is present and preaches in the heart, wherever a preacher of God's word speaks to the ear. Therefore may we safely draw to this conclusion: let him to whom a better understanding is manifest, follow the same.
* The view generally taken by Protestant expositors of this passage is, that the preaching here referred to took place in the days of Noah, by means of himself or others who were inspired by God to teach and warn. Their interpretation would be in effect,—"For Christ also suffered for our sins, the just for the unjust (that he might bring us to God), being put to death in the flesh, but quickened by the Spirit (of God). By which Spirit also he went (formerly) and preached to the spirits (now) in prison; which were disobedient, when once the long-suffering of God waited, in the days of Noah, (120 years,) while the ark was preparing, wherein few,—that is, eight souls,—were saved by or through water."
This is the summary of the sense which I have exhibited: Christ has ascended to heaven and preached to the spirits,—that is, to human souls; among which human souls have been the unbelieving, as in the times of Noah.
V. 20. It continues,—when once the long-suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls, were saved by water. Thus does St. Peter bring us into the Scriptures, that we may study therein; and gives us an illustration out of them, from the ark of Noah, and interprets this same figure. For it is pleasant to have one bring forward illustrations from such figures, as St. Paul also does when he is speaking, Gal. iv., of the two sons of Abraham, and the two women; and Christ, in John v., of the serpent which Moses had erected in the wilderness. Such comparisons, when well drawn, are delightful; wherefore St. Peter introduces this here, that we may be able to comprehend faith under a pleasing image.
But he would also tell us, that as it happened when Noah was preparing the ark, so it takes place now. As he took refuge in the ark which swam upon the waters, so, it is to be observed, must you also be saved in baptism. Just as that water swallowed up all that was then living, of man and beast,—so baptism also swallows up all that is of the flesh and corrupt nature, and makes spiritual men. But we rest in the ark, which means the Lord Christ, or the christian Church, or the Gospel that Christ preached, or the body of Christ, on which we rest by faith, and are saved as Noah in the ark. You also perceive how the image comprises in brief what belongs to faith and to the cross, to life and death. Where there are only those that follow Christ, there is surely a christian Church, where all that springs from Adam, and whatever is evil, is removed.
V. 21. The like figure whereunto, even baptism, doth now save us; not the putting away of the filth of the flesh, but the answer of a good conscience toward God. But you are not kept and saved by merely washing away the filth of the flesh, that the body be clean, as was the practice of the Jews; such purification has no further value. But the answer of a good conscience toward God,—that is, that you feel your conscience to be rightfully at peace within you, that it stands in harmony with God, and can say, "He has promised to me that which He will fulfil, for He cannot lie." If you shall rely upon and cleave to His word, then shall you be preserved. Faith, alone, is the band whereby we shall be held; no outward work which you can do will suffice.
Through the resurrection of Christ Jesus. This St. Peter adjoins, in order to explain that faith which rests on the fact that Christ died, descended to hell, and has risen again from the dead. Had He continued subject to death, it would not have advantaged us; but since He has risen and sits at the right hand of God, and suffers this to be proclaimed to us so that we may believe on Him, we have a union with God, and a sure promise, whereby we shall be saved as Noah in the ark. Thus has St. Peter given to the ark a spiritual significance throughout, within which is not flesh and blood, but a good conscience toward God,—and that is faith.
V. 22. Who is gone into heaven, and is on the right hand of God; angels, and authorities, and powers, being made subject unto Him. This he says for the enlightening and strengthening of our faith. For it was necessary that Christ should ascend to heaven and become Lord over all creatures and powers universally, that He may bring us thither, and make us conquerors. This is said for our consolation, that we may know that all powers, whether they be in heaven or earth, must serve and aid us, even death and the devil,—since all must become subservient, and lie at the feet of the Lord Christ. This closes the third chapter. The fourth follows.