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1Pe_3:22. ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ ] This brings to a close the whole train of thought with reference to Christ, from 1Pe_3:18 and onwards, inasmuch as to His sufferings, death, resurrection, and going to the spirits in prison, there is now added, His sitting down at the right hand of God. This expression, which points out the present condition of the glorified Redeemer, occurs likewise in Rom_8:34, Col_3:1, and in other passages of the N. T.
πορευθεὶς εἰς οὐρανόν ] corresponds to πορευθείς , 1Pe_3:19.
ὑποταγέντων … δυνάμεων ] added in order to give prominence to the unlimited sway of Christ (Eph_1:21-22; Col_2:10; 1Co_15:27; Heb_2:8), extending even over all heavenly powers, whatever their name or office.
The expressions ἐξουσίαι and δυνάμεις are—with the exception of in this passage—used only by Paul as names of angels (with δυνάμεις , cf. Psa_103:21; Psa_148:2, LXX.); and in the same sequence. ἄγγελοι is not here the general term to which ἐξουσίαι and δυνάμεις ( καὶ … καί , equivalent to cum … turn) are subordinate, but the three conceptions are co-ordinate, and connected by the repeated copula. This is shown by Rom_8:38, where, instead of ἐξουσίαι , the name ἀρχαί is used. For the various names, comp. Meyer on Eph_1:21; Col_1:16.
ὑποταγ . expresses, not enforced, but voluntary subjection.
With regard to the relation of this whole passage to what precedes, ὅτι καὶ Χριστὸς … ἔπαθεν shows that in the first instance confirmation is given to the thought that it is better to suffer for well than for evil doing, by reference to the sufferings of Christ, similarly as is done in chap. 1Pe_2:21. But as the last-mentioned passage passes beyond the limits of the typical,—that is, first by the addition of ὑπὲρ ὑμῶν to ἔπαθεν , and then by the statements of 1Pe_2:24,—the same takes place here. There, reference is made to the redeeming death of the abased Christ; here, to the living work of the glorified Christ. The chief separate points have already been stated. The allusion of baptism appears indeed to be a digression, yet it belongs essentially to the train of thought; for after that mention had been made of Christ’s work among the spirits in prison in His exalted condition, it was necessary to call attention likewise to His redeeming work on earth, the effects of which are communicated through baptism. That Peter speaks of this medium (not that of the word, etc.) is explained by his reference to the deluge as the type of the approaching judgment, and to the water by which Noah and those with him were saved, and which appeared as a τύπος of baptism.[230]
[230] Since that which is stated in this paragraph does not keep within the limits of the typical, it may very well—in spite of Hofmann’s assertion to the contrary—be described as a digression.