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The second perek carries us further into the Sotah ordeal, as it closely tracks the psukim in Bamidbar 5: 15 - 22.
In looking at this perek, I'll suggest that the debate between the Tanna Kamma ("first opinion") and R. Yehuda in Mishna 3 characterizes some of the central threads that run through the perek.
In Mishna 3, the Tanna Kamma and R. Yehuda disagree as to how much of the Kohen's speech to the women is written upon the parchment that will be placed in the water that she will eventually drink (barring a confession of sin before that). The Tanna Kamma believes that both halves of the instruction, i.e. both the possibility that she is innocent, and the possibility that she is guilty, are to be recorded, while R. Yehuda holds that only the latter that is recorded. This debate hints to a debate as to what the ordeal is ultimately "about". Is it about determining the truth, or is it about uncovering transgression. It's not that R. Yehuda isn't interested in truth, God forbid. But for R. Yehuda, the fact that the woman in question had already violated the explicit, witnessed warning from her husband to not seclude herself with a particular man, generates a legal responsibility to affirmatively reveal the full extent of her transgression.
In short, the debate in Mishna 3 is around whether the Sotah ordeal is about investigating a charge of alleged adultery, or about punishing the violation of the husband's warning. These feel to me like very different things, rooted in very different assumptions about how to socially / legally / religiously assess the warning & violation episode.
It's possible to interpret various other elements of our perek in light of the above debate. For example, Rabban Gamliel's comment at the end of Mishna 1, as well as the debate that extends over Mishnayot 5 and 6 as to how much of the woman's sexual history (and perhaps even sexual future) is being interrogated by the Sotah ordeal. Is she entering a procedure intended to clarify an allegation of adultery, or entering a procedure intended to punish her for her disregard of her husband's instructions around marital propriety?
What can we derive and learn from Mishna Sotah? What can be applied to the way that we think about our contemporary Jewish marriages?
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