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It is written:
Acts 2:27-FOR YOU WILL NOT LEAVE MY SOUL IN HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO SEE CORRUPTION.
One of the great teachings of the Bible is known as “The Descent.” It refers to the way that Jesus descended into the realm of Hades (the world of the dead) between His death and resurrection. Even though this teaching is found throughout the entire Bible, many in churches of Christ are not aware of it. Let’s spend some time meditating on that by analyzing one of the main passages of Scripture in which the Apostle Peter defends this teaching.
Peter wrote:
1 Peter 3:18-22-For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, 19 by whom also He went and preached to the spirits in prison, 20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. 21 There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him.
Let’s study.
When Peter wrote this Epistle, he was writing to Christians who were suffering terribly for their faith in the Lord. As such, Peter is going to teach us that God can work amazing things through our suffering in this world. For example, he is going to show us that God can allow suffering for several reasons, including the following:
Suffering can help to demonstrate the genuineness of our faith, and this will lead to praise, glory, and honor when Jesus returns (1 Peter 1:6-7);
Suffering that we endure can lead to the conversion of sinners when they witness how Christians face the trials of life and persecution (1 Peter 2:12);
Suffering enables Christians to walk in the footsteps of Jesus, and allows us to learn to trust in God as He did (1 Peter 2:21-25);
Suffering for the sake of righteousness will lead to God blessing us (1 Peter 3:14);
Suffering for the Lord in the face of hostile neighbors can lead to opportunity to teach God’s Word to our enemies so that they may hopefully be “ashamed” and saved (1 Peter 3:15-16);
Suffering for Christ will lead us to rejoice in the good that God is going to bring (1 Peter 4:12-13);
Suffering for the Lord will lead to a greater display of the Holy Spirit in our lives (1 Peter 4:14);
Suffering helps us to learn to be humble and to cast all of our cares upon God (1 Peter 5:6-7);
Suffering for the Lord reminds us of the bond and fellowship that we have with other Christians around the world (1 Peter 5:8-9);
Suffering for the cause of Christ will help to perfect, establish, strengthen, and settle us (1 Peter 5:10).
In the midst of this list, Peter introduces Jesus as the ultimate Example of how God can bring good through suffering. Specifically, Peter is going to show us that the suffering of Jesus leads to redemption, “the just for the unjust.” Indeed, consider especially that suffering can be allowed by God in order to save the lost.
1 Peter 2:21-25-For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: 22 “WHO COMMITTED NO SIN, NOR WAS DECEIT FOUND IN HIS MOUTH”; 23 who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously; 24 who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed. 25 For you were like sheep going astray, but have now returned to the Shepherd and Overseer of your souls.
The amazing love of Jesus shown especially in His suffering leads people to return to Him like sheep who had gone astray.Indeed, the very text we are studying emphasizes how through His suffering, Christ “might bring us to God.” In the same way, the suffering that we experience in life as we are persecuted for being Christians may lead others to be saved through our example and through our proclamation of God’s Word:
1 Peter 2:11-12-Beloved, I beg you as sojourners and pilgrims, abstain from fleshly lusts which war against the soul, 12 having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation.
Peter encourages the Christians to live Christ-like lives, and one reason is because of the hope that our enemies will “glorify God.”
What does this mean?
“We see the same contrast in Revelation between those who believe and glorify God (Rev 11:13) and those who refuse to repent and do not honor him (Rev 16:9). Peter exhorted believers to live noble lives because in doing so unbelievers will see their good works. Because they observe such works, some unbelievers will repent and believe and therefore give glory to God on the last day.28 The use of the participle “see” (from the verb epopteu) also suggests that salvation is in view, for the same term is used in 1 Pet 3:2, where the submission of wives is intended to lead to the salvation of unbelieving husbands. Peter was confident that some unbelievers will be saved when they notice the godliness of believers. The unbelievers may revile Christians, but as they notice the goodness in their lives, some will repent and be saved, and as a result of their salvation God will be glorified.” (Thomas R. Schreiner, The New American Commentary: 1, 2 Peter, Jude, Volume 37, 124 (Kindle Edition); Nashville, TN; B&H Publishing Group)
To “glorify God” meant to convert to Him.
So through our suffering, the hope is that God will be glorified by people turning to Him and being saved.
It is here that Peter is going to discuss the work of Jesus in His suffering and preaching.
Let’s study.
We will begin by showing the passage in a few different translations of the Bible.
1 Peter 3:18-22 (ERV)-Christ himself suffered when he died for you, and with that one death he paid for your sins. He was not guilty, but he died for people who are guilty. He did this to bring all of you to God. In his physical form he was killed, but he was made alive by the Spirit. 19 And by the Spirit he went and preached to the spirits in prison. 20 Those were the spirits who refused to obey God long ago in the time of Noah. God was waiting patiently for people while Noah was building the big boat. And only a few—eight in all—were saved in the boat through the floodwater. 21 And that water is like baptism, which now saves you. Baptism is not the washing of dirt from the body. It is asking God for a clean conscience. It saves you because Jesus Christ was raised from death. 22 Now he has gone into heaven. He is at God’s right side and rules over angels, authorities, and powers.
1 Peter 3:18-22 (ESV)-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. 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.
1 Peter 3:18-22 (GW)-For Christ died for sins once and for all, a good man on behalf of sinners, in order to lead you to God. He was put to death physically, but made alive spiritually, 19 and in his spiritual existence he went and preached to the imprisoned spirits. 20 These were the spirits of those who had not obeyed God when he waited patiently during the days that Noah was building his boat. The few people in the boat—eight in all—were saved by the water, 21 Baptism, which is like that water, now saves you. Baptism doesn’t save by removing dirt from the body. Rather, baptism is a request to God for a clear conscience. It saves you through Jesus Christ, who came back from death to life. 22 Now Christ has gone to heaven where he holds the honored position—the one next to God the Father on the throne. Angels, rulers, and powers have been placed under his authority.
1 Peter 3:18-22 (TPT)-Christ suffered and died for sins once and for all—the innocent for the guilty—to bring you near to God by his body being put to death and by being raised to life by the Spirit. 19 He went in the spiritual realm and made a proclamation to the spirits in prison. 20 because of their disobedience of long ago. For during the time of Noah God patiently waited while the ark was being prepared, but only a few were brought safely through the floodwaters: a total of eight souls. 21 This was a prophetic picture of the immersion that now saves you—not a bathing of the physical body but rather the response of a good conscience before God through the resurrection of Jesus Christ, 22 who is now in heaven at the place of supreme authority next to God. The very powers of heaven, including every angel and authority, now yield in submission to him.
1 Peter 3:18-22 (Amplified)-For Christ [the Messiah Himself] died for sins once N1 for all, the Righteous for the unrighteous (the Just for the unjust, the Innocent for the guilty), that He might bring us to God. In His human body He was put to death, but He was made alive in the spirit, 19 In which He went and preached to the spirits in prison, 20 [The souls of those] who long before in the days of Noah had been disobedient, when God’s patience waited during the building of the ark in which a few [people], actually eight in number, were saved through water. [Genesis 6-8] 21 And baptism, which is a figure [of their deliverance], does now also save you [from inward questionings and fears], not by the removing of outward body filth [bathing], but by [providing you with] the answer of a good and clear conscience (inward cleanness and peace) before God [because you are demonstrating what you believe to be yours] through the resurrection of Jesus Christ. 22 [And He] has now entered into heaven and is at the right hand of God, with [all] angels and authorities and powers made subservient to Him.
Let’s now examine some of the popular interpretations of this text.
The first school of thought is known as the Enochian interpretation. Some believe it is describing either Enoch or Jesus going and preaching to the fallen angels in Tartarus that they are dammed. The second school of thought (the Noahic interpretation) says that the preacher was actually Jesus, but that the preaching took place through Noah before the Flood. In other words, it is maintained that it was the Spirit of Jesus preaching through Noah in his day and age to the people who (when Peter was writing) were in Hades. The third interpretation, known as the Descent, is that this passage is describing Jesus preaching to the dammed (humans and perhaps angels as well) during His death and resurrection.
The Enochian Interpretation
There is a book known as First Enoch that is referenced over one hundred times in the Bible. This book is not inspired, as is evidenced by several facts. First, the Jews never accepted it as part of the canon of Scripture. Indeed, their Old Testament is identical to the Old Testament found in Protestant Bibles. Second, their early church did not accept First Enoch as inspired (although some church fathers tried to make the claim, their arguments were deemed unconvincing). Third, Jesus accepted the same Old Testament canon as the Jews (the same that comprises our 39 Book Old Testament). This is shown by Jesus using the same phrase (“the Law of Moses, the Prophets, and the Psalms”) that the Jews commonly used to refer to the Old Testament (cf. Luke 24:44). However, just because First Enoch is not inspired, it is still referred to over a hundred times in the Bible as an encouragement for us to study it as good history.
First Enoch describes in greater detail the events recorded in Genesis 6, in which several fallen angels came to Mount Hermon and began to corrupt humanity with forbidden knowledge and practicies, culminating in their bringing forth children with humans when then devastated the Earth and humanity. When God pronounces judgment upon them, they appeal to the Prophet Enoch to intercede for them. First Enoch recounts:
1 Enoch 12:1-13:7-“12: 1 Before these things, Enoch was taken; and no human being[ 38] knew where he had been taken, or where he was, or what had happened to him. 2 His works were with the watchers, and with the holy ones were his days. Enoch’s First Mission to the Fallen Watchers Enoch Is Sent to the Watchers 3 I, Enoch, was standing, blessing the Lord of majesty, the King of the ages. And look, the watchers of the Great Holy One called me, Enoch the scribe, and said to me, 4 “Enoch, righteous scribe, go and say to the watchers of heaven—who forsook the highest heaven, the sanctuary of the( ir) eternal station, and defiled themselves with women. As the sons of earth do, so they did and took wives for themselves. And they worked great desolation on the earth—5/ ‘You will have no peace or forgiveness.’ 6 “And concerning their sons, in whom they rejoice—The slaughter of their beloved ones they will see, and over the destruction of their sons they will lament and make perpetual petition, and they will have no mercy or peace. Enoch Is Sent to Asael 13: 1 “And, Enoch, go and say to Asael, ‘You will have no peace. A great sentence has gone forth against you, to bind you. 2 You will have no relief or petition, because of the unrighteous deeds that you revealed, {and because of all the godless deeds and the unrighteousness and the sin that you revealed to humans.’”}[ 39] 3 Then I went and spoke to all of them together. And they were all afraid, and trembling and fear seized them. The Fallen Watchers Commission Enoch to Intercede for Them 4 And they asked that I write a memorandum of petition for them, that they might have forgiveness, and that I recite the memorandum of petition for them in the presence of the Lord of heaven. 5/ For they were no longer able to speak or to lift their eyes to heaven out of shame for the deeds through which they had sinned and for which they had been condemned. 6/ Then I wrote out the memorandum of their petition, and the requests concerning themselves, with regard to their deeds individually, and concerning < their sons > for whom they were making request, that they might have forgiveness and longevity. 7/ And I went off and sat by the waters of Dan in the land of Dan, which is south of Hermon, to the west. I recited (to God) the memorandum of their petition until I fell asleep. Enoch’s Ascent to Heaven and Second Commission to Preach to the Watchers Narrative Summary 8 And look, dreams came upon me, and visions fell upon me. And I saw visions of wrath, and there came a voice, saying, “Speak to the sons of heaven to reprimand them.” 9/ And when I had awakened, I went to them. And all of them were assembled together, and they were sitting and weeping at Abel-Main,[ 40] which is between Lebanon and Senir, covering their faces. 10/ And I recited in their presence all the visions that I had seen in the dream, and I began to speak the words of truth and the vision and reprimand to the watchers of heaven. The Commission Summarized 14: 1 The Book of the Words of Truth and the Reprimand of the Watchers Who Were from of Old, according to the command of the Great Holy One < in the dream that I dreamed >.[ 41] 2/ In this vision I saw in my dream what I now speak with a human tongue and with the breath of my mouth, which the Great One has given to humans, to speak with them and to understand with the heart. 3/ As he created and destined humans to understand the words of knowledge, so he created and destined me[ 42] to reprimand the watchers, the sons of heaven. 4 I wrote up your petition, and in the vision it was shown to me thus, that you will not obtain your petition for all the days of eternity; but judgment has been consummated in the decree against you, 5 that from now on you will not ascend into heaven for all the ages; and it has been decreed to bind you in bonds in the earth for all the days of eternity. 6 And that before these things, you will see the destruction of your sons, your beloved ones, and that you will have no pleasure in them, but they will fall before you by the sword.[ 43] 7 Accordingly, you will not obtain your petition concerning them, nor concerning yourselves. You will be petitioning and making supplication; . . . but you will not be speaking any word from the writing that I have written.[ 44]”. (George W. E. Nickelsburg, James C. VanderKam, 1 Enoch: The Hermeneia Translation by The University of Iowa, 31-34 (Kindle Edition): Minneapolis, MN: Augsburg Fortress)
It is thus argued that Peter is following the pattern of Enoch in claiming that Jesus like Enoch went and proclaimed doom to the fallen angels between His death and resurrection.
It is true that elements of 1 and 2 Peter show knowledge of the book of First Enoch (cf. 2 Peter 2:4). Indeed, this is true of most of the New Testament. It is also the case that Peter goes on to describe how angels and also “principalities and powers” were made subject to Jesus in this passage (cf. 1 Peter 3:21-22). However, these interesting similarities are overshadowed by the differences between what Peter says here and the account of Enoch for us to believe that the Apostle is paralleling these accounts.
First, Enoch did not descend into Hades to make this proclamation, although he did later have visions of the Hadean realm. Indeed, the text is clear that Enoch did his preaching to the fallen angels near Lebanon (1 Enoch 13:9), whereas Peter describes Jesus as going into Hades (as will be made evident shortly). Second, Enoch’s message was to the fallen angels and not humanity. But Peter’s message is primarily to the humans who had perished in the Flood (although perhaps a case can be made that Jesus’ descent included a message for the fallen angels). Third, preaching of Jesus and Enoch were markedly different. The preaching of Enoch was primarily a pronouncement of doom, whereas the preaching that Jesus did was a preaching of repentance and forgiveness (as will be demonstrated).
For these (and other) reasons, the Enochian interpretation of this text falls short.
The Noahic Interpretation
Another interpretation that bears serious study is the Noahic interpretation. This advocates that the preaching of this passage took place in Noah’s day, and through Noah (by the Spirit of Christ), to the people who were still alive before the Flood (but who were dead and in Hades by the time that Peter wrote).
There are some very strong arguments in favor of this argument.
First, Peter said earlier that the Spirit of Christ preached through the Prophets.
1 Peter 1:10-12-Of this salvation the prophets have inquired and searched carefully, who prophesied of the grace that would come to you, 11 searching what, or what manner of time, the Spirit of Christ who was in them was indicating when He testified beforehand the sufferings of Christ and the glories that would follow. 12 To them it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into.
Peter is adamant that the Spirit of Christ preached through the Prophets when they themselves did not understand what they were prophesying. This also lines up with Noah, because we are told that Noah was a preacher of righteousness (2 Peter 2:5).
Second, the preaching of Noah was a preaching of repentance and salvation. Not only does Genesis record this, but so also do several Jewish history books which are referenced in the Bible.
Jasher 5:6-11-“6 And after the lapse of many years, in the four hundred and eightieth year of the life of Noah, when all those men, who followed the Lord had died away from amongst the sons of men, and only Methuselah was then left, God said unto Noah and Methuselah, saying, 7 Speak ye, and proclaim to the sons of men, saying, Thus saith the Lord, return from your evil ways and forsake your works, and the Lord will repent of the evil that he declared to do to you, so that it shall not come to pass. 8 For thus saith the Lord, Behold I give you a period of one hundred and twenty years; if you will turn to me and forsake your evil ways, then will I also turn away from the evil which I told you, and it shall not exist, saith the Lord. 9 And Noah and Methuselah spoke all the words of the Lord to the sons of men, day after day, constantly speaking to them. 10 But the sons of men would not hearken to them, nor incline their ears to their words, and they were stiffnecked. 11 And the Lord granted them a period of one hundred and twenty years, saying, If they will return, then will God repent of the evil, so as not to destroy the earth.” (Ken Johnson, Ancient Book Of Jasher, 22 (Kindle Edition): BibleFacts.org)
However, there are some problems with this interpretation.
First, the most glaring problem is that Peter seems to indicate that the preaching takes place after Jesus’ death. Indeed, this is a timeframe which Peter stresses (1 Peter 3:18-“having been put to death in the flesh”). This seems to make Peter’s declaration of Jesus preaching in Noah’s day problematic.
Second, the text suggests that the preaching of this passage included the people of Noah’s generation, but was not confined to them. Instead, the contemporaries of Noah’s day are actually an example of the people that were preached to, but the preaching was not limited exclusively to them.
Gareth Reese explains:
“Who once were disobedient — The participle with which this verse opens has no article, and Lenski urged that it thus does not say that only those disobedient in Noah’s time were heralded to.98 It rather says those spirits in prison were such as the ones who had been disobedient. Christ’s proclamation in Hades (prison) dealt with others than just the antediluvians who perished in the flood.” (Gareth E. Reese, New Testament Epistles: 1 & 2 Peter Jude-A Critical And Exegetical Commentary, 3368-3372 (Kindle Edition): Moberly, Missouri: Scripture Exposition Books LLC)
Noah only preached to the people of his day and age, and yet the preaching done in 1 Peter 3:18 ff was done to many, of whom the people in Noah’s time were only one part. As such, the preaching in 1 Peter 3:18 does not seem to be specifically appear to Noah or to the people of Noah’s day and age.
The Descent Of Christ Into Hades
The third interpretation (and the one that I personally adhere to) is the one which states that Peter is saying Christ Himself went into the realm of Hades and preached to the spirits of the dammed (hereafter referred to as the Descent). Let’s notice several reasons why this interpretation makes sense.
The first argument in favor of the Descent is found from the writing pattern of Peter. One of the first tools in studying the Bible is in examining how an author or Book uses a certain word or phrase. Careful students strive to notice clues through uses of words and patterns to help better understand a teaching. When we examine the writing and preaching of Peter, we see that he has a pattern that he referred to while preaching the Gospel. That pattern is: crucifixion, death, burial/Descent, resurrection, ascension.
Peter says:
Acts 2:22-33-Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by miracles, wonders, and signs which God did through Him in your midst, as you yourselves also know—. 23 Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; 24 whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. 25 For David says concerning Him: ‘I FORESAW THE LORD ALWAYS BEFORE MY FACE, FOR HE IS AT MY RIGHT HAND, THAT I MAY NOT BE SHAKEN. 26 THEREFORE MY HEART REJOICED, AND MY TONGUE WAS GLAD; MOREOVER MY FLESH ALSO WILL REST IN HOPE. 27 FOR YOU WILL NOT LEAVE MY SOUL IN HADES, NOR WILL YOU ALLOW YOUR HOLY ONE TO SEE CORRUPTION. 28 YOU HAVE MADE KNOWN TO ME THE WAYS OF LIFE; YOU WILL MAKE ME FULL OF JOY IN YOUR PRESENCE.’ 29 “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses. 33 Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.
Notice the pattern that Peter lays out for us:
Crucifixion (Acts 2:23);
Death (Acts 2:23);
Burial/Descent (Acts 2:27);
Resurrection (Acts 2:31);
Ascent (Acts 2:33)
We see the exact same pattern here in 1 Peter 3:
Crucifixion (1 Peter 3:18);
Death (1 Peter 3:18);
Descent (1 Peter 3:19-20);
Resurrection (1 Peter 3:21);
Ascension (1 Peter 3:22)
The pattern of 1 Peter 3:18-22 matches perfectly with Acts 2:23-33.
The second argument in favor of the Descent interpretation is found in realizing the type of preaching that was done. The word that Peter uses for “preached” is kerusso.
We will begin by looking carefully at the word used here and translated as “preached.” It is the Greek word kerusso. It is used a total of 61 times in the New Testament. Since this is such an important element of our discussion, we will list every time that this word is used and then examine it contextually.
Matthew 3:1-In those days John the Baptist came PREACHING in the wilderness of Judea,
Matthew 4:17-From that time Jesus began to PREACH and to say, “Repent, for the kingdom of heaven is at hand.”
Matthew 4:23-And Jesus went about all Galilee, teaching in their synagogues, PREACHING the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.
Matthew 9:35-Then Jesus went about all the cities and villages, teaching in their synagogues, PREACHING the gospel of the kingdom, and healing every sickness and every disease among the people.
Matthew 10:7-And as you go, PREACH, saying, ‘The kingdom of heaven is at hand.’
Matthew 10:27-Whatever I tell you in the dark, speak in the light; and what you hear in the ear, PREACH on the housetops.
Matthew 11:1-Now it came to pass, when Jesus finished commanding His twelve disciples, that He departed from there to teach and to PREACH in their cities.
Matthew 24:14-And this gospel of the kingdom will be PREACHED in all the world as a witness to all the nations, and then the end will come.
Matthew 26:13-Assuredly, I say to you, wherever this gospel is PREACHED in the whole world, what this woman has done will also be told as a memorial to her.”
Mark 1:4-John came baptizing in the wilderness and PREACHING a baptism of repentance for the remission of sins.
Mark 1:7-And he PREACHED, saying, “There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.
Mark 1:14-Now after John was put in prison, Jesus came to Galilee, PREACHING the gospel of the kingdom of God,
Mark 1:38-But He said to them, “Let us go into the next towns, that I may PREACH there also, because for this purpose I have come forth.”
Mark 1:39-And He was preaching in their synagogues throughout all Galilee, and casting out demons.
Mark 1:45-However, he went out and began to PROCLAIM it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.
Mark 5:20-And he departed and began to PROCLAIM in Decapolis all that Jesus had done for him; and all marveled.
Mark 6:12-So they went out and PREACHED that people should repent.
Mark 7:36-Then He commanded them that they should tell no one; but the more He commanded them, the more widely they PROCLAIMED it.
Mark 13:10-And the gospel must first be PREACHED to all the nations.
Mark 14:9-Assuredly, I say to you, wherever this gospel is PREACHED in the whole world, what this woman has done will also be told as a memorial to her.”
Mark 16:15-And He said to them, “Go into all the world and PREACH the gospel to every creature.
Mark 16:20-And they went out and PREACHED everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.
Luke 3:3-And he went into all the region around the Jordan, PREACHING a baptism of repentance for the remission of sins,
Luke 4:18-19-The Spirit of the Lord is upon Me, because He has appointed me to PREACH the Gospel to the poor; He has sent me to heal the broken-hearted, to PROCLAIM liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to PROCLAIM the acceptable year of the Lord.
Luke 4:44-And He was PREACHING in the synagogues of Galilee.
Luke 8:1-Now it came to pass, afterward, that He went through every city and village, PREACHING and bringing the glad tidings of the kingdom of God. And the twelve were with Him,
Luke 8:39-Return to your own house, and tell what great things God has done for you.” And he went his way and PROCLAIMED throughout the whole city what great things Jesus had done for him.
Luke 9:2-He sent them to PREACH the kingdom of God and to heal the sick.
Luke 12:3-Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be PROCLAIMED on the housetops.
Luke 24:47-and that repentance and remission of sins should be PREACHED in His name to all nations, beginning at Jerusalem.
Acts 8:5-Then Philip went down to the city of Samaria and PREACHED Christ to them.
Acts 9:20-Immediately he PREACHED the Christ in the synagogues, that He is the Son of God.
Acts 10:37-that word you know, which was proclaimed throughout all Judea, and began from Galilee after the baptism which John PREACHED:
Acts 10:42-And He commanded us to PREACH to the people, and to testify that it is He who was ordained by God to be Judge of the living and the dead.
Acts 15:21-For Moses has had throughout many generations those who PREACH him in every city, being read in the synagogues every Sabbath.”
Acts 19:13-Then some of the itinerant Jewish exorcists took it upon themselves to call the name of the Lord Jesus over those who had evil spirits, saying, “We exorcise you by the Jesus whom Paul PREACHES.”
Acts 20:25-And indeed, now I know that you all, among whom I have gone PREACHING the kingdom of God, will see my face no more.
Acts 28:31-PREACHING the kingdom of God and teaching the things which concern the Lord Jesus Christ with all confidence, no one forbidding him.
Romans 2:21-You, therefore, who teach another, do you not teach yourself? You who PREACH that a man should not steal, do you steal?
Romans 10:8-But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART” (that is, the word of faith which we PREACH):
Romans 10:14-How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a PREACHER?
Romans 10:15-And how shall they preach unless they are sent? As it is written: ‘How beautiful are the feet of those who PREACH the Gospel of peace, who bring glad tidings of good things!”
1 Corinthians 1:23-but we PREACH Christ crucified, to the Jews a stumbling block and to the Greeks foolishness,
1 Corinthians 9:27-But I discipline my body and bring it into subjection, lest, when I have PREACHED to others, I myself should become disqualified.
1 Corinthians 15:11-Therefore, whether it was I or they, so we PREACH and so you believed.
1 Corinthians 15:12-Now if Christ is PREACHED that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?
2 Corinthians 1:19-For the Son of God, Jesus Christ, who was PREACHED among you by us—by me, Silvanus, and Timothy—was not Yes and No, but in Him was Yes.
2 Corinthians 4:5-For we do not PREACH ourselves, but Christ Jesus the Lord, and ourselves your bondservants for Jesus’ sake.
2 Corinthians 11:4-For if he who comes PREACHES another Jesus whom we have not PREACHED, or if you receive a different spirit which you have not received, or a different gospel which you have not accepted—you may well put up with it!
Galatians 2:2-And I went up by revelation, and communicated to them that gospel which I PREACH among the Gentiles, but privately to those who were of reputation, lest by any means I might run, or had run, in vain.
Galatians 5:11-And I, brethren, if I still preach circumcision, why do I still suffer persecution? Then the offense of the cross has ceased.
Philippians 1:15-Some indeed PREACH Christ even from envy and strife, and some also from goodwill:
Colossians 1:23-if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was PREACHED to every creature under heaven, of which I, Paul, became a minister.
1 Thessalonians 2:9-For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we PREACHED to you the gospel of God.
1 Timothy 3:16-And without controversy great is the mystery of godliness: God was manifested in the flesh, Justified in the Spirit, Seen by angels, PREACHED among the Gentiles, Believed on in the world, Received up in glory.
1 Peter 3:19-by whom also He went and PREACHED to the spirits in prison,
Revelation 5:2-Then I saw a strong angel PROCLAIMING with a loud voice, “Who is worthy to open the scroll and to loose its seals?”
That is every time the word kerusso is used in the New Testament. Please notice that in a vast majority of these references, official proclamation is made to repentance and salvation. Thus, the preaching that Jesus accomplished in the Descent was a preaching of salvation to the lost. Again, this makes sense with the context of 1 Peter, where the suffering and preaching that Christians do is in the hopes of converting even our enemies (1 Peter 2:12; 3:15). It is also worth pointing out that this word was used often in the Greek Old Testament to reference repentance and offers of forgiveness.
“Second, this view forces an awkward interpretation of the word for “preached” (Greek: ἐκήρυξεν, from the verb κηρύσσω). Schreiner argues that this fact is “the greatest difficulty” for those who claim that Christ preached only to angelic beings. 37 In the New Testament and Septuagint this word is consistently used to refer to evangelistic preaching. 38 These considerations suggest that “on the whole it seems more satisfactory to take κηρύσσω in its normal New Testament sense,” 39 namely as a preaching of the good news of salvation, not as a message of condemnation….In fact, κηρύσσω is used to convey a proclamation of the gospel dozens of times in the New Testament—thirty-two times in the Synoptics alone. 50 Kηρύσσω is also the word used in one of the most obvious “gospel proclamation” passages in the New Testament, Romans 10: 14-15: “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent? As it is written: ‘How beautiful are the feet of those who bring good news!’” 51 So why κηρύσσω instead of εὐαγγελίζω? It is impossible to say for sure, but perhaps the descent of Christ into Hades was of such significance that Peter chose the word that conveyed a more formal pronouncement—perhaps a pronouncement befitting the entrance of a Conqueror to his conquered realm.” (James Beilby, Postmortem Opportunity: A Biblical and Theological Assessment of Salvation After Death, 147-151 (Kindle Edition); Downers Grove, Illinois; IVP Academic)
The third evidence of the Descent lies in realizing that Peter’s references make it clear that the message was to those who were “in prison.” This was a common Jewish expression that often had reference to those who were in Hades. Numerous passages in the Old Testament identify Hades with prison.
Psalm 107:10-16-Those who sat in darkness and in the shadow of death, Bound in affliction and irons—. 11 Because they rebelled against the words of God, And despised the counsel of the Most High, 12 Therefore He brought down their heart with labor; They fell down, and there was none to help. 13 Then they cried out to the LORD in their trouble, And He saved them out of their distresses. 14 He brought them out of darkness and the shadow of death, And broke their chains in pieces. 15 Oh, that men would give thanks to the LORD for His goodness, And for His wonderful works to the children of men! 16 For He has broken the gates of bronze, And cut the bars of iron in two.
Notice here that the realm of death (i.e., Hades) is clearly identified as a prison. This was a common Jewish expression for the realm of the dead. We are told about the prison gates of Hades:
Psalm 9:13-Have mercy on me, O LORD! Consider my trouble from those who hate me, You who lift me up from the gates of death,
Isaiah 38:10-I said, “In the prime of my life I shall go to the gates of Sheol; I am deprived of the remainder of my years.”
Again, Jesus defeated Satan and took the “keys” of death and Hades:
Revelation 1:18-I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.
The fourth argument in favor of the Descent here in 1 Peter comes from realizing that the Descent was prophesied about repeatedly throughout the Old Testament Scriptures. Several examples include Psalm 22, 23, 24, 45, 107, etc.
The fifth argument in favor of the Descent is the antiquity of this teaching throughout the Christian Age. David Bercot has noted many writings from the church fathers which testify to the Descent:
“For their benefit, “He also descended into the lower parts of the earth,” to behold with His eyes the state of those who were resting from their labors. . . . For Christ did not come merely for those who believed on Him in the time of Tiberius Caesar. Nor did the Father exercise His providence only for the men who are presently alive. Rather, He exercised it for all men altogether, who from the beginning . . . have both feared and loved God. Irenaeus (c. 180, E/ W), 1.494. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also. And He [declared] the remission of sins received by those who believe in Him. Irenaeus (c. 180, E/ W), 1.499. He gathered from the ends of the earth into His Father’s fold the children who were scattered abroad. And He remembered His own dead ones, who had previously fallen asleep. He came down to them so that He might deliver them. Irenaeus (c. 180, E/ W), 1.506. For three days He dwelt in the place where the dead were, as the prophet said concerning Him. “And the Lord remembered His dead saints who slept formerly in the land of the dead. And He descended to them to rescue and save them.” The Lord Himself said, “As Jonah remained three days and three nights in the whale’s belly, so will the Son of man be in the heart of the earth.” Irenaeus (c. 180, E/ W), 1.560. The Lord preached the Gospel to those in Hades. . . . Do not [the Scriptures] show that the Lord preached the Gospel to those who perished in the flood, or rather had been chained, as to those kept in ward and guard? And it has been shown also . . . that the apostles, following the Lord, preached the Gospel to those in Hades. . . . If, then, the Lord descended to Hades for no other reason but to preach the Gospel (as He did descend), it was either to preach the Gospel to all, or else to the Hebrews only. If, accordingly, He preached to all, then all who believe will be saved on making their profession there—even though they may be Gentiles. For God’s punishments are saving and disciplinary, leading to conversion. He desires the repentance, rather than the death, of a sinner. This is especially so since souls, although darkened by passions, when released from their bodies, are able to perceive more clearly. For they are no longer obstructed by the paltry flesh. . . . Did not the same dispensation obtain in Hades? For even there, all the souls, on hearing the proclamation, could either exhibit repentance, or confess that their punishment was just, because they did not believe. And it was not arbitrary that they could obtain either salvation or punishment. For those who had departed before the coming of the Lord had not had the Gospel preached to them. So they had been given no opportunity to either believe or not believe. Clement of Alexandria (c. 195, E), 2.490, 491. He preached the Gospel to those in the flesh so that they would not be condemned unjustly. So how is it conceivable that He did not for the same reason preach the Gospel to those who had departed this life before His coming? Clement of Alexandria (c. 195, E), 2.492….“[Christ is Lord of] things under the earth, because He was also reckoned among the dead. For He preached the Gospel to the souls of the saints. Through death, He overcame death. Hippolytus (c. 200, W), 5.209. [John the Baptist] also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod. So even there, too, John revealed that the Savior would descend to ransom the souls of the saints from the hand of death. Hippolytus (c. 200, W), 5.213. Christ delivered the first man of earth from the lowest Hades, when he was lost and bound by the chains of death. . . . This is He who was to become the preacher of the gospel to the dead. Hippolytus (c. 205, W), 5.170….“Hades is not supposed by us to be a bare cavity, nor some subterranean sewer of the world. Rather it is a vast deep space in the interior of the earth. . . . For we read that Christ in His death spent three days in the heart of the earth. . . . He did not ascend into the heights of heaven before descending into the lower parts of the earth. This was so that He might there [in Hades] make the patriarchs and prophets partakers of Himself. Tertullian (c. 210, W), 3.231….“When Christ became a soul, without the covering of the body, He dwelled among those souls who were also without bodily covering. And He converted those of them who were willing. Origen (c. 248, E), 4.448…Meanwhile, Hades was resplendent with light. For the Star had descended to there. Actually, the Lord did not descend into Hades in His body, but in His spirit. In short, He is working every where. For while He raised the dead by His body, by His spirit He was liberating souls. . . . For the Lord had conquered Hades, had trodden down death. Alexander of Alexandria (c. 324, E), 6.301; see also 1.510.” (David Bercot, Dictionary of Early Christian Beliefs: A Reference Guide To More Than 700 Topics Discussed By The Early Church Fathers, 7913-7957 (Kindle Edition, emphasis added); Peabody, Massachusetts; Hendrickson Publishers)
Another scholarly work documents:
“”Harrowing of Hell Medieval English term for Christ’s descent into Hades understood as the moment of his victory over Satan and conquest of the powers of death and evil (the episode is included, for example, in several English mystery-play cycles). In early Christianity, Christ’s descent was widely, perhaps universally, affirmed as a point of belief. “Its meaning, however, was interpreted in a variety of ways; and no one view appears to have become dominant or to have excluded the others. Christ’s descent, in the three-day interval (the triduum ) between his death and resurrection, seems to be stated or implied in several New Testament texts (e.g., Matt. 12:40; Acts 2:24, 27, 31; Rom. 10:7; Eph. 4:9; Col. 1:18 [the well-known 1 Peter 3:18 and 4:6 are more ambiguous cases; cf. Augustine, Ep. 164]); and it appears to have echoes in certain writings of the apostolic fathers (Ignatius, Magn. 9.2 [and Philad. 9.1?]; Polycarp, Ep. 1.2; and perhaps Hermas, Sim. 9.16). “By the end of the second century, it was apparently known to at least some pagans as a Christian belief (Origen, Cels . 2.43). In the fourth century, it began to acquire creedal status, first perhaps in Syriac Christianity, although no known examples survive (but cf. Eusebius, H.E. 1.13.20), and then, in the Greek arena, in the fourth formula of Sirmium (the “Dated Creed” of 359) and the conciliar creed produced at Constantinople in 360 (these had an Arian tinge, however, and none passed into general use). “In the Latin west, the descent appeared first in the baptismal creed of the Italian see of Aquileia (Rufinus, Symb. 18; 28) and then in the widely circulated Apostles’ and Athanasian Creeds. For Augustine, despite his own uncertainties about its meaning, it was a traditional and undeniable article of belief ( Ep. 164.3, 14).” (William S. Babcock, “Harrowing Of Hell,” in Everett Ferguson (Editor), Encyclopedia Of Early Christianity: Second Edition, 21096-21108 (Kindle Edition, emphasis added, M.T.); New York, NY; Routledge Taylor & Francis Group)
Are we really to believe that the vast majority of Christians from the second century down through the Church Age completely misunderstood the teaching of the Descent?
There are many reasons to believe that 1 Peter 3:18-22 teaches the Descent of Christ into the realm of Hades.
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen.