In a previous post, we started looking at one of the most difficult and strange passages in the New Testament, 1 Peter 3:18-22. Many Christians avoid passages like this because they are difficult and hint at content that doesn’t fit well with their own theological views.
Let’s take another look at it with an attempt to clarify its meaning.
1 Peter 3:18–22
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, in which he went and proclaimed to the spirits in prison, 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, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
In the previous post, I explained the two main views that Christ either “went” somewhere in his spirit body during his death on the cross or he “went” after he resurrected BEFORE he ascended into heaven. Then I proved that the “spirits in prison” were not humans but the angelic powers who had fallen during the days of Noah, and were imprisoned much like the book of 1Enoch says. (And Peter is borrowing from 1Enoch)
The last two questions we now want to address are:
Where did he go to proclaim to the spirits? (v. 19)
What did he proclaim? (v. 19)
Where is the “Prison”?
One interpretation of the prison is that it is a metaphor for human beings on earth who are “imprisoned” in their sin. But the context of the passage mitigates against this view.
When the New Testament refers to preaching the Gospel to people on earth, the Greek term for “soul,” is used (psyche). But this is not a term about a ghost in a machine, but rather an expression of the life of an individual human, their inner being, their “person,” or their “self.” Thus, Peter writes in 3:20 that “eight persons (psyche) were brought safely through the waters” in the ark during the Flood.
When Peter preaches the Gospel in Acts 2, it says that “those who received his word were baptized, and there were added that day about three thousand souls [psyche]… and awe came upon every soul [psyche]” (Acts 2:42-43). “Soul” could be used synonymously with “individuals” or “persons.”
But in 1 Peter 3, the distinct Greek term for “spirit” (pneuma), not “soul” (psyche), is used in contrast to the physical flesh. And these “spirits” are those who were disobedient in the days of Noah (v. 20), so they could not be people on earth at the time of Christ. Christ was proclaiming to spirits.
During the time of Christ, those who were around in the days of Noah could only be in one place according to the Old Testament: The underworld of Hades or Sheol.
What was Hades?
Hades was well known in the Greco-Roman world as the holding cell of the spirits of the dead until the judgment. Sheol was the Hebrew equivalent for Hades so the two could be used interchangeably. Prisons in that time period were exactly that, holding cells for punishment. So when Peter refers to a prison for spirits, this view concludes that he is referring to Hades, just as he did in 2 Peter 2:4 when he said that the disobedient angels were cast into Tartarus, the lowest prison region in Hades.
There are orthodox traditions of Christian scholars who have supported this passage as referring to Christ’s proclamation as occurring at his physical ascension into heaven and others as referring to Christ’s spiritual descent into Hades. I take the position in Jesus Triumphant that Christ spiritually descended into Hades. So did early church fathers like Tertullian, Augustine, Jerome, Clement of Alexandria, Irenaeus, Cyril, and Origen, as well as Medieval scholastics like Robert Bellarmine, John Calvin, Thomas Aquinas, and modern scholars like Charles B. Cranfield, and Bo Reicke. But I also incorporate the post-resurrection interpretation as well, with its fascinating possibilities.
1 Enoch, which seems to be the source of the Biblical text, does in fact depict Enoch as visiting the place of the condemned Watchers who were “formerly in heaven” (1 Enoch 16:2), and that place is described as a “deep pit,” in the bottom of a mountain, just like Tartarus of Hades (Sheol), “an empty place with neither heaven above nor an earth below” (1 Enoch 21:1-2).
The descent of Christ in 1 Pet. 3:19 is poetically structured to counterbalance the ascent of Christ into heaven in verse 22. In the same way that Christ went down into Sheol, he later ascended up into heaven. But more importantly, if Christ makes a proclamation to the spirits in prison, those dead and bound prisoners are certainly not in heaven. They are most likely in Sheol.
Another passage, Ephesians 4:8 quotes Psalms 68:18 about Christ “ascending on high and leading a host of captives.” Paul then adds a parenthetical,
“In saying, ‘He ascended,’ what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.”
Christ “descending into the lower regions, the earth” can legitimately be interpreted as referring to Christ’s incarnation or even his descent in the Spirit on Pentecost. But other scholarship argues that the phrase is better translated as “descending into the lowest parts of the earth,” in other words into Sheol.
This underworld (Sheol) interpretation would seem to coincide with the memes presented in 1 Peter 3. The contrast of the heights of heaven with the depths of Sheol, and the tying of Christ’s death, descent into Sheol, resurrection, and ascension into the totality of his victory over the angelic principalities and powers.
Psalm 68 says that after leading the host of captives, God “received gifts from men,” a reference to the notion of ancient victors receiving tribute from their conquered foes. Paul changes that “receiving of gifts” into “giving of gifts” as a expansion of that victory over foes into a sharing of victory with his army, the people of God. Perhaps this is the meaning of the Old Testament saints resurrected at the time of Christ’s resurrection (Matt. 27:52-53). They too were sharing in the long awaited victory train of Messiah to free them from Hades and ascend into heaven.
The context of conquest over the angelic powers is also apparent in Eph. 1:20-21, “when he raised [Jesus] from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named.”
Christ’s death on the Cross becomes the apparent defeat by God’s enemies, led by angelic principalities and powers. But it turns around and becomes a disarming of those spiritual powers and the beginning of his triumph over them (Col. 2:15). In this view, Christ goes down into Sheol (in his spirit or later, in his resurrected body) to make a proclamation to the original minions of evil, now held captive. After he raises from the dead, he ascends into heaven to be coronated as king over all authority and powers of heaven and earth (Eph. 1:20-21). And that victory over spiritual powers brings us to the next element of 1 Peter 3:18-22.
What was the Proclamation?
Some have believed it was Christ preaching the Gospel to the Old Testament dead, as if they may have a second chance to repent because they died before Messiah, or even to Old Testament believers who did not yet have the historical sacrifice of Christ to apply to them yet. This brings us back to the human interpretation of the “spirits in prison.”
Since there is no place in the New Testament that supports the notion of a purgatorial type of second chance after death (Heb. 9:27), then the proclamation that Christ makes cannot be the “preaching of the Gospel” unto salvation, but something else. That something else is most likely a triumphant proclamation of his victory over the angelic authorities and powers.
In the ancient world, kingly victors would perform a triumphal procession through the streets of a conquered city. They would parade their captive opponents, alive or dead, on carts to show off their power over their enemies. Thus the triumphal procession in Psalm 68 quoted in Ephesians 4:8 as “ascending on high and leading a host of captives.” This would also be an encouragement for obedience from the vanquished inhabitants. Triumphal language like this in 1 Peter as well as other passages, reflect this military type victory of Christ over the ruling authorities achieved at the Cross.
2 Corinthians 2:14
But thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads the fragrance of the knowledge of him everywhere.
This triumph is referred to in the next verse of 1 Peter 3:22. “Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.” The subjection of the spiritual powers occurs sometime before or during the ascension in this passage, most likely in the prison of Sheol.
In Col. 2:15 we read that God “disarmed the rulers and authorities and put them to open shame, by triumphing over them” in Christ’s death and resurrection. His death on the cross forgives us the legal debt of our sin, his resurrection unites us in our new spiritual life, and his ascension wraps it all up with a victory lap, towing the bound and defeated principalities and powers of the nations behind him.
One of the premises of the entire Chronicles of the Nephilim series is the Deuteronomy 32 worldview that spoke of the allotment of earthly nations to the fallen Watchers, at the time of the Tower of Babel (Deut. 32:8-9; 29:26). God granted territorial authority to these divine beings (Deut. 4:19-20; Daniel 10). But God kept Jacob for himself and then took the land of Canaan as his inheritance.
So the picture is one of a world divided up into parcels of land underneath the authority of the fallen Watchers as false gods, with Yahweh having Israel in Canaan as his own.
And this allotment occurred at the division of tongues during the Tower of Babel episode (Duet. 32:8). But one day, the coming Messiah would ultimately take back that Watcher allotment and inherit the entire earth as his territory, along with the nations to be his people.
The sentence is by the decree of the watchers, the decision by the word of the holy ones, to the end that the living may know that the Most High rules the kingdom of men and gives it to whom he will.
The Lord said to me, “You are my Son; today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.
The proclamation that Christ made to the spirits in prison was most likely his proclamation of victory and authority over the angelic powers that once ruled the Gentiles. The first of those powers were imprisoned in the Days of Noah, but their fellow fallen angels continued to rule in their absence over the nations. This inheritance of the earth and the drawing in of the nations would finally commence on the Day of Pentecost when the Holy Spirit would literally undo Babel and the division of tongues and begin to draw those nations to himself (Acts 2).
But why would Christ have to proclaim authority or victory to those who were already imprisoned? Would that not be anti-climactic? Not if their fellow fallen angelic powers still ruled outside that prison on the earth, much like imprisoned Mafioso leaders are still linked to their fellow criminals on the outside. The angelic powers imprisoned at the Flood were the original rebels, the progenitors of the ongoing Seed of the Serpent that continued on in a lineage of evil on earth. They were in bonds, but the resultant War of the Seed that they spawned originated with their fall.
Christ’s exorcism of demons becomes the picture of his cosmic authority casting out the occupying evil powers, described as an army (Luke 11;18). And that cosmic authority would ultimately crush the Serpent’s head.
[Jesus:] “But if it is by the finger of God that I cast out demons, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own palace, his goods are safe; but when one stronger than he attacks him and overcomes him, he takes away his armor in which he trusted and divides his spoil.”
The incarnation and ministry of Christ inaugurated the Kingdom of Messiah, the Kingdom of God. His death, resurrection, and ascension accomplished the atonement of sins for his people (Col. 2:13-15), the crushing of the head of the Serpent (Luke 10:17-19), and the victorious triumphal procession of binding his enemies, from Sheol up to heaven (1 Pet. 3:18-22), as he rose to the ultimate seat of authority over all kingdoms, rulers, and authorities: The right hand of God the Father (Eph. 1:21). From there Jesus reigns victoriously, in which he undid the Tower of Babel (Acts 2) evicted the spiritual authorities over the nations (Deut. 32:8), and began to draw those nations away from their gods unto the new cosmic mountain, Mount Zion (Isa. 2). This is the cosmic War of the Seed, a war of conquering Christ’s enemies through the power of the proclaimed Gospel in history…
1 Corinthians 15:24–28
Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. or “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.
For additional Biblical and historical research related to this novel, go to www.ChroniclesoftheNephilim.com under the menu listing, “Links” > Jesus Triumphant.