A significant misconception that has prevailed through the centuries within Christendom has been the idea that Jesus went to hell after His crucifixion, prior to His resurrection. The creedal statements of historic Christianity are largely responsible for generating this notion. For example, the Apostles’ Creed affirmed belief in Jesus on the following terms: Who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and buried; He descended into hell, the third day He rose again from the dead (emp. added). The Athanasian Creed states: He suffered death for our salvation. He descended into hell and rose again from the dead (emp. added). Church Fathers and Reformers toyed with this viewpoint. John Calvin, in his voluminous Institutes of the Christian Religion, treated the subject at length (1599, II.16.8-12). Calvin cited earlier theologians who agreed with him, including Hilary in his On the Trinity (IV.xlii; III.xv). The renowned medieval Catholic theologian, Thomas Aquinas, held a similar view (Summa Theol. III. 52. 5). The apocryphal Gospel of Nicodemus, which dates from the fifth century A.D., claims that Jesus descended into hell and retrieved all the Old Testament saints, including Adam, David, Habakkuk, and Isaiah (see James, 1924, pp. 125ff.).
Further impetus for confusion was generated by the English translations of the 16th and 17th centuries, due to translator confusion regarding the technical distinctions that exist between the pertinent Greek terms. Specifically, the Greek term hades generally was equated with gehenna. Hades refers to the intermediate state of the dead (disembodied spirits) who are awaiting the Judgment. Gehenna, on the other hand, refers to the location of the final state of the wicked after the Judgment. This confusion culminated in the King James Version’s rendering of hades as hell in all ten of its occurrences in the New Testament (Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27,31; Revelation 1:18; 6:8; 20:13,14). Rendering hades as hell in Acts 2:27,31 leaves the reader with the impression that when Jesus exited His physical body on the cross, He went to hell. The first English translation to maintain the distinction between hades and gehenna was the English Revised Version and its subsequent American counterpart, the American Standard Version of 1901 (Lewis, 1981, p. 64).
In 1 Peter 3:18-20, a most curious reference appears on the surface to be an affirmation that Jesus descended into the spirit realm and preached to deceased people. However, a close consideration of the grammar will clarify the passage. First, the preaching referred to was not done by Jesus in His own person. The text says Jesus did the preaching through the Holy Spirit: …the Spirit, by whom… (v. 18-19). [My Spirit (Genesis 6:3) = the Spirit of God = the Spirit of Christ (Romans 8:9; Ephesians 2:17).] Other passages confirm that Jesus was said to do things that He actually did through the instrumentality of others (John 4:1-2; Ephesians 2:17). Nathan charged King David: You have killed Uriah the Hittite with the sword (2 Samuel 12:9), when, in fact, David had ordered it done by another. Elijah accused Ahab of killing Naboth, using the words, Have you murdered and also taken possession? (1 Kings 21:19), even though his wife, Jezebel, arranged for two other men to accomplish the evil action. Paul said Jesus preached peace to the Gentiles (Ephesians 2:17), when, in fact, Jesus did so through others, since He, Himself, already had returned to heaven when the first Gentiles heard the Gospel (Acts 15:7). So the Bible frequently refers to someone doing something that he, in fact, did through the agency of another person.
In fact, within the book of 1 Peter itself, Peter already had made reference to the fact that the Spirit testified beforehand the sufferings of Christ and the glories that would follow (1 Peter 1:11). But it was the prophets who did the actual speaking (vs. 10). Then, again in chapter 4, Peter stated that the gospel was preached also to those who are dead (1 Peter 4:6). Here were individuals who had the Gospel preached to them while they were alive (in the flesh), and who responded favorably by becoming Christians. But then they were judged according to men in the flesh, i.e., they were treated harshly and condemned to martyrdom by their contemporaries. At the time Peter was writing, they were dead, i.e., deceased and departed from the Earth. But Peter said they live according to God in the spirit, i.e., they were alive and well in spirit form in the hadean realm in God’s good graces.
Second, when did Jesus do this preaching through the Holy Spirit? Notice in verse 20, the words formerly (NKJV) and when—when once the longsuffering of God waited in the days of Noah. So the preaching was done in the days of Noah by Jesus through the Holy Spirit Who, in turn, inspired Noah’s preaching (2 Peter 2:5).
Third, why are these people to whom Noah preached said to be spirits in prison? Because at the time Peter was writing the words, that is where those people were situated. Those who were drowned in the Flood of Noahs day descended into the hadean realm, where they continued to reside in Peter’s day. This realm is the same location where the rich man was placed (Luke 16:23), as were the sinning angels (Tartarus—2 Peter 2:4). However, Jesus did not go to prison or Tartarus. He said He went to Paradise (Luke 23:43).
Fourth, why would Jesus go to hades and preach only to Noahs contemporaries? Why would He exclude those who died prior to the Flood? What about those who have died since? Since God is no respecter of persons (Acts 10:34; Romans 2:11), Jesus would not have singled out Noahs generation to be the recipients of preaching in the spirit realm.
Fifth, what would have been the content of such preaching? Jesus could not have preached the whole Gospel in its entirety. That Gospel includes the resurrection of Jesus (Romans 4:25; 1 Corinthians 15:4). However, at the time the alleged preaching was supposed to have occurred, Jesus had not yet been raised!
The notion of people being given a second opportunity to hear the Gospel in the afterlife is an extremely dangerous doctrine that is counterproductive to the cause of Christ. Why? It potentially could make people think they can postpone their obedience to the Gospel in this life. Yet the Bible consistently teaches that no one will be permitted a second chance. This earthly life has been provided by God for all human beings to determine where they wish to spend eternity. That decision is made by each individual based upon personal conduct. Once a person dies, his eternal destiny has been cinched. He is reserved for judgment (2 Peter 2:4; cf. vss. 9,17). His condition will not and cannot be altered—even by God Himself (Luke 16:25-26; Hebrews 9:27).
Calvin, John (1599), Institutes of the Christian Religion, trans. Henry Beveridge (London: Arnold Hatfield).
James, M.R., trans. (1924), The Apocryphal New Testament (Oxford: Clarendon Press).
Lewis, Jack (1981), The English Bible From KJV to NIV (Grand Rapids, MI: Baker).
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