Thursday, February 17, 2011

Introduction

“After being made alive, he went and made proclamation to the imprisoned spirits—to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built.”[1] Much has been made over time about who Jesus actually visited and made proclamation to between the time of His death and resurrection. Some say the imprisoned spirits are the souls of the people who rejected God before Noah’s great flood. Others say they are the demons whom God chained up waiting for the great judgment of God. Many scholars have looked at this question for many years and have still come to no real conclusion. This paper will look at scriptures and writings over hundreds or thousands of years and look at the different viewpoints; but in the end, the only way it will ever be known whom Jesus Christ spoke to in these verses is when the question is finally asked of Him face to face.

The Antediluvian World

In order to understand the first group Jesus may have been speaking to, or the antediluvian human race, we must take a look at their world as they knew it, which in turn developed their world view.

In Genesis chapter one, God creates Adam. It is the start of the human race as we know it. It is a perfect world; God walks and talks with Adam in the cool of the day. According to the biblical account Adam had great intelligence as God brought the animals to Adam and Adam named them one by one; which means that Adam also had a more than adequate vocabulary.

God then created Eve from the side of Adam. Now, the two were one. The man and woman lived there in harmony with nature, and water flowed abundantly, (such a flow of water represented supreme happiness to people who were constantly threatened by aridity and desertification). Their lives were meant to be unending and were lived in joy, and as Isaiah tell us, amid the voice of song.[2] It didn’t take long in the biblical account for mankind to go his own way, and Adam and Eve were kicked out of the Garden of Eden. They bore children, and mankind flourished. Before the flood, it was common for men to live hundreds of years; “At age 65, Enoch became the father of a son whom he named Methuselah, a name which means "when he dies it (the flood) shall come." Enoch went on to walk with God another 300 years and was taken up ("translated") into heaven by God without dying. Methuselah survived to age 969, the oldest man who ever lived. True to prediction, the flood came the year Methuselah died.”[3]

As man’s lifespan was hundreds of years before the flood, it is not a stretch of the imagination to understand how much knowledge would be passed down through the generations, and ultimately how intelligent man would become. In his book, Ur of the Chaldees, Wooley speaks of the artifacts found during his seven year excavation at the site of Biblical Ur in the Euphrates River. He writes: "At the very end of the season, 1926-27, two important discoveries were made. At the bottom of an earth shaft, amongst masses of copper weapons, there was found the famous gold dagger of Ur, a wonderful weapon whose blade was of gold, its hilt of lapis lazuli decorated with gold studs, and its sheath of gold beautifully worked with an open-work pattern derived from platted grass; with it was another object scarcely less remarkable, a cone-shaped reticule of gold ornamented with a spiral pattern and containing a set of little toilet instruments, tweezers, lancet, and pencil, also of gold. Nothing like these things had ever

before come from the soil of Mesopotamia.”[4]

It is not unreasonable to conclude; therefore, that man before the Flood had not only multiplied and become a great people, but had also taken possession of the earth and had reached a high stage of civilization and culture. He had achieved great things. It was the golden age in the history of man, of which the various mythologies of later ages are but a faint and indistinct echo.[5] Man had become proud of himself. At this point, two distinct genealogies develop in man’s lineage; Cain and Seth. Seth’s lineage is called the Sons of God, and Cain’s lineage is referred to as the Sons of Men. The characterization of these two brothers were passed on through the lineage, with the Cainites being wicked and worldly like their father, and the Sethites representing God’s church on the earth and keeping the descendant line open for the birth of the Savior.

As time went on and men began to multiply, these two streams gradually approached each other, and the lines of demarcation which had kept them separated began to blur. The children of God, (Seth), were influenced by their neighbors and began to act like them. We see the manifestation of this in Genesis 6, where the biblical account says: “That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.”[6] Seth’s descendants were no longer being guided by God’s Spirit, but gave way to unrestrained freedom. The result was that the children of God became just like the children of men; both carnally and worldly. They were no longer controlled by the will of God, but controlled by the lust of the flesh and the lust of their own eyes. The intermarriage between the two familial bloodlines resulted in general moral decay and corruption and brought about an evil growing more rampant and gradually destroying all that was good in the world. The line of Seth was now completely intertwined with the line of Cain, except for Noah and his family.[7]

God’s heart is obviously broken at this point. Once again in Genesis 6 God is seen grieving over His creation: “And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.”[8]

However, in verse 8 we see the redemption; “But Noah found grace in the eyes of the Lord.”[9] Here is seen, as is other times throughout the bible, that God is leaving a remnant; someone to carry on His creation and be master over it.

Christ Preaches Through Noah

One common idea is that Christ Himself preached to this wicked generation through the life of Noah. The bible teaches us that before the flood the earth had never known rain or bad weather, so the idea of someone building a large boat on dry land would be ridiculous. Based on our calculations today, the ark would have been anywhere from 437 feet to 512 feet in length[10]; depending on which calculation of a cubit is used. As the antediluvian crowd would watch this ark being built, they would obviously have questions as to why. Here would be Noah’s opportunity to express to them the coming destruction from the Lord. However, mankind had become corrupt and perverse in all their ways; and as the bible tells us, only a total of eight souls were aboard the ark which means that no one listened. The issue here is that it took Noah by all accounts 120 years to build the ark and get it ready for that tragic day. This means that mankind had 120 years to hear the preaching of Christ through Noah, but to no avail. The flood came; and every living creature except for those on the ark were destroyed.

What about the Law?

The idea that Christ preached to these imprisoned spirits, at least in part, comes from the idea that these people perished before the giving of the law. It does not change their eternal destiny, but seems to be a fairness doctrine, with some saying, “How could they be condemned by the law if they hadn’t been given the law?” The problem with this idea shows up in Romans 1 where Paul states: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; Because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.”[11] Paul is simply making the case here that it doesn’t matter if the law had been given at that time or not; the knowledge of God and His righteousness is manifest in every person so they can never look at a righteous and holy God and say, “I didn’t know.” Moreover, the people of the antediluvian era were only 10 generations away from the creation of man, so they would certainly know who He was and what He expected.

In Matthew Henry’s commentary he states: “God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption.”[12] According to Matthew Henry, Christ gave people plenty of chance to repent through the preaching of Noah as he built the ark, but they would not listen; therefore would be the opportunity after His death on the cross to go and tell the antediluvians in hell they had chosen the wrong side; a common theory.

Wayne Grudem has a little different idea: “Some have taken “he went and preached to the spirits in prison” to mean that Christ went into hell and preached to the spirits who were there, either proclaiming the gospel and offering a second chance to repent or just proclaiming that he had triumphed over them and that they were eternally condemned.

But these interpretations fail to explain adequately either the passage itself or its setting in this context. Peter does not say that Christ preached to spirits generally but only to those “who formerly did not obey… during the building of the ark.” Such a limited audience—those who disobeyed during the building of the ark—would be a strange group for Christ to travel to hell and preach to. If Christ proclaimed his triumph, why only to these sinners and not to all? And if he offered a second chance for salvation, why only to these sinners and not to all? Even more difficult for this view is the fact that Scripture elsewhere indicates that there is no chance for repentance after death (Luke 16:26; Heb 10:27).[13]

As can be seen, different people have differing opinions as to Christ preaching to the antediluvians; but there is yet another group that some think He went and preached to between His death and resurrection.

Bound for Destruction

As we see from more than one biblical text, man’s heart is wicked and evil without a doubt; however, even all the way back to the Garden of Eden, man has not been alone in this venture. We know from the bible that a third of God’s originally created angels rebelled along with Satan against God, and are constantly working against Him through mankind. Some of these fallen angels are reputed to be so bad that God bound them up with chains awaiting the judgment day. “And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day.”[14] Several commentators have proposed taking “spirits in prison” to mean demonic spirits, the spirits of fallen angels, and have said that Christ proclaimed condemnation to these demons. This (it is claimed) would comfort Peter’s readers by showing them that the demonic forces oppressing them would also be defeated by Christ.”[15]

This to some seems like a viable claim, as Christ certainly has dominion over all, including the spirit world. “Several categories of beings face judgment. Enoch sees seven stars, “which transgressed the commandments of the Lord”, incarcerated in a waste place “until the time of the completion of the punishment for their sins, in ten thousand years.” The identity of these stars is not clear, but they are treated separately from the fallen watchers and their offspring. The watchers have to stay in prison until the great assize, and constitute a second group under judgment.[16]

The story of the “Watchers” stems from Genesis 6:1-4. Although it comes from extra-biblical traditions, the story has its roots in near-eastern mythology. In Genesis, the myth serves to advance the story of the Nephilim, men of gigantic stature. In Enoch, the myth has explicitly become an account of the origins of evil and corruption. However, the basic story is that the Watchers descended to earth because of their lust for the daughters of men. However, the story has been modified to say that they didn’t just descend for the daughters of men, but to teach mankind and instruct him in their ways and bring their source of evil. Associated with this story is two main angelic leaders, Semyaza and Azazel. The story of the Watchers is mentioned in other writings of the same era, particularly Jubilees, and here too the distinction of the myths can be seen.[17]

Apparently, the sinful knowledge with which these Watchers instructed mankind were so heinous, that God at one point decided they were too dangerous to continue to be let loose on the earth. He then bound them up in holy chains awaiting the Day of Judgment in the future. A great number of the angels were not pleased with the stations God allotted to them; pride was the main and direct cause or occasion of their fall. The fallen angels are kept to the judgment of the great day; and shall fallen men escape it? Surely not. Consider this in due time. The destruction of Sodom is a loud warning to all, to take heed of, and flee from fleshly lusts that war against the soul, 1 Peter 2:11. God is the same holy, just, pure being now, as then.[18]

Those who hold this “preaching to fallen angels” view must assume that Peter’s readers would “read between the lines” and conclude all this from the simple statement that Christ “preached to the spirits in prison who formerly disobeyed.” But does it not seem farfetched to say that Peter knew his readers would read all this into the text? Moreover, Peter emphasizes hostile people, not demons, in the context (vv. 14, 16). And where would Peter’s readers get the idea that angels sinned “during the building of the ark”? There is nothing of that in the Genesis story about the building of the ark. And (in spite of what some have claimed) if we look at all the traditions of Jewish interpretation of the flood story, we find no mention of angels sinning specifically “during the building of the ark.” Therefore the view that Peter is speaking of Christ’s proclamation of judgment to fallen angels is really not persuasive either.”[19]

One Final View

One other semi-popular explanation is that Christ went and proclaimed, after His death to release Old Testament believers who were waiting to enter Paradise through the completion of the redemptive process of Christ’s work on the cross. The problem with this particular view is found in the verse itself. It doesn’t say that Christ went and preached to the faithful believers, but to those “who formerly disobeyed”, so it seems somewhat of a stretch to believe that this theory holds any weight whatsoever. The emphasis here is on disobedience. Moreover, Peter does not specify Old Testament believers in general, but rather focuses on “those who were formerly disobedient, in the days of Noah, during the building of the ark.”

In addition, scripture gives no clear indications that those who had passed away yet were faithful to God were withheld any of the promises of being in God’s presence when leaving earth. Instead, several passages suggest that those who had a faith in the coming Messiah were rewarded by being in the presence of God immediately upon their death.[20]

Conclusion

As stated before in this paper, there’s no clear evidence in the bible that any of the aforementioned theories are the specifically correct ones when it comes to this passage. What we do know is that Christ was crucified and died on the cross. After that he went and preached to the imprisoned spirits somewhere, about something. The only way we’ll ever know for sure about whom and where, is when we get to heaven and ask either Peter, or Christ Himself.

Bibliography

Angels at Qumran: A Comparative Study of 1 Enoch Maxwell J. Davidson Sheffield Academic Press 1992 p. 67

He did not descend into Hell: A Plea for following Scripture Instead of the Apostle’s Creed Wayne Grudem the Journal of the Evangelical Theological Society 1991

History of Paradise: the Garden of Eden in Myth and Tradition by Jean Delumeau and Matthew O’Connell p. 4 1995 the Continuum Publishing Company

Outside the Old Testament Marinus de Jonge Cambridge University Press 1985 p. 32

The Flood in Light of The Bible, Geology, and Archaeology Alfred M. Rehwinkel Concordia Publishing House St. Louis, MO 1962 p. 27

Ur of the Chaldees: A Record of Seven Years of Excavation C. Leonard Wooley London Press 1929

World Population since Creation Lambert Dolphin 2007 Paper

Christian Information Ministries 2050 N. Collins Blvd. #100 Richardson, TX 75080

Matthew Henry Commentary

King James Version Study Bible

New International Version Study Bible



[1] 1 Peter 3:19-20a NIV

[2] History of Paradise: the Garden of Eden in Myth and Tradition By Jean Delumeau and Matthew O’Connell p. 4 1995 The Continuum Publishing Company

[3] World Population Since Creation Lambert Dolphin 2007 Paper

[4] Ur of the Chaldees: A Record of Seven Years of Excavation C. Leonard Wooley London Press 1929

[5] The Flood in Light of The Bible, Geology, and Archaeology Alfred M. Rehwinkel Concordia Publishing House St. Louis, MO 1962 p. 27

[6] Genesis 6:2 KJV

[7] The Flood in Light of The Bible, Geology, and Archaeology Alfred M. Rehwinkel Concordia Publishing House St. Louis, MO 1962 p. 27

[8] Genesis 6:5-7 KJV

[9] Genesis 6:8 KJV

[10] Christian Information Ministries 2050 N. Collins Blvd. #100 Richardson, TX 75080

[11] Romans 1:18-20 KJV

[12] Matthew Henry Commentary 1 Peter Chapter 3

[13] He did not Descend into Hell: A Plea for following Scripture Instead of the Apostle’s Creed Wayne Grudem The Journal of the Evangelical Theological Society 1991

[14] Jude v. 6 NIV

[15] He did not Descend into Hell: A Plea for following Scripture Instead of the Apostle’s Creed Wayne Grudem The Journal of the Evangelical Theological Society 1991

[16] Angels at Qumran: A Comparative Study of 1 Enoch Maxwell J. Davidson Sheffield Academic Press 1992 p. 67

[17] Outside the Old Testament Marinus de Jonge Cambridge University Press 1985 p. 32

[18] Matthew Henry Commentary Jude

[19] He did not Descend into Hell: A Plea for following Scripture Instead of the Apostle’s Creed Wayne Grudem The Journal of the Evangelical Theological Society 1991

[20] He did not Descend into Hell: A Plea for following Scripture Instead of the Apostle’s Creed Wayne Grudem The Journal of the Evangelical Theological Society 1991

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