Tough Texts and Deep Truth, part 1: Spirits and Proclamation

Martin Luther called 1 Peter 3:18-22 “a strange text and certainly a more obscure passage than any other passage in the NT.” Scholars have counted over 180 different interpretations to these verses. So the question is when tough texts come, how are we to approach them properly?

When tough texts call for deep study and careful intention to even the most minute details, it can be easy to get lost in the trees when all along you were supposed to marvel at the forest. What I mean is we can get so narrow in our vision of a passage because we are trying to figure out what is being said that we forget how it connects to the overall argument that’s been presented. For example, what’s clear by 1 Peter 3 is that certain Christians in Asia minor were suffering for living for Jesus and as suffering drags on, it feels like you’re doing a lot more losing than winning and you’re hope begins to dwindle. And so Peter puts forth the example of Christ in 1 Peter 3:18 to say that even though suffering looks and feels like a loss, and even though it looks like your enemies are triumphing, Jesus conquered the greatest enemies that stood against Him and us. Therefore, believers have no need to fear suffering and hide their faith because they’re suffering is merely aligning themselves with Jesus who has walked the path of suffering to glory. Just as Jesus’ suffering is not the last word, so your suffering will not be the last word. Your enemies won’t have the last laugh just as Christ’s enemies did not have the last laugh. They thought they did, but He triumphed over death. So too will you Christian. This careful attention to the context will keep you from arriving at an interpretation of 1 Peter 3:18-22 that has nothing to do with what has gotten Peter to this point in the first place.

The truth is vv. 18-22 are really just an extension of vv. 13-17. Peter told Christians not to fear those who would harm them for their faith, but instead to fill their capacity for fear with fear conquering worship of Jesus Christ. “For it is better to suffer for doing good, if that should be God’s will, than for doing evil.” And vv. 18-22 is then given to explain how it’s better. And it’s better because Jesus Christ suffered and died in our place for our sin, and then rose to give us victory over all the enemies that stand against us such as Satan, sin, and death. So when you lose sight of hope in suffering, look to Jesus to remind you of your victory. Up to this point, we are clear. But as for Peter’s illustrative example in vv. 19-21, there has been a lot of fogginess. Here are the questions that have caused that fogginess from v. 19: Who are the spirits Peter is referring to in v. 19? When was the proclamation made? What was its content?

View 1: The spirits are demonic spirits and the proclamation was one of victory over Satan and demons made by the living spirit of Jesus Christ to the imprisoned spirits in Hades in the interim between his death and resurrection.

View 2: In defense against post-mortem conversion (people believing this passage referred to Christ descending to hell to give people a second chance to get saved), Augustine taught that the text refers to the pre-incarnate Christ’s preaching righteousness and repentance through Noah to unbelievers in Noah’s day.

View 3: Peter’s referring to Christ’s proclamation of victory over all His demonic enemies in His ascension.

I lean towards view 3. Here’s why:

Who are the spirits? I believe they are demonic spirits, not human spirits. First of all, almost without exception, “spirits” plural refers to angels in the New Testament (apart from Hebrews 12, which includes a clear designation to shows it’s referring to human spirits). Second, it fits the context in v. 22, which mentions Christ’s authority over the angelic hierarchy. Third, it connects in context to the reference to Noah and the flood. In Genesis 6:1-4, the “sons of God” (demons) are described as engaging in rampant wickedness with humans on the earth, culminating in a notably vile time in human history leading to the flood. Finally, Peter’s use of the term “prison” is used specifically of demonic holding cells as is illustrated in Revelation 20:7 with Satan’s future imprisonment and confirmed by Jude 6 and 2 Peter 2:4.

When was the proclamation made? I believe it was made at the ascension. It seems that v. 18 clearly refers to the resurrection of Jesus in the participle “made alive in the spirit.” Thus, I don’t believe it’s referring to the interim period between Christ’s death and resurrection. It seems a little early to start proclaiming victory after His death but before His resurrection since without the resurrection no victory is won. Also, the concept of Jesus descending into hell first appeared around 400 A.D. and the phrase perhaps was nothing more than another way of describing burial in the grave. Finally, if Peter wanted to say Jesus descended into hell/Hades, it would have seemed more appropriate to use the verb “to descend.” Instead, he used the participle “went,” which is the same word used in the same way for Jesus’ ascension in v. 22 as well as the word used by Luke in his recording of the ascension in Acts 1:10-11 (also supported by John 14:2, 3, 26; 16:7, 28).

What was the content of the proclamation? I believe in line with the context of the passage that victory was proclaimed over some of His most wicked demonic opposition. Granted, this point is something I’m less clear on. Some say the ascension itself could be Christ’s proclamation. The word though for proclaim does indicate to me that something was spoken. Since we don’t have the words of this proclamation recorded in Scripture, it reminds us to humble ourselves and realize that we don’t need the answer to everything. We can simply assume that whatever was proclaimed aligns with the overall content of the message, which is that Jesus triumphs over his enemies, which should serve to encourage Peter’s readers who endure opposition that they will rise to the same glory with Jesus.

A faithful interpretation of tough texts like 1 Peter 3 calls for some important decisions of interpretation. Let me conclude by reminding you of some of the most critical tools behind a faithful interpretation: 1. Respect the context- allow the flow of thought and the overall purpose of the greater passage govern your interpretation of difficult texts. 2. Allow Scripture to interpret Scripture- when certain passages are vague or unclear, search the Scriptures to find clearer passages to help you interpret those passages that are less clear. 3. Respect the authorial intention- you’ll never know what the Bible means if you don’t establish what the Bible meant through the author to the audience to which he was writing.

In part 2 we’ll look at the other part of this passage, regarding Noah and Baptism