Beliefs about the Afterlife (xi)

Preaching In Hades

So Christ, when he died, exited "the land of the living," and then in spirit descended into "the land of the dead," to Sheol, or Hades, into the Underworld. He also came there with a "proclamation." He had gone to Hades and "preached to the spirits in prison," as Peter testified. What does all that imply, however? The fact is fascinating in itself, but the readers of Peter's words cry out with questions, such as - "what did he preach?" And, "What did he say and to whom?" And, "What was the purpose of his preaching?" We might even wonder what words and questions were addressed to Christ by the occupants of the Underworld during the time Christ was there "in spirit." 

Who would not want to hear some of the discourses Christ gave in Hades? The greatest sermons and homilies of Christ that are recorded in the gospel, well known sermons, such as "the sermon on the mount," and the "Olivet Discourse" (uttered on the "Mount of Olives"), etc., are memorable indeed, but what of his preaching in Hades? Many things that Jesus did and said are not written, and the apostle John said further, that if they were written, the world could not contain the volumes of scrolls. (John 21: 25) The words Christ spoke while in Hades have not been "written down." We wish they were. 

That is why, when we read these two passages in Peter's first epistle and hear Peter say that Christ went to Hades and preached to the dead, to the spirits who were its occupants, we eagerly wait for the rest of the story. Okay Peter, so what did the Lord say in his preaching? Peter tells us very little. He tells us of the fact of Christ's descent into Hades and of his preaching and communicating while there, but then says very little else about that historical fact. He does however say some few things and gives us some hints.

Let us not assume that because Peter refers to one particular group of spirits in the Hadean prison (in this case the disobedient ones in the days of Noah) he therefore means to exclude the possibility or fact that other groups of sinners in Hades were also spoken to by the Lord of glory. That is a false assumption that some commentators make. As we have seen, he did go to the side of Hades where the righteous were living in comfort and delight, to "Abraham's Bosom," and led them out of there and into the third heaven or to paradise. It is reasonable to think that he would dialogue with, and preach to, those people. 

Let us first talk about the meaning of the word "preached" (English) and its word in the Greek. Let us see if the word itself, and its common usage in scripture, helps us answer the question about the kind of preaching it was, and what its likely subject was. 

The Nature of the Preaching

Wrote one scholarly writer on the meaning of "preached" per the Greek word of the text (here):

"proclaimed" (or in many Bibles, "preached"). Most objective commentaries will note that this word in the Greek (ekêruxen from kêrússô) means in general "to be a herald," "to proclaim," "to announce," "to publish," "to preach." Although it can be used as such, it does not necessarily mean "to preach the gospel to" or "to preach salvation to." Because Peter does not specify what Jesus "proclaimed" or "announced," to assume the preaching of the gospel is not warranted." (Ibid)

Wrote Dr. Albert Barnes in his Commentary said this about the Greek word translated "preached":

"The word used here (ἐκήρυξεν ekēruxen) is of a general character, meaning to make a proclamation of any kind, as a crier does, or to deliver a message, and does not necessarily imply that it was the gospel which was preached, nor does it determine anything in regard to the nature of the message. It is not affirmed that he preached the gospel, for if that specific idea had been expressed it would have been rather by another word - εὐαγγελίζω euangelizō." 

This "preaching" was not for the purpose of saving any of those who were condemned on the torment side of Hades. There is no chance of salvation after death. The word "preaching" simply means to make an announcement, to make a proclamation, to inform. However, there is another possible piece of biblical evidence to consider in ascertaining the nature and purpose of the preaching of I Peter 3: 19.

Enter I Peter 4: 6

"Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (I Peter 4: 5-6) 

If this verse is an extension of I Peter 3: 19 then all the argument over whether the "preaching" of Christ in Hades (3: 19) included preaching the gospel is at an end. It positively says that what was preached included "the gospel." 

Further, the text (4: 6) indicates that it was preached not just to the "disobedient" people who died in the flood, as does the text from chapter three, but "to them that are dead," which would indicate that in some way it was preached to all the dead in the Underworld. 

Many bible students ask, in regard to I Peter 3:18-19, "why it is that Christ only preached to one class of the condemned in Hades?" Why not preach to all the wicked dead in Hades? Well, obviously, from the words of 4: 6, he did preach to the other peoples and groups in Hades. It was wrong for commentators to think that the reference to Christ preaching to one particular group of inmates in prison (3: 19) implied that he spoke to no other groups, not to the entire population. In looking closer at 4: 5-6, let us begin by citing these comments from the Pulpit Commentary: 

"The aorist εὐηγγελίσθη directs our thoughts to some definite occasion. The absence of the article (καὶ νεκροῖς) should also be noticed; the words assert that the gospel was preached to dead persons - to some that were dead. These considerations lead us to connect the passage with 1 Peter 3:19, 20. There St. Peter tells us that Christ himself went and preached in the spirit "to the spirits in prison;" then the gospel was preached, the good news of salvation was announced, to some that were dead. The article is absent both here and in ver. 5 (ζῶντας καὶ νεκρούς). All men, quick and dead alike, must appear before the judgment-seat of Christ; so St. Peter may not have intended to limit the area of the Lord's preaching in Hades here, as he had done in 1 Peter 3. There he mentioned one section only of the departed; partly because the Deluge furnished a conspicuous example of men who suffered for evil-doing, partly because he regarded it as a striking type of Christian baptism. Here, perhaps, he asserts the general fact - the gospel was preached to the dead; perhaps (we may not presume to dogmatize in a matter so mysterious, about which so little is revealed) to all the vast population of the underworld, who had passed away before the gospel times."

I also think it is most reasonable and likely that Peter's words in 4: 6 repeat and enlarge upon what he had said earlier in 3: 19. Interpreters disagree however. But, who can deny that both passages say that the dead were addressed in preaching? Though Christ is not mentioned as the one doing the preaching in 4: 6, as he was in 3: 19, I firmly believe it is the same preaching, for it is the normal meaning of the words, linguistically, syntactically, and contextually. Who could prove it was not the same preaching in both texts? Both texts speak of preaching to the dead (spirits in prison) as being a past event, a completed act, and not as something that is ongoing. The text therefore does not warrant us thinking that the dead, in Peter's mind, were still being preached to by the Lord nor by anyone else. It seems to me that the apostle Peter has in view a single action of the past, in the context of Christ's sufferings and death, and not to an ongoing preaching activity in Hades. Christ's preaching in Hades probably filled the entire three days, the "three days and three nights." Further, his preaching in Hades during the time when he was dead would be, as expected, a momentous and highly significant event with profound repercussions and consequences. 

Thus it is true that the gospel was proclaimed or announced to all the occupants of the Underworld, to the righteous dead of the old testament period, to the fallen angels and to their monstrous offspring, and to the irredeemably damned, to all wicked spirits and demons. But, for what purpose? Was it multi purposeful? Did the preaching in Hades include the offer of pardon, as it did his preaching on earth? Was it purposed so that some in the afterlife would believe and repent and submit to Christ and be saved? Must the fact of Christ "preaching the gospel" in Hades imply a chance given for salvation? Must preaching only be for the purpose of saving from Hell? 

What if this "preaching or proclaiming" was in the context of a warden visiting the prison over which he rules and governs? Or in the context of a prosecutor or court official speaking to the inmates who are there awaiting trial? Suppose the setting is a pre-trial hearing on the charge of having rejected the gospel and its offer? Would not the gospel need to be stated and defined? The crime of unbelief must be ascertained by showing what it was that was not believed (as the crime is defined by the criminal statute).

Notice that the specific ones mentioned in 3: 19-20 were the "disobedient" who were living in a violent and depraved world and who were "the world of the ungodly" (II Peter 2: 5) and who were all destroyed in the global flood in the days of Noah. Nothing is said in this text about his preaching to people in "purgatory," to those who 1) died as infants or young children, or who 2) lived and died as mentally insane, or who 3) died without ever having heard the gospel. 

Some think that the fallen "sons of God," or angels, of Genesis chapter six, verse 1-8, who took human wives, and produced "Nephilim," or "giants," a monstrous hybrid of human and angelic, are alluded to. Christ "had a message for" each group of criminals in the Hades prison, and this would include the fallen angels and the Nephilim. However, it seems that the disobedient of Noah's day are human beings, those who were destroyed in the flood. 

What a memorable day in the history of Hades' prison! Millions and millions of wicked human spirits entering the land of the dead, to the place of Dives, on the lower side of the gulf that divides the two major divisions of Hades, during the early days of the flood waters!

Notice these words of the Lord Jesus about the coming judgment day trial for the criminals of Hades, for those who have disbelieved and disobeyed the good news of God's word.

“He who rejects Me, and does not receive My words, has that which judges him—the word that I have spoken will judge him in the last day." (John 12: 48)

If the gospel that Christ preached is what will be the measuring rule for deciding a legal case, in the day of judgment, it must be defined and described, or reported, proclaimed, announced, preached. Rather than preaching for the purpose of saving from Hades all the spirits in prison, who died in a condemned state, why could the preaching of the gospel be in the manner of "you rejected the gospel which says..."? 

Christ in his "Hades Prison Address" to the "disobedient" who were destroyed in the flood would have reminded those criminals (I imagine) of the charges against them, the leading charge being "you rejected the offers of pardon," or "you rejected the only Savior." The gospel would be reported in the reading of the charges and the indictment. That is certainly reasonable to believe, and it may be the reason for Christ preaching to the damned in Hades, rather than for the purpose of effecting repentance to salvation. I can also envision Christ saying the following things to those who lived in Noah's day and died in the deluge: 1) Enoch warned you, 2) Noah warned you. I can envision Christ saying something like this to the lost who died in the flood:

You heard the gospel, the basics of which were given in the dialogues between God, the Serpent, Adam, and Eve, after they disobeyed God in eating of the tree of knowledge of good and evil. My coming as the world's promised Savior was told to you by Adam, Seth, Enoch and Noah, etc. But, you rejected that promised Messiah and the call to repentance and lived in rebellion against your God and Creator. 

Here is what Enoch preached to the disobedient in his day and who were spirits in the prison of Hades in the days of Peter:

"Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him.” (Jude 1: 14-15)

I can envision him saying to the unbelievers who died in the flood, those of "ancient world," how they had been warned of judgment and imprisonment in Hades, by Noah, great grandson of Enoch the great, Noah being a "preacher of righteousness," and yet you rejected his message and so Lord God destroyed you all in the flood and put your spirits under guard in this jail prison, this furnace of fire. (II Peter 2: 5) The flood was brought upon "the world of the ungodly" and you were ungodly, never repenting or seeking pardon. It was the ungodly who Enoch warned, and you are "ungodly sinners" who have "spoken against" the Lord and against his Son and Messiah. Noah was "divinely warned" and heeded the warning, but none of you heeded the warning when he conveyed the warning to you. By his preaching and example Noah "condemned the world," the ungodly world, and condemned you are.  (Heb. 11: 7)

Enduring Word Commentary (See here) well said (emphasis mine):

"Apparently, this work was done in the period after Jesus’ death, but before His first resurrection appearance to the disciples. Jesus went to Hades – the abode of the dead – and preached to the spirits there. But why would Jesus preach to these imprisoned spirits? In all probability, this was “preaching” (the proclamation of God’s message) but not “evangelism” (the proclamation of good news). Jesus probably preached judgment to these disobedient spirits. The Bible says that even those under the earth must acknowledge Jesus’ ultimate Lordship. Jesus went to Hades and announced this truth: that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth. (Philippians 2:10)"

That is the way I see the kind of "preaching" that Christ did to the unredeemable. It is in fact the kind of preaching many think of today when they say "stop preaching at me." What they mean is "quit warning me," or "quit saying 'I told you so'," or "stop your fault finding," or "get off my case," etc. Oh yes, Christ will "preach to" the wicked spirits, and he will say "you should have..." He will say "I warned you" no matter how much they may not like to hear it. It is the kind of preaching that parents do when scolding their children, or when a judge is sentencing a criminal and speaking in direct address to the guilty.

Recall that we also called attention to Revelation 5: 13 where those in the Underworld say "blessing and honor and glory and power be to him who sits on the throne and to the Lamb forever and ever." They will say such things in Hell because they cannot do otherwise. But, saying such as the above does not take away their guilt and from their sentence of eternal death. We also see the inhabitants of Hell "confess" the truth "Jesus Christ is Lord." Yet, such a confession does not save them. Wrote Paul:

"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 10-11)

Even the demons, said James, brother of the Lord, "fear and tremble" before the Lord, and acknowledge God's sovereignty, and yet they are not acquitted of their crimes nor granted pardons for such a belief and confession. (James 2: 19) 

So, what good news would he proclaim, and to who, and for what purpose? 

1. What would he tell them all together in a general address?

2. What would he say to the righteous who had been waiting for his arrival?

3. What would he say to the condemned who had rejected Christ via the gospel?

4. What would he say to the fallen angels and the giants?

Address To The Wicked

As to what else he may have said to the unrighteous, we can envision his "giving it to them straight," not giving false hopes, and advising them of the uselessness of thinking or hoping for salvation through another, perhaps through Satan. He would tell them that they are fools for hoping such. There is no hope of salvation from another savior or lord, he would assure them. He would demonstrate his lordship over them and Hades and advise them to accept their punishment as just. 

He would also no doubt tell them that there is no salvation after death. He would remind them that they had their chances of reconciliation and salvation when they lived and that they had refused to avail themselves of the opportunity, and that their dying in their sins was final. He would tell them that they all must serve out their sentences as justly condemned rebels against God. They will all be forced to confess or acknowledge his rule over them and their prison. He would tell them as a warden might, to behave and obey all the rules while they are serving their sentences and that doing so may ease them of their pain and give them prison privileges. There are degrees of punishment in the afterlife, after all, according to the bible.

He no doubt would also speak of their coming trial, of judgment day, of preparations being made for it, and of "the court's calendar." He may also have told them that they would have a chance to defend themselves and present their defenses, or give their excuses, and that they would all be given a just and equitable trial. 

Some find the thought repugnant that Christ could be said to have gone to hell. But, in reply it may be said that hell in the bible does not always refer to the place of torment in the afterlife, and so Christ could easily go to one side and not to the other. However, there is no reason to deny that he went to the other side, for it seems to be necessarily implied that he was on the burning side (although he could stand on the good side of the gulf of Hades and preach to the bad side). However, consider how he would be in the fires of Hades as he was in the furnace with Shadrach, Meshach, and Abednego. (Daniel chapter three) What better way to demonstrate his Lordship and Divinity? There was no harm to his spirit in Hades just as there was no decay to his body which lay in the cave. 

Consider also how the Psalmist testifies that Lord God is in Sheol, in Hades, in the Underworld. Wrote the Psalmist:

"Where can I go from Your Spirit? Or where can I flee from Your presence? If I ascend into heaven, You are there; If I make my bed in hell, behold, You are there." (139: 7-9 nkjv)

God, or Christ, as the pre-incarnate Son of God, in his divinity, being omnipresent, was already in hell before the human spirit of Christ descended there. If we can accept that God's presence is in the Underworld, why do we resist believing the record that Christ was present there in his disembodied spirit?

Having taken notice of what Christ may have likely said (or 'preached') to that multitude of rebels who died in the flood, and to the unsaved population of human spirits in general, let us now consider what Christ may have said to all of them at one time, in a general address to the whole population of Sheol, Hades, or the Underworld.

General Address

He would announce to them all that he obtained victory over sin, temptation and death, defeating Satan, and exercising all power and authority over all worlds, including the Underworld of Hades, and that now, as Lord of lords and King of kings has the keys of Heaven and Hades, and that he is the judge of the dead as well as of the living. 

He would say that he is here to release those in the upper part, those reclining with Abraham and the righteous around the festive table, to take them to the highest heaven, to paradise.

He would say that his arrival was not the start of the trial, but only a preliminary to the coming day of trial and judgment. He would tell them that on the day of the trial, they will be released from Hades, or come down from Heaven, to rejoin their resurrected bodies and stand for trial in body and spirit. After the trial, the righteous will enter into their eternal state in the new heavens and earth and the condemned will enter their eternal state, and Hades will be closed and its inhabitants moved to Gehenna, to the "lake of fire." 

Address To The Righteous Dead

As what he may have said to the righteous in Abraham's Bosom, we can also reasonably expect him to have said many comforting and exciting things to them. I envision it being much like it was after Christ was raised from the dead, where the record is - "being seen by them during forty days and speaking of the things pertaining to the kingdom of God" (Acts 1: 3). Oh to have the record of those dialogues of the Lord with the old testament saints! What excitement among them! Jubilation that no doubt rang out throughout the length and breath, and depth and height of the Underworld! It reminds us of the dialogues Christ had with Moses and Elijah while he was on the mount with them, when he was yet in the flesh. 

"And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease (departure) which He was about to accomplish at Jerusalem." (Luke 9: 30-31) 

Christ spoke to the two persons mentioned above, from Moses who died long before Jesus was born, and therefore his spirit would have descended to Sheol, to the place of Abraham and Lazarus where were all the righteous dead, and to Elijah who went into the heavens by a chariot of God and has never died it seems. And what did Jesus talk to these two eminent old testament believers about? Answer: About his impending sacrificial death and of his descent into Sheol or Hades during the time of his burial, and of his resurrection and bodily ascension into heaven, and of his subsequent plans for the world. 

Since Christ, the moment he died, went into the heaven of heavens, to the third heaven, or to paradise, to the holy of holies, there to offer himself and his blood to the Father, to the throne of God, and upon the altar that is before the throne, he no doubt spoke of this to the waiting believers in the comforting confines of Hades during his time there. (Heb. 9: 12-14) 

I expect that these same things would be the foundation of his dialogues with the righteous dead in Hades when Christ was there in spirit. He would be speaking about the things that pertain to the kingdom of God, about his atonement for sin, about his plans concerning his reign, the day of judgment, and the new heavens and earth.

The Purpose Clause

It seems that the question of why Christ preached in Hades to the hardened criminals there, and to the righteous who were in the favored conditions of Hades, is given a partial answer by the apostle Peter in 4: 6. In that text, unlike 3: 19-20, we are given a word of explanation about why Christ preached in Hades, and we see that in the word "that" (Greek "hina"). Peter says it is "for this reason," or in order "that," this or that might be or might occur. Why did Christ preach to the dead? It was "that they might be judged," or perhaps, "that they might live to God in spirit." Amazingly, it is the latter part of I Peter 4: 6 that is the hardest to interpret, and a look at the various and significantly different ways it is translated into English demonstrates that fact. 

It does appear on the surface to say that one of the reasons why the dead in Hades had the gospel preached to them by the Lord was that they might be saved, that is, if salvation is alluded to in the words "that they might live to God in spirit." That point we will address in the next chapter when we analyze more closely the meaning of the purpose clauses of the text. 

As before stated, if we believe Christ did in fact go to the Underworld of Hades in his human soul or spirit, then we ought not to think it strange that he would have something to say to the inhabitants there. It ought not to be hard to understand and accept that Christ, upon entering Hades, also fulfilled some purpose, that it was part of his plan, his predestination. 

On Doubting the Asbury Revival

   In a video on youtube, done by "WRETCHED", it shows a deep skepticism of the Asbury Revival. The video is called "The Asbury Revival-8 Crucial Questions We Need to Ask". In the video, they pose 8 questions that they feel will shed doubt on the revival being authentic. I wrote the 8 points or questions down, and answered them for myself. I know from history, many movements of God were seen as "strange", extreme, or dubious. In fact, if we are totally honest, the founding of the whole Christian faith was seen in that light. As with any movement of God, Satan will try to counterfeit it, or thrust players into it that are charlatans. Of this we must be careful and test everything. On the other hand, we must be just as careful not to dismiss something because it doesn't fit within our own understanding. Here is the link to the video, Below it, are the 8 points and my responses. I hope this may help us all to not be so busy trying to find error, that in the process, we ignore the truth. 

 https://www.youtube.com/watch?v=kDN9GbvrkYY

1. Why has Asbury seen 8 revivals since 1890, but not other schools?

    ANSWER: There are other schools that have seen revivals, but they were more localized. It happened before the internet made it possible to learn of something within hours of it happening. The producers of "WRETCHED" are Reformed Calvinists, and they have no issue with "Reformed Baptists" and baby sprinkling high church Presbyterians getting together, but they would never cooperate with Methodists or Nazarenes. I feel the more "Reformed" one is, the more biased they are against any Arminian leaning group

2.This particular branch of the Wesleyan/Holiness movement doesn't preach against sin and doesn't preach repentance.

 

ANSWER: Yes they do. By "Holiness Unto The Lord" which is written above the pulpit, the Wesleyans mean a way of living without sin. The whole goal of the Wesleyan movement teaches that one can attain total sanctification. The revival actually started by one young man, after chapel, repenting and asking forgiveness. There are many videos of people kneeling at the altar. I have never heard of someone kneeling at the altar for a "feel good" experience, or as an act of falsity. They are kneeling at the altar, as a sign of submission to God, confession etc. You would be very hard pressed to convince me that they are "putting on a show" when you can't even see their face because they are bowed down. A false professor would generally "have a word" that they want the whole congregation to hear. Or something that would make them stand out trying to get glory for themselves.

3.Who is endorsing this revival? What about some "shady" characters who endorse it"

ANSWER: There have been revivals in our history, that Baptists were skeptical of. The First Great Awakening is one example. But as the result of it, the "New Lights" converted thousands, and caused many churches to drift away from stoic clergy who were paid by the state and had no life in them. If it weren't for that "controversial" revival, men like Shubal Stearns would not have been saved and founded hundreds of Baptist churches

4.No reports of revival on secular campuses.

ANSWER: So what? I doubt there are many true Christians on secular campuses. The very word "revival" implies that it is to reignite the fire that has gone dim. Can God not move on those who are already His, cleansing His own house before He begins to cleanse the lost world? If Christians are brought closer to God by revival among us, will it not follow that at some time future, we will shout salvation to the lost? It is when God's own people draw closer to Him that creates the desire to win the lost. The lost will never be converted by a cold church.

5.What is revival? Can it be a revival when  there aren't conversions?

ANSWER: There are videos showing the cheering of the crowd when someone gets saved. Do you not believe that there are lost students at a Christian university??? This is another example of God dealing with those who have been taught the truth, but never received it. The Holy Spirit can convince a sinner who has previously heard the gospel, in a meeting of praise where the gospel has not literally been preached. All of these students have been taught the gospel already. One of the mottos used at the revival is "Father, revive the saved, and save the lost!"

6.What is actually happening at the revival?

Answer: "WRETCHED" complains that there is "a LOT of worship, but very little expository preaching". I don't see that as an issue when God is preparing His own to be dependent upon Him. These students already know "all the arguments" of the faith. They don't need to be convinced that the Bible is true or that Jesus is the Christ. They need to know that what they have already learned can be lived out and lived out in power. For too long we have taught that we don't need to "feel" anything, and to not go by our feelings. It needs to be balanced, and also be taught, that if there is NEVER any emotion or feeling, then something is wrong. The "Old Lights" condemned emotions, and tried to squelch revivals. Thank God they did not succeed.

7. Bizarre behavior at the revival.

ANSWER: "WRETCHED" is clearly against the casting out of demons, which one video shows in the revival. Well demonic activity is very real. In the video which shows a supposed demon being cast out, it seems to me to be very calm and tame, not charlatan. The screaming of the "demon" that is heard is a real scream. There are only 2 options. Either a demon is being tormented by those praising Christ, or the person has a mental illness. The Pharisees accused Jesus of casting out demons by Satan's power, because the "religious" leaders were afraid to attempt it themselves, or didn't believe it was possible. The video also mentions a few that speak in tongues. The Wesleyan movement is not a Charismatic group, so if tongues are heard, it is no different than the occasional tongues heard in many Baptist revivals that a Charismatic may visit. This happened a few times in my church growing up. We can't always control what others do, but to label the revival as a "Charismatic" thing is false. "WRETCHED" denounced some of the music used which comes from Hillsong and Bethel. I agree that there are problems with those groups, but the churches in fellowship with "WRETCHED" have no issue singing a hymn written by Martin Luther, who taught a literal sacrifice of Christ in communion, had detractors killed and was vehemently anti-Semitic. They have no issue singing "Battle Hymn of the Republic" which was written by a Unitarian.

8. Too much emphasis on the Holy Spirit, not enough on Jesus.

ANSWER: Last I checked, the Holy Spirit is just as much God as Jesus and the Father. Also, generally speaking how often do we focus on the Father? For those who are already saved, it is the Holy Spirit who revives, convicts, pushes, and urges us towards holy living. Also, 90% of the songs sung at the revival are about Jesus, such as "He Is Worthy" which is sung at almost every meeting, sometimes being sung for half an hour at the time. I understand the concern, I have it as well. However, since the revival started in a Wesleyan/Holiness school which emphasizes sanctification, this is not surprising. Perhaps we Baptists should strive a little more to be "sanctified" instead of only "satisfied".

   Let me say that "WRETCHED" never officially condemned this revival with words. I cannot judge their motives. There is nothing wrong about caution and even skepticism, but we must be very careful when doing so. You can be "positively" cautious, or "negatively" cautious. I prefer being positive. I prefer being like Simeon, waiting in the temple, believing God that he would not die until he had seen the Messiah. With every child he saw, there must have been an expectation, and he must have said to himself, "Is this the One?" I, like Simeon, pray that I will not die until I have seen a great revival, the promised revival, of which is said, "In the last days, God says, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your young men will see visions, your old men will dream dreams." (Acts 2:17) Now that I am an "old man", I look forward to any dream God may give to me.

   And finally, when the Sanhedrin brought the apostles before them for teaching the people in the name of Jesus, many wanted to have them killed. However, Gamaliel was more cautious. He had seen movements come and go. Maybe his advice is one we should heed today. I suspect Gamaliel was "positively" cautious, and really had a desire to see the promises of God when he said " I advise you: Leave these men alone. Let them go! For if their purpose or endeavor is of human origin, it will fail. But if it is from God, you will not be able to stop them. You may even find yourselves fighting against God.”  Selah

Ken Mann

Asbury Revival-Things to think about

 Below are some things to consider, questions to ask when trying to discern if a movement or revival is of God. When we do these things, we must consider our own history, how we got started, and who has affected us in the past. It is easy to dismiss something, only to find out our very existence as a group would never have occurred if not for some "questionable" moments in the past. No matter where you stand on the current "happenings" at Asbury College, to condemn it without first doing some soul searching, would be unwise and hypocritical. Read below and see how you would respond to the questions and how you would deal with "discrepancies" in the history of your own church or movement.

Does  revival require complete doctrinal unity? If so, does this mean joint revival cannot even be experienced by Baptists of different stripes? Did not our Baptist forefathers baptize anyone who came to them seeking immersion, even tho they did not join a Baptist church?

Does revival require preaching the Gospel, or can God simply move on those who are already His in order to prepare them for something future, which may include Gospel preaching? Could He be saying to those who feel like they are all alone in their faith "I have others that ye know not of" and especially to young people who may feel no one their age is interested in the things of God,  that the Lord has "reserved" others just like them, who have not bowed their knee to Baal?? Is the spirit of Elijah coming in these last days"

What about some practices we see as "unbiblical" like female preachers? The Methodists have been licensing female preachers since 1789 by order of John Wesley. Did this negate Wesley's ministry or diminish those saved under Methodist preaching? Missionary Baptists have been sending female missionaries all over the world for 175 years. Many times they were unmarried. Were these women, in effect "preachers"? Southern Baptists honor these women like Annie Armstrong, who went up against fierce opposition from male leadership in the Southern Baptist Convention, yet today her organization and offerings taken in her name fund the SBC Missions. Also women like Lottie Moon who went alone to China to reach the lost, converting hundreds, died on the field, and was found weighing a mere 50 lbs because she kept giving her food to the starving Chinese.  There is a monument erected in 1915 in her honor by the Chinese Christians outside Wulin Shenghui Church of Penglai Shandong province. The monument and her church is protected as a "cultural historical" site by the Chinese Communist Govt, and the church is still active with 4000 members. While America is ripping down our own monuments, Communists are preserving Christian ones. She also has a monument in Georgia erected by Southern Baptists, which calls her an "evangelist and devoted minister of the Gospel". Is her work "out of order"? Is it possible God will call a woman because a male refused His call? Is the ministry of pastors like Charles Stanley invalid because he was converted by a female Pentecostal preacher?

There is a video of a supposed demon being cast out at the revival.What about casting out demons? Is it for today? If people really can be possessed and oppressed by demons, and those "not of us" cast them out, shall we be like the apostle when he said "Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us? (Luke 9:49) And if we forbid them, would Jesus say to us "Forbid him not: for he that is not against us is for us."?  (Luke 9:50)

Baptists rejected the First Great Awakening for "doctrinal" reasons. Many Baptists said it was merely emotional and out of order. Yet there have been many Baptists in the past, who by today's standards, would be seen as almost charismatic. Even now, some very conservative Baptists who are denouncing this movement have very charismatic style worship, no tongues speaking but very emotional, with shouting, running, jumping, etc. The Asbury revival has had no such wild manifestations, other than praising with the voice and hand raising. The Asbury worship has been "tame" compared to many Independent Baptists. In some past great revivals, Baptists did "come late to the table" but eventually joined in. Is it wise to wait and see, or better to simply pray for revival in our own churches, and then join in with others when we believe it to be real?

Almost all Baptists have been against the Pentecostal movement, yet most SBC churches and nearly all Independent Baptists and even the Eastern District Primitive Baptists use the "red back hymnal" published by the Church of God. Why do we prefer their hymnal over the Baptist hymnal? Is this an example of not letting a doctrinal variance hinder us from participating in what we agree on, and acknowledging the efforts of brothers and sisters in other sects? Can we Baptists sometimes be hypocrites like the Campbellites, who love to sing songs written by people of other churches, then turn around and in essence denounce them as heretics because we do not see how God can move unless its within our own understanding and approval?

Are Baptists still displaying undertones of strict Landmarkism, with some believing true revival must always begin with us? 

I for one have many questions, but I also affirm that God moves when and where He wills. He will come to those who are hungry and thirsty. He praised the Good Samaritan, who the Jews would have said "is not of us". He also "revived" a woman who was a Samaritan, whom the Jews rejected.  John 4:39-40 says "Many of the Samaritans from that town believed in him because of the woman’s testimony, “He told me everything I ever did.”  So when the Samaritans came to him, they urged him to stay with them, and he stayed two days." From what I hear, the Asbury Revival started with confession of sin and asking forgiveness of others. If that is the case, may we not hear from them and hope that the Lord will stay with us "two days" as well? Can a sect that was rejected by the Jews, really have "urged Him to stay with them" and He agree to do so?

As the United Methodist Church implodes and disintegrates, is it possible, since God has obviously  removed His mantle from them, that He may be giving it to others in the Wesleyan tradition, since Asbury is aligned with Wesleyanism and named for a Methodist bishop? Is it possible that God may simply be affirming that we should live with "HOLINESS UNTO THE LORD", which is written above the pulpit at the Asbury Chapel, and is the long standing call of Wesley? Is God preserving one of the "tribes" of Jesus that it may not be lost?

My parents were involved with a mission church among the Hispanic community, and while it was a Baptist mission, the Methodists sent more money to it than the Baptists did. Was that ministry "in error" because the Methodists supported it?

While I was raised in a Southern Baptist church, we often had Independent Baptist preachers visit, and our choir and singing groups often went to sing in their churches. Our church welcomed the "Jesus Movement" which was started by "hippie preachers" and is mostly responsible for the growth of the Calvary Chapel and Vineyard churches. Many Independent Baptists broke fellowship with us over that issue. Greg Laurie, who I believe to be a great evangelist was saved in that movement, and his church a Calvary Chapel church, is now affiliated with the SBC.  I remember as a child in the 1970's hearing many Independent Baptists preach that if a man had long hair and a beard he was in sin. I also remember asking, "Would Jesus and the apostles be allowed to preach in those churches?"

Is there an answer to these questions in Scripture when it says "Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us."?  (Luke 9: 49-50)

And finally, let us remember that George Whitefield, a staunch Calvinist, and John Wesley, a free will Arminian, definitely had their doctrinal differences, yet shared many moments of revival. When someone asked Wesley if he thought he would see Whitefield in heaven, his answer was “I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him.”

Ken Mann

The Asbury Phenomenon

The 2023 "Asbury Revival" is an ongoing Christian revival at Asbury University in Wilmore, Kentucky. For a couple weeks now believers have been cramming into the large sanctuary of Asbury. It is now spreading to other churches. Brother Mann and I have been e-mailing each other about this move of the Holy Spirit. Is it another great revival? Another "great awakening"? 

Brother Mann has been following it more closely than I have and perhaps he will be led to write about it and keep us informed. I told him that I had been praying for such a thing for years, and for a "latter day rain," for many to be saved in this last corrupt generation that will, it seems, live to see the events of the Apocalypse. Elder Lasserre Bradley Jr. of Cincinnati Primitive Baptist Church, this past Sunday, called attention to it and also expressed the hope that it was a genuine awakening beginning to occur.

I am looking for the Lord to empower the church so that individual Christians will be "strong and do exploits." (Dan. 11: 32) Is it a real moving of the Holy Spirit? If it is, I don't want to be a mocker of it but join in it. If it is not, that too will become evident. We will see the fruit of it. Some will object to it because they feel like no revival can occur apart from their denomination, cult, sect, etc. But, let us hear Christ on the matter.

"And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us." (Luke 9: 49-50)

I don't want to be like the early Christians who were gathered together in a house to pray for Peter who was in prison and yet, when the angel freed Peter from his shackles and imprisonment, he went to the house where they were praying and no one wanted to believe that it was really Peter knocking at the door and calling for the door to be opened! Is the Asbury revival the beginning of the thing I have been praying about? I hope so.

"Gideon said to Him, “O my lord, if the LORD is with us, why then has all this happened to us? And where are all His miracles which our fathers told us about, saying, ‘Did not the LORD bring us up from Egypt?’ But now the LORD has forsaken us and delivered us into the hands of the Midianites.” (Judges 6: 13 nkjv)

Those believers who will have to face the time of the Apocalypse and Great Tribulation will need for God to work miraculously on a wide scale if they are to endure it. So, let us empty ourselves so that we might be filled with the Holy Spirit and fearlessly face every persecution. Oh for another Pentecost! Another great outpouring of God's Spirit! To see many of the saints working miracles and prophesying as in the early church! Fearless martyrs! 

"Pursue love, and desire spiritual gifts, but especially that you may prophesy." 

(I Cor. 14: 1)

Beliefs about the Afterlife (x)

In the previous chapter we took notice of the fact that Christ descended into Hades as the conqueror of Death, and as the one with "the keys of Death and Hades," and we took notice of his appearing to the righteous on the side of the Gulf of Hades where Lazarus reclined on the bosom of father Abraham and was fairing well (being comforted around an implied festive table of the redeemed family of God), and what his purpose in going there was, which was to "lead captivity captive," to take them out of Hades to Heaven's Paradise. 

Though I will have some more to say about Christ' appearance to the comforted ones of upper Hades, I wish to first discuss the disputed text of I Peter 3: 18-20 and of its statement that Christ "in spirit," when put to death in the flesh, "went and preached to the spirits in prison" (KJV). Those "preached to" are identified in the text as being those who were at one time "disobedient" (had rejected God and his word) when they lived in the days of Noah. So, this would be a picture of his appearing to the side of the gulf of Hades where Dives and the condemned existed in suffering and hell fire.  

A few chapters back we listed the questions that we intended to answer as we looked at the afterlife of Jesus Christ, discussing where his soul or spirit went after his death on the cross. Here they are again.

1) The place called Hades described 

2) Biblical Cosmology 

3) Christ Descent Into Hades 

4) Conquering of Hades by Christ and the Church 

5) Believers Moved From Hades to Heaven 

6) Unbelievers Sentence Announced and Inmates Addressed in Proclamation 

7) No Offers Of Pardon Given (salvation after death) 

8) Christ Becomes Lord Of Hades & The Damned

The questions in bold letters have been addressed, although we will still have things to say in relation to them as we discuss the remaining questions (the questions, as well as the answers, are so interconnected). In this chapter we will be focused on question number six, dealing with the kind of preaching Christ did while his spirit was in Hades. 

If it is proven that Christ in spirit did descend to the Underworld, to Sheol or Hades, to "Hell" (and it is), then why is it difficult to believe that he would have something to say to the occupants thereof upon his arrival? Did not Jesus say that he would be "in the heart of the earth" for three days and nights, during the time his body was lifeless? Did we not see where Peter, on the Day of Pentecost, applied the words spoken concerning king David, "you will not leave my soul in hell" (Sheol or Hades), to Christ? If that truth is accepted, then why the great reluctance to believe that Christ said something to the inhabitants of the Underworld? 

I expect he had things to say to all the inhabitants of Hades and the spirit world in general, and something in particular to say to certain distinct groups within that place, chiefly the saved versus the damned. Further, that is exactly what we do find in the scriptures. That is more believable than visualizing Christ in Hades for three days "dumb before his shearers" so to speak. We cannot envision the words "opened not his mouth" as a description of his time in the Underworld of Hades.

Therefore, having accepted as a truth the fact that 1) Christ in his soul or spirit went to the Underworld, the place where all spirits of deceased humans go, and that 2) Christ had something to say to the peoples there, our debate should then move to the question of his message to the inhabitants of the Underworld. We would then be discussing the "big elephant in the room" theologically speaking, and rather discussing 1) the question as to whether there is a chance of salvation after death for anyone, and 2) whether the "preaching" of Christ to the wicked souls in Hades, to the condemned "spirits in prison," implies his offering them a chance of salvation.   

That Disputed Text

"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, by whom also He went and preached to the spirits in prison, 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." (I Peter 3: 18-20 nkjv)

The Apostle Peter, who wrote the above words, made some interesting comments on the writings of fellow Apostle, Paul. One of them was the observation that Paul wrote in his epistles "some things hard to be understood."(II Peter 3: 16) Well, Peter may be accused of doing the same thing for the above words of Peter are also "hard to understand," or at least, hard to accept. People who read the bible often read things in it that they find "hard to understand" and/or "hard to accept." The Lord Jesus Christ had many "hard sayings" himself. They were either hard to understand, hard to accept, or both. (See John 6: 6 - "this is a hard saying, who can hear it?")

Through the years I had not, till recently, fully accepted the interpretation I now do on this much disputed passage. I used to say, as do many Protestant commentators and bible teachers, that the preaching Christ did in spirit was done by Christ preaching through Noah, and that the preaching was done to persons while they were once alive and corporeal (though they were not so at the time Peter said what he said, being then "spirits in prison"). But, I never could fully accept that view or feel comfortable with it being correct. There was a strong nagging doubt that such was the right interpretation and an inner thought that I was not just accepting what the text seems clearly to say. 

I had a reluctance to accept the obvious, as do many others (especially among those who are non Catholic). Yet, I see now that there was really nothing to fear in believing that Christ descended into Hades and spoke to the inhabitants of that world, to the righteous who are with Abraham, to the unrighteous who are with Dives in tormenting fire. 

Yes, some theologians, such as among the Roman Catholics, Mormons, etc. have said things about Christ' afterlife appearances to the dead spirits in Hades that are heretical, but the fact of his descent is not the error, and many Protestants and Evangelicals believe in it. For instance, to affirm that the purpose of Christ preaching to the disobedient in Hades was to give them a chance of salvation is a serious error and is not taught in the bible, though it is in some respects an appealing idea. We will address that error later.

Wayne Grudem (1988), well known bible commentator and seminary professor (Baptist), identifies five commonly held views on the interpretation of this verse (See here). They are: 

 

View 1: When Noah was building the ark, Christ 'in spirit' was in Noah preaching repentance and righteousness through him to unbelievers who were on the earth then but are now 'spirits in prison' (people in Hell)."

View 2: After Christ died, he went and preached to people in Hell, offering them a second chance of salvation." 

View 3: After Christ died, he went and preached to people in Hell, proclaiming to them that he had triumphed over them and their condemnation was final."

View 4: After Christ died, he proclaimed release to people who had repented just before they died in the flood, and led them out of their imprisonment (in Purgatory) into Heaven.

View 5: After Christ died (or: after he rose but before he ascended into Heaven), he travelled to Hell and proclaimed triumph over the fallen angels who had sinned by marrying human women before the flood."

These views revolve around the identity of the spirits in prison, the time in which the preaching took place, and the content of the preaching."

View number one is the one I used to strongly lean to and acknowledge and is a common view among Protestant groups. This view does see the people who are "spirits in prison" as being the spirits of the damned who are in torment in Hades. What they reject is the idea that the preaching Christ did was when he was dead, or among the dead in Hades. However, I don't think that interpretation is what the grammar and syntax of the text indicates, being what we call a "stretch." That is the reason for my doubts about such interpretation prior to finally "coming around" to the correct interpretation.

View number two is the view of Roman Catholics and no Protestant (that I am aware), other than Mormons, would affirm that Christ preaching in Hades was for the purpose of giving an opportunity for the damned to be saved. Of why this view is an error I have already somewhat spoken but will sum up and enlarge later in this series. 

View number three represents the teaching of the bible in my view. We have already to some degree shown this to be true, and will yet offer additional proofs and reasons for it being true. Since it is clear that Christ went to the Underworld, and since it is only logical and reasonable to think that he did not remain silent while there, why would we deny that one of the things he would be "proclaiming to them" would be "that he had triumphed over them and their condemnation was final"? 

View number four is partially right and partially wrong. Affirming that Christ proclaimed victory and release from Hades for the righteous from old testament times is true, but the people specifically mentioned as being specifically spoken to by Christ, are they who were "disobedient," and who died in their sins, who died in the flood, being a part of "the world of the ungodly." (II Peter 2: 5) Perhaps it is also an allusion to the "sons of God" (angels) in Genesis chapter six who mated with "daughters of men," and produced the hybrids known as "Nephilim" or "giants," the beings who had a fallen angel for a father and a human female for a mother. But, more on that point later.

View number five likewise has some truth and some error. There is some disagreement whether the preaching done (once the preaching through Noah view is rejected) by Christ to the spirits was done during the three days when his body lay lifeless in the tomb or after Christ was resurrected. We will speak of that issue shortly, and show why the text fairly interpreted shows that the preaching was done during the three days when Christ in spirit was in "the heart of the earth." 

Further, the bible does indicate that Christ had a message to deliver to all the inhabitants of the Underworld, to fallen men, fallen angels, and to the righteous who were happy together in a specially created region of delight in the Underworld, what is called "Abraham's Bosom."  

Important Questions On The Text

1. What does "being put to death in the flesh but made alive by the Spirit" mean?

2.What is meant by the words "by whom also He went"? 

3. When did Christ "preach to the spirits in prison"?

4. Why does Christ preach particularly to the antediluvian rebels who died in the flood?

5. What was Christ' purpose in preaching to those damned spirits? 

In beginning our analysis of this text, let us notice the three major occurrences of the text relative to Christ "suffering" the pains of Crucifixion and death.  

1) "having been put to death" from a single Greek word (thanatōtheis - θανατωθεὶς) 

2)  "having been made alive" from a single Greek word (zōopoiētheis - ζωοποιηθεὶς) 

3) "having gone" from a single Greek word (poreutheis - πορευθεὶς)

All those single Greek words are Aorist Tense (or Aspect) Participles, Passive Voice, Nominative Case, Masculine gender, Singular number. 

It seems clear to me that there is a sequence to these three words and what occurrences they refer to. In other words, his being "having been made alive" follows his "having been put to death." Likewise, his "having gone" follows his having been both put to death and being yet kept alive. Ergo, it seems clear that his "having gone" also is what he does after his death and his being yet alive in spirit in the afterlife. So, when did Christ go and preach to the spirits in prison? After his death, and when his soul or spirit was separated from his body, when he was a disembodied spirit. To say that the "having gone" refers to an event in Noah's day, to Christ speaking to the antediluvian peoples through Noah, is therefore totally untenable. 

Further, the text clearly says that Christ does his preaching while he is out of the body, while he is alive in spirit but dead in body. Also, the text seems clear that the ones preached to by Christ while he was spirit and out of the body were also disembodied spirits. It is spirit communicating with spirits. The words "in spirit preached to spirits" (literal translation) cannot refer to bodies speaking to bodies. It means just what a plain normal reading of the words leads us to think, prima facie. 

"In which" or "By which"?

The Greek Text

19 - ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν 

en o kai tois en phulake pneumasin poreutheis ekeruxen 

Does Christ, per the text, go "in spirit" or "by the Spirit"? Translators disagree on this and translate it in these ways (or similarly):

in which also he went

by whom also he went

in whom also he went

The Greek text has "en" (English "in") and not "dia" (through). That "en" sometimes functions as "by" is not doubted, but it is not the general normal use, but secondary. 

"In the flesh" is the opposite of "in the spirit" just as "put to death" is the opposite of "quickened." There is no definite article "the," however, before either "flesh" or "spirit." That strongly suggests that the Holy Spirit of the Trinity is not alluded to. Rather, it is speaking of Christ's own disembodied spirit, of what he did "in spirit," of what he said and did while in the spirit world, in the Underworld. The text is telling us what Christ did when he died, when he became a conscious disembodied spirit in the world of spirits. 

There is a lot of difference between saying "made alive (quickened) in spirit" and "made alive by the Spirit." Likewise between "in which" and "by whom." Just as "put to death in flesh" does not mean "put to death by the flesh" so "made alive in spirit" does not mean "made alive by the Spirit." The former expression tells us what was it that died, not what killed the thing, as does the latter. Likewise "made alive in spirit" tells us what did not die, not what made alive.  

What is said here of Christ can also be said in regard to the death of any human being. Being put to death in the flesh (body) does not kill the spirit. Jesus himself said this very thing. Said he:

“And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell." (Matt. 10: 28 nkjv)

Dr. John MacArthur writes (emphasis mine): 

 

"The phrase made alive in the spirit refers to the life of Jesus' spirit--not to the Holy Spirit. There's no article in the Greek text indicates that Peter was referring to the Holy Spirit. Rather, he seems to be contrasting what happened to the flesh (or body) of Jesus with what happened to His spirit. His spirit was alive but His flesh was dead.

Some think made alive in the spirit refers to Christ's resurrection, but that would necessitate a statement like, He was put to death in the flesh but made alive in the flesh. The resurrection was a spiritual and physical occurrence. Thus Peter's point has to be that though Christ was physically dead, His spirit was still alive." (As cited here)

Said Dr. James White (See here):

"There are a couple of ways the end of verse 18 and beginning of verse 19 could be translated. The Greek presents a classic men… de construction, which students of Greek recognize as meaning “on the one hand this… but on the other that…” Here, it’s thanatōtheis men sarki, zōopoiētheis de pneumati: on the one hand having been put to death in the flesh, but on the other having been made alive in the spirit. You could translate “in the spirit” as “by the spirit” (or even “by the Spirit,” indicating the Holy Spirit). However, I would suggest that if you translate it “by the spirit/Spirit,” you would need to translate the preceding men clause as “having been put to death by the flesh.” Otherwise, the parallel (“on the one hand… on the other”) wouldn’t work as powerfully. I suppose you could say “by the flesh,” referring to the Jewish and Roman authorities, but that would be an odd use of the word “flesh” that you would need to justify. The idea of “in the flesh” versus “in the spirit” is far more common, biblically speaking. It can contrast our fallen nature in Adam over against our regenerated nature in Christ (e.g., Romans 8:8-9). It can also refer simply to one’s mortal existence as opposed to one’s soul or spiritual existence (e.g., 2 Corinthians 10:3; Galatians 2:20; Philippians 1:22-24; 1 John 4:2). I believe Peter is using the term here in this latter sense. Jesus’s body was put to death, but he was spiritually alive and continued to live."

Wrote another (here):

"This passage in I Peter 3, particularly verses 19-20, is quite difficult to translate from Greek to English. This is so because each of the nine Greek words in verse 19 can be translated in various shades of meaning, making interpretation tricky. We probably do best by translating them in their most basic meanings, thus: "in which also He went and proclaimed to the spirits in prison . . ." (author's paraphrase). 

 

The "which" ("whom" in NKJV) in verse 19 probably refers back to "Spirit," its closest antecedent, in verse 18, suggesting that Jesus was no longer in the flesh but by this time had been changed into spirit. This follows the historical chain of events in order from the preceding verse: He suffered, died, was resurrected, and was thus changed to spirit, leading to the next key words, "He went."" (Richard T. Ritenbaugh Jesus and 'the Spirits in Prison')

All these facts lead us to interpret the words "made alive in spirit" not as a reference to his bodily resurrection. What is made alive in spirit is not his body. So, the text is not referring to preaching that Christ did after his bodily resurrection, but after his bodily death, when his living spirit entered the place of the spirits of the departed dead. "Made alive" has the force of "kept alive," or "animated," or "vivified." Though the body lost its life force, his spirit remained vibrant and invigorated.    

Wrote a leading Commentary on the text (emphasis mine):

"We enter here on a passage of which widely different interpretations have been given. It seems best in dealing with it to give in the first place what seems to be the true sequence of thought, and afterwards to examine the other views which appear to the present writer less satisfactory. It is obvious that every word will require a careful study in its relation to the context. (1) For “by which” we ought to read “in which.” It was not by the instrumentality of the Holy Spirit, but in His human spirit as distinct from the flesh, that He who had preached to men living in the flesh on earth now went and preached to the spirits that had an existence separate from the flesh. (2) The word “went” is, in like manner, full of significance. It comes from the Apostle who was the first to proclaim that the “spirit” or “soul” of Christ had passed into Hades, but had not been left there (Acts 2:31). It agrees with the language of St Paul in the Epistle to which we have found so many references in this Epistle, that He had “descended first into the lower parts of the earth,” i.e. into the region which the current belief of the time recognised as the habitation of the disembodied spirits of the dead (Ephesians 4:9). It harmonises with the language of the Apostle who was St. Peter’s dearest friend when he records the language in which the risen Lord had spoken of Himself as having “the keys of Hades and of death,” as having been dead, but now “alive for evermore” (Revelation 1:18)." (Cambridge Bible for Schools and Colleges) 

Though I agree with the above, I cannot accept some of what the same commentary says further in the same context. It is these words of commentary:

"And he “went and preached.” The latter word is used throughout the Gospels of the work of Christ as proclaiming “the Gospel of the kingdom” (Matthew 4:23), preaching “repentance” (Matthew 4:17), and the glad tidings of remission of sins as following upon repentance. It would do violence to all true methods of interpretation to assume that the Apostle, who had been converted by that preaching and had afterwards been a fellow-worker in it, would use the word in any other meaning now." 

We will address whether any of the "preaching" done by Christ while in Hades was the gospel, or the evangel. If we think that I Peter 4: 6, where Peter says "for this reason the gospel was preached to those who are dead," is referring to the same preaching of I Peter 3: 19, then we can say that the preaching or proclamations of Christ in Hades included the gospel message. Why would we think Christ would not say something about the good news? Surely he also preached and proclaimed judgment, announced sentence to the inhabitants, etc. As there were different groups to address in Hades, so too there were different proclamations and announcements to be made in particular to each group or section of Hades prison.

The commentary also says further:

"We cannot think of the work to which the Spirit of Christ went as that of proclaiming an irrevocable sentence of condemnation. This interpretation, resting adequately on its own grounds, is, it need hardly be said, confirmed almost beyond the shadow of a doubt by the words of ch. 1 Peter 4:6, that “the Gospel was preached also to the dead.” Those to whom He thus preached were “spirits.” (Ibid)

But, actually, he had both a message of condemnation to the unrighteous lost and to the righteous in Abraham's Bosom. It ought to be easy to accept. The purpose and the message in preaching in Hades, whether it be the gospel or the law, would be different for each side of the gulf of Hades, or to the fallen angels versus wicked humans, or to demons, or to Satan.

Baker's Evangelical Dictionary say:

"It is widely accepted that the proclamation in 1 Peter 3:19 occurs after rather than before his resurrection (v. 18, "made alive by the Spirit")..." (See here)

But, that is not true for that is not the meaning of the text as we have seen.

In summing up what we have been led to believe we see that the text says that Christ, when his body was put to death his soul continued to be animated with life in his human spirit and he went to the place where all departed spirits go, to Hades. His going there, however, was not common with any other. He went there for several reasons. 

First, because he had died. Second, to "lead captivity captive," to empty the comforting paradisaical side of Hades where the righteous family were gathered together with father Abraham. Third, to convey a message to the inhabitants of Hades, one of which is specifically addressed to one "cell block" of the punishment or prison side of Hades, to those criminals who had behaved so abominably in the days before the flood. Or, perhaps to the fallen angels who are in the "Tartarus" section of the prison?  We will pick up at this point in the next chapter as we continue our examination of I Peter 3: 18-20.

Sunday School Unions in the History of the Pleasant Hill Baptist Church and Pleasant Grove Baptist Association

 Articles of Faith Pleasant Grove Baptist Association

1. We believe in only one true and living God, and a trinity of persons in the godhead-Father, Son and the Holy Ghost--and there are not three gods but one God.

2. We believe the scriptures of the Old and New Testament are the word of God and the only rule of faith and practice.

3. We believe in the fall of Adam and the imputation of his sin to his posterity in the corruption of the human nature and the impotency of man to recover himself by his own free will and ability.

4.We believe in the everlasting love of God to His people and the eternal election of a definite number of the human race to grace and glory, and there was a covenant of grace and redemption made between the Father and Son before the world began in which their salvation is secure and they in particular are redeemed.

5. We believe that sinners are justified in the sight of God only by the righteousness of Christ imputed to them.

6. We believe that all those chosen in Christ will be effectually called by the spirit and power of God so that they shall persevere in grace and not one of them be finally lost.

7. We believe that good works are fruits of faith and follow after justification and they justify us in the sight of men and angels and are evidences of our gracious state.

8. We believe there will be a resurrection of the dead and general judgement and that the happiness of the righteous and the punishment of the wicked will be eternal.

* These articles shall not be construed or interpreted to mean that this Association promotes, endorses or believes in the calvinistic doctrine of predestination. (The History of Pleasant Hill Baptist Church, David Moon)

   The history of Pleasant Hill Baptist Church and her association is a very unusual one. I have never run across a history of a church and its association quite like this one. They are the most "primitive" of any Missionary Baptists I have encountered. First, they are independent churches not associated with the SBC or any other groups other than their association. They were at one time involved with the Georgia Baptist Convention, but severed ties in the early 1900's when the GBC sent letters to churches urging them to give to the Convention. According to their written history, the GBC was concerned that a very low percentage of churches were actually sending support and sent letters to churches urging them to give. This caused the Pleasant Hill Association to sever ties, as they felt the Convention was intruding into the sovereignty of the churches. To this day though, they still send monetary support to the Georgia Baptist Children's Home. They have 25 churches now, but at their height had 40. All the churches are still active, but some have gone into the SBC, and some were excluded for accepting premillenialism.

   The next curious thing about them, is that all their churches still practice footwashing and use fermented wine in communion. Their articles of faith do not specify such, as far as footwashing, as Primitive Baptist articles do, but according to those I've spoken with, they would frown on any church that stopped the practice. The use of outdoor baptistries is still prevalent among them.

   Evidently, there were some Missionary Baptists that in their early days somewhat agreed with the Primitive Baptists that Sunday Schools were not authorized by Scripture. However, they were not opposed to the concept of Sunday Schools, only opposed to it being part of the church. Their solution was participating in a Sunday School Union (SSU). The members of Pleasant Hill, along with members of other churches, formed a SSU that met on Sunday afternoons. It would be called the Centreville Union Sunday School Association, named after Centre Hill Baptist Church, the first church whose members formed the Union. Centre Hill Baptist is still very active and growing, but they are now an SBC church and no longer in the Pleasant Grove Baptist Association, and they now use the spelling "Center Hill".The SSU  met every Sunday, even tho worship services only occurred twice a month. Each church had a "school" which was a member of the SSU. Another unusual thing, is that this SSU involved not only those from other Baptist churches in their association, but Methodist churches, and a "Christian" church as well. It is highly unusual for Baptists to be involved with with a "Campbellite" church. It is even more unusual that a Campbellite church would cooperate with Methodists, who were mostly a "sprinkled bunch". The "Christian" churches have never been as extreme as those that go by the name "church of Christ"and they have always been instrumental, but still I have never heard of Baptists cooperating with them on any basis before now. Bethel Christian Church still is very active, and is literally half a mile from where I live. ALL this history at my doorstep and never knew it! It was also unusual for Baptists to be in a joint venture with Methodists in a disciplined study of Scripture, although they did frequently join with Methodists for campmeetings and revivals. However most of those meetings involved evangelical preaching as opposed to doctrinal preaching.

   The SSU was completely separate from the churches, with their own officers, treasurer and funding. Each year they would have a sort of graduation service with a program of singing, acknowledgements and speeches by teachers, students and the SSU superintendent. There were Bible drills, verses quoted from memory, and recitations of the books of the Bible. I cannot tell how the leaders were chosen. It could have been by vote, or could have been by alternating among the churches. In any case, there seemed to be no jealousy or arguing over the matter. 

   While a part of me is excited to see cooperation among the churches, that wasn't based on liberalism, another part of me questions how they overcame these obstacles. Were there rules in place that forbade certain subjects? Were doctrinal questions forbidden? Many things are left unanswered. I do know that at times such as campmeetings and revivals, if someone were converted, they could join either the Baptist or the Methodist church, and many times it was agreed between both churches, that baptism would be by immersion, and immediate since there was usually a lake or river close by, no cold weather since the campmeeting took place in late summer, and at that time many Methodist ministers offered converts a choice of mode.

   As for the history of the Pleasant Grove Baptist Association, I have to say, this one leaves me confused and with many questions. In previous articles I've written, I have stated that one must dig deep into the history of Baptist churches and associations to discern their true theological nature. Articles of Faith do not always give a clear indication of a groups beliefs, especially when it concerns Calvinism and Non Calvinism/Provisionism. As I have shown in previous posts, many Articles of Faith may sound calvinistic to one person, but not another. However, this is the FIRST time I have seen what seems to be unambiguous language, and to me sounds so completely calvinistic that there should be no question, especially when they state "a definite number" and "they in particular are redeemed". See their Articles included in this post. At this time though, they are Non Calvinist, believe in general atonement etc. Since the association was founded in the 1870's, this seems late in the game for a gradual change to occur, and there is evidence that they did not hold to Calvinism as early as 1910. So if they did drift away from Calvinism, they did so very quickly, and one might ask why they didn't simply change their Articles to reflect their new beliefs. Why in the past 112 years did they never change their Articles? Yet they are posted every year in the Association copy minutes, including this past year of 2022, that every member receives. They must have known that those articles were almost identical to other Baptists who were Calvinists, because of the footnote that always appears at the bottom, just as a similar footnote does in many of the Old Regular Baptist Articles. It can also be noted that not a single church left the Association during the first few decades, so there was no doctrinal division that can be noted. Noticeably absent in their Articles is any mention of communion and foot washing, which many other Baptists included in their Articles, but they still observe footwashing. Around this time, many Baptists did delete  parts of an Article that mentioned "proper administrator who has come under the imposition of a presbytery" when it comes to communion and baptism. Many baptists at this time began to question something that sounded like "Roman priestism" or that an unbroken line of laying on of hands in ordination was required by Scripture, or that a valid baptism depended on any person other than the one being baptized and their profession of faith. Perhaps they were trying to distance themselves from Campbellism. I simply do not know these answers. In any case, most Missionary Baptists now allow any male to baptize, if authorized by the church/pastor. The Pleasant Grove Association does follow a pastor as the administrator model, but they accept baptisms from other baptists without question. 

   In closing, let me say concerning this Sunday School Union, that sometimes there are things we question, but might be open to if good comes from it. This is one such example. Maybe you come from a tradition that believes instrumental music in the church is "wrong". But what is wrong with having a singing separate from the church that includes music? Maybe you come from a tradition that has no Sunday School in the church. But what is wrong with having a Bible school outside the church? Are we not to study and praise our God everyday? Is it ever inappropriate to study God's Word? To say that this can only be done "under the authority of the church when assembled in worship" is so close to Catholicism, it almost touches it. When Phoebe Knapp, a close friend of Fanny Crosby, composed a tune on the piano, and played it for Fanny, she asked "What does this tune say to you Fanny?" Fannie's reply was "Blessed assurance Jesus is mine!" Would the same God who inspired Fanny Crosby to write the lyrics "Blessed Assurance", whose lyrics were actually BORN from hearing a tune on an instrument, ever frown on any good work "done outside the church"?? Thank God He spoke to Fanny through that piano, as it is a song I have sung most everyday of my life as a prayer and praise to the Lord Jesus. Something to think about.  Ken Mann

Beliefs about the Afterlife (ix)

"Now that he ascended, what is it but that 

he also descended first into the lower parts of the earth?" 

(Ephesians 4: 9)

In the previous chapters we have seen how the scriptures positively and expressly state that the Lord Jesus Christ descended in his soul or spirit to the place where all the spirits of dead humans go when they die, to the spirit world of Sheol or Hades. 

Presumption also is in favor of this view seeing that Christ was fully human and that he died. That means his human body and spirit separated, and that his body was laid in the earth (via a cave in the rock) and that his spirit descended to "the land of the dead," to the realm of spirit, into the very place where Lazarus and Dives descended in the story of their afterlife experiences (as we have seen). In this much he shows himself truly human as we are. Of course, as we have shown, his descent into Hades also shows in what respect he is different from every other human being. His experience with Death and Hades was both common and uncommon. 

In this chapter let us begin to discuss more fully what Christ did in Hades for the 72 hours that his body and spirit were separated. Let us begin with a discussion of

Abraham's Bosom & 

Leading Captivity Captive

Appearing to the righteous dead on the side of Hades, where the people of God are gathered together, Christ spoke to them and led them out and into heaven, in a triumphal procession. He leads the procession and this is in agreement with his being "forerunner" to heaven, and death and hell's conquering victor, with the keys of death and Hades, as we have seen. There goes with him, or closely following him, all those occupants on the side of Hades where Lazarus and Abraham, and their ilk, were located. This is referred to in a number of passages. Let us begin with this text:

"Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things." (Eph. 4: 8-10)

We have already addressed the idea in this verse that states that Christ "descended first into the lower parts of the earth," and showed that the words denote Hades. What we will analyze further now is what is meant by his having "led captivity captive." We have already affirmed that it was an allusion to the triumphal procession of the conqueror. So, what is meant by "he led captivity captive"? That is a question where there is disagreement among interpreters. "Led captivity captive" and giving gifts to men is a reference to Psalm 68. John MacArthur (as cited here) comments on Paul's use of Psalm 68: 18 noting that this psalm 

"is a victory hymn composed by David to celebrate God’s conquest of the Jebusite city and the triumphant ascent of God (represented by the Ark of the Covenant) up Mount Zion (cf. 2 Sa. 6-7; 1Chr 13). After a king won such a victory he would bring home the spoils and enemy prisoners to parade before his people. An Israelite king would take his retinue through the holy city of Jerusalem and up Mount Zion. Another feature of the victory parade, however, would be the display of the king’s own soldiers who had been freed after being held prisoner by the enemy. These were often referred to as recaptured captives—prisoners who had been taken prisoner again, so to speak, by their own king and given freedom." (See The MacArthur New Testament Commentary - emphasis mine)

That is correct and other leading commentators agree. This is that triumphal procession we have been describing and which was the likeness Paul used to teach about Christ' victory over Death and Hades. The words "led captivity captive" is in the context of Christ victory and celebratory parade. Who are these captives? Are they his enemies? The Devil, fallen angels, and demons? The wicked spirits of the dead? Or, the chosen and redeemed of the OT, or from both testament periods? Or, all of the above? All of the above no doubt, in some sense. However, the text itself directly refers to one specific event that occurred when Christ ascended out of Hades and to Heaven. 

Paul sees "led captivity captive" as an event of the past (as are the other verbal participles in the text). They are all aorist tense and refer to a past event (meaning "it happened"). He does not see the action of "leading captivity captive" as ongoing, although he does not necessarily exclude that there are any present and future instances of leading captivity captive. However it does not specifically or directly refer to Christ saving people via conversion nor to something apocalyptic or eschatological (resurrection). Yes, when a person is brought out of spiritual death when converted to Christ, he or she is delivered from being prisoners or captives of sin, moral death, and of Satan, and that would also be an instance of taking captivity captive. Those who were slaves to sin become slaves to Christ. 

The problem is, the "leading captivity captive" of the text is viewed as a finished act, all the captives being recaptured or liberated from their confines at the same time, when Christ ascended. "When" did he lead captivity captive? "When he ascended up on high." As that ascension is a completed act, so too is his leading captivity captive viewed as such in this passage. I was taken captive by Christ, and freed from the captivity of sin and Satan, in 1972, not when Christ ascended.

Following the ascension into heaven the conquering Christ "gave gifts to men" (a kind of distributing the "spoils of war"). The giving of gifts followed both the ascension and the taking captivity captive. However, as I have said, that does not preclude the idea that Christ is still taking captivity captive, though in a different aspect or context than in liberating the righteous dead from Hades. We can argue this because "he gave gifts to men" is also aorist tense and denotes what occurred "when" Christ ascended into Heaven. Yet, we do not deny that he is still giving gifts to men and still conquering and leading captivity captive.

The spoiling of Satan, and Death and Hell, is alluded to in these words of Christ:

"When a strong man armed keeps his palace, his goods are in peace; but when a stronger than he comes upon him, and overcomes him, he takes from him all his armor wherein he trusted, and divides his spoil." (Luke, 11, 21. 22)

Though these words describe the conversion experience, they also describe what Christ did when he descended into Hades as the Victor over sin, Satan, and the evil world. That being so, it is affirming the same thing. The "gifts" to men that Christ gave after his victorious ascension and resurrection of the text are equated with the "goods" or "spoil" of Satan's kingdom. Christ spoiled Death and Hades. This prophecy of the Messiah also affirms the same:

"Therefore I will divide Him a portion with the great, And He shall divide the spoil with the strong, Because He poured out His soul unto death, And He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors." (Isa. 53: 12)

The words "led captivity captive" sometimes alludes to capturing (rescuing) "prisoners of war" from the hands of the enemy. This happens a lot in war. When an American soldier was freed from a Nazi prison camp, as an example, that was an instance of taking captivity captive. That is not to say, however, that the righteous who were in the comforting side of Hades were prisoners of this kind.

Capture and captive are very similar words. We could also speak of the act of "captivating." We might interpret the words "led captivity captive" simply by the word "recaptured." Christ recaptured what the enemies of our race had captured, what Death and Hades had captured or taken as hostages.

Redemption also involves recapture (as I showed in my series on Redemption). As a near kinsman, a redeemer was obligated, if able, to "deliver" a family member from kidnappers, or from being imprisoned by invading armies, and to "execute vengeance," or "render justice," to be the "avenger." 

There is reluctance among some bible students to think of Old Testament period saints being described as "captives" or "prisoners" while in the comforting side of Hades. But, it ought not to when we consider the various meanings of the words and their varied contexts. To say that Lazarus was a captive or prisoner while with Abraham in the comforting side of Hades does not mean that there was any suffering. 

Israelites knew well the meaning of the word "captive." They were captives in Egypt. They also were captives in Babylon for seventy years. Also, Jesus prophesied that they would be scattered after the Temple was destroyed (A.D. 70) and be carried away as "captives" into all the nations. (Luke 21: 24)

If this leading captivity captive refers to Christ leading the saved who were in the good side of Hades into Heaven and Paradise, then we are led to confess that those who died before Christ death and resurrection and who were in Abraham's Bosom were "captives" or "prisoners" of Hades. That is distasteful and makes many reluctant to accept this interpretation. But, it ought not to do so upon further scrutiny. 

Who can deny that the physical bodies of OT saints (decaying in graves) show that they were Death's captives? Was not the resurrection of "many bodies of the saints" (that we have referred to previously) after Christ's resurrection a freeing from captivity? Who can deny it? The next question then would be to ascertain whether the souls or spirits of the OT saints were also captives in Hades. I think they were, in much the same way the Israelites were captives in Babylon, or even in Egypt, or among the nations into which they were scattered after A.D. 70 (when the Temple was destroyed by the Roman legions and the Jews scattered into other parts of the word in the "diaspora"). Consider that even though the Israelites were captives in Babylon, nevertheless they were given much freedom, so that they lived normal happy lives. Many of them were so happy with life in Babylon that they chose not to return to Palestine when they were allowed to do so after seventy years there. This is in some ways like it was in Hades prior to Christ going to Hades and from thence exiting the place with the redeemed who were there with Abraham and his kind. 

The righteous in Hades at the time of Christ's death and descent into Hades were "captives" in the sense that they were confined, that they did not have liberty to go to earth or the heavens, or occupy the heavenly city in the third heaven. They were restricted too. But, they were all in comfort, and though they still had expectations of good things to come they were not unhappy. They were happy in waiting. They had not received their full inheritance (and neither have any, for this must await the resurrection). 

Some of the early church fathers who believed that OT saints were in Hades, in Abraham's bosom, believed that this was what is called "Limbo." Let me say a few words about that.

We can affirm that neither the OT saints nor NT saints go into a perfect or final condition when they die. That end perfection comes after the resurrection of the dead. That is why we call it an "intermediate state." The OT believers went to such an interim state or place though it is inferior to the interim state or place where NT believers go. The intermediate state for OT believers (elect) was not the same as the intermediate state for NT believers. So, if we define "Limbo" as meaning entering into a heavenly place, without being perfected in every way, then all who are in heaven in spirit at this moment may be said to be in Limbo. Here is what the encyclopedia Britannica says (emphasis mine): 

"Two distinct kinds of limbo have been supposed to exist: (1) the limbus patrum (Latin: “fathers’ limbo”), which is the place where the Old Testament saints were thought to be confined until they were liberated by Christ in his “descent into hell,” and (2) the limbus infantum, or limbus puerorum (“children’s limbo”), which is the abode of those who have died without actual sin but whose original sin has not been washed away by baptism. Traditionally, this “children’s limbo” included not only dead unbaptized infants but also the mentally impaired." (here)

If Limbo is another term for Abraham's bosom, for that side of the gulf of Hades where the righteous were gathered, then count me a believer. But, I do not believe in a Limbo for infants, idiots, or those who died without having a chance to be saved. There is no salvation after death. We may apply the language of Revelation 22: 11 to every person who dies, which says -- "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." It ought to have no connection with "purgatory." 

Recall that Dives was told by Abraham that he could not escape the tormenting side of Hades and move to the other side where there was no suffering. He was given no hope of salvation. Limbo or Limbus means a border or department. The church fathers and early Christians who first held this doctrine believed that the righteous were situated on the limb, i.e., on the edge or border of Hades proper. 

Wrote Philip Schaff in "History of the Christian Church" (here) on page 121 "The Future State":

"The Limbus patrum is exclusively reserved to the saints of the Mosaic dispensation. They suffer only by the consciousness that they are deprived, in consequence of original sin, from beholding God, and by an ardent longing for the coming of their Messiah. Since Christ has atoned for original sin, and freed them from imprisonment, this limbo is empty, and no longer of any importance in a religious sense." 

He also said (emphasis mine):

"Christ’s descent into hades was carefully discussed by the Schoolmen. It occurred as soon as his soul was separated from the body at his death. He was in the infernal regions during the three days of his burial, but did not assume their pains. The reason for this visit was twofold, says Bonaventura, —to release the Old Testament saints and to confound the adversaries of the Gospel, the demons. Job 17:16, "my hope shall go down to the bars of Sheol," or into the "deepest hell," as the Vulgate puts it, he meant that he went no farther than the limbus patrum and not to the abode of the lost. The bars of hell—vectes inferni,—that is, by "spoiling principalities and powers," Col. 2:15; and third, to make show of his divinity—manifestatio divinitatis — to the demons by preaching, 1 Pet. 3:19, and by enlightening those dark spaces with his presence, as it is said, Ps. 24:7, "Lift up your doors, O ye princes, and the king of glory shall come in." Here again the Vulgate is responsible for a mistake, the word "gates" being translated "princes.""

I believe, like many of the church fathers and early Christians, what Schaff says. On that text in First Peter we will have much to say in the next chapter, and also on the proclamations Christ made in Hades, and of his purpose in going there.

The intermediate or limbo state of the righteous OT dead may well be alluded to in the Book of Hebrews, such as the text therein which says - "And these all (OT Believers), having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." (Heb. 11: 39-40) 

In their commentary on this text Jamieson-Fausset-Brown wrote in their commentary (emphasis mine): 

 

"...in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed."

Old Testament saints were in an "intermediate state," and entered into another "intermediate state" when they left the comforting side of the gulf of Hades and went to Paradise or Third Heaven. Even believers who now die in the Lord go to an "intermediate state," which is not their final perfected state. That will not come till their bodies are resurrected and made spiritual and immortal. The intermediate state of believers since Christ ascended to heaven as the forerunner is better than the intermediate or temporary state of OT believers in Abraham's bosom. JBF also said - "Heb 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Joh 3:13)." This is in agreement with the words of the apostle Paul who said:

"Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.”" (Acts 26: 22-23 nkjv)

Necessary for "rising from among the dead" would be his soul leaving Hades and reentering his body and his body rising up. 

Wrote Dr. Barnes (Barnes Notes - emphasis mine):

"...that he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead - πρῶτος ἐξ ἀναστάσεως νεκρῶν prōtos ex anastaseōs nekrōn. In accordance with this he is called Colossians 1:18 "the beginning, the first-born from the dead," having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born."

Agreed. However, as some believe, being the first to rise from the dead may mean "as the first for ever risen" (Meyer), or first risen in a glorified immortal body. 

Leading Captivity Captive 

Informative Tidbits

The Greek word for "led captivity" is the same in the following text as in the Ephesians 4 text (one of the two places it is used). It reads:

"For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts." (II Tim. 3: 6)

We might say that these false smooth talking teachers "captivated" their audiences, the "suckers," the folks who are easiest to con. They take people captive with their false ideologies. Their disciples may also be called prisoners to these smooth talking cult leaders and their enticing ideas. 

We might interpret the words "led captivity captive" simply by the word "recaptured." Christ recaptured what the enemies had captured. This is alluded to in the following text dealing with what occurs when a sinner is converted to Christ: "And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (II Tim. 2: 26) 

Anyone who is dead is a prisoner of death as far as his body is concerned. Anyone in Hades is also a prisoner, though there is a vast difference between those who are "imprisoned" or a "captive" on the upper side of Hades where the righteous are assembled. As we will see in the next chapter, "spirits in prison" (I Peter 3: 19) means spirits "under guard." We might say that both Lazarus and Dives were "guarded," but in different senses for each.

Wrote Coffman's Commentary:

"Christ is represented as the mighty conqueror, leading in his train of captives "captivity" itself, a personification of all of the bondage which oppresses human life, such as "captivity to death," the imprisonment of our mortality, "the captivity to sin" (2 Timothy 2:26), etc."

We find this same expression in the time of the Judges (Deliverers) in Israel's history, before they had their first king, when Judge Deborah wrote the lyrics to this song:

"Awake, awake, Deborah, awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam." (Judges 5: 12)

Says Ellicott in his commentary:

"Lead in triumph thy long train of captives. For the expression, comp. Revelation 13:10." In other words, "make captives of those who have formerly captivated us." (Clarke's commentary) Or "...take prisoner those who took thee prisoner." (Cambridge) 

We also have the same or similar expression in these words:

"He that leads into captivity shall go into captivity" (Rev. 13: 10).  

There is irony in these word. It is like preparing to hang someone and getting hung yourself. (Esther 7) It is like the irony we saw in the preceding chapter where the king of Babylon or Lucifer were kings who imprisoned many people (mostly for the wrong reasons or unjustly) and yet they end up in the prison of Hell themselves. "He that leads into captivity" is a reference to people who capture and imprison people. To "lead captivity captive" is to capture the captives of others.

The kind of captivity in Hades that the OT saints experienced there may be more like "protective custody." We will look into that more closely in the next chapter when we discuss I Peter 3: 18-20 and Peter's reference to Christ in spirit going to Hades and "preaching" to the "spirits in prison." In this way it is like the word "reserved" (KJV) that we wrote about in the opening chapters of this series. We saw how the Greek word denoted a "guarding" and showed how it was applied to both things in Hell and things in Heaven. 

So, people who are in Hades, by whom are they guarded? By the god Hades as in Greek mythology? By Satan as some Christians believe? Or by God himself through angelic guards?  By the latter no doubt.