How Long Was Jesus In Hell

Did Jesus Go to Hell Between His Death and Resurrection?

We know from Jesus’ response to the thief that when someone dies, they are instantly brought into the presence of the Father. Luke 23:42 states: “Truly I say to you, today you will be with Me in Paradise,” referring to the moment of death. This remark also informs us that Jesus died and was resurrected by His Father. Beyond that, we know virtually nothing about Jesus’ whereabouts over those three days. It’s important not to read too much into a parable or narrative, as this might lead to confusion.

Did Jesus Go to Hell? Bible Verses for this Theory

1 Peter 3:18-20 is the scripture of Scripture most frequently cited by people who believe in the existence of hell. “Because Christ also died for sins once and for all, the just for the unjust, in order that He might bring us to God, having been put to death in the flesh but made alive in the spirit; in which also He went and made proclamation to the spirits now in prison, who once were disobedient, when the patience of God waited in the days of Noah, during the construction of the ark, in which a few, namely, eight persons, were brought safely through the water.” “In which also He went and made proclamation to the spirits now in prison,” they say, referring to the verses in question.

According to legend, Jesus descended into Hell and preached to the souls of the damned.

There is no indication in the Bible that a lost soul who has died receives a second opportunity at redemption.

However, there is another reading of this verse that is more logical.

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Interpreting the Scripture

Jesus was crucified in the body, yet he was raised to life by the Holy Spirit after his death. The term “brought alive” is a passive verb, which means that someone other than Jesus was responsible for bringing Jesus back to life. Either Jesus was brought back to life by the Spirit, or He was brought back to life by His spirit. In either case, the Spirit had to have played a role. The chapter then goes on to tell us who these souls in prison are: they are those who did not listen to Noah (who was preaching repentance to the world in the power of the Holy Spirit under the direction of God at the time of his imprisonment).

However, just eight persons heeded the warning and were saved—”brought safely through the floodwaters” The term “jail” is used in a metaphorical sense.

Furthermore, a wide gap has been established between us and you, in order that anyone who seek to pass over from here into you will not be able to do so, and that none who wish to cross over from there will be able to do so.” Jesus did not go to hell for those three days, according to the Bible, which is not mentioned anywhere else.

Most people believe Jesus’ physical body stayed in the tomb, just as ours will remain in the grave once we die.

The distinction is that God did not allow Jesus’ body to degrade like other people’s bodies did.

Other Bible Verses and Sources Used to Support the Hell Theory

Other Bible scriptures, such as Romans 10:6-7, Ephesians 4:8-9, and Acts 2:27, that have been cited to support the belief that Jesus went to hell between his crucifixion and resurrection have also caused confusion. However, as discussed in this ZondervanAcademic.com article, these verses are frequently taken out of context and given meaning that is not intended by the author. The Apostle’s Creed was later amended to include the phrase “and he fell into hell.” Did Jesus Descend into Hell Before He Was Resurrected?, a film by Garrett Kell, explored this question.

Where was Jesus for the three days between His death and resurrection?

QuestionAnswer On the cross, after saying, “It is done,” Jesus bent his head and surrendered his spirit, according to the Bible (John 19:30). When Jesus died on the crucifixion, his corpse stayed there until it was brought down and laid in a neighboring tomb (John 19:40–42). His spirit, on the other hand, was somewhere else. Thirty-two hours later, He was raised from the dead by the reunification of his body and spirit (John 20). There has been some debate concerning where Jesus was during the three days between His death and resurrection—that is, where His spirit was during that time period.

1. During Jesus’ entry into His kingdom, the believing thief requests to be remembered, and Jesus responds, “Truly I tell you, today you will be with me in paradise” (Luke 23:42).
2. As a result, upon His death, Jesus was taken to the region of blessing where God resides—heaven.
3. Another text is frequently cited in the debate of where Jesus was during the three days that elapsed between His death and His resurrection.
4. (ESV).
5. According to this understanding, the spirits Jesus addressed may have been either demonic or human in nature, but not both.
6. Peter does not tell us what Jesus said to the spirits that were imprisoned, but it could not have been a message of redemption since angels cannot be rescued, as we know from the Bible (Hebrews 2:16).
7. However, there is another reading of the text from 1 Peter.
8. The fact that Jesus had “in spirit” taught to the people of Noah’s day while they were still alive on earth is provided by Peter as a footnote to the passage.
9. The wordnow in 1 Peter 3:19 is included for clarity in the Amplified Bible and the New American Standard Bibles of 1977 and 1995, and it contrasts with the words “long ago” (NIV) and “formerly” (ESV) in 1 Peter 3:20.

The Amplified Bible and the New American Standard Bibles of 1977 and 1995 include the wordnow in 1 To further understand, consider the following paraphrase of 1 Peter 3:18–20: When Jesus died in the flesh, He was raised to life in the Spirit (it was by means of this same Spirit that Jesus preached to those who are currently imprisoned—those souls who rebelled during the period of God’s great patience when Noah was constructing the ark).

The prophet Noah was used by Jesus to teach spiritually to the people of Noah’s day, according to this viewpoint.

Another verse, Ephesians 4:8–10, is cited in the explanation of Jesus’ actions during the three days that elapsed between His death and resurrection.

According to the English Standard Version, Christ “led a multitude of prisoners.” Some believe that phrase alludes to an occurrence that is not mentioned anywhere else in the Bible, namely, that Jesus gathered all of the saved who were in paradise and transported them to their eternal home in heaven.

Another interpretation of Ephesians 4 is that the phrase “ascended up high” is a direct allusion to Jesus’ ascension.

In His triumph, Jesus had beaten and captured our spiritual adversaries, including the devil, death, and the curse of sin, and He had taken them captive.

The only thing we can be certain of is that, according to Jesus’ own words on the cross, He was taken up to be with the Father in paradise.

As well as this, we may confidently state that because His work of salvation was completed, Jesus did not have to suffer in hell. Questions regarding Jesus Christ (return to top of page) What happened to Jesus during the three days that elapsed between His death and resurrection?

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Christ’s

The God I believe in is God, the Father Almighty, who is the Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord, who was conceived by the Holy Spirit and born of the Virgin Mary, who suffered under Pontius Pilate, was crucified, died, and was buried, and who descended into hell after his death. He resurrected from the dead for a third time on the third day. Ascending into heaven and sitting at the right hand of God the Father Almighty, he will come to judge the living and the dead when the time comes.

Amen.

This raises an important question: how accurate is the Apostles’ Creed’s depiction of this issue in terms of accuracy?

Using the biblical character of Jonah as an example, Jesus proclaims in Matthew 12:40, “Just as Jonah was swallowed up by a colossal fish for three days and nights, so will be the Son of Man for three days and three nights in the center of the earth.” And it is undeniable that when Christ died, he surrendered his spirit (John 19:30).

All that is left is to determine what Scripture means when it talks of Christ descended into the depths of the earth (or the heart of the earth).

Most scholars agree that this deep part of the earth represents the netherworld (i.e., the place wherein the spirits of the dead reside) — it wasn’t until relatively recently that hell began to be associated with the specific location wherein the damned are punished for all eternity (as opposed to the general concept of “hell”).

There are three noteworthy viewpoints to consider:

1. Christ spent his three days suffering the wrath of God
2. Christ spent his three days proclaiming his victory over the Satanic kingdom
3. Christ spent his three days preaching the Gospel to the Old Testament believers who lived in a separate portion of the netherworld
4. Christ spent his three days preaching the Gospel to the Gentiles who lived in a separate portion of the netherworld

The analogy between Jonah and Christ is advantageous to the first viewpoint in this debate. It is not difficult to understand that, just as Jonah spent his time in suffering in the deep (or the grave), it is possible that Christ too spent time in suffering in the realm of the dead. The apostle Peter states in Acts 2:24 that Christ’s resurrection freed him from the clutches of death “since it was not possible for him to be held or conquered by them” — implying that Christ had been writhing in agony under the weight of death prior to his resurrection.

1. According to the second viewpoint, Christ is shown as descending into the depths of hell to declare his victory over sin and death.
2. Death has been conquered.
3. This is a wonderful photograph.
4. In this section, we will look at the third and final position, which arises from a problem with interpretation1.
5. The most difficult question that arises from such an interpretation is one of motivation: why would Christ go out of his way to speak to individuals who had already accepted his message?
6. It was decided that they were justified in their actions.
7. While it is possible that Christ presented the Gospel in this manner, it does not appear to be required.
8. The solemn and joyful responsibility of the Christian then is to let the Scriptures to speak for themselves.

Since it is not an issue of division, every Christian should give his or her brother or sister a little leeway in their interpretation while still preserving godly fellowship that is formed of love and charity.

He Descended into Hell?

Joseph purchased a linen shroud, and after lowering him to the ground, he covered him in the linen shroud and placed him in a tomb that had been carved out of solid rock. And he rolled a stone on the tomb’s entrance to seal it off for good. (Matthew 15:46) We’re all aware that Jesus passed away. “‘Father, I entrust my spirit into your hands!'” says the speaker. And it was after saying this that he took his last breath” (Luke 23:46). What occurred, though, when he passed away? Even while we know that his body was interred in Joseph’s tomb, we don’t know what happened to his soul.

What Is Death?

First and foremost, what precisely is death. In death, there is a division between things that should be joined together. Fundamentally, it is a state of being separated from God. According to Ephesians 2:1–2, “You were dead in your trespasses and sins,” which means “dead in your former way of life.” It is to be dead, to be enslaved to evil spirits, to be alienated from God, and to be offspring of his wrath to continue to live in sin. It is an estrangement, a hostility, and an alienation from the life and hope of the living God when this form of separation occurs.

• Death, on the other hand, is more than merely being separated from God.
• Death shatters the bond that God created between embodied souls and ensouled bodies, and death is the tearing apart of that union.
• Psalm 16:10 provides us with a window into the teaching of the Bible.
• “God created human beings to be both embodied souls and ensouled bodies,” says the author.
• In addition to the spirit being abandoned “to Sheol,” the body also saw degeneration or decay.
• As a result, before to Jesus, when a person died, their souls were often sent to Sheol (or Hades) and their bodies (flesh) rotted.

The latter is something we’re all familiar with, while the former is a little more difficult to grasp. A brief look at the Bible will reveal why Peter believes David’s prophesy in Psalm 16 is such excellent news for the world.

What Is Sheol?

Sheol is the location of the souls of the deceased in the Old Testament, including both the good (such as Jacob in Genesis 37:35 and Samuel in 1 Samuel 28:13–14) and the wicked (such as Abel in 1 Samuel 28:13–14). (Psalm 31:17). According to the New Testament, the Hebrew wordSheolis is translated asHades, and the portrayal of Sheol in both the Old and New Testaments has a striking resemblance to the Greek mythological figure of Hades. It is located under the surface of the earth (Numbers 16:30–33), and it resembles a city with gates (Isaiah 38:10) and bars (Numbers 16:30–33).

• In this country of darkness, the shadowy spirits of mankind can be found, as can be found in any other area of gloom (Isaiah 14:9; 26:14).
• The most essential aspect of Sheol is that it is a realm where no one praises God (Psalm 6:5, 88:10–11, 115:17, Isaiah 38:18, among other passages).
• From there, we learn that the biblical Sheol is divided into two compartments, similar to the Hades of Greek mythology, namely, Hades proper (where the wealthy man is transferred, according to Luke 16:23), and “Abraham’s bosom” (where the angels carry Lazarus, Luke 16:22).
• While Abraham’s bosom is within hearing distance of Hades, it is separated from it by “a huge gap” (Luke 16:26), and it serves as a haven of solace and repose, similar to the Greek Elysium.
• In Sheol/Hades, all deceased souls are sent, but Sheol is separated into two different sections, one for the virtuous and another for the evil.

Where Did Jesus Go When He Died?

In the aftermath of his atoning death for sin, Jesus travels to Hades, the City of Death, and pulls the gates off their hinges. As a result, what can we infer about Jesus’ whereabouts on Holy Saturday from this? Several Christians believe that following Jesus’ death, his soul was taken up into heaven to be in the presence of the Father, in accordance with Jesus’ words to the thief on the cross recorded in Luke 23:43. In contrast, the passage in Luke 23:43 states that Jesus would be in the presence of the thief (“Today you will be with mein paradise”), and based on the Old Testament and Luke 16, it appears likely that the now-repentant thief would be at Abraham’s side, a place of comfort and rest for the righteous dead, which Jesus here refers to as “paradise.” Following his death on the cross for sin, Jesus travels to Hades, the City of Death, and pulls the gates off their hinges in a show of defiance.

John the Baptist and the rest of the Old Testament faithful are ransomed from Sheol’s tyranny by him.

Heb.

Following his resurrection, Jesus ascends to heaven, bringing with him the ransomed dead, resulting in paradise no longer being located down near the region of agony, but rather up in the third heaven, the highest heaven, where God resides (2 Corinthians 12:2–4; 1 Thessalonians 4:13).

But the wicked remain in Hades in torment until the final judgment, when Hades releases the souls of the dead who dwell there and they are judged in accordance with their deeds, and then Death and Hades are thrown into hell, where they will burn for an eternity in the lake of fire (Revelation 20:13–15).

Good News for Us

In what ways does this have ramifications for Holy Week? Christ’s journey to Hades demonstrates that he was, in fact, created in the same way that we are. Not alone did Jesus suffer the wrath of God on our behalf; he experienced death, the separation of his soul from his body. In Luke 23:50–53, his body was in Joseph’s tomb, and his soul had been in Sheol, which means “in the depths of the earth,” for three days (Matthew 12:40). The angelic choir and the saints of old join together in praise of the Lamb when we die.

1. However, unlike our bodies, Jesus’ body did not decay after burial.
2. As the firstfruits of the resurrection harvest, God raised him from the dead and reunited his soul with his now-glorified body, making him the firstfruits of the resurrection harvest.
3. As an alternative, when we die, we join with the angelic choir and the saints of old to sing praises to the Lamb who was slain on the cross for our sakes and the salvation of all mankind.
4. The Lord has indeed risen from the dead.

Theology Thursday: Where Did Jesus Go When He Died?

Dr. Valerie J. De La Torre contributed to this article. When it comes to Jesus Christ, who is the second member in the Trinity, the second article of the Apostles’ Creed is a broader grouping of assertions that are centered on him. This section reveals Christ’s birth, suffering, death, burial, resurrection, and ascension, as well as his predicted return to judge all of mankind (Matthew 25:31-46). In order to understand the short word that proclaims that Jesus “descended into hell,” we must first understand what it means.

We discover early references to Christ experiencing human mortality, whether viewed literally or symbolically, which makes it a fascinating factor to consider (Acts.

So, what exactly happened to Jesus when he passed away?

Did Jesus Go to Hell?

The area referred to as “hell” in this creedal declaration was formerly referred to in the Bible asGehenna, which means “the land of the dead” in Greek. It is seen as a region of perpetual torment for individuals who are rejected at the final judgment. The Hebrew name Sheol is used to describe the location in the Old Testament, and it alludes to the grave — a place far removed from God’s presence where the virtuous and the wicked both stay — in the Old Testament. As a result, the issue must be raised as to whether this is the location where Jesus was taken after his death.

According to a subsequent interpretation, this site of descent represents Christ’s victory over the Kingdom of Satan, which was accomplished in death.

That is, the promise of the approaching judgment at Christ’s return, in which the final victory over death and evil will be revealed, is supported by this second viewpoint.

Although a later medieval opinion argued once more that only Christians of the pre-Christian time were in fact recipients and beneficiaries of Christ’s preaching in Hades, as intimated in Matthew 27:52 and again in Hebrews 12:23, this position was rebutted by a later medieval view.

Then there’s John Calvin, who regarded this term as a portrayal of Christ’s inward suffering as someone who had endured complete and total separation from God. In other words, the anguish of the crucifixion alone was a vicarious suffering of what it could be like to be separated from God in hell.

Resolution in the Context

When spoken as part of one’s baptismal vows in ancient times, this credo was intended to draw attention to the Trinitarian nature of the ceremony, and we must examine this fact. This was seen as a profoundly symbolic and representational experience of dying and rising, which it was. The old life was now dead, and the new life was now being physically performed in the same way that Jesus’ death and dying, as well as his resurrection from this real grave experience, had been modeled. It seemed like life had triumphed over death all over again.

When considering this essential portion of the Apostles’ Creed, let us also take into consideration an updated version of the phrase which states: “he descended to the grave.” In the following creedal statement, the emphasis is on Christ’s resurrection on the third day, which points to the larger picture of this creedal declaration as a whole, and leaves no mistake as to its goal.

• As a result, we can argue that Jesus came from the highest reaches of heaven only to descend to the lowest depths of hell on our behalf, ensuring that this would never become our permanent home.
• Check out all of the articles from Theology Thursday and make sure to check back each week for a new installment.
• These are the author’s own views and opinions, and they do not necessarily reflect those of Grand Canyon University.
• Any sources that were quoted were up to date at the time of publication.

Did Jesus ‘Descend into Hell’ after his death?

Following his crucifixion, did Jesus “Descended into Hell,” as millions of Christians say in The Apostles’ Creed every week during their weekly church services? It is supported by nearly 2,000 years of Christian tradition, as well as a biblical reference in 1 Peter 3:19-20: “After being raised from the dead, he went and made proclamation to the imprisoned spirits – to those who had been disobedient long ago when God waited patiently in the days of Noah while the ark was being built.” (This is the New International Version.) What is referred to as the “harrowing of hell” is what Christ experienced while descending into Hades or hell between his death and resurrection.

During the early centuries of the Christian church, it was thought that after his death, Christ went into hell in order to save the souls of the righteous, such as Adam and Eve.

Ancient paintings from the Eastern Orthodox Church, as well as similar icons that are still in use in Greek and Russian Orthodox churches today, depict Christ standing over the broken gates of hell, angels binding Satan and Satan crushed under the gates of hell, while Christ pulls out two figures representing Adam and Eve who have been imprisoned because of their sin.

The Interrogatory Creed of Hippolytus, written around 215 A.D., is an early version of the Apostles’ Creed that alludes to Christ’s ascension into the world of the dead.

He was raised to life again on the third day, after which he ascended into heaven, where he is now sitting at the right side of the Father, and he will return to judge those who are alive and those who are dead.

2.27 and 31 of Acts as a result of your refusal to abandon me to the world of the dead, as a result of your refusal to allow your holy one to witness deterioration As a foreshadowing of what was to come, he talked of the Messiah’s resurrection, stating that he had not been abandoned to the realm of the dead, nor had his body begun to decay.

1. 10 He who descended is also he who soared far beyond all the heavens, in order that he may fill all things with himself.) 17th chapter of Revelation When I first saw him, I collapsed at his feet, like if I were dead.
2. What exactly is Hell?
3. Damnation, according to historian Alan Bernstein, author of the book “The Formation of Hell,” has a rich cultural past that predates the Christian doctrine of hell.
4. While in Babylonia, Jews were introduced to Zoroastrianism, which holds that there is an unending battle between good and evil, with virtue ultimately triumphing.
5. Between around 300 B.C.
6. Translations from Hebrew to Greek were made by using the phrases Tartarus, Hades, and Gehenna in place of the Hebrew ones.
7. Historically, the name Gehenna was used to refer to a ravine outside of Jerusalem that served as a waste dump.
8. As a waste dump, it was almost certainly a frequent source of fire as trash was burnt, further stressing the idea of the fires of everlasting damnation as the source of all evil.

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Christ Suffered for Our Sins, but He Didn’t Go to Hell for Them

The Apostles’ Creed is considered to be one of the most important expressions of Christian faith. Every Sunday during church services all throughout the world, faithful chant it without hesitation. However, there is one component of the creed that is likely to cause misunderstanding and distrust. It is a confusing confirmation that Christ “descended to hell” that is sandwiched between its depiction of the events of Good Friday (“He was crucified, died, and was buried”) and Easter Sunday (“On the third day he rose again from the dead”).

• Professor of biblical theology at Oklahoma Baptist University, Matthew Emerson, wants to concentrate our attention on the period of time between Christ’s death and resurrection.
• Professor Brad East of theology at Abilene Christian University spoke with Emerson about what happened (and didn’t happen) on Holy Saturday—and what it all implies for our religious beliefs.
• It is my contention in the book that Christ suffers a human death, just as all humans do.
• Consequently, he goes through the process of dying like any other human being.
• His presence at the location serves to announce his triumph over the powers of death.
• Another aspect of Christ’s victory is the liberation of the Old Testament saints from captivity, which is another aspect of his victory.
• Is it possible to list some typical misunderstandings concerning the notion of descent?
• Many individuals object to the wording used in the Apostles’ Creed because it appears on the surface to indicate that Jesus is the Son of God.
• There are two other significant cautions to be mentioned.
• It does not give a means for everyone in hell to go out of their misery.
• It has absolutely nothing to do with the concept of purgatory.

As a result, it is critical to emphasize: In no way does the descent imply that Christ was tormented in hell, nor does it suggest that universalism or the Roman Catholic view of purgatory are incompatible with one another, whether we’re discussing the traditional view of purgatory or the innovative way in which Balthasar connects the descent to purgatory.

• Where, in your opinion, did Calvin depart from the path?
• Luther, Calvin, and Zwingli are the others with whom I feel the least sympathy.
• In Calvin’s view, the descending clause relates to Jesus’ bodily and mental agony on the cross on Good Friday, rather than to whatever he achieved between his death and resurrection.
• He was suffering the wrath of God on behalf of those who had sinned against him.
• In the book, I speculate on some of the reasons for Calvin’s pioneering work in this field, but I acknowledge that they are mostly conjectural.
• However, I believe he is guilty of tossing the baby out with the bathwater in this case.
• What aspects of his interpretation of the descent clause do you find objectionable?

You may get a feeling of his dissatisfaction just by reading the title.

His primary issue, of course, is that people have been made to believe that Jesus was tormented in hell on Holy Saturday, which he believes is untrue.

There is no biblical support for the notion that Jesus was tormented in hell on Holy Saturday, according to the Bible.

So, to summarize, Balthasar feels that the descending phrase relates to Christ having a vision of death, which is diametrically opposed to a vision of salvation (the beatific vision).

That point of view, like Grudem’s, strikes me as biblically and theologically problematic.

Rather than the church’s historic interpretation of the Apostles’ Creed and its descending clause, I feel he is mistaken in conflating Balthasar’s twentieth-century invention with that of the church.

In this verse, Peter claims that Christ was “put to death in the flesh but made alive in the Spirit” (v.

19), a phrase that is famously difficult to understand and interpret.

For what it’s worth, in my book, I argue that this text is most likely a reference to Christ’s descent in some form, but I acknowledge that I may be completely incorrect.

There is no compelling reason to interpret Christ’s ascension solely through the lens of 1 Peter.

The first collection of texts to keep in mind is those that speak of Jesus suffering death in the same way that all human beings experience.

The tale of Lazarus and the wealthy man (Luke 16:19–31) and Jesus’ speech to the thief on the cross (John 18:36) are both appropriate additions.

A second series of lines is concerned with Jesus’ declaration of triumph over the forces of death and destruction.

Additionally, you may cite Matthew 16, which predicts that the “gates of Hades” would not be able to overpower the church.

These are, without a doubt, the most difficult to understand and interpret accurately.

The book of Ephesians 4:8–10 has a quotation from Psalm 68:18, which states that when Christ “ascended on high, he carried many prisoners” (p.

Throughout the book, I acknowledge that scholars disagree about the exact meaning of these verses, but I believe there’s a compelling argument to be made that Paul is referring to liberating these captives from the underworld or the place of the dead, rather than liberating them from the physical earth.

• For the reasons we’ve already covered, evangelical dissatisfaction with the idea of descent is frequently a result of dissatisfaction with the exact phrasing of the descent clause in the Apostles’ Creed.
• Is it possible that some of the information in them is incorrect?
• To put it another way, the church’s creeds are not authoritative in and of themselves; rather, they are only authoritative to the extent that they are true to the Scriptures.
• They are not without flaws and are not infallible.
• The church’s lengthy history is not represented by one-time occurrences like as a pastor’s sermons, which, even if they are loyal to Scripture, do not bear the weight of the church’s ancient tradition.
• The most appropriate answer is to re-examine the Scriptures to ensure that we haven’t overlooked anything.
• The fact that Christ came down to earth has profound consequences for our understanding of Christology.

This is the heresy of God the Son taking on a human body but not a human soul, as is commonly believed.

Consequently, if we discount the descending clause, we run the danger of overlooking important insights about the way in which the church has grasped the human essence of Christ throughout history.

Also affected is the doctrine of humanity in its many manifestations.

In addition, if Christ’s descent reveals what death is like for all humans, then it must entail the cessation of life in the body, followed by the soul’s departure to the place of the dead.

However, according to the doctrine of Christ’s descent, when we die, we enter an intermediate state in which the soul retains consciousness.

What role do you think Scripture plays in drawing on that cosmology when it shows where individuals “go” after death?

The gods reside in the celestial realms.

The deceased, on the other hand, are buried in the underworld.

Various schools of ancient thought held that you could enter the underworld through specific portals, which were known as access points.

However, I believe that drawing this conclusion is erroneous.

When it comes to describing the underworld, both the Old and New Testaments employ a great deal of figurative language, and the variety of examples leads me to believe that the Jews of this era were not thinking of it as a “place” in the traditional sense of a location accessible by ordinary human means.

1. God, who is spirit, is said to have a specific dwelling place, either in the heavens or in the temple, where he can be found.
2. Even while I believe the Scriptures are accurate in their depiction of these events, we must be careful not to interpret figurative language as proof of a belief in physical worlds that match to the metaphorical language.
3. Heaven (or Abraham’s bosom) is reserved for the righteous, while Gehenna, Hades, Sheol, and the abyss are all used to describe the place where the unrighteous are destined.
4. They are unable to express their gratitude to God at the temple.
5. He has not left the righteous compartment of the place of the dead, where he continues to be present.
6. However, that is precisely what occurs during the descent.
7. This is the only way that paradise can be changed.

Even if they are not subjected to the torments of hell, the Old Testament saints have frequently been depicted as languishing in a kind of prison after death, according to Christian tradition.

In all honesty, I believe that death is a form of incarceration.

As a result, until that work is completed, the dead are still considered to be imprisoned in some sense.

The termLimbus Patrum (also known as “Limbo” in popular usage) refers to a place where Old Testament saints were imprisoned until Christ arrived and freed them from their imprisonment.

As a result, in the book, I’m attempting to convey the message that “This is not torment.” This is not the same as being separated from God.” Death, on the other hand, is a jail.

Is there anything more you’d want to say regarding Christ’s descent before we wrap things up?

It informs us that Jesus, like all of us, had an encounter with death.

He has risen from the dead and has triumphed over the very nature of death. No longer is death a threat to us. Death is not in charge; Jesus is in charge. When we comprehend the theology of Christ’s descent, we can see that it is a really optimistic belief to believe in.

Did Jesus Go to Hell?

QUESTION: Did Jesus go to Hell or was he saved? ANSWER:More precisely, did Jesus spend any time in hell between the time of His death on Good Friday and the time of His resurrection on Easter Sunday? The Apostles’ Creed declares that Jesus, the Son of God, died for our sins “he was crucified, died, and was subsequently buried He was sent into the depths of hell. On the third day, Jesus resurrected from the dead once more.” The Athanasian Creed says of Jesus, “Who suffered for our salvation, fell into hell, and rose again the third day from the grave,” which is a reference to his resurrection.

The quick answer to this question is “No.” The long answer is “Yes.” When it came to word choice, the biblical authors were more accurate than some of our Bible translators or creed writers.

(Greek is the language in which the original manuscripts of the New Testament of the Bible were composed.) (Matthew 25:41) Hell, also known as thelake of fire and the perpetual fire, was created for the Devil and his henchmen and will be populated by all the unrighteous after the final judgment (Matthew 25:41).

Since Jesus’ Second Coming, there is no scriptural indication that anybody has traveled there or will travel there until that time (Revelation 19:11-16).

The alternative Greek term is Hadas, which means “destroyer” (from which we get the English wordHades).

Prior to Jesus’ ascension, the spirits of all humans were exiled to the underworld, or Hades.

After His crucifixion, Jesus made His way into this area (Acts 2:25-31 in which Peter quotes from Psalm 16:9-10).

This might also refer to Jesus’ sojourn to Hades prior to His ascension into heaven.

He will be expelled from the world once the last judgment is rendered (Revelation 20:14).

The early church claimed that Jesus was crucified and afterwards resurrected from the dead.

140), the sentence “He fell into Hell” did not exist, and it also did not appear in the later Nicene Creed (A.D.

It appears to have been a late addition to the game (perhaps around A.D.

The term initially occurred in the Creed of Aquileia, which means “Creed of Aquileia” (4th century, in the Latin wordsdescendit in inferna- descended into Hades).

So, what’s the deal with the addition?

381), according to one theory.

For the church, on the other hand, Jesus’ death had to be a real death and an effective sacrifice for sin in order for it to be a true death and an effective sacrifice.

As early as the Middle Ages, the terms Hell and Hades had gotten muddled, and it was believed that Jesus had been sent into the depths of Hell.