When Did Jesus Descend Into Hell

Did Jesus Actually Descend into Hell?

In the Christian church, there has always been a hot button issue that comes up every so often. This issue is concerned with the question of whether or not Jesus went to hell. There are schools of thinking that believe He did and schools of thought that believe He did not. Scripture does not provide a straightforward response to this topic; nevertheless, with more study, a more complete understanding can be gained. In some parts of the world, Christianity has always been viewed with suspicion, and this is no exception.

The outcome of these conferences was a collection of creeds that served as expressions of religious belief.

The Nicene Creed and the Apostles’ Creed are the two most well-known creeds in the Christian church, and they are both written in Latin.

The image is courtesy of Getty Images/Kesu01.

Where Did The Idea of Jesus Descending to Hell Originate? And Did Jesus Descend to Hell?

The Apostles’ Creed is an enlarged form of the Old Roman Creed, which was in use as early as the second century and was adopted by the Church of Rome. The grounds for the formation of the Apostles’ Creed are not well understood by academics. Historically, early church leaders believed the credo was penned by the apostles themselves, although we don’t know for sure. That Jesus had gone into hell is thought to have been added later, about AD 390, to the Bible. This would have occurred at the same time as a bishop by the name of Apollinarius was giving a lecture.

During the Council of Constantinople in 381 AD, this dogma was formally rejected and condemned.
It was during the Council of Nicaea in AD 325 that the Nicene Creed was formulated.
Constantine desired for the Christian church to have a declaration of faith that would unify all of the denominations under one roof.
Apart from the establishment of these creeds, there are scripture passages that are held up as proof that Jesus was crucified and afterwards resurrected.
Together with Ephesians 4:9, this passage contributes to the development of the belief that Jesus may have gone into hell following his death on the cross.

Understanding the Language and Meaningof the Apostles Creed

It is vitally crucial to be able to comprehend the language of a paper. A person must be familiar with the language and understand the meaning of the terms in that language. When there is a miscommunication, the entire meaning of a document or statement might be altered. Christians and researchers today must recognize that writings from the early church were written in a variety of languages that can be difficult to decipher and interpret. When it comes to translating Hebrew or Greek into English, we must proceed with caution.

This term literally means “hell,” but it refers to the current version of Hell.
The New Testament has a reference to hell written in the Greek language.
The “abode of the dead” is difficult to translate from Greek to English because it is described by only two words.
This term refers to a place of final punishment or a physical location.
The phrase “he descended into Hell” is included in the Apostles’ Creed, and it is written in the Greek language as “Hades.” The Greek term for death, Hades, alludes to the condition of being dead.
Kenneth West, a theological researcher, describes this in the following remark about 1 Peter 3:18-22.
This is a transformation that has occurred as time has progressed.
More specifically, the term “hell” came to refer to the location where Satan resides.

This was not what hell was like according to the languages of the Bible. Many churches nowadays do not say the Apostle’s Creed, which is a sad state of affairs. The ones who still do so often do so without including this statement. Photo courtesy of Aaron Burden via Unsplash.

Did Jesus Descend to Hell?

The gospels of Matthew, Mark, and Luke provide accounts of the events that occurred soon after Jesus’ death. Each report provides a vivid and understandable explanation of the events that took place. The Bible tells us that Jesus cried out and surrendered His spirit in Matthew 27:50-53. Then the curtain of the sanctuary came crashing down, and the ground shook violently. The tombs of the saints were revealed when the rocks were divided. As recorded in Mark 15:38, “Then the curtain of the Temple was split in half from top to bottom.” According to Luke 23:44-45, It was now around midday, and because the sun’s light had departed, darkness fell over the entire country until three o’clock.

Daniel, Elijah, and Zechariah all foretold of an earthquake and a period of darkness, which he describes in detail in his narrative of the event.
It is referenced in all three narratives, which demonstrates the significance of this event in human history.
Located in the Temple, it was suspended above and above the entrance to the Holy of Holies.
Aaron was permitted to enter the tent of meeting on the Day of Atonement, according to Exodus 26.
The Israelites were not permitted to enter the presence of the Lord at their leisure.
Is it possible that Jesus went to hell?
It had been decided to make the ultimate sacrifice.
Photograph courtesy of Getty Images/Tanya Sid

Why Do Some People Think Jesus Descended into Hell?

The concept that Jesus went into hell is still held by many Christians today, although many have called this belief into doubt. Some people are unable to comprehend this notion for whatever reason. Fr. Sev Kuupuo explains why Jesus descended to hell and what the aim of His descent was: “Jesus went to Hell in order to release souls who had been imprisoned for a long period of time.” The mission of Jesus’ ascension into Hell was to bring about the release of the holy people of the Old Testament.

He had to save the holy people of the Old Testament who were waiting for Him in Abraham’s bosom as well as the rest of the world.

In conclusion, those who believe that Jesus descended into hell believe that He did so in order to save souls and to fulfill the sacrifice for our sins on the cross. It is not a notion that He traveled to that location and stayed for a time. Photograph courtesy of Getty Images/Tomertu

Why Do Some People Believe Jesus Did Not Descend into Hell?

Many different reasons are used by those who profess their opinion that Jesus did not descend into hell in order to support their position. The most widely held belief is that Jesus was God manifested in human form. He is the one who created the area we know as hell. He forbade Satan from enteringheavent and living in hell for the rest of his days. After all, if God created hell and decided its purpose, how could he possibly visit it? Wasn’t Jesus a holy figure who had no business being in this place?

They have comprehended the significance of this sentence.

How Should Christians Respond to This?

There are numerous possible responses to this topic, and each answer will be shaped by the individual’s viewpoint. The fact that Christians do not live in Greek culture makes it difficult for them to understand what is meant by this remark. They are unable to communicate in Greek. We just do not understand what some terms in Greek mean. Our answer should be to devote the necessary time to studying the Scriptures. Investigate the Biblical languages in greater depth. Inquire of your pastor or a fellow believer in Christ about anything.

According to John Jones of the First Presbyterian Church, “no confessional declaration should be confirmed unless the affirmer understands what the statement entails.” According to its appropriate interpretation, the Apostles’ Creed expresses a fundamental theological truth.” It has been suggested that the Apostles Creed contains a sentence that is problematic among certain Christians.

Before taking a position on anything, we must first conduct thorough research.

He was executed by hanging on a cross.

The brilliance of this is that he did not remain in that location.

Sources:

Millard J. Erickson’s “Introducing Christian Doctrine” was published in 1992 by Baker Publishing Group in Grand Rapids, Michigan. “The Veil Was Torn in Two,” by Daniel M. Guertner, is available online. Having a strong desire for God. The 19th of April, 2019. (Retrieved on March 4, 2020) . Kenneth S. Wuest’s Word Studies in the Greek New Testament is available online. Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1973. Credit for the image: Getty Images/nu1983 The author, Ashley Hooker, works as a freelance writer while also educating her two children, serving alongside her husband as he serves as the pastor of a rural church in West Virginia, and blogging about her Christian faith.

When Hurricanes Katrina and Harvey wreaked havoc on the United States, she traveled to Mississippi and Texas with the North Carolina Baptist Men’s Missionary Society.

She also traveled to West Virginia and Vermont to share the Gospel with others. Her desire is to spend her time writing and spreading the love of Christ to everyone she comes into contact with.

Did Jesus Descend into Hell?

Is It True That Jesus Descended Into Hell? No. The question mainly comes from the King James translation of Acts 2:27, 31 (which quotes Psalm 16:8-11), which states that Christ’s soul “was not abandoned in hell.” The answer is usually affirmative. The phrase “Christ descended into hell” (as found in the Apostles’ Creed) is the source of the notion, which is more widely accepted (descendit ad inferna). When we say ‘hell,’ we don’t always mean the endless punishment hell of Gehenna, but rather the land of the dead or the underworld in both circumstances (OT Sheol, NT Hades).

11:23; 16:18; Lk.

1:18; 6:8; 20:13, 14); it is usually rendered hell in English translations, with the exception of 1 Cor.

There is some confusion because Hades, like the Hebrew Sheol, can refer to the unseen spirit world, the final resting place of all the departed, both righteous and wicked; whereas hell, at least in NT usage, refers to the state and place of eternal damnation, NT Gehenna, which occurs twelve times in the Greek Testament and is so translated in English versions, viz., Mt.

10:7; Eph.
There have been other New Testament texts that have been linked to the descend, which have been understood as Christ’s teaching to the dead and the proclamation of his victory over death, claiming those who had anticipated his arrival (cf.
3:19; 4:6; Mt.
12:23).

Despite the fact that the Alexandrian fathers included the pagan dead among those who Christ delivered from Hades, the prevailing view, which eventually became the orthodox medieval view, was that only believers from the pre-Christian period were recipients and beneficiaries of Christ’s preaching while in Hades.

During his ascension, Christ’s victory over the devil and death was powerfully described in the passion plays that were immensely famous in the Medieval West, and it was graphically depicted in medieval art and drama.

According to three various interpretations, the importance of the descent in the Apostles’ Creed is as follows: 1) It is synonymous with “buried,” which refers to the status of being in a state of death and under the authority of death until the resurrection (Westminster divines).

The “harrowing of hell” is a real event that took place after Christ’s crucifixion, during which Christ appeared to the souls of the dead, freeing all believers from the powers of evil and death (Luther and the Formula of Concord).

—Bruce Corley, president of B.H Carroll Theological Institute, in a statement

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A common assertion in the Apostles’ Creed is that Jesus “descended into hell.” Most Christians are aware with this claim. My doubts are that they understand what this statement actually means or that they are able to reconcile it with the teachings of the Scriptures. What what happened when Jesus fell into hell, and when did it take place, is unknown. Is it true that Jesus died on the cross, as John Calvin claimed? Or did it take place after Jesus died and before He rose again from the grave, as many others have speculated and claimed?

Is it possible that it was only figurative?
It has been correctly pointed out that the word “descended into hell” does not appear anywhere in the Bible, and this is true.
So, where can we turn for assistance in addressing these concerns?
I believe that these scriptures provide the most accurate interpretation of the term “descended into hell” and demonstrate that the notion is in fact scriptural, despite the fact that the phrase itself does not appear in Scripture.
At first glance, the sacrificial context of Hebrews 13:11 is obvious: “For the carcasses of those animals whose blood is carried into the holy regions by the high priest as a sacrifice for sin are burnt outside the camp,” says the author.
4:4–5).
By doing so, he was impugning the animal with his own crimes (or the sins of the people around him), which meant that the animal had now been transformed into sin.

But why would you go outside the camp?

What was the message that sentence was intended to convey?

He dwelt in the midst of His people, and he did so in a manner that was distinct from the manner in which He dwelt outside the camp.

However, He was only covenantally and evangelically present within the camp, not outside of it.

Please allow me to clarify what I mean.

6:7; Jer.

Those who were outside the camp did not worship the covenantal God of Israel, and they did not belong to His people.

As a result, “outside the camp” referred to a location that was outside of God’s covenantal favor.

God was not evangelically present outside the camp, which means that God was exclusively working for the people’s benefit inside the camp, which is what I mean by “not evangelically present.” While God was certainly at work outside of the camp, He was not doing it for the benefit of those who were present, because they were not His people and He was not the God of those who were present.

However, it is only applicable to Christians, or, as Paul puts it, to “those who love God” and “those who are called according to his plan,” respectively.
In addition, the same fundamental concept may be applied to people who were living both within and outside of the camp.
When God was outside the tent, he was only present in the form of judgment and anger.
It is the only place whose residents may really and permanently assert that God is not their God, and that they are not His people, and that God is not their God.
It should come as no surprise that Jesus alludes to hell as a region of “outer darkness” where there is “weeping and gnashing of teeth” on several occasions (e.g., Matt.
That which is outside of God’s covenantal and evangelistic presence is known as the wilderness.
That the Jews were compelled to transport their dead animals (whose guilt had been imputed to them) outside the camp and burn them in fire appears to reinforce this view, as the New Testament alludes to hell on several occasions as a place of burning.
25:41), “the unquenchable fire” (Mark 9:43), and “the lake of fire.” It is also referred to as “the lake of fire” in Mark 9:43 and “the lake of fire” in Matthew 13:42 and 50.
20:14).
3:15) or as having been plucked “out of the flames” (1 Cor.
(Jude 23).

Hebrews 13:12 is especially crucial in this context since it states: “SoJesus likewise suffered outside the gate in order to purify the people by his own blood.” To be clear, there is a direct relationship between Jesus’ death on the cross, which took place outside the city walls of Jerusalem, and the practice of burning animal offerings outside the camp in which he was raised in the Old Testament.

For just as animals were charged with the sins of their owners and then slaughtered before being transported to hell and completely devoured by fire, Christ was credited with the sins of His followers (2 Cor.
And the concept is that it all happened on the cross, which is where Jesus died.
This is when He spoke the well-known cry of dereliction, which goes as follows: “My God, my God, why have you abandoned me?” (See Matthew 27:46 and Mark 15:34).
As the sin-bearing sacrifice, Jesus was completely destroyed by fire, and we are told that this took place “outside the gate” of the temple.
It was on the cross that He accomplished this, as He endured an eternity in hell for the sins of all His people who would ever live.
That indicates that there is no more hell for those who have placed their faith in Christ.
He stood in our place and accepted the judgment and wrath of God that was poured out on us as a result of our sin.

As a confirmation that His sacrifice had been accepted by God, He rose from the grave on the third day, confirming that He had been accepted by God. God, from whom all benefits come, be praised!

He Descended into Hell, or Did He?

The Apostles’ Creed is one of the oldest ancient confessions of the Christian faith. To this day, it is still in use by a large number of Protestant groups as well as the Roman Catholic Church, among others. In spite of this, it has a particular phrase that has sparked much dispute throughout history. The creed is as follows: I believe in God the Father Almighty, the Almighty Creator of heaven and earth, and I believe in the Holy Spirit. I believe in Jesus Christ, God’s only Son, our Lord, who was conceived by the Holy Spirit and born of the virgin Mary, as revealed in the Bible.

He was sent into the depths of hell.
He has climbed to the throne of God the Father Almighty and is now sitting at the right hand of the Almighty.
For the sake of my own salvation, I believe in the Holy Spirit, the Holy Catholic (or Universal) Church, the communion of saints, the forgiving of sins, the resurrection of the body, and a hereafter in which we will live forever.
It is the statement “he fell to hell” that has been the source of ongoing debate in the church for centuries.
Is it possible that he truly went to hell?
Let’s take a look at this crucial and intriguing issue in further detail.
When the question “Did Jesus genuinely fall into hell?” is posed, we must first clarify the concepts used in the discussion.

Jesus didn’t go to that place.

As a result, when early Christian writers wrote things like “He went to hell” or “He descended to the dead,” they were referring to this.

His body was laid to rest, and his spirit was transported to the land of the dead.

One such phrase is “the abyss,” which appears in Romans 10:7.

“Paradise,” for example, is a representation of the last resting place of the virtuous dead.

Then there are words like as “Gehenna” and “Hades,” which relate to the location where the unrighteous dead are buried.

(e.g.

What Do You Think of 1 Peter 3?

The text reads as follows: For Christ also suffered once for sins, the righteous for the unrighteous, in order that he might reconcile us to God, having been put to death in the flesh but raised to life in the spirit, in which he went and proclaimed to the spirits in prison, because they had previously refused to obey, when God’s patience waited in the days of Noah, while the ark was being prepared, in which a few, namely, eight persons, were brought safely through water.

Because of the resurrection of Jesus Christ, who has ascended into heaven and is sitting at the right hand of the Father, with angels, authorities, and powers subjected to him, baptism, which corresponds to this, now saves you not as a removal of dirt from the body but as an appeal to God for a good conscience, through the power of the Holy Spirit.

Jesus’ descent is mentioned here, but Peter also speaks about the entire path of Christ’s obedience—his life, death, and resurrection—in this passage.
If you take that term to apply to the time period between Christ’s death and resurrection, it refers to the time when Christ went out and “announced” his triumph over Satan, death, and all evil, which was accomplished via his substitutionary death.
At one point during the fall, it’s almost as if Jesus is shouting, “Hey everybody, I won!” and proclaiming his victory to everyone there in the land of the dead.
In 1 Peter 3, he is preaching it to people who live under the surface of the earth.
At the end of both 1 Peter 3 and Philippians 2, we see that he is being recognized as Lord by all people in heaven, on earth, and under earth—that is, the place where the dead are interred.
Jesus is referred to as “King” in that country as well.
What makes Jesus the King that he is?

According to author Michael Heiser’s book The Unseen Realm (which I do not endorse in its whole), this land of the dead is actually a representation of the dominion of the serpent as described in the Old Testament.

During his ascension, Jesus kicked down the gates of the kingdom of the serpent, demonstrating that he is also King there.

God, in the person of Jesus, penetrated even the realm of death and announced his victory as he descended into the depths of the earth.

The most important reason is that it provides a clear picture of why the old heresy of Apollinarianism is not real.

To put it another way, according to Apollinarian philosophy, Jesus was merely a material creature on earth, in terms of his human nature, during his time here.

And what better theory to use to oppose this error than the concept of Jesus’ descent, which holds that Jesus, according to his human soul, deliberately went to the region of the dead and declared triumph there?

According to my research, the emphasis placed on the descending clause in successive revisions of the Apostles’ Creed may have been due to the church’s ardent opposition to Apollinarianism at the time.

As a result, it is significant in terms of soteriology.

During his ascension, Jesus was victorious over the dominion of the adversary.

In his slide, he wasn’t attempting anything novel.

In the face of death and the world of the dead, he has achieved victory by his death on the cross.

In addition to his victory over death and, thus, his capacity to raise us from the grave and into new life in him, this substitution has a number of other consequences.

In many cases, the arguments against this belief are based on statements made by Jesus during his crucifixion.

First and foremost, in John 19:30, Jesus declares, “It is finished.” This was right before he was killed.

When Jesus stated, “It is completed,” he was referring to the completion of his active obedience.

There was nothing further that could be done in that situation.

Because death is a component of the punishment for sin, he is effectively dead during his descent.

He took our place and endured the brunt of our wrath.

Again, he wasn’t doing anything new.

I win!” After the resurrection, he applied his finished work on the cross to his bodily life, his post-resurrection teaching and ministry, and the realm of earth.

Christ now has complete authority over all things as a result of his sinless life and atoning death.

The applications of what he has already done to rescue people in every domain of reality—under the earth, on the earth, and in the heavens—are as diverse as the people he has saved.

Several metaphorical terms are used in Scripture to refer to the righteous compartment of the place of the dead, one of which is “paradise,” as you may recall.

When the dead are waiting for the resurrection, they are waiting “down” in the place of the dead, to use the Bible’s spatial and metaphorical language.

The nature of paradise has altered as a result of Jesus’ resurrection, which took place on Easter Sunday.

As a result, we’re talking about going to heaven today since that’s where Jesus is and where the righteous dead are, respectively.

“Yes, Jesus went down to the region of the dead, to paradise, to the righteous compartment, since he was righteous,” would have been the universally agreed conclusion.

As a result, the spatial language shifts.

He’s in the throne room of heaven, and the rest of the angels have accompanied him there.

Please keep in mind that Dr.

Brian Arnold go into greater detail about this doctrine on Episode 25 of Faith Seeking Understanding.

Matthew Emerson is a professor of religion at Oklahoma Baptist University, where he also holds the Floyd K.

He is the author of “He Descended to the Dead”: An Evangelical Theology of Holy Saturday, which was published in 2008. (IVP Academic, 2019). Dr. Emerson graduated with honors from Southeastern Baptist Theological Seminary, where he earned his Ph.D.

Did Jesus Really Descend into Hell?

It is frequently asserted that Christ descended into hell after he died on the cross. The Apostles’ Creed, which is commonly used, states that Jesus “was crucified, died, and buried; he went into hell; on the third day, he rose again from the grave.” The expression “he fell into hell,” on the other hand, does not appear in the Bible. 1:060:00 Is it true that Jesus was sent into hell? Wayne Grudem discusses the phrase’s origins as well as what the Bible has to say about it. Please be advised that by submitting your email address, you acknowledge and agree that you will get email messages from HarperCollins Christian Publishing (501 Nelson Place, Nashville, TN 37214 USA) with information on products and services offered by the company and its affiliates.

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Large portions of the phrase’s history are clouded by a confusing backdrop.

Unexpectedly, the phrase “he descended into hell” was not included in any of the earliest versions of the Creed (including the versions that were adopted by Christians in Rome, the rest of Italy, and Africa), and it was not included until one of two versions from Rufinus, which was adopted in A.D.

After that, it was not included in any other version of the Creed until the year 650 A.D.
650, did not believe that it signified that Christ had fallen into hell, but rather that the term merely meant that Christ had been “buried,” according to the scholarly consensus.
In addition, it should be pointed out that the phrase exists only in one of the two versions of the Creed that we have from Rufinus; it does not appear in the Roman version of the Creed that he kept.
650 does so with a different interpretation of the term.
Three different interpretations have been presented throughout the history of the Christian church:

While on the cross, some interpret this expression to signify that Christ was experiencing the agonies of hell. Calvin, as well as the Heidelberg Catechism, embrace this view
Others, however, have interpreted it to suggest that Christ remained in the “state of death” until the time of his resurrection. This is the approach taken by Question 50 of the Westminster Larger Catechism, which states: “Christ’s humiliation after death consisted in his being buried, and remaining in his state of death, and under the power of death, until the third day
Which has been expressed otherwise in these words, He descended into hell.” After everything is said and done, some have asserted that the phrase implies exactly what it appears to mean on first reading: that Christ did, in fact, descend into hell following his death on the cross.

Learn more about Jesus’ life by visiting the following websites: One Jesus, shown in four different portraits What does the Bible say about this? There are five passages that are utilized to support the fall into hell. Christ’s descent into hell is supported by five verses from the Bible, according to those who believe that he did so between his death and resurrection. 1. Acts 2:27 (Acts 2:27) Part of Peter’s speech on the Day of Pentecost, in which he quotes Psalm 16:10, “for you will not abandon me to the land of the dead, nor will you allow your loyal one to experience decay,” is included here.

This is not always the case.

30:13): “Do not say in your heart, ‘Who will climb into heaven?'” and “Do not say in your heart, ‘Who will descend into hell?'” (i.e., to bring Christ down from the cross) or “Who will descend into the abyss?” (i.e., to bring Christ back to life from the dead).” However, this verse does not imply that Christ fell into hell as a result of his death.

9).

Ephesians 4:8–9 (Ephesians 4:8–9) “When I say, ‘He ascended,’ what does that signify other than that he had also plunged into the lower portions of the earth?” Paul asks.

It is initially unclear what is meant by “the lower parts of the earth,” but another translation appears to make the most sense: “What does ‘he ascended’ mean unless it also means that he descended to the lower, earthly regions?” (What does ‘he ascended’ mean except that he descended to the lower, earthly regions?) (NIV).

The following four words are a reasonable interpretation of the Greek text, which takes the phrase “the lower regions of the earth” to mean “the lowest regions of the earth,” which is an acceptable interpretation of the Greek text.
10).
As a result, the passage refers to the incarnation rather than a descend into hell.
1 Peter 3:18–20 (New International Version) “For Christ also suffered once for sins, the righteous for the unjust, in order to reconcile you to God,” reads the text above.

As soon as he was brought back to life, he went out into the world and made proclamation to the imprisoned spirits—to those who had been rebellious long before, when God had waited patiently in the days of Noah while the ark was being constructed.” This is the paragraph on this subject that many people find the most perplexing of the entire collection.

Some have interpreted the phrase “he went and preached to the spirits in prison” to mean that Christ went into hell and preached to the spirits who were there, either proclaiming the gospel and offering them a second chance to repent, or simply proclaiming that he had triumphed over them and that they were condemned to an eternity of torment and punishment.

Peter does not imply that Christ spoke to all spirits, but rather that he only preached to those “who had previously disobeyed.during the construction of the ark.” Such a small audience (those who rebelled during the construction of the ark) would seem to be an odd group for Christ to travel to Hell and teach to, wouldn’t you think?

And, if he did grant a second opportunity at redemption, why did he choose only these sinners and not all others?
10:26–27), which is inconsistent with this position.
Peter is challenging his audience to openly witness to hostile unbelievers in their immediate environment.
If Peter were to preach that there is a second opportunity for salvation after death, this evangelistic image would lose its significance.
Is it possible that Christ was teaching to fallen angels in 1 Peter 3:18–20?
It is asserted that this would provide comfort to Peter’s readers by demonstrating that the demonic powers tormenting them will likewise be overcome by Christ in the end.
To go from (1) certain demons who committed sin long ago to (2) other demons who are currently instigating your human persecutors to (3) those demons will likewise be condemned someday to (4) as a result, your persecutors will be judged at some point, they would have to use logic.

If Peter was aware that his readers would infer all of this from the text, does it seem a stretch to conclude that he foresaw it?

In addition, how did Peter’s readers come to believe that angelic beings had sinned “during the construction of the ark”?

And (contrary to what some have claimed), if we examine all of the traditions of Jewish interpretation of the flood story, we will find no mention of angels sinning specifically “during the construction of the ark,” as some have claimed.

If so, does Christ’s proclamation of release to the Old Testament saints in 1 Peter 3:18–20 fit the bill?

However, it is possible to dispute whether this interpretation fully accounts for what the text truly means.

Peter does not specifically mention Old Testament Christians in general, but rather those who were disobedient “during the days of Noah, throughout the construction of the ark,” according to the context (1 Peter 3:20).

5:24; 2 Sam.

16:11; 17:15; 23:6; Ec A more satisfactory interpretation of 1 Peter 3:18–20 According to Augustine, the most satisfactory explanation of 1 Peter 3:18–20 appears to be one that was proposed (but not really defended) many years ago: the passage refers not to something Christ did between his death and resurrection, but to something he did “in the spiritual realm of existence” (i.e., “through the Spirit”) during the time of Noah.

At the same time that Noah was constructing the ark, Christ “in spirit” was teaching to the hostile unbelievers who were surrounding him.

Considering the wider context of 1 Peter 3:13–22, this reading appears to be highly acceptable. There are various moments where the comparison between Noah’s predicament and the condition of Peter’s readers is obvious. For example:

Both were members of religious minorities. Both were besieged by angry nonbelievers
Both were beaten. It seemed possible that both will be sentenced within the next several days. Both were required to testify
After a long struggle, both were saved.

Such an interpretation of 1 Peter 3:18–20 appears to be by far the most plausible response to a perplexing passage in the New Testament. (5) 1 Peter 4:6 – “For this is why the gospel was proclaimed even to the dead,” reads the fifth and final scripture that confirms Jesus’ journey into hell. “For this is why the gospel was preached even to the dead, that though they were condemned in the body as men, they may live in the spirit as God.” This text implies that Christ visited Hell and proclaimed the gospel to those who had died.

Assuming this is true, it would be the only verse in the Bible to teach that there is a “second chance” for salvation after death, and it would be in direct opposition to passages such as Luke 16:19–31 and Hebrews 9:27, which appear to plainly rule out such a possibility.
This is a typical interpretation, and it appears to be much more appropriate for this poem.
In other words, Peter is claiming that it was because of the ultimate judgment that the gospel was proclaimed to the unbelievers who had died.
Thus, when examined in context, we find that this final verse does not give persuasive evidence for the belief of Christ’s fall into hell.
There are three verses that demonstrate that Jesus did not go to hell.
1.

Those who disagree argue that “Paradise” refers to a place separate from heaven, but the word is clearly translated as “heaven” in both of the other New Testament instances where it appears: in 2 Corinthians 12:4 it refers to the place where Paul was caught up in his revelation of heaven, and in Revelation 2:7, it refers to the place where we find the tree of life–which is clearly referred to as heaven in Revelation 22:2 and 14.

2.
This means that he would not fall into hell, but would instead enter immediately into the presence of the Father.
Luke 23:46 (KJV) Finally, Christ’s scream, “Father, into your hands I surrender my spirit” (Luke 23:46), shows that he anticipated (right) the immediate end of his agony and alienation, as well as the reception of his spirit into heaven by God the Father (cf.
What happened to Jesus when he died, if he didn’t go to hell as some believe?
Then, on the first Easter morning, Christ’s spirit was reunited with his body, and he was raised from the dead—just as Christians who have died will be rejoined with their bodies, and they will be resurrected to new life in their beautiful resurrection bodies when Christ comes.
We need not fear death not only because eternal life awaits us on the other side, but also because we know that our Savior has gone through exactly the same experience that we will go through.

Learn more about Jesus’ death and resurrection by visiting this website. Learn more about Jesus’ death, the atonement, and the resurrection—as well as why all of this is important. Enroll in Wayne Grudem’s Systematic Theology online course by clicking here.

Did Jesus really descend into hell?

It appears that such an interpretation of 1 Peter 3:18–20 is by far the most plausible response to a confounding text. 5th, 1 Peter 4:6 “For this is why the gospel was preached even to the dead, that, though they were judged in the flesh like men, they may live in the spirit like God,” reads the fifth and last text that confirms Jesus’ descend into hell. Was Christ crucified and then taught the gospel to those who had died, according to this passage? Assuming this is true, it would be the only verse in the Bible to teach that there is a “second chance” for salvation after death, and it would be in direct conflict with passages such as Luke 16:19–31 and Hebrews 9:27, which appear to plainly rule out such a possibility.

A prevalent theory, and one that appears to be more appropriate for this stanza.
In other words, Peter is claiming that it was because of the last judgment that the gospel was proclaimed to the unbelievers who have died.
As a result, we find that when taken in context, this last paragraph does not give persuasive evidence for the belief of Christ’s fall into hell.
There are three verses that imply that Jesus did not go to hell with his disciples.
The first verse is found in Luke 23:43.

2.
In other words, instead of going to hell, he will be welcomed into the presence of his heavenly father.
Luke 23:46 (King James Version).
Stephen’s identical cry in Acts 7:59).

Thus, according to these passages, Christ in his death went through the identical experiences that believers in this current era go through when they die: his dead body stayed on earth and was buried (just as ours will be), but his spirit (or soul) proceeded straight into the presence of God in heaven (just as ours will).

This fact provides pastoral encouragement for us: we need not be afraid of death, not only because eternal life awaits us on the other side, but also because we know that our Savior himself has gone through exactly the same experience we will go through—he has prepared, even sanctified, the way, and we can follow him with confidence each step of the way.

Get to know more about Jesus’ death and resurrection by reading his biography. Explore Jesus’ death, the atonement, and the resurrection—as well as why it all matters—in this informative video. You can enroll in the Systematic Theology online course taught by Wayne Grudem.

Having to deal with the repercussions of human depravity Critics claim that Jesus’ remarks on the cross (“Today you will be with me in paradise” and “It is done!”) contradict this belief
To spread the gospel, so providing the residents of hell a second opportunity at redemption. This interpretation is based on a specific reading of Ephesians 4:8–10 and 1 Peter 3:18–20, which appear to imply that Jesus may have visited the realms of the dead in order to rescue those who were present. Critics argue that this viewpoint compels an interpretation that was not originally intended.

However, there are other viewpoints, such as those held by John Calvin and those recorded in the Heidelberg Catechism, that suggest that the term “hell” should not be used literally. On the contrary, Jesus’ separation from God, which occurred on the cross, represents the ultimate anguish. The Presbyterian Church, then, has a position on Jesus’ “descending into hell.” All of the above. none of the above. a combination of all of the above (Did you seriously believe I was going to resolve a centuries-old theological argument in a single article?) Our differences in interpretation of this term notwithstanding, we can all agree on the important function it serves as a part of our shared confessional history.

Our ordination vows state that “the Scriptures of the Old and New Testaments, inspired by the Holy Spirit, are the unique and authoritative witness to Jesus Christ in the Church universal, and God’s Word to,” and that we “receive and adopt the essential tenets of the Reformed faith as expressed in the confessions of our church as authentic and reliable expositions of what Scripture leads us to believe and do.

That’s a lot of jargon to say that we think the Bible is the authoritative source for understanding and living out our relationships with God and with one another.
It is via our admissions that we may engage in discourse with others.
For example, the Reformer Theodore Beza did not agree with John Calvin’s use of the phrase “he plunged into hell,” preferring to leave it out.
We shouldn’t expect our religions to provide us with all of the answers.
It is because of them that we return to the Bible, where, through the power of the Holy Spirit, we can meet the love of God, as it was manifested in the life, death, and resurrection of Jesus Christ.
With these words, we proclaim that Jesus loves us so deeply that he was willing to make — and be — the ultimate sacrifice on our behalf.
And we are relieved that death no longer has the last say in any situation.
candidate at Trinity International University.
Specializing in political science, she is a member of the Presbyterian Church (United States of America) Committee on Theological Education.

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According to other viewpoints, such as those expressed by John Calvin and those included in the Heidelberg Catechism, “hell” should not be taken literally. Instead, Jesus’ separation from God on the crucifixion represents the pinnacle of human misery and pain. The Presbyterian Church, then, has a position on Jesus “descending into hell.” All of the above. none of the above. a combination of the above and more (Did you seriously believe I was going to resolve a centuries-old theological argument in a single paragraph?) Our differences in interpretation of this statement notwithstanding, we can all agree on the important role it plays in our confessional tradition.

” To put it another way, we think that the Bible is the authoritative source through which we should comprehend and carry out our relationships with God and one another.

As discussion partners, our confessions act as a springboard.

He chose to delete the phrase “he sank into hell,” as did Theodore Beza, a Reformer who disagreed with John Calvin on this point.

We shouldn’t expect our religions to provide us with all of the information we require.

It is because of them that we return to the Bible, where, through the power of the Holy Spirit, we can meet the love of God, as it was manifested in the life, death, and resurrection of Jesus Christ.

By repeating these words, we confirm that Jesus loves us so deeply that he was willing to make — and be — the ultimate sacrifice for our sake and salvation.

And we are relieved that death is no longer the ultimate word.

candidate at Trinity International University. She grew up in Libertyville and attended First Presbyterian Church. The PC(USA) Committee on Theological Education is where she finds her niche as a self-described “policy wonk.”