"THE FIRST EPISTLE OF PETER"
Peter's Perplexing Passage (3:18-20)
INTRODUCTION
1. In 2 Pe 3:15-16, Peter mentions that Paul wrote some things that
were hard to understand
2. The same could be said about some of Peter's own writings,
especially the passage in 1 Pe 3:18-20
3. Considered by some to be one of the most difficult passages in the
Bible, various and sometimes fanciful interpretations have been
given
4. In a lesson designed to inform rather than exhort...
a. We shall examine several of the interpretations that have been
offered
b. And suggest which one seems to be the right one (to me, at least)
[We shall examine five interpretations, in the chronological sequence
in which they have been offered...]
I. THE VIEW OF CLEMENT OF ALEXANDRIA (200 A.D.)
A. BASIC ELEMENTS...
1. That Christ when to hell in His spirit BETWEEN His death and
His resurrection
2. That He proclaimed the message of salvation to the souls of
sinners imprisoned there since the flood
B. MAJOR DIFFICULTIES...
1. This view would suggest that for some reason these souls were
given a "second chance"
2. Whereas the Bible consistently teaches against such an idea...
a. "it is appointed for men to die once, but after this the
judgment" - He 9:27
b. Peter himself later wrote that the wicked souls before the
flood were being "reserved... under punishment for the day
of judgment" - 2 Pe 2:4-5,9
3. Why would people before the flood be given a second chance
when those after the flood are not?
II. THE VIEW OF AUGUSTINE (400 A.D.)
A. BASIC ELEMENTS...
1. That the "pre-existent" Christ in His spirit proclaimed
salvation through Noah to the people who lived before the
flood
a. We know that Noah was "a preacher of righteousness" in his
day - 2 Pe 2:5
b. We know that the Spirit of Christ was at work in O.T.
prophets - 1 Pe 1:10-11
2. This view is held by many brethren today
B. MAJOR DIFFICULTIES...
1. The wording of Peter would more naturally suggest that he is
speaking of...
a. The Christ who was "put to death in the flesh but made
alive by the Spirit"
b. I.e., the "crucified & resurrected" Christ, not the
"pre-incarnate" Christ
2. Also, the wording would more naturally suggest the preaching
occurred...
a. To the spirits "in prison", not before they were imprisoned
b. When they "formerly were disobedient", not during their
disobedience
[Augustine's view dominated the theological scene for centuries, but
then other views were presented...]
III. THE VIEW OF CARDINAL BELLARMINE (1600 A.D.)
A. BASIC ELEMENTS...
1. That in His spirit Christ went to release the souls of the
RIGHTEOUS who repented before the flood and had been kept in
"LIMBO"
2. In Catholic theology, "limbo" is the place between heaven and
hell, where the souls of the O.T. saints were kept
B. MAJOR DIFFICULTIES...
1. The Bible is silent about a place such as "limbo"
2. The "spirits" under discussion by Peter were "disobedient" in
"the days of Noah"...
a. According to Ge 6:5-13; 7:1, only Noah and his family
were righteous
b. If others had repented, would they not also have been on
the ark?
3. I.e., there were no righteous before the flood save Noah and
his family!
IV. THE VIEW OF FRIEDRICH SPITTA (1900 A.D.)
A. BASIC ELEMENTS...
1. After His death and BEFORE His resurrection, Christ preached
to "fallen angels", also known as "sons of God", who during
Noah's time had married "daughters of men"
2. This view is based upon a particular interpretation of
Ge 6:1-4...
a. Job 1:6; 2:1 is offered as evidence that angels are
sometimes referred to as "sons of God"
b. Jude 6, also, is offered as referring to "fallen angels"
in the days of Noah
1) Because it sounds very similar to references in a book
called I Enoch
2) Which expounds in detail the idea that the "sons of God"
in Ge 6 were "fallen angels"
3) And Jude seems to quote directly from this book in Ju
14,15
c. Josephus, a Jewish historian born in 37 A.D., took a
similar view of Ge 6
3. This view is held by many Protestant scholars
B. MAJOR DIFFICULTIES...
1. In responding to the Sadducees, Jesus taught that angels of
God do not marry - Mt 22:30
2. Of course, Jesus may have been referring to angels who "keep
their proper domain", and do not leave "their own habitation"
a. If righteous angels could temporarily take on human form to
deliver God's message (as in the case described in Ge 18:
1-8; 19:1-3) where they ate food...
b. It might have been possible for "fallen angels" to take on
human form and cohabitate as some believe Ge 6 suggests
3. But it just as feasible to understand Ge 6 differently...
a. That the "sons of God" were the descendants of Seth (i.e.,
godly people), and the "daughters of men" were descendants
of Cain (ungodly people)
b. This view stays clear of speculation which can easily take
on mythological proportions!
[We come to a fifth interpretation, one that I think has much to
commend for it...]
V. THE VIEW OF SOME CONTEMPORARY COMMENTATORS (PRESENT)
A. BASIC ELEMENTS...
1. That the resurrected Christ, WHEN HE ASCENDED INTO HEAVEN,
proclaimed to imprisoned spirits his victory over death
2. That the exalted Christ passed through the realm where the
fallen angels are kept and proclaimed His triumph over them
(Ep 6:12; Co 2:15 is offered as support for this view)
3. This interpretation has met favorable response in both
Protestant and Roman Catholic circles
4. More importantly, this view is in beautiful harmony with
Peter's wording and context...
B. MAJOR DISTINCTIONS...
1. The preaching was made by Jesus Himself (not through Noah)
2. The preaching was made by Jesus AFTER "being put to death in
the flesh" (not in His pre-incarnate form)
3. The preaching was made by Jesus AFTER He was "made alive by
the Spirit" (i.e., after His resurrection, not during the
three day period between death and resurrection)
4. The preaching was made to "THE SPIRITS"
a. Not to "the spirits of men" (which is how the souls or
spirits of men are commonly referred to, notice He 12:23;
Re 6:9; 20:4)
b. But rather to "angelic spirits"
5. The preaching was made to them "IN PRISON" (that there are
angels so bound is clearly taught in 2 Pe 2 and Jude)
6. The preaching was made to them who were "FORMERLY DISOBEDIENT
...IN THE DAYS OF NOAH"
a. This view does not require that the rebellious angels were
the "sons of God" in Ge 6
b. But simply were somehow disobedient at that time (as some
were later during Christ's time)
7. The preaching was a proclamation of victory over death, not an
offer of a second chance to a select few!
CONCLUSION
1. As suggested, this last view is not only in harmony with the very
words and grammatical constructions used by Peter, but it is harmony
with the CONTEXT...
a. Peter had been teaching us to be willing to suffer, if necessary,
for doing good - 1 Pe 3:17
b. He appeals to the example of Christ - 1 Pe 3:18a
c. Who despite His suffering and death, was made alive, proclaimed
victory to those spirits who had not been willing to submit to
God in Noah's day, ascending to the right hand of God, over all
angels and authorities! - 1 Pe 3:18b-20, note especially v. 22
d. In view of Jesus' triumph over suffering, we should be willing to
do the same! - 1 Pe 4:1
2. Admittedly, this passage is difficult, so one needs to be careful
and not dogmatic in one's treatment of it
3. I hope that by presenting this survey of the various views it may
serve helpful in drawing your own conclusions about "Peter's
Perplexing Passage"
But one thing Peter mentions in this passage that is not perplexing is
his reference to baptism, and it's necessity for salvation (1 Pe 3:
21)...
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