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                      "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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