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Did Jesus Really Descend to Hell?

In the Apostles' Creed, there is a statement about Jesus descending into hell. Did he

literally go there?DEBRA BLACK, Alton, IllinoisEach Sunday, millions of Christiansaround the world recite the Apostles' Creed, including that statement:

"I believe that Jesus descended into hell."

Yet a few years back at one Christian college, a series of chapel messages on the Apostles' Creedhad to omit this item, because none of the 12 professors of Bible and theology believed it.

Actually the statement is not found in the earliest form of the Apostles' Creed. It echoesActs

2:31,and seems to be there simply to make the point that Jesus' death was real and complete.

Jesus went to hades, which in the Greek signifies the world of the departedparadise for some,pain for others. When the Apostles' Creed took its English form in the sixteenth century, "hell"

meant hades as such, rather than the final state of the lost (which Jesus called gehenna), as it

always is today. So, should those who accept the Bible as their supreme authority for belief hold

to the Creed's doctrine on this point?

Scripture tells us very little about Jesus' state between his death and resurrection. The mostcommonly cited biblical passages areActs 2:31; Ephesians 4:8-10; 1 Peter 4:6;and, most

importantly,1 Peter 3:18-20.Ephesians 4is likely a reference to the Incarnation, and1 Peter 4:6

could apply to any preaching of the gospel. But numerous interpretations of1 Peter 3:18-20exist. Some say the1 Peter 3passage should not be taken literallythat it is symbolic,

conveying in graphic form the idea that redemption is universal in its extent. This, however,

involves a more spiritualized hermeneutic than usually practiced by evangelicals.

Others contend that this refers to a descent by Jesus into the realm of the dead between his death

and resurrection, and an actual preaching to its occupants, either offering salvation to them ordeclaring his own triumph over death and judgment upon those who in their earthly life did notrespond to God. This interpretation, however, seems in conflict with the rest of Jesus' life and

ministryand with the context of the passage, which emphasizes a faithful, gentle witness,

giving a reason for one's faith, even in the face of opposition . At the same time, the non-literalinterpretation has difficulty accounting adequately for the reference to Noah , unless the

preaching was restricted only to people from Noah's time, which seems strange. It also appears to

conflict with the theological context, or how our interpretation fits with other, more clearly

established doctrines. Here we encounter biblical references teaching the finality of death overand against any opportunity for salvation, at least since the time of Christ.

Many consider the parable of the rich man and Lazarus(Luke 16:19-31)pertinent to thequestion, as are much ofPsalm 49andRevelation 20:11-15.Hebrews 9:27indicates a close

linkage between death and judgment, with nothing mentioned as intervening. And Jesus'

statement to the thief on the cross"today you will be with me in paradise"(Luke 23:42,43)also is relevant.

One other interpretation, held by Augustine and defended strongly by several evangelicals,seems more promising. In this view, Christ preached "in spirit" through Noah as Noah built the

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ark. This was a message of repentance and righteousness, given to unbelieving people who were

then on earth but now are "spirits in prison" (i.e., in hell).

While this reference to spirits in prison is not completely natural, this view fits better with the

other considerations. It also is supported by1 Peter 1:10-12,which speaks of the Spirit of Christ

in the prophets who spoke. While none of the interpretations is totally without difficulty, onemight conclude that this is the most adequate reading of the relevant data.

Robert Mounce, in his commentary Living Hope, says that the1 Peter 3:18-20passage is"widely recognized as perhaps the most difficult to understand in all of the New Testament."

Even if one holds that Jesus did descend into hell to offer salvation to those who had lived on

earth before him, this special effort does not apply to those who lived and died later.

There is one thing of which we can be certain: Jesus' death was a literalevent, not some

temporary state of unconsciousness. Hence, in his resurrection, Christ did indeed conquerdeathboth in its spiritual and physical forms.

Bible-believing Christians can allow themselves to differ on the nature of Jesus' descent into hell.Some will be able to recite this part of the Apostles' Creed with conviction, while others may

choose to remain silent.Mill ard J. Ericksonis Distinguished Professor of Theology at Truett

Theological Seminary, Baylor University.

http://www.baylor.edu/~seminary/bios/erickson.htmlhttp://www.baylor.edu/~seminary/bios/erickson.htmlhttp://www.baylor.edu/~seminary/bios/erickson.htmlhttp://www.baylor.edu/~seminary/bios/erickson.html