The Cradle, the Cross, and the Crown (170 page)

First Peter 3:18-22, at times referred to as the “Harrowing of Hell,” has often puzzled interpreters, so much so that Luther stated, “A wonderful text is this, and a more obscure passage perhaps than any other in the New Testament, so that I do not know for a certainty just what Peter means.”
¹
Did Christ descend into hell, as the ancient creeds affirmed? If so, what did he do when he arrived there? And who were the spirits to whom he made proclamation? There are four basic views.
²

1. Preflood humans:
Often called “the Augustinian view,” this view holds that Christ preached through Noah to those ensnared in sin who lived in Noah's day. Usually, “prison” is taken as a metaphor. Christ went “by the Spirit” and preached repentance through Noah. Thus, there was no actual descent into hell.
³

2. Postflood humans:
The imprisoned spirits are those who lived prior to the flood and rejected Noah's preaching and perished in the flood. According to this view, Christ descended into hell and offered salvation to these individuals. Thus he provided a second opportunity for repentance to those in hell.

3. Old Testament believers:
This approach holds that Christ descended into hell and released OT believers between his crucifixion and resurrection. This was Calvin's position and the predominant view in the medieval church. This was also the view that spawned the designation “The Harrowing of Hell.”

4. Evil angels:
Christ proclaimed his victory to imprisoned spirits, that is, fallen angels who disobeyed in the days of Noah, most likely subsequent to the resurrection. This would provide a link with 2 Peter, where imprisoned angels are mentioned with an immediately following reference to Noah (see 2 Pet 2:4—5; Jude 6).
⁴

__________________________

¹
M. Luther,
Commentary on Peter and Jude
(Grand Rapids: Kregel, 1990), 166.

²
The following summary is adapted from Schreiner,
1, 2 Peter, Jude
, 184—85.

³
Because of the arguments of Selwyn (
First Epistle of St. Peter
, 313—62), few hold to this view. But see W. Grudem, “Christ Preaching Through Noah: 1 Peter 3:19—20 in the Light of Dominant Themes in Jewish Literature,”
TrinJ NS
7 (1986): 3-31; and id.,
1 Peter
, 203-39.

⁴
See further the discussion of “Christ's Proclamation to the Spirits in Prison” under Theological Themes.

A. Response to the Fiery Ordeal (4:12—19)
In a solemn exhortation Peter warned believers to expect increased persecution.
⁶⁶
As they share in the sufferings of the Messiah, their response should be joy, not despair, realizing that their suffering is evidence of salvation and divine blessing. At the same time, believers should be careful not to suffer because of their own stubborn sinfulness. Peter also struck the ominous note that judgment begins with the house of God, arguing from the greater to the lesser that if judgment begins with the church and it barely escapes (citing Prov 11:31), what will the fate of sinners be? For this reason believers should entrust themselves to God, their “faithful Creator” (4:19).

B. Relationships in the Church (5:1—11)
The final section breaks down into three parts: (1) instructions pertaining to elders (5:1—7); (2) a call to alertness regarding, and resistance against, the devil (5:8—9); and (3) a final benediction to encourage those who suffer for Christ's sake (5:10—11). Peter instructed his fellow elders as an eyewitness of Christ's sufferings to shepherd the flock.
⁶⁷
He employed three sets of contrasts to describe pastoral ministry: (1) not out of compulsion, but freely; (2) not for the money, but eagerly; (3) not in an authoritarian manner, but as an example (5:2—3). Those who lead in such a way will receive a great reward (5:4). Peter instructed the younger men to be subject to the elders (5:5) and all to be humble toward one another (5:6—7) and to resist the devil (5:8—9). He closed in a benediction (as he began; see 1:2) that focuses on the sovereignty of God and his promise to strengthen and restore suffering believers (5:10—11).

V. Conclusion (5:12-14)

The conclusion of the letter identifies the likely letter carrier, Silvanus, and refers to the content of the letter as a brief exhortation to “take [a] stand in” the true grace of God (5:12). Peter also sent greetings from the church in Rome (“Babylon”) and issued a wish for peace in the life of those who are in Christ (5:14).

THEOLOGY

Theological Themes

Christian Suffering and the End Time
One of the major emphases and theological achievements of 1 Peter is the pervasive reference to believers’ suffering in the context of the end time and in particular the second coming of Christ. From the very outset, Peter noted that believers are but “temporary residents” in this world (1:1; see further below). He reminded these suffering believers of their “living hope through the resurrection of Jesus Christ from the dead” (1:3; see 1:13,20—21) and their “inheritance that is imperish
able, uncorrupted, and unfading, kept in heaven” for them (1:4), noting that their full salvation “is ready to be revealed in the last time” (1:5;
en kairō eschatō).

These references to eternal realities serve to put believers’ suffering into their proper context. They are to rejoice in their expectation of these soon-to-be-realized expectations, “though now for a short time” they may face the distress of various trials, which then refines their faith and makes it more valuable than gold, resulting “in praise, glory, and honor at the revelation of Jesus Christ” (1:6—7). This preamble provides an eschatological framework for believers in their suffering that, if heeded, will render their ordeal more bearable and instill in them joy that transcends their temporary afflictions and circumstances in the hostile world around them.

In all this, Christ serves as the believer's example. After enduring great hostility from sinners as the Suffering Servant referred to in Isaiah (2:21—25), Jesus now “has gone into heaven [and] is at God's right hand, with angels, authorities, and powers subjected to Him” (3:22). On the basis of Christ's example, Peter issued the following powerful exhortation to his readers: “Therefore, since Christ suffered in the flesh, arm yourselves also with the same resolve—because the one who suffered in the flesh has finished with sin—in order to live the remaining time in the flesh no longer for human desires, but for God's will” (4:1-2).

In light of the fact that “the end of all things is near” (4:7), believers are to be clearheaded and disciplined for the purpose of prayer, to love one another, to exercise hospitality, and to exercise their spiritual gifts for the glory of God in Christ (4:7—11). Peter identified himself as a fellow “participant in the glory about to be revealed” (5:1) and spoke of his expectation of the day “when the chief Shepherd appears” and he and his readers “will receive the unfading crown of glory” (5:4). The closing benediction brings the book to a fitting end: “Now the God of all grace, who called you to His eternal glory in Christ Jesus, will personally restore, establish, strengthen, and support you after you have suffered a little. To Him be the dominion forever. Amen” (5:10-11).

The Identity of Believers and Their Witness to the World
The identity of believers and their witness to the world are thoroughly intertwined in Peter's presentation. His description of the status of believers is twofold: first, he described NT believers in terms reminiscent of OT Israel, stressing the continuity of the NT church with the OT people of God; second, he emphasized the fact that believers are pilgrims and temporary residents in this world. Regarding the first aspect, Peter wrote, “But you are a chosen race, a royal priesthood, a holy nation, a people for His possession, so that you may proclaim the praises of the One who called you out of darkness into His marvelous light” (2:9). All these designations have OT antecedents.

Table 18.2: The New People of God Described
in Old Testament Terms (1 Pet 2:9-10
)

Second, Peter addressed the letter to “the temporary residents of the Dispersion” (1:1) and called on them to conduct themselves in reverence “during this time of temporary residence” (1:17), urging them “as aliens and temporary residents to abstain from fleshly desires that war against you” (2:11).
⁶⁸
Because they are the people of God who are called to be holy in serving a holy God and because their stay in this world is merely temporary, believers ought to be good citizens of this world without compromising their purity or integrity.

Believers’ status as the redeemed people of God brings with it certain expectations as to what it means to be the people of God. As obedient children, they are to be holy because God is holy (1:12—13). They are to conduct themselves honorably in the world, engaging in good works, which also involves submission to every human institution. They must be good citizens (2:13—17), fulfill their roles within the family (3:1—7), humbly love one another (3:8), and be willing to suffer for righteousness's sake (4:16), casting every care upon God (5:6—7) while resisting the devil (5:9).

Table 18.3: Submission to Authorities in 1 Peter
(Hypotassō)

Importantly, the reference to believers as “temporary residents” has a pronounced eschatological element. Their ultimate personal salvation is protected, “ready to be revealed in the last time” (1:5; see 1:20), and Jesus is the ultimate shepherd of their souls (2:25). Believers’ salvation will be fully accomplished when Christ returns, and all of their hopes should be focused on him (1:13; see 4:7). Those who suffer should realize that God will call the perpetrators of unrighteousness and persecution to account at the end of time (4:5).

With regard to believers’ witness to the world, Peter was concerned that his readers not capitulate to the pressure of society to conform to their mores and norms. At the same time he wanted believers not to antagonize civic authorities, including the emperor, unnecessarily. Instead, they were to silence those who slandered them by being good citizens. Peter explained it this way: “Honor everyone. Love the brotherhood. Fear God. Honor the Emperor” (2:17). Hence Peter did not want his readers to withdraw from the world but to engage it in an active witness. Peter told Christians to “set apart the Messiah as Lord in your hearts, and always be ready to give a defense to anyone who asks you for a reason for the hope that is in you” (3:15).
⁶⁹
This requires a particularly Christian understanding of God, believers’ identity, the world, and the ultimate adversary, Satan.

God the Father and the Lord Jesus Christ
Peter's theology also focused squarely on God the Father who had accomplished his salvific purposes in and through the Lord Jesus Christ. Yet Peter's theology does not unfold abstractly; to the contrary, it is thoroughly set in the context of believers’ suffering and their need for pastoral comfort and encouragement. To this end, Peter presented both God the Father and the Lord Jesus Christ in a variety of ways that were profoundly relevant for hard-pressed believers. The first indirect reference to God is to him as the one who chose believers from out of this world (1:1). Peter portrayed God the Father as the sovereign God who not only saved but also protected, restored, and allowed suffering for his own purposes (1:5; see 5:12). God was also the one who would bring justice to the oppressed as the judge of the living and the dead (4:5) and to whom believers were to entrust themselves as the faithful Creator (4:19). His hand is mighty; he exalts the humble while resisting the proud; and he cares for believers (5:6—7). Further, “the God of all grace, who called you to His eternal glory in Christ Jesus, will personally restore, establish, strengthen, and support you after you have suffered a little” (5:10-11).

Peter portrayed Christ as chosen by God before the foundation of the world (1:20) in order to redeem human beings with his precious blood (1:18—19; see 1:2). He was the Suffering Servant of Isaiah who not only had died for believers’ sins but had set the example in the way he responded to suffering and persecution (2:21—25). In fact, Peter made clear that Jesus fit the portrait painted by the prophet Isaiah in a thoroughgoing
midrash
(commentary) on Isaiah 53:

He
did not commit sin, and no deceit was found in his mouth [Isa 53:9];
when reviled, He did not revile in return; when suffering, He did not threaten, but committed Himself to the One who judges justly. He Himself bore our sin in His body on the tree, so that, having died to sins, we might live for righteousness; by
His wounding you have been healed [Isa 53:5].
For you
were like sheep going astray [Isa 53:6],
but you have now returned to the shepherd and guardian of your souls (2:22—25; see also 3:18).