Friday, April 06, 2012

"He Descended into Hell. . .": Did Jesus Really Go To Hell? (Special Holy Saturday Podcast and Post)

UPDATE: Podcast link fixed!

Click below (scroll to the bottom of this post) to listen to our special Holy Saturday podcast. Listen on iTunes or right click the link below. 

On Holy Saturday we meditate on one of the most obscure lines in the Apostles' Creed: "he descended into hell." What does this part of the Creed refer to? Is it biblical?

Moreover, what does it mean to say Christ "descended into hell"? Did he experience the torments of wicked?

Christ and the "Spirits in Prison"

In 1 Peter we read that Christ continued to save souls--even after his death.
For Christ also died for sins once for all, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit; 19 in which he went and preached to the spirits in prison, 20 who formerly did not obey, when God’s patience waited in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. (1 Peter 3:18–21)
According to this passage, after he died, Christ went to those who died in the flood judgment.

Where were these figures? The "hell of the damned"? Well, not quite. Let's look at this passage in light of ancient Judaism.

Life After Death in Ancient Judaism

While some ancient Jews did not believe in an afterlife (e.g., the Sadducees, cf. Acts 23:8; Josephus, Ant. 18.16), there clearly was a widespread belief that the spirits of the dead continued to exist and were even conscious. This is not a dissertation on the topic so I obviously can't be comprehensive, but let me hit the highlights.

Belief in life after death is evident, for example, in 1 Samuel, where Saul has a medium summon the spirit of Saul, which comes “up”, presumably, from the place of the dead:
Then the woman said, “Whom shall I bring up for you?” He said, “Bring up Samuel for me.” 12 When the woman saw Samuel, she cried out with a loud voice; and the woman said to Saul, “Why have you deceived me? You are Saul.” 13 The king said to her, “Have no fear; what do you see?” And the woman said to Saul, “I see a god coming up out of the earth.” 14 He said to her, “What is his appearance?” And she said, “An old man is coming up; and he is wrapped in a robe.” And Saul knew that it was Samuel, and he bowed with his face to the ground, and did obeisance. (1 Samuel 28:11–14).
Of course, necromancy was prohibited by the Law (Deut 18:10-11) and for this act Saul is punished; he is told that he will be given into the hands of his enemies (cf. 1 Sam 28:16–19). The point to notice here, however, is that Samuel is portrayed as existing after death.

By the time the book Wisdom of Solomon was written, we have even more passages clear about life after death. Wisdom describes how the souls of the righteous belong with God:
But the souls of the righteous are in the hand of God, and no torment will ever touch them. 2 In the eyes of the foolish they seemed to have died, and their departure was thought to be an affliction, 3 and their going from us to be their destruction; but they are at peace. 4 For though in the sight of men they were punished, their hope is full of immortality. (Wisdom 3:1–4).
So where did these souls go?


The Old Testament describes the place of the dead as Sheol (e.g., Gen 37:35). It is frequently described as being located “under the earth” (cf. Isa 7:11; 57:9; Ezek 31:14-15). It is typically portrayed as having “bars” or “gates” (Job 17:16; 37:17; Isa 38:10; Ps 9:13), thus making it reminiscent of a prison.

Though Sheol is usually depicted as a place of silence, at times those there are depicted as speaking. For example, Isaiah describes how those in Sheol will deride the king of Babylon:
“Sheol beneath is stirred up to meet you when you come, it rouses the shades to greet you, all who were leaders of the earth; it raises from their thrones all who were kings of the nations. 10 All of them will speak and say to you: ‘You too have become as weak as we! You have become like us!” (Isa 14:9–10).

In the Greek version of the Old Testament, Sheol is known as “Hades” (cf. Ps 15:10; Eccl 9:10). The term appears throughout the New Testament. Borrowing from the imagery we have seen above linked to Sheol, for example, Jesus tells Peter that the “gates of Hades” will not prevail against the Church (Matt 16:18). Hades can therefore be understood as a kind of prison for the dead.

The point to underscore here is that all the dead go there--not simply the "damned". 1 Enoch explains that not all those who go to Hades should despair since the righteous will one day get out.
Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness. 5 And grieve not if your soul into Sheol has descended in grief. And that in your life your body fared not according to your goodness. But wait for the day of the judgement of sinners and for the day of cursing and chastisement (1 Enoch 102:4-5).
We might also reference to the Apocalypse of Zephaniah. The book is dated to the first century and was likely written before the fall of Jerusalem (see Wintermute’s intro in OTP 1). There we read about an angel who is specifically placed over the souls there. The language here clearly evokes the same imagery we find in 1 Peter, e.g., a prison of the dead, the flood).
15 He said to me, “Take heed. Don’t worship me. I am not the Lord Almighty, but I am the great angel, Eremiel, who is over the abyss and Hades, the one in which all of the souls are imprisoned from the end of the Flood, which came upon the earth, until this day.” 16 Then I inquired of the angel, “What is the place to which I have come?” He said to me, “It is Hades.” (Apoc. Zeph. 6:15-16).
The belief in a place of the dead is clearly also evident in Jesus’ parable of Lazarus and the Rich Man (cf. Luke 16:19-31).

Jesus' Descent into "Hell"

The creedal formula, “he descended into hell,” is derived from this Jewish outlook. Hell here does not simply refer to the hell of the damned. The Creed is not affirming that Christ suffered the punishment of the wicked. As can be seen in the above texts, Hades or "Hell" was not simply the abode of the wicked.

Consider for example this ancient Christian text, a homily on Holy Saturday:
Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him - He who is both their God and the son of Eve. . . “I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead” (PG 43, 440A, 452C).
In fact, the idea of Christ leading prisoners up with him to heaven is also attested in Ephesians, a text that also appears to relate a vision similar to that found in 1 Peter 3:
Therefore it is said, “When he ascended on high he led a host of captives, and he gave gifts to men.” 9 (In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? 10 He who descended is he who also ascended far above all the heavens, that he might fill all things. (Eph 4:8–10)
Thomas Aquinas also insists that Christ did not experience the pains of the hell of the damned.
A thing is said to be in a place in two ways. First of all, through its effect, and in this way Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.

In another way a thing is said to be in a place through its essence: and in this way Christ's soul descended only into that part of hell wherein the just were detained so that He visited them "in place," according to His soul, whom He visited "interiorly by grace," according to His Godhead. Accordingly, while remaining in one part of hell, He wrought this effect in a measure in every part of hell, just as while suffering in one part of the earth He delivered the whole world by His Passion. (Summa Theologiae III, q. 52, art. 2).
Finally, while some Catholic theologians of the 20th century may have speculated that Christ endured the pains of the damned, the Catechism of the Catholic Church clearly puts the matter to rest: “Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.” (CCC 633).

Why Did Christ Descend Into Hell?

In closing, let me add this: Thomas Aquinas gives three reasons why it was fitting that Christ should descend into hell (Summa Theologiae III, q. 52, art. 1).

First, Christ came to deliver us from the penalty of sin (cf. Isa 53:4). Since death was part of that penalty, it was fitting for him to not only die but for his soul to go to the place where the dead had gone before him.

Second, through this action Christ demonstrated that he had overcome Satan by fulfilling the captives in hell. Here Thomas cites Zechariah 9:11: "As for you also, because of the blood of my covenant with you, I will set your captives free from the waterless pit. 12 Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double." This passage, by the way, immediately follows a description of God's eschatological victory (cf. Zech 9:10), something the New Testament writers link with Jesus' death and resurrection.

Finally, Thomas writes it was fitting that just as Jesus was made manifest to those on earth, it was also necessary for him to visit and enlighten those in Hades. Here he cites Philippians 2:10: "that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

"He descended into hell" (Special TSP Holy Saturday Podcast) (Right click to download)


DimBulb said...

This is the same podcast accompanying the post for Good Friday entitled "Crucifixion: History, Archaeology (with photos!), and Why Jesus Died This Way (Post and Podcast)" Was this by design or a mistake in posting?

Michael Barber said...

Thanks so much for pointing this out. That was a mistake. I fixed it.

Tomas said...

Dr. Barber,

You mention in passing 20th century writers that have posited Christ's suffering the punishment of the damned. I'm guessing, among others, you are mostly highlighting Von Balthasar specifically as outlined in his Mysterium Paschale. If you, or another, has read it, can you comment upon his use of scripture or if the idea has any scriptural backing?

Michael Barber said...

Tomas: Thanks for your comment. I'm just going to allow this post to serve as my response.

Tomas said...


I finished up a paper on him recently and am just patrolling the Holy Saturday posts to see if anyone's commenting upon him. I'm happy to find that most everyone (so far) is in the same camp I've joined: respectful silence for a great man that may have posited a questionable idea or two.

De Maria said...

In 2 Macc,12:46, it says that it is a holy thought to pray for the dead.

Its always seemed logical to me then, that God, being absolute, has the same setup in the Old and New Testament. Heaven, Hell and Purgatory. Purgatory being the new name we give to Sheol or Hades. That is why, Maccabbees advises praying for the dead so they could be loosed from sins, just as we pray for souls in Purgatory.

But when I've mentioned this to other Catholics, they call that place the Limbo of the Fathers and are vehemently opposed to the idea that it is the same place as Purgatory.

What do you think?

3 Days and 3 Nights in the Hearth of the Earth said...

Pet 3:20 -By which also he went and preached unto the spirits in prison; -

Men are referred to as souls … Psa 97:10 he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

Angels are referred to as spirits. Psa 104:4 Who maketh his angels spirits;

This reference to spirits in 1 Pet 3:20 would appear to be angles or the sons of God
Which (at) sometime were disobedient, (way back in the time) when once the longsuffering of God waited in the days of Noah, while the ark was a preparing,

If this is true then we need to find an event in the bible around those days
where spirits, angles or sons of god did something wrong leading to their imprisonment.

Gen 6:4
There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same ( these children) became mighty men which were of old, men of renown.

Jude 1:6
And the angels which kept not their first estate, (heaven) but left their own habitation, (realm of jurisdiction) he hath reserved in everlasting chains under darkness …

So why would Christ preach to these spirits?
To let them know what they had done “coming in unto the daughters of men” was different than what God had done with Mary. The difference between their physical rape of the daughters of men in incubus encounters and explain how Gods word becoming flesh by permission and all with No physical penetration where not the same thing.

And that cross pollination between different creature types was not good. And should only be “after it’s kind” i.e them of the same likeness and, image type.

Their actions set the president for and resulted in first generation Mighty men and second gen, Men of renowned. “gods” and “gifted one”

2 Pet 2:4
For if God spared not the angels that sinned, but cast them down to *hell, and delivered them into chains of darkness, to be reserved unto judgment;

*tartaroo:G5020 is a prison of imprisoned spirits under darkness in the lowest part of the pit.

Spirits {angles, sons of god} don’t die
Luke 20:36 Neither can they (born a second time) die any more: for they are equal unto the angels;

The gospel was preached but not to the spirits in prison,
1 Pet 4:6 For this cause was the gospel preached also to them that are dead, (them born once –owned by Lucifer)

The dead are held in sheol -Who once had the breath of life in them. –Those in sheowl -who still are today under the shadow of death.

If the gospel is good news for man, it is really bad news for the kingdom of darkness
Their efforts to contain limit and diminish it’s full understand is evidence of its extreme power and impact to their plans and desires.

Prior to Christ victorious resection –all men went into Lucifer’s prison house
(Speaking of Lucifer) is this the one … Isa 14:17 That made the world as a wilderness, and destroyed the cities thereof; that opened not the house of his prisoners?

both the covered {righteous} and uncovered {unrighteous}went in to Hell
Psa 16:10 (king David) For thou wilt not leave my soul in hell;
After Lazarus came forth (back from the dead) paradise = Abrahams Bosom
And torment = the holding location of the unrighteous (the uncovered)
It is the ones in Abrahams Bosom that resurrected with him - Mat 27:52

He Descended into Hell
Not to suffer but to take back from the thief all he had stolen from God and man.
The charter of the messiah ( in death was )…to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. Isa 42:7

Two owner authority “locks” found on the inside of Lucifer’s prison house prevented this they required the keys in the had of the owner to be opened

If you find this intriguing I believe you might enjoy reading the book
“He Descended into Hell” By Henry T. Rhea

Enjoy – and peace

On Earth as it is in Heaven
Ambassador Rhea

De Maria said...

3 Days and 3 Nights in the Hearth of the Earth said...
Pet 3:20 -By which also he went and preached unto the spirits in prison; -

Men are referred to as souls … Psa 97:10 he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. ....

Men are not always referred to as souls in the New Testament:
Hebrews 12:22-24
King James Version (KJV)
22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, 23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, 24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Note that in these verses spirits of men and angels are mentioned separately and distincitively. Therefore, angels are not always referred to as spirits. And men are not always referred to as souls.

HOWEVER, St. Peter does mention disobedient angels in another place and in the same context:
2 Peter 2:4-9
King James Version (KJV)
4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;
5 And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

However, this still tends to support the case for Purgatory, since these angels were cast into hell and then released. And I believe it is St. Thomas Aquinas who taught that Purgatory is in the same place as Hell.


De Maria