“ The Spirit in Prison ” : An Exegetical and Theological Study of 1 Peter 3 : 19

The Phrase “the spirit in Prison” in 1 Peter 3:19 has generated confusion and misunderstanding in the right interpretation of the phrase among scholars. Some translate this phrase to mean disembodied souls that Jesus Christ preached to at His death, others see it as fallen angels and or demons. Against the above, this paper employed historical grammatical method of exegesis to ascertain the meaning of this phrase considering its content and context. It was discovered from the inquiry that the phrase means “people in darkness” with its implications on the theology of: suffering and Justification, death and resurrection, sin, grace, baptism and ascension of Christians. DOI: 10.7176/RHSS/9-12-04 Publication date:June 3

Cappadocia, Asia, and Bithynia" (1 Pet. 1: 1b NKJV). Further, some early church fathers such as Eusebius and Jerome claim that these "strangers" or "pilgrims" were "native-born Jews, who had been converted to the Christian faith". Other scholars opine that they were "all of Gentile origin". In fact, some claim that "they were Gentiles by birth, but had been Jewish proselytes, or 'proselytes of the gate', and had been converted to Christianity" (Barnes, 1975). Besides, Maclaren (1984) claims that the pilgrims in those Gentile nations mentioned in 1 Pet. l: lb, "may refer to the scattered Jewish people". Barnes adds that they were "not Jews in general, but those of the ten tribes who had wandered from Babylon and the adjacent regions into Asia Minor". The last postulation however, is that: the people whom the Apostle Peter addressed were basically Christians. It is possible they were converts from both Judaism and Heathenism, but Peter simply employed a language common to the Jews in his opening statements (Barners, 1975). In sum, Peter was writing to Gentile congregations which had a minority of Jews in their membership.

Historical Background
The infant church after Pentecost indeed suffered persecution, even from the hands of the Sanhedrin (Bigg, 1975), which consequently led to the death of Stephen and the spread of the Gospel (Acts 3-4, 7-8). In Acts we also see that the church suffered persecution through Saul before his conversion (Acts 9). More so, it seems that the church was not just persecuted by the Jewish leaders, but the Roman leaders were involved. As a matter of fact, Jews in Rome were ordered by Emperor Claudius to evacuate the city (Acts 18:2).
Moreover, that the Christians were scattered throughout the cities of Asia Minor which Peter mentions in 1 Pet. 1: 1b, is enough reason for us to infer that they did go through severe persecution. Besides, it is also possible that it was even the persecution that caused them to scatter abroad. To add to that, if the persecution led to the loss of life, in terms of martyrdom, Peter would have probably mentioned. Another possible view is that, there was religious discrimination by the Gentile government towards the Christian community of faith; also the Christian servants were oppressed by their masters (1 Pet 2: [13][14][16][17][18][19]. Nevertheless, scholars argue back and forth regarding the scope of the persecution (Elliot, 2000). Now, whether this persecution was world-wide or not, Peter's first epistle does not answer that. But one thing we do know is that the Christians were treated unjustly (1 Pet. 2:12). However, from the tone of Peter's first epistle, we may deduce that what led to the writing was the oppression which the Christian church was passing through. However, Peter describes their condition (persecution) as "the trial of your faith" (1 Pet. 1: 7).
First of all, Peter wrote his first epistle to indoctrinate the "newly-converted Jews" regarding the Christian religion (Church and Hist, 1972). It is postulated that the churches which Peter wrote to were founded not by Peter but Paul during his second missionary journey (see Acts 16: 6-7). Consequently, Paul and Peter met in Rome (64 A.D.); shortly after Paul would be away to Spain: which was why "he asked Peter to keep an eye on his great fields in Asia" (Lenski, 1956). In writing therefore, Peter began with their calling and conversion into the family of God. Secondly, Church, (1939) opines that Peter wrote his epistle to instruct the converts to live a holy life (1 Pet. 1: 15-16). Thence, Peter was admonishing them to deny worldliness and carnal affections, that with their whole soul they may desire "the celestial kingdom of Christ". The third purpose for Peter's writing is to prepare their hearts for suffering in the world for the sake of their faith. Seeing these were new converts into the Christian fold, the persecution could have reduced them in number (not necessarily in terms of death) back to the world they were called out from. Therefore, Peter wrote to fortify and strengthen them in a time of "special affliction" (Downey, 1929); and to establish them firmly in Christ. Peter himself demonstrated this unwavering faith when he held on to his testimony even to the point of death. "Shortly after Peter had written this letter he suffered martyrdom".

Exegetical and Theological Study of 1 Pet. 3:19
This section carries uses the historic-grammatical method of exegesis in studying the passage under question placing it in its right context. In doing that, we would employ the basic steps of doing exegesis: Literary unit (Immediate and Larger context), Genre, Textual Analysis, Translation, Structure and Interpretation/ Theology. More so, we would place the text in its historical context so as to garner what it meant to the author (Peter) as well as the immediate audience, "the strangers scattered" (1 Pet. l: lb). Literary Unit The literary unit is the contextual framework which strategically houses the passage under discussion. Hence, this literary unit places the text (1 Pet. 3: 19) within its right context, considering the preceding issues as well as the matters that follow up. Usually, the literary unit is divided in two: Larger and Immediate Context.

Larger Context
The larger context contains blocks of various yet interconnected stories (in terms of a narrative) and ideas through a chapter or segment. While we keep that in mind, we proceed to identify the larger context of 1 Pet. 3:19. Further, the larger context of 1 Pet. 3: 19 is: 1 Pet. 3: 13-4: 7. Actually, Peter introduces the theme of suffering (or persecution as the case may be) in 1 Pet. 3: 13, then he ends that theme with an admonition regarding their preparation for the Parousia in 1 Pet. 4: 7.

Immediate Context
The immediate context of 1 Pet. 3: 19 is 1 Pet. 3:18-22; within these verses Peter uses the example of Jesus' suffering in connection with what the then Christians were passing through. Thus 1 Pet. 3:19 strategically falls within the literary framework of 1 Pet. 3:18-22, seeing then that the subject of discussion is Christ.

Genre
First Peter's genre is epistolary. However, the genre of 1 Pet. 3: 18-22 is at first multiple in nature; although it is primarily a prose, it could be subdivided into metaphor (1 Pet. 3: 19), and even history (1 Pet. 20). While acknowledging the difficulty of ascertaining the original text, a majority of the Committee preferred the reading peri amartion epathen because (a) this verb, which is a favorite of the author (it occurs elsewhere in 1 Peter eleven times), carries on the thought of ver. 17, whereas apothneskeiv (which occurs nowhere else in the epistle) abruptly introduces a new idea; (b) in view of the presence of the expression peri amartion scribes would be more likely to substitute apethanen for epathen than vice versa; and (c) the readings with hemon or humon (which in later Greek had the same pronunciation) are natural and, indeed, expected scribal expansions.

{C} humas
The Committee was inclined to prefer humas accidentally omits the pronoun) ACK81 614 1739vg syr hmg cop sa ' bo Clement), because copyists would have been more likely to alter the second person to the first person (as more inclusive) than vice versa.

en o kai
Several scholars have advocated the conjectural emendation that introduces the subject "Enoch" Instead of improving the intelligibility of the passage (as a conjectured reading ought to do), the word Enoch breaks the continuity of the argument by introducing an abrupt and unexpected change of subject from that of ver. 18.

Ho
Despite the difficulty of construing ho, the Committee felt obliged to accept it as the text, (a) because it is strongly and widely supported by --c A B C K P ---33 81 614 1739 Byz it 65 vg arm Cyprian Origen lat al, and (b) because the other readings are obvious ameliorations of the difficulty, some witnesses having omitted the word, and others having substituted for it either O (69 206 216 241 630 1518) or ----(cop bo vid Augustine vld ).

Theo
After Theo most manuscripts of the Vulgate insert deglutiens mortem ut vitae aeternae haeredes efficeremur ("swallowing up death that we might be made heirs of eternal life"). As is suggested by the use of the present participle deglutiens in the sense of the past tense, it is probable that the addition is a translation of a Greek gloss, which, according to Harnack's reconstruction, may have read katapion (tov) thanaton, hin zoes aioniou kleronomoi genetomen (BibleWorks~[c:\program files (x86)\bible works 7\init\700.swc].)

Translation
Based on the textual analysis above, there is obviously nothing that warrants another translation of the passage under discussion. However, for the sake of our study, we shall provide a working translation of the text (1 Pet. 3: 18-22). "Since Christ also underwent suffering once and for all in reference to sin, the just for the unjust, so that he may bring us to God; after dying as a mortal, he was brought back to life by the Holy Spirit: through whom he carried out the preaching unto the people living in darkness: who were at some time disobedient when God eagerly waited with forbearance in the days of Noah, while he was in the process of constructing the ark, in which only few, even eight persons were delivered through the flood. Now this water of the flood stands as an antitype for baptism which saves us-not the outward washing of the body but a conscientious seeking of God-through the resurrection of Jesus Christ; who has ascended into heaven, and is on the right hand of God, having angels and authorities and powers all subject to him".

Interpretation of 1 Pet. 3:19
In carrying out the interpretation, we would pay a keen attention to two crucial points: the person who did the preaching, and the time which the preaching was done. Once these points are clarified, then the expression "the and the various species of living things (Gen. 6:14-7:24). As a matter of fact, Peter makes it explicitly clear that the preaching was done; that is "while [Noah] was still constructing the ark" (1 Pet. 3: 20c). Out of the multitude of the people in the generation of Noah, only eight souls were saved by water because they believed in the preaching of the forth coming destruction of the world through the flood (Gen. 7:1,7; 1 Pet 3:20d; 2 Pet. 3:6).

Theological relevance of 1 Pet.3:19
First of all, 1 Pet. 3:19 in the context of the entire epistle presents us with the theology of suffering and justification. Suffering is intricately part of the Christian experience, aimed at purifying and establishing believers firmly in the faith which they profess. In fact, when Christians suffer, they should consider such as a moment of testing. By the way, even Christ Himself suffered as a sinner for the justification of our sins hence leaving us an example that we may follow His steps . So to us Christians today, in the course of our suffering, we should have Christ as our model and consolation.
Second, the text also provides the theology of death and resurrection. Suffering may lead to death, but death is not the end of the Christian who died believing in Christ. So this eternal hope of rising from the dead at the resurrection should strengthen us Christians to hold on to our faith to the very end. In fact, it will serve as a grand testimony unto those outside the Christian community of faith.
Third, the passage hints on the theology of sin. To any Christian who disregards the voice of God through His servants and apostles, such is counted as disobedience. And disobedience bounds the heart of man to enormous evil and immorality, making such bound to their lustful passions as if they were in prison. Christians should walk in the light God has provided in His Word which alone can keep us from stumbling and keep us within the confines of righteousness.
Fourth, the passage presents the theology of Grace. God does not immediately pass judgment on any generation of people that is rebellious; He rather gives sinners the chance for repentance so that when He acts finally He shall be justified. More so, Christians today should not count the seeming delay in the judgment of God (as in the Parousia) as slackness, but He is simply demonstrating forbearance towards us as He did in the time of Noah so that no one would perish (1 Pet. 3: 20; 2 Pet. 3: 9) Fifth, the text emphasizes the theology of Baptism. Baptism is essential for our salvation. It is a sign of death to our old manner of living as well as a mark of new life in Christ (1 Pet. 3: 21; Rom. 6: 1-7). Thence, Christians who are baptized should also forfeit their sinfulness and walk in righteousness, and not taking baptism to mean a mere rite or tradition.
Finally, the text also provides the theology of Ascension. Peter didn't only mention the theme of suffering, death and resurrection; but emphasized the glorification of Christ after his ascension into heaven (1 Pet. 3:22). Therefore within the context of 1 Pet. 3:18-22, Peter discusses the subject of salvation, and the reward which Christians shall receive should they endure to the very end.

Conclusion
From the findings of this research, these are the following conclusions: First, Peter wrote his epistle (through Silvanus) in a time when the Gentile Christians were passing through trials and temptations; hence his aim was to comfort and fortify them regarding the Christian faith which they adhered to. Second, we conclude that the preaching to the spirits in prison was done through the agency of the Holy Spirit. Third, we conclude that the spirits in prison were not demons nor disembodied souls but the people living in the time of Noah before the flood. Fourth, we conclude that in the actual sense it wasn't Christ that did the preaching but Noah, who forewarned the people of his time. Finally, the preaching was not done at Jesus' death but (by Noah) in the days before the destruction of the world through the flood, while Noah was still preparing the ark.