* For modem discussion of this much-debated topic see F. Spitta, Christi Predigt an die Geister, Gottingen, 1890, who cites earlier literature ; C. Bruston, La Descente aux enters. Paris, 1890 ; W. Kelly, Preaching to the Spirits in Prison, London, 1900 ; C. Clemen, N iedergefahren zu den Totcn, Giessen, 1900, ReligifmsgeschichtUche Erktdrung des NT, do., 1909, p. 153 ff. (Eng. tr., Primitive Christianity and its yon-Jewish Sources, Edinburgh, 1912, p. 19811.); J. Turmel, La bescente du Christ aux enters. Paris. 1905 ; W. Bousset, Eavptprobleme der Gnosis, Gottingen, 1907, p. 255 ff. ; H. J. Holtzniann, ' Hollentahrt im NT,' in AR \V xi. [1908] 285 ff. ; F. Loofs, 'Christ's Descent into Hell,' in Transactions of the Third International Cmntress .for the Bistory of Religions, Oxford, 1909, ii. 290-301; J. C. Granbery, 'Christological Peculiarities in the First Epistle of Peter,' in AJTh xiv. [1910) 69fl. ; K. Gschwind, Die Niederfahrt Christi in die Untenvelt [ = Nentesta- nientliche Abhandlnn'jni, vol. ii. bks. iii.-v.], Miinster i. W., 1911 ; n. Ploov, ' De descensus in 1 Petrus 319 en 46,' in Theolog- isch Ti}dschrifl, xlvii. (1913) 146-162 ; art. Descent into Habe3.
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preached to the spirits in prison.* But it is very doubtful whetlier there are really substantial grounds for questioning the integrity of the text. Prohably we ought to concede that, in the author's o|iinion, Jesus was the preacher.
To whom, then, was the message addressed? It may have been directed (1) either toward Noah's contemporaries generally, who are now dead (cf. 1 P 4"), or (2) toward those 'giants' of Noah's time whose wickedness brought down Divine wratli in the Flood (cf. Gn &'"■, 2 P 2^). The latter view is to be preferred, since it is in line with the beliefs of that age regarding the angelic jiowers wliich were being held in temporary bondage in the lower world. In view of the fact that Christ's mission extends not only to ordin.ary men but even to the notorious sinners of antiiiuity, the readers are ex- horted to be conlident in the power and surety of the new salvation which has been mediated through Him.
When did Christ preach to these ' spirits ' ? Some have said that it was while these giants were still upon earth, the iire-existent Christ being pre.sent in Noah and using him as a means of expression. This was Augustine's suggestion {Ep. 164, 'ad Euodium,' 1511.), and he has had many followers, who have held this opinion much more contidently than Augustine did. It is a very unnatural inter- pretation, and has in recent years given way to the idea that Jesus, in the interim between His death and resurrection, visited the nether regions, where He preached to the giant spirits there imprisoned.
What, finally, was the content of His message? It may have been either a proclamation of judg- ment or an offer of salvation. The context strongly supports the latter supposition, which is probably the correct one ; although the former has been defended, particularly by interpreters who desired to emphasize the hopeless condition of all who die in sin.
According to 1 Peter, the iallen angels are not the only persons in the netherworld to be included within the range of the new salvation. A similar opportunity of hearing the gospel has been extended to human beings who have passed on to the lower regions (1 P 4=''). All humanity falls into two classes, the living and the dead. Both groups are to be brought into judgment, but not without first having had an opportunity to hear the gospel. The author would strengthen the conKdence of those who are sutl'ering the agonies of present per- secution and would give them new courage by reminding them that the Christian salvation is so comprehensive and powerful that it can bring deliverance to the condemned angels and to all mortals even in the under world, if the dead will exercise faith as the living Christians have done. The pertinence and force of this ajipeal become more evident when we note current belief about the nature of a full .salvation. In the Book of Enoch there are indications that the expected Messianic salvation will be efficacious even for the fallen angels (50'- "-^ 59'-"), while Ju.stin Martyr (Dial. Ixxii. 4) and Irenseus (III. xx. 4, IV. xxii. 1) attirm tliat the Jewish Scriptures (Isaiah or Jeremiah) had originally contained a pronii.se of salvation for the dead. These Fathers are probably assigning to Isaiah or Jeremiah words which really belonged to some other Jewish writing. (For similar ideas in Bercshith Babba, see F. Weber, Jiidiscke
* The suf;g;estion that the whole clause originally stood on the margin is made by J. Cramer, Exeijetica et Critica II ; Het glusaematisch Karakter van I. Ptr S : J'J-Sl en U: 6[ = yieuive bijdragen op het tfebied van godgeleerdkeid en wijshegecrte, vii.J, Utrecht, 1891. For the notion that the word ' Enocii ' has dropped out of the text, see .1. Rendel Harris and others, in Hxp, 6th ser., iv. [lOUl] 194-199, 346-349, V. [19U2) 317-3-20, vi. [19U3J 70-72, 316-320, 377 fl.
Theologie, Leipzig, 1897, pp. 342 f., atJS.) But for the readers of 1 Peter tliero was still another realm of religious imagery, even more iniuiediatLly accessible than the Jewish, which could be used in inter|>reting the supreme signilicance of tlie Christian .s.aivation. In the Hellenistic religious syncretism with which the peoples of Asia Minor had long been familiar, the notion of redemption had been pictured in terms of the activity of a Divineor semi-Divine deliverer mediating blessings not <mly to people of the earth but even to tlie inhabitants of tlie under world ; and it was very fortunate for the progress of Christianity in Hellenistic circles that the Christian jireachersand teachers were able to attirm the adei|uacy and supremacy of Jesus Christ in these respc('ts.* A number of other items in 1 Peter, such as the etiicacy of blood-sprinkling (1-), the new hirth (v.^), and the saving signilicance of baptism (3'-'), will doubtless have been interpreted through associa- tion with current religious imagery. t