1 Peter 3:18-22 says, “For Christ also suffered once for sins, 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, in which he went and proclaimed to the spirits in prison, because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water. Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.”
Why is this a tough text? As is easy to see, this passage present numerous difficulties. First, in v18 we don’t have a difficulty we have a glorious and wonderful statement about the end and purpose of the death of Christ. Specifically, that Christ suffered once, the righteous for the unrighteous, to bring us to God! That last phrase of v18 refers to Jesus, being put to death in the flesh on the cross, but made alive in the resurrection by the Spirit. All of this, I think, is clear.
Now the difficulties then begin.
First, in v19 what does it mean that Christ preached to the spirits in prison? Does this mean that Jesus, after His death on the cross descended into hell and preached a sermon? If so, what was the sermon about? His victory over death? Or was He preaching the gospel, offering the spirits in hell a way out of hell? If this doesn’t mean He descended into hell and preached a sermon there, what does it mean? Many questions here.
Second, in v20 what does the reference to Noah’s days mean, and why does that come after v19? Does this comment about Noah’s day change how we interpret Jesus preaching to spirits in prison? If so, how? If not, what does it mean?
Third, in v21 how does baptism correspond to Noah’s day mentioned in v20, and what does it mean when it says baptism now saves you as an appeal to God for a good conscience. Does this teach that baptism saves you? If so, how does that not contradict the rest of Scripture? If it doesn’t mean that baptism saves, what does it mean then, and what does it have to do with our consciences?
Fourth, in v22 how does the resurrection and ascension of Christ function in this context as a conclusion to the passage?
Taking all these difficulties together, many claim this passage is one of the most complex and debated passages in the entire Bible. As we’ve done before in our handling of these tough texts, I’ll lead you through a variety of interpretive options, comment on them, and conclude with some final thoughts.
Option 1: Ancient and Medieval Church Views
During the early Church and medieval age, interpretations of this text differed greatly, which reflects the developing of doctrine throughout the ages, especially regarding the doctrine surrounding Person and Work of Christ and the nature of the afterlife.
-Augustine: he acknowledged the difficulty of this passage and proposed a symbolic interpretation, suggesting that the ‘spirits in prison’ represent unbelievers in Peter’s own time, with the historical event of Noah's flood serving as a type of impending judgment. He argued that Christ's proclamation to the spirits was a pre-incarnate spiritual preaching through Noah to the disobedient generation before the flood, warning them of impending judgment. He questioned the logic of Christ preaching only to those who died in the flood and rejected the idea of Christ emptying hell of all souls after preaching to them.
Regarding baptism, Augustine is something of the forerunner to the modern Roman Catholic view of baptism, because Augustine taught that baptism was necessary to give to infants in order to cleanse them from original sin. More pertaining to 1 Peter 3 and his views on baptism Augustine would say that salvation through water (as seen in the flood and Noah’s ark) prefigures Christian baptism, which itself appeals to God for a good conscience through Christ's resurrection.
-Athanasius: contrasting Augustine's symbolic view, Athanasius, held to a more literal interpretation. He suggested that Christ, after His death, literally descended into hell to preach to the souls there. Regarding baptism, Athanasius emphasized its transformative power and its connection to the Trinity. He taught that baptism regenerates the soul, because of its participation in Christ's death and resurrection, and because of that it is also a means of receiving the Holy Spirit. More pertaining to 1 Peter 3 and his views on baptism Athanasius held and taught the same view of Augustine, that salvation through water (as seen in the flood and Noah’s ark) prefigures Christian baptism.
-Medieval Catholic View: the broad medieval Catholic view, influenced by the Apostles Creed affirmation of a descent into hell, understood 1 Peter 3 to teach Christ’s literal descent to hell to proclaim salvation to the righteous who died before His coming, thereby liberating them. Some believed Christ descended into limbo, and others said sheol to preach and liberate captives. Others believed the proclamation of Christ was a proclamation of victory and salvation, not a second chance for the damned. Regarding baptism, the medieval Roman Catholic church was follow Augustine’s view on baptism.
-Thomas Aquinas: Aligning with Augustine, Thomas Aquinas also held the view that Christ's preaching was pre-incarnate preaching, done through Noah. This interpretation believes that the eternal Son of God, who later became incarnate as Jesus, spoke through Noah to the people of his time.
Regarding baptism, Aquinas believed baptism should be placed on the infant and that all Christian baptisms did four things to those baptized. First, baptism removes all sin both original and actual. Second baptism infuses grace and virtue enabling the baptized to live their new life in Christ. Third, baptism imprints an indelible spiritual mark on the soul, which is a participation in Christ's priesthood. And fourth, Aquinas taught baptism unites the individual to Christ making them a member of His body, the Church. More pertaining to 1 Peter 3 Aquinas believed Noah's ark prefigures baptism as a salvific power through Christ's resurrection, which leads to a good conscience.
Option 2: Modern Day Roman Catholic View
Modern Roman Catholic theology generally believes a view consistent with the historical understanding of Augustine and Aquinas, believing in Christ's literal descent to the place of the dead where He proclaimed His victory and salvation to the righteous souls who had died before His resurrection, liberating them and opening the gates of heaven. The ‘spirits in prison’ are understood as these righteous dead, awaiting the Messiah.
This view denies that Christ’s preaching offered any kind of second chance of salvation to those who rejected Him in life, but rather was the culmination of Christ’s redemptive work for those who died in faith prior to His coming.
A less common, but still discussed, interpretation within Roman Catholicism suggests that Christ's proclamation was to fallen angels, announcing His triumph over them. This view draws on early Jewish writings like 1 Enoch, which links fallen angels to the disobedience in Noah's day.
Option 3: Historic and Modern Protestant Views
Reformed interpretations generally deny with the literal post-death descent to the dead view, and affirm Christ's pre-incarnate work or a proclamation of triumph to spiritual entities. Yet even these views have their differences.
One widely held reformed interpretation, put forward by John Calvin and Francis Turretin, believes the ‘spirits in prison’ refers to the wicked unbelieving people of Noah’s day. It is these unsaved wicked souls that Christ preached to through Noah. These denied such preaching, and are thus now suffering judgment being that they are spirits ‘in prison.’ To back this up they cite 2 Pet. 2:5 which calls Noah a herald of righteousness. They cite 1 Pet. 1:11 which says Spirit of Christ was preaching through the OT prophets, which presumably includes Noah. This view also likens Noah’s day to Peter’s day, in that just as Christ was preaching to a minority that would be saved in Noah’s day, so too Christ is preaching now to a persecuted minority now, who will be saved, and to whom Peter is writing to.
Another widely held reformed interpretation, taught by John Owen, teaches the ‘spirits in prison’ are fallen angels. In this view, it is the sons of God from Gen. 6:1-2 who are in mentioned in 1 Peter 3 as the ‘spirits in prison.’ So Christ, descended to hell prior to His resurrection, to proclaim His triumph over these demonic powers, who were involved in the wickedness of Noah's day. This view is eager to cite 2 Peter 2:4-5 which they say agrees and explains this passage further saying, “For if God did not spare angels when they sinned, but cast them into hell and committed them to chains of gloomy darkness to be kept until the judgment, if he did not spare the ancient world, but preserved Noah, a herald of righteousness, with seven others, when he brought a flood upon the world of the ungodly…” This view also is eager to remind us that almost every use of the term ‘spirits’ in the NT is referring to supernatural beings rather than people.
Lastly, another very much smaller reformed view, teaches that Christ descended to hell after His death to offer a second chance of salvation to those in hell. Though held by some, it must be rejected for how it denies loads of other passages of Scripture.
Regarding baptism, all of the Protestant views deny the Roman Catholic teaching (Augustine/Aquinas) and affirm that the salvation through the waters of judgment in the flood of Noah’s day prefigures Christian baptism, and that each time we see a baptism in the NT church that same reality is symbolized. Protestants deny that baptism itself saves, but rather teach Peter to be saying that what baptism represents, namely faith in Christ, is what saves us. This is then evidenced or displayed in the pure and good conscience of the Christian.
Interestingly enough, though there is loads of disagreement here, most everyone agrees on v22. That it clearly teaches how Christ has now ascended to the Father’s right hand, where He sits in power and rule and might and has all authority over all angels, authorities, and powers. This, everyone says, is a grand statement about Christ’s triumph.
Let me end with this. Though this passage is famously difficult—and we’ve seen why. But in all the interpretive debates, the center shines clearly: Christ suffered once for sins, the righteous for the unrighteous, that He might bring us to God. Whether we’re wrestling with the meaning of ‘spirits in prison’, Noah’s flood, or the meaning of baptism, the main takeaway should not be lost. Jesus has triumphed through His death, resurrection, and ascension. He has secured salvation, brought us safely through judgment, and now reigns with all authority.
