“[W]ho has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him” (1 Peter 3:22).

1 Peter is written to encourage Christians who are experiencing persecution and suffering (cf. 1:6-7; 2:18-20; 3:13-17; 4:1-4, 12-19; 5:10), and in the third chapter, Peter makes a statement regarding Christ’s suffering that draws a parallel between the story of Noah and the baptism of all people as the means of salvation. According to Brandon Crowe, the suffering of Christ bears an emphatic uniqueness in that so as to reconcile us to God, Christ—the righteous One for the unrighteous—suffered as the sinless Lamb of God (3:18);[1] this can be understood as an illustration of the principle espoused in verse 17 that it is better to suffer for doing good than for doing evil. Verse 18 reflects a climactic moment within the pericope in which Peter has encouraged his readers that those who imitate this pattern of suffering and trust in Christ by faith will also experience glory with Him on the other side of heaven.[2] Whereas Peter has thus far focused on Jesus’ conquering power over sin at the cross, 19-22 “highlights the conquering power of his resurrection and ascension.”[3]

Paul Achtemeier observes the incorporation of an inclusio and suggests its importance, “The repetition of πορευθεὶς in vv. 19 and 22, in each instance used in association with deposed spiritual entities (imprisoned spirits in v. 19, subordinating spiritual powers in v. 22), forms and inclusio in which the latter member sheds light on the former.”[4]Although opinions differ among scholars about the precise referent: the characteristics of the imprisoned spirits, the type of prison they are captive, and what precisely Christ is proclaiming, the inclusio benefits the interpretation of the text. Achtemeier posits in regard to the apostle’s juxtaposing phrasing, “The phrase itself is an antithetical parallelismus membrorum that… shares with early Christian tradition the contrast between Christ dead and alive, as well as between Christ relating to the flesh and to the spirit.”[5] However, while Achtemeier posits that Peter is speaking of an intermediatory period between Christ’s death and resurrection when He proclaimed the Gospel to the dead, other scholars understand this phrasing as Peter declaring Christ’s victory over the “spirits in prison;” an allusion to the rebellious angels awaiting judgement from the generation that lived prior to the flood.[6] Despite the lack of consensus regarding the exact details alluded to by the apostle, one is not lost for an overarching meaning of consequence.  

Whereas the word πνεῦμα (spirits) in verse 19 is sometimes used to refer to human beings in the NT,[7] Forbes points out that the plural form requires qualification, because the word πνεύματα can also refer to spiritual beings, oftentimes evil ones.[8] What is more, Forbes observes that Peter uses the word ψυχαί (souls) in verse 20, in relation to Noah and his family, instead of again using πνεύματα as in verse 19.[9] Forbes also cites several examples in the NT where the word φυλακῇ (prison) is repeatedly used to reference a place where Satan exists (cf. 2 Pet 2:4; Jude 6; Rev 18:2; 20:7).[10] So, the relevance of Peter’s change in word choice in verses 19 and 20, indeed, presents a valid point of inquiry into this question, although Forbes seems decidedly settled.

1 Peter indicates that the apostle’s audience comprises communities of believers under immense pressure as a result of their Christian faith; therefore, understanding chapter 3 in the larger context of the epistle offers a view of Peter’s ultimate exhortative goal in writing. A major significance of this passage is Peter’s assurance to his readers that God will exalt those who suffer for doing right. Jesus’ suffering, death, and resurrection strengthen them in their hope; that one day they will likewise be vindicated and exalted in glory together with Christ who has triumphed over the evil powers of this age. Jesus, who Peter writes “has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him” (22, ESV).[11]

[1] Brandon D. Crowe, The Message of the General Epistles in the History of Redemption (Phillipsburg, NJ: P&R, 2015), 37.

[2] Crowe, The Message of the General Epistles, 37.

[3] Karen J. Jobes, 1 Peter, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2005), 236.

[4] Paul J. Achtermeier, 1 Peter, Hermeneia: A Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress, 1996), 240.

[5] Achtermeier, 1 Peter, Hermeneia, 248.

[6] Jobes, 1 Peter, 235

[7] Clinton Wahlen, “Who Are the ‘Spirits in Prison’ to Whom Christ Preached?” in Interpreting Scripture: Bible Questions and Answers, ed. (Silver Springs, MD: Biblical Research Institute, 2010), 420.

[8] Greg W. Forbes, 1 Peter, Exegetical Guide to the Greek New Testament (Nashville, TN: B&H Academic, 2014), 242.

[9] Forbes, 1 Peter, 244.

[10] Forbes, 1 Peter, 244.

[11] Unless otherwise noted, all biblical passages referenced are in the English Standard Version.

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