What Happened to Jesus After the Crucifixion and Before His Resurrection

One of the enduring mysteries in Christian theology concerns what happened to Jesus Christ after His crucifixion and before His resurrection—a period often termed the "intermediate state" of Christ. This question is significant for theology, which emphasizes the authority and sufficiency of scripture and seeks to understand the full scope of Christ's redemptive work. The inquiry touches on fundamental doctrines such as the nature of Christ's victory over sin and death, the state of the dead, and the implications for believers' hope in resurrection. For the Church, this topic illuminates the comprehensive nature of the Gospel, affirming that Christ's work encompasses not only His death and resurrection but also what transpired in between.

Exegetical Analysis

To discern what happened to Jesus between His crucifixion and resurrection, we begin by analyzing relevant passages from the ESV Bible, focusing on their textual and linguistic details.

1 Peter 3:18-20

1 Peter 3:18-20 (ESV) states:

"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."

This passage suggests that after His death, Jesus "went and proclaimed to the spirits in prison." To understand this, we examine the Greek term for "proclaimed," which is "ἐκήρυξεν" (ekēruxen), derived from "κηρύσσω" (kērussō). According to Thayer's Greek Lexicon, "kērussō" means "to herald, proclaim, or announce," often in an official or public declaration (Thayer, 1889). It does not necessarily imply preaching the Gospel for conversion but rather making an authoritative proclamation. In this context, Jesus likely declared His victory over sin and death, rather than offering salvation to those spirits.

The identity of these "spirits in prison" (πνεύμασιν, pneumasin) is debated. In the New Testament, "spirits" often refers to supernatural beings, such as angels or demons (e.g., Matthew 8:16, Hebrews 1:14). The reference to the days of Noah connects to 2 Peter 2:4-5 and Jude 1:6, which discuss angels who sinned and were imprisoned.

2 Peter 2:4-5 (ESV) reads:

"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..."

Jude 1:6 (ESV) adds:

"And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day..."

These passages suggest that there are fallen angels currently imprisoned, awaiting judgment. Therefore, it is plausible that the "spirits in prison" in 1 Peter 3:19 are these fallen angels, and Jesus proclaimed His victory over them, demonstrating His triumph over the powers of darkness.

Ephesians 4:8-10

Ephesians 4:8-10 (ESV) states:

"Therefore it says, 'When he ascended on high he led a host of captives, and he gave gifts to men.' (In saying, 'He ascended,' what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.)"

Paul quotes Psalm 68:18 and applies it to Christ, indicating that before He ascended, He first descended "into the lower regions, the earth." The Greek phrase "τὰ κατώτερα μέρη τῆς γῆς" (ta katōtera merē tēs gēs) is ambiguous. According to Bauer's Greek-English Lexicon (BDAG), "katōtera" means "lower," and "merē" means "parts." Some interpret this as "the lower parts of the earth," suggesting the underworld or hell. Others render it as "the lower parts, namely, the earth," meaning Jesus descended from heaven to earth in His incarnation.

The context of leading a host of captives when He ascended suggests a victory parade, where Christ, having conquered death, leads the redeemed into heaven. This imagery aligns with the idea of Jesus descending to the realm of the dead and then ascending with the souls of the righteous. However, the exact meaning remains debated among scholars, and evangelical interpreters must weigh both views carefully.

Other Relevant Passages

Several other scriptures provide additional context:

• Luke 23:43 (ESV): "And he said to him, 'Truly, I say to you, today you will be with me in paradise.'" This indicates that upon His death, Jesus went to paradise, understood as the place where the righteous dead awaited the Messiah. The Greek term "παράδεισος" (paradeisos), derived from Persian roots meaning "enclosed park" or "garden," refers to a place of bliss (BDAG, 2000).

• Matthew 12:40 (ESV): "For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth." The phrase "heart of the earth" (καρδία τῆς γῆς, kardia tēs gēs) could refer to the grave or the realm of the dead.

• Acts 2:27 (ESV): "For you will not abandon my soul to Hades, or let your Holy One see corruption." This quotes Psalm 16:10, indicating that Jesus' soul was in Hades (Ἅιδης, Haidēs), the Greek equivalent of the Hebrew "שְׁאוֹל" (Sheol), the place of the dead. However, His soul was not left there, and His body did not decay.

• Colossians 2:15 (ESV): "He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." This speaks of Christ's victory over spiritual powers through His death and resurrection, which may include proclaiming that victory to the imprisoned spirits.

Theological Discussion

The Nature of Sheol/Hades in Biblical Thought

To understand what happened during this period, we must consider the Biblical concept of Sheol/Hades. In the Old Testament, Sheol is the place where all the dead go, both righteous and wicked (e.g., Genesis 37:35, Psalm 89:48). The Hebrew term "שְׁאוֹל" (Sheol) refers to the realm of the dead, often depicted as a shadowy place (Brown, 1979). However, there are indications of different experiences within Sheol. In Luke 16:19-31, Jesus tells the story of Lazarus and the rich man, where Lazarus is in Abraham's bosom (a place of comfort), while the rich man is in torment, separated by a great chasm.

Thus, it is possible that Jesus, upon His death, went to the part of Sheol where the righteous were, referred to as paradise, as He promised the thief on the cross. This aligns with evangelical emphasis on the sufficiency of Christ's work and the hope of immediate fellowship with Him after death.

The Completed Work of Christ

Importantly, Jesus declared on the cross, "It is finished" (John 19:30). The Greek phrase "Τετέλεσται" (Tetelestai), from "τελέω" (teleō), means "to complete, accomplish, or fulfill" (Thayer, 1889). This indicates that His atoning work for sin was complete. Therefore, any descent into the realm of the dead was not to suffer further but to proclaim His victory and, perhaps, to release the righteous dead.

Some traditions suggest that Jesus suffered in hell, but this is not supported by scripture. Evangelicals, adhering to the authority of the Bible, reject this view, emphasizing that His substitutionary atonement was fully accomplished on the cross. Instead, His descent likely involved declaring His triumph over the powers of darkness, as suggested by 1 Peter 3:19 and Colossians 2:15.

The Purpose of the Descent

The purpose of Jesus' descent was multifaceted:

1. Proclamation of Victory: Jesus proclaimed His victory to the spirits in prison, likely the fallen angels, as discussed earlier. This declaration was not an offer of salvation but an announcement of His triumph, aligning with Colossians 2:15's imagery of disarming rulers and authorities.

2. Presence in Paradise: Jesus went to paradise, as promised to the thief, ensuring that the righteous dead were comforted and awaiting His resurrection. This aligns with evangelical belief in the immediate presence of believers with Christ after death (Philippians 1:23).

3. Conquest of Death and Hell: By descending to the realm of the dead, Jesus demonstrated His authority over death and hell, taking "the keys of Death and Hades" (Revelation 1:18). This act underscores His comprehensive victory, which evangelicals celebrate as the foundation of the Gospel.

Addressing Alternate Interpretations

Some evangelicals interpret Ephesians 4:9's "lower regions" as referring to Jesus' incarnation, descending from heaven to earth, rather than the underworld. While this view has merit, it may not fully account for the connection to leading captives in His ascent. Others suggest that the "spirits in prison" are human souls, but the Biblical use of "spirits" and the context of Noah's time favor the fallen angel's interpretation.

Evangelical theologians like Wayne Grudem argue that Jesus' descent involved proclaiming victory, not suffering, emphasizing the completed work on the cross (Grudem, 1994). Others, such as John Piper, highlight the triumph over demonic powers, reinforcing the evangelical focus on Christ's authority.

Implications for Believers

Understanding what happened during this intermediate period has several implications for believers:

1. Assurance of Victory: Christ's descent and subsequent resurrection demonstrate His complete victory over death, hell, and the powers of darkness. This assures believers that they too will share in this victory through faith in Him, as Paul writes in 1 Corinthians 15:57 (ESV): "But thanks be to God, who gives us the victory through our Lord Jesus Christ."

2. Comprehensive Redemption: The events between the crucifixion and resurrection highlight the thoroughness of Christ's redemptive work. He not only paid for sin but also conquered the grave and liberated those held captive by death, fulfilling the Gospel promise.

3. Hope of Resurrection: Just as Christ was raised from the dead, believers can look forward to their own resurrection and eternal life with Him. This hope is central to evangelical theology, as articulated in 1 Thessalonians 4:13-18.

Conclusion

In conclusion, while the scriptures do not provide exhaustive details about what happened to Jesus between His death and resurrection, they offer glimpses that allow us to construct a coherent picture. After His death, Jesus' soul likely went to paradise, the place of the righteous dead, while His body lay in the tomb. During this time, He proclaimed His victory to the spirits in prison, possibly the fallen angels awaiting judgment, as evidenced by 1 Peter 3:19 and related passages. Upon His resurrection, He rose bodily from the dead, and later, at His ascension, He led the souls of the righteous from paradise to heaven, fulfilling the promise of redemption.

This doctrine underscores the comprehensive nature of Christ's work and provides believers with profound assurance and hope. It affirms the evangelical commitment to the authority of Scripture and rejects speculation beyond what the Bible reveals. As we reflect on these truths, may we be encouraged in our faith and spurred on to live in the light of His victory, proclaiming the Gospel to all nations.