Abraham's Bosom: Paradise, Prison, or PurgatorySam Adams 9th July 2020 Independence Baptist Church Ocala, Florida.
Bible texts: 1 Peter 3:18-20; Matthew 12:40; Luke 23:43.
The opinionated Sam Adams spectacularly fails to demonstrate his theory regarding the complex question of where Jesus actually went after His crucifixion before he ascended to the Father, and the location of Abraham's bosom/paradise.
Sam Adams: "A thorough study answering the question of where Christ's spirit spent the 3 days His body was in the tomb, and refuting the Roman Catholic doctrine of 'Limbus Patrum' -- as it has been adopted by most Protestants, 'Evangelicals' and even most so-called 'Baptists' today. The 'Limbo of the Patriarchs' or 'Limbo of the Fathers' (Latin limbus patrum) is seen as the temporary state of those who, despite the sins they may have committed, died in the friendship of God but could not enter Heaven until redemption by Jesus Christ made it possible."
Sam Adams uses the King James Version of the bible exclusively. For the sake of continuity, I will also use this version. However, I will refer to the Greek text for clarification regarding what the KJV refers to as "hell" and some other details.
The main passage in question:
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. (1 Peter 3:18-20). (KJV)
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. (ESV)
1 Peter 3:18 ..but made alive by or in the spirit?
The Textus Receptus omits the article and has to {the} spirit. {1}
..by or in are both are insertions, hence the debate.
Greek: ζῳοποιηθεὶς δὲ τῷ πνεύματι (having been made alive δὲ to spirit).
δὲ (conjunction) ~ but, on the other hand, and..
1 Peter 3:19. The ESV correctly translates ἐν ᾧ (in which) from the Greek.
The proposal that Christ, by/in the Holy Spirit preached to disobedient spirits through Noah is an awkward interpretation of the above verses. A plain reading of the text suggests that Jesus preached (ἐκήρυξεν) to the spirits in prison after He was made alive by/in {the} spirit. Another translation of kérussó is "to be a herald, proclaim". In our verbiage, "preach" often indicates that a response, either positive or negative, is required, whereas to proclaim something is to make an announcement that does not require a response.
Sam Adams has put three views forward in the above video. In fact there are at least five different views. {2}
View 1: When Noah was building the ark, Christ "by/in the spirit" was in Noah preaching repentance and righteousness through him to unbelievers who were on the earth during that time but afterwards became "spirits in prison" i.e. people in hell.
View 2: After Christ died, he went and preached to people in hell, offering them a second chance of salvation.
View 3: After Christ died, he went and preached to people in hell, proclaiming to them that he had triumphed over them and their condemnation was final.
View 4: After Christ died, he proclaimed release to people who had repented just before they died in the flood, and led them out of their imprisonment (in purgatory) into heaven. This view corresponds with the Roman Catholic doctrine of limbus patrum (Latin: 'fathers’ limbo'), i.e. the place where the Old Testament saints were thought to be confined until they were liberated by Christ in his 'descent into hell".. {3}
View 5: After Christ died, he proclaimed triumph over the fallen angels in prison who had sinned by marrying human women before the flood.
View 1: Christ "by the spirit" preached through Noah. This view is advocated by Sam Adams. It is surprising for a so called anti-Catholic teacher to support this interpretation. This view was invented by Augustine of Hippo (354-430AD) who was a false teacher and the man who is known as the Father of Roman Catholicism. This view is also found in Thomas Aquinas' Summa Theologica. Thomas Aquinas (1225-1274) was an Italian Dominican friar, a philosopher, a Roman Catholic priest and a so called "Doctor of the Church". {4}
Meyer: "ἐν ᾧ καὶ κ.τ.λ.] 'in which (spirit) He also went and preached unto the spirits in prison (to them), which sometime were unbelieving when,' etc. The close connection of these words with what immediately precedes—by ἐν ᾧ, sc. πνεύματι,—favours the view that ἐκήρυξε (preached) refers to an act of Christ which, as the ζωοποιηθεὶς πνεύματι (alive in the spirit), He performed after His death, and that with reference to the spirits ἐν φυλακῇ (in prison) of the unbelievers who had perished in the deluge. This is the view of the oldest Fathers of the Greek and Latin Church; as also of the greater number of later and modern theologians. Augustin, however, opposed it, and considered ἐκήρυξεν as referring to a preaching by Christ ἐν πνεύματι, long before His incarnation, in the days of Noah, to the people of that generation, upon whom the judgment of the deluge came because of their unbelief.[205] This view, after being adopted by several theologians of the Middle Ages, became prevalent in the Reformed Church.." {5} (translation added)
Irenaeus (130-202 AD) "It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him." {6}
According to Tertullian (c.150-225 AD), a sanctuary for the righteous called Abraham’s bosom is located within Hades:
"It must therefore be evident to every man of intelligence who has ever heard of the Elysian fields, that there is some determinate place called Abraham’s bosom, and that it is designed for the reception of the souls of Abraham’s children, even from among the Gentiles (since he is the father of many nations, which must be classed among his family), and of the same faith as that wherewithal he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham’s bosom. Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the full recompense of their reward.. You have a treatise by us, 1812 (on Paradise), in which we have established the position that every soul is detained in safe keeping in Hades until the day of the Lord. {7}
Hippolytus of Rome (170-235 AD) referred to Abraham's bosom as
"..the place in hades where the righteous await judgment day in delight." {8}
The Book of Enoch divides Sheol into four sections:
"..for the truly righteous, the good, the wicked awaiting judgment at the resurrection, and the wicked that will not even be resurrected." {9}
The place known in the scriptures as Hades or Sheol is a general term for "the place of the dead". As demonstrated above, it is probable that the early church believed that Abrahams bosom and also the "prison" referred to in 1 Peter 3:18-20 were located in separate areas within Hades. Both within Judaism and the early church, Abraham's bosom is thought to be synonymous with paradise i.e. the abode of the righteous dead. {10} The assumption that heaven itself was visible to those suffering in prison in Hades cannot be verified by the scriptures. Jesus parable of the rich man and Lazarus simply refers to those who are located in Abraham's bosom, not to heaven itself.
Abraham's Bosom
And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; And in hell (hades) he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: For I have five brethren; that he may testify unto them, lest they also come into this place of torment. (Luke 16:22-28).
Note: verse 23 is hades in the Greek, not hell as translated in the KJV. {11}
KJV - Luke 16:26 A great gulf afar off - In the Greek "gulf" is chasma, literally a chasm. This is the only occurrence of chasma in the NT. Broadly speaking chasma is a wide space.
Albert Barnes makes some interesting points regarding the connection between "the spirits in prison" and "the disobedient in the days of Noah". (1 Peter 3:18-20).
"No others are specified; and if it should be maintained that this means that he (Jesus) went down to hell (Hades), or to Sheol, and preached to those who are confined there, it could be inferred from this passage only that he preached to that portion of the lost spirits confined there which belonged to the particular generation in which Noah lived. Why he should do this; or how there should be such a separation made in hades that it could be done; or what was the nature of the message which he delivered to that portion, are questions which it is impossible for any man who bolds to the opinion that Christ went down to hell after his death to preach, to answer. But if it means that he preached to those who lived in the days of Noah, while they were yet alive, the question will be asked why are they called 'spirits?'" {12}
The whereabouts of Jesus during the three days and three nights after his death, however we calculate this period of time, is not a straightforward question.
For as Jonas was three days and three nights in the whale's belly; so shall the Son of man be three days and three nights in the heart of the earth. (Matthew 12:40).
Meyer: "But the question as to what Jesus meant by ἔσται … ἐν τῇ καρδίᾳ τῆς γῆς (will be ... in the heart of the earth), whether His lying in the grave (so the greater number of expositors), or His abode in Hades (Tertullian, Irenaeus, Theophylact, Bellarmin, Maldonatus, Olshausen, König, Lehre von Christi Höllenfahrt, Frankf. 1842, p. 54; Kahnis, Dogmat. I. p. 508), is determined by καρδία τἥς γῆς, to which expression the resting in the grave does not sufficiently correspond; for the heart of the earth can only indicate its lowest depths, just as καρδία τῆς θαλάσσης means the depths of the sea in Jonah 2:4)." {16} (translation added)
Meyer's observations regarding "the heart of the earth" corresponds with the following scriptures:
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. (Luke 23:43).
Jesus instruction to Mary Magdalene, the first person who saw Him in resurrected form, “Do not cling to me, for I have not yet ascended to the My Father.” (John 20:17).
If Jesus had not yet ascended to the Father, then paradise was not located in heaven at that time. The word "paradise" translated from the Greek paradeisos, is mentioned only three times in the Bible: Luke 23:43; 2 Corinthians 12:4; Revelation 2:7.
View 5: After Christ died, he proclaimed triumph over the fallen angels in prison who had sinned by marrying human women before the flood.
Although I am not dogmatic, the fifth view appears to be the logical interpretation of 1 Peter 3:18-20. By opting for this view, I understand that there may be difficulties for those who struggle with the concept of a union between fallen angels and human women. However, despite various attempts to prove otherwise, there can be little doubt that "the sons of god" in Genesis 6:4 were fallen angels. Before Sam Adams (or anyone else) dismisses this view, I suggest that research be undertaken on the etymology of the term "sons of god" (benei ha-elohim) in the Old Testament. Additionally, only once in the New Testament does the plural word “spirits” apply to humans; actually the verse refers to righteous spirits (πνεύμασιν δικαίων). (Hebrews 12:22-24).This creates a major difficulty with the theory that lost humans are "the spirits in prison".
The connection between Genesis 6:1-4, 1 Peter 3:18-20, 2 Peter 2:2-4 and Jude 1:6 appears to corroborate the above view.
And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown. (Genesis 6:1-4).
For if God spared not the angels that sinned, but cast them down to hell (tartarus), and delivered them into chains of darkness, to be reserved unto judgment; And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; (2 Peter 2:4-5). The word "hell" in the KJV in Greek is ταρταρώσας, having cast [them] down to Tartarus. The Greek word Tartarus appears only once in the New Testament.
And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day. (Jude 1:6).
(Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) (Ephesians 4:9-10).
Alford: "
But that He ascended (τὸ ἀν. does not here mean, ‘the word’ ἀνέβη, (ascend) which does not occur in the text cited), what is it (does it imply) except that he also (as well) descended to the lower parts of the earth (the argument seems to be this: the Ascension here spoken of was not a first exaltation, but a return to heaven of one who dwelt in heaven—οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανόν, εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τ. ἀνθρώπου ὁ ὢν ἐν τῷ οὐρανῷ, John 3:13, which is in fact the key to these verses. The ascent implied a previous descent. This is the leading thought. But it is doubted how far the words κατώτερα μέρη τῆς γῆς (lower parts of the earth) carry that descent, whether to earth merely, so that τῆς γῆς (of the earth) is the genitive of apposition,—or to Hades, so that it is genitive of possession. Usage will not determine—for 1) it is uncertain whether the Apostle meant any allusion to the corresponding Hebrew expression: 2) that expression is used both for Hades, Psalm 63:9, and for earth (θεμέλια, LXX), Isaiah 44:23 (and for the womb, Psalm 139:15). Nor can it be said (as Harl., Mey.) that the descent into hell would be irrelevant here—or that our Lord ascended not from Hades but from the earth: for, the fact of descent being the primary thought, we have only to ask as above, how far that descent is carried in the Apostle’s mind. The greater the descent, the greater the ascent: and if the αἰχμαλωσία (captivity) consisted of Satan and his powers, the warfare in which they were taken captive would most naturally be contemplated in all its extent, as reaching to their habitation itself:—‘this ascent, what does it imply but a descent, and that even to the lower parts of the earth from which the spoils of victory were fetched?’ And this meaning seems to be upheld by the ἵνα πληρώσῃ τὰ πάντα (so that he might fill all things) which follows, as well as by the contrast furnished by ὑπεράνω πάντων τῶν οὐρανῶν. This interpretation is upheld by most of the ancients, Iren., Tert., Jer., Pelag., Ambrst.; also by Erasm., Est., Calov., Bengel, Rück., Olsh., Stier, Baur (uses it as a proof of the gnostic origin of the Epistle), Ellicott, al.: that of the Incarnation merely, descent on earth, by Beza, Calv., Grot., Schöttg., Mich., Storr, Winer, Harl., B.-Crus., Meyer, De W., al.: that of Christ’s death (and burial), by Chr., Thdrt., Œc., al.: that corresponding to Psalm 139:15, by Beza (alt.), Witsius, al.)?" {13}
(translation added)
Sam Adams' Proof Texts Debunked
A Psalm of Asaf - Psalm 73:24 - Thou shalt guide me with thy counsel, and afterward receive me to glory.
The meaning of this verse is disputed by bible scholars. {14}
Ellicott: "To glory.—Better, With honour, as LXX. and Vulg.; or achar may be taken as a preposition: Lead me after honour, i.e., in the way to get it."
"..no parallel can be quoted for the absolute use of ‘glory’ in the sense of ‘heavenly’ or ‘eternal glory.’ Elsewhere in the Psalter kâbôd is used in the sense of ‘,honour’ (Psalm 42:7; Psalm 84:11; Psalm 112:9; Psalm 149:5);" Heaven may be represented by the term
"glory". However, since the meaning of this verse is obscure we cannot take it for a definite proof text.
Ecclesiastes 3:21: Who knows whether the spirit of man goes upward and the spirit of the beast goes down into the earth? Ecclesiastes 12:6-7: Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it..
Above, Solomon asks a rhetorical question and differentiates between the spirits of humans and animals. He refers to the
"spirit of man" i.e
. the spirits of all humans, both the righteous and the wicked. These verses have nothing to do with the location of Abraham's bosom prior to Christ's resurrection. It appears that
all the spirits of humans, whether righteous or wicked, are conscious of God's presence in some sense after death.
If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! (Psalm 139/8 cf. Luke 16:27-31).
And as it is appointed unto men once to die, but after this the judgment:(Hebrews 9:27). The final judgement of the wicked will happen at the great white throne judgement after the millennium. (Revelation 20:11).
The "long home" i.e. "eternal home", referred to by Solomon is the ultimate destination of believers. (Ecclesiastes 12:5).
For Sam Adams to link his spurious "proof texts" with Paul's statement "absent from the body, present with the Lord" in 2 Corinthians 5:8 is substandard exegesis. Paul's second letter to the Corinthians was written in about 57AD i.e. after Christ's resurrection. Paul was writing about the present expectation of those who die in the Lord, not about those who had died prior to Christ's resurrection.
The Witch of Endor
Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself.
(1 Samuel 28:8-14).
In my view, the above passage refers to the prophet Samuel himself rather than to a demonic entity as some teach. This was an exceptional event. The scriptures unequivocally condemn seeking out the spirits of the dead. (Deuteronomy 18:10-18).
Sam Adams gives the impression that he delves deeply into the subjects he purports to teach. In reality he has presented a negligent view of Peter 3:18-20, and in the process he has demonstrated that he has major problems both with sound exegesis and his own prejudice. (James 3:1).
As a final note on the subject, it is necessary to refute the false teaching of Benny Hinn, Joyce Meyer, Kenneth Copeland, Paula White and others from the wicked Word/Faith/Charismatic/NAR camp, who teach that Jesus died spiritually and went to hell in order to be punished further for the sins of humanity. This teaching is a doctrine of demons and should be rejected outright. (1 Timothy 4:1). The death of Jesus Christ on the cross sufficiently provided for our redemption. The scriptures tell us plainly that Jesus bore our sins in His own body on the tree.. (1 Peter 2:24). Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:21-26). Jesus last words were "It is finished" (John 19:30).
The Rapture
I have observed in the past that Sam Adams is often too hasty to dismiss views that do not agree with his own theology. His previous onslaught against, and misrepresentation of, the prewrath rapture position is a shameful example of his unfortunate habit of condemning other views without doing the necessary spadework. {15} The post-trib view is at best unhelpful, and at worst, it produces confusion and complacency amongst believers.
Those who teach the false pre-trib rapture view will have to give an account for leading many believers into serious error. (Romans 4:12; Matthew 24:10). In a different way, I believe that those who teach the post-trib view will have to give an account for the confusion they have allowed to develop due to their exegetical inaccuracy, their lack of diligence, and in some cases their own pride. For a teacher to oppose the prewrath rapture and other views when he cannot adequately the defend difficult questions associated with his own view is insupportable. (Job 6:24).
I challenge Sam Adams to address the difficulties associated with the post-trib rapture view as outlined by Alan Kurschner (Eschatos Ministries) in the following link:
https://www.alankurschner.com/2017/08/10/articles-for-posttribulationism-to-consider/
1. https://www.logosapostolic.org/bibles/textus_receptus/1_peter/fpet03.htm
2. https://en.wikipedia.org/wiki/Spirits_in_prison#Early_Christian_interpretations
3. https://www.britannica.com/topic/limbo-Roman-Catholic-theology#ref222486
4. https://en.wikipedia.org/wiki/Thomas_Aquinas
5. https://biblehub.com/commentaries/meyer/1_peter/3.htm Joe Schimmel, Blessed Hope Chapel - Post Trib Rapture
