Tag: Good News

Is your life hell? WWJD?

Below is the second post in a mini-series unpacking my talk above.


Before I get to how Jesus’ journey through Hades encourages, inspires hope, and guides us when we suffer, I’ll share a few more possible parallels to the account in 1 Peter. First, Jesus pointed back to Jonah:

From the belly of the underworld [literally Hades in the Greek] I cried out for help… You had cast me into the depths in the heart of the seas, and the flood surrounds me… I have sunk down to the underworld; its bars held me with no end in sight.
But you brought me out of the pit.

Jonah 2:2b,3,6b, CEB

Here we have a descent to Hades intertwined with the image of a flood, similar to 1 Peter. There’s also the parallel of the “bars” and being imprisoned, and that both Jonah and Jesus were in Hades for 3 days before being raised (Von Balthasar and Parry suggest Lamentations is another OT parallel 1).

But there’s more, while Jesus was going through Hades he preached the good news so that the dead prisoners could be saved (v6b “live with God”):
Diagram showing continuity between Jesus preaching the good news on earth & in Hades for the salvation of sinnersI think that’s reinforced by Ephesians 4:8 (above), John 12:32, and Philippians 2:8-11 (see table below for all the similarities).

“When I am lifted up from the earth, I will draw everyone to me.”

John 12:32, CEB

1 Peter 3:18-4:11 Philippians 2:8-11
Christ died (v18) Christ died (v8)
Jesus proclaimed the Good News (v6) At the name of Jesus [Good News of Jesus proclaimed?] (v10)
prison (19); the dead (v6) under the earth [common way to describe Hades] (v10)
their spirits will live with God (v6) every tongue shall confess 2 (v11)
Jesus at the right hand of God in heaven (v22) God highly exalted Jesus & gave him the name that is above every name (v9)
angels, authorities, & powers subject to Jesus (v22) every knee will bow to Jesus—in heaven & on earth & under the earth (v10)
that God may be glorified (v11) to the glory of God (v11)

And maybe these two verses are also alluding to the idea:

And they [the kings of the earth] shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited [episkopḗ: “oversight that naturally goes on to provide the care and attention appropriate to the “personal visitation.””].
Isaiah 24:22, KJV

As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.
Zechariah 9:11, ESV

Implications

First, most people see death as a very significant problem that humans face. Therefore, believing God has defeated death should inspire hope. I think this was particularly the case for Peter’s audience in their non-Christian society. Think about it, whenever someone became a Christian, surely one of the questions would be:

What about most of my friends and relatives who don’t believe—especially all those who have died without even hearing the Good News?

Well, I think Peter’s answer is, “Jesus has told them the Good News so they could turn to Him for salvation.”

Second, “since Christ suffered physical pain, you must arm yourselves with the same attitude he had, and be ready to suffer, too.” (v1) Jesus proclaimed the Good News so we proclaim the Good News. Jesus did good so we try to do good. Some people will think we’re strange and will slander us—or worse. Depending on how severely they do that, it can certainly feel like hell, especially if it involves being betrayed by someone you love.

Diagram showing how we should imitate Christ's approach when we descend to

How do we respond to the suffering? We, “Honor Christ and let him be the Lord of our life.” (v15a) That involves continuing to do what Jesus did: Even in the depths of hell, He proclaimed the Good News so we should try to proclaim the Good News wherever we are. Jesus did good even when He physically suffered for it, so we try to continue to do good—particularly to those who are trapped in the hellish existence with us.

I think it’s worth noting that Jesus didn’t just pretend He wasn’t suffering, He acknowledged it and chose to persevere through it (the night before He was betrayed comes to mind). Likewise, we should acknowledge the suffering and try to imitate Jesus’ brave attitude. And God may even use this to rescue and draw others to Him. Regardless, we are guaranteed to be lifted up again—if not in this life, in the next.

So, “can anyone really harm you for being eager to do good deeds?” (v13) The answer is no, they can’t permanently harm you. “Even if you have to suffer for doing good things, God will bless you.” (v14a) He promises to heal everything in the long run. “So stop being afraid and don’t worry about what people might do.” (v14b) No matter what hell someone drags you into, Jesus will rescue you from it in due course.


1. “[M]y work on Lamentations started me thinking more about “the descent into hell.” I argued that Lamentations was Israel’s Holy Saturday literature, located midway between the death and resurrection of Jerusalem. It was Israel’s theological equivalent of Christ in the tomb. Thus I was led to connect Lamentations to the issue of hell and universalism and, via Von Balthasar, to the descent to the dead (Parry, Lamentations, 197–201).” Robin Parry, The Evangelical Universalist, 219
2. A common objection is that some people will only confess under duress, however, there are lots of reasons for thinking that’s not the case:

Parry—Is Christmas really for everyone?

A Universalist Christmas?

I had never thought about it.

Really, for Christian universalists, Christmas is about the same stuff as it is for every other Christian: the birth of Jesus—the incarnation of the second person of the Trinity in human flesh. It is about “God with us” as one of us; it is about God’s faithfulness to promises he made to his covenant people Israel; it is about the promise of redemption; it is about the turning point in history. And the Christmas stories contain loads of other themes: the humility of Mary, submitting her reputation, and perhaps even her life, to obey God; the gentle pride-swallowing grace of Joseph; the revelation of the gospel to mere shepherds; the political power-hungry paranoia and ruthlessness of an insecure king Herod; and so on. But none of this is obviously universalist.

But when Tim Nash calls, one responds, so I want to pursue two lines of thought about how a universalist may have a slightly different spin on Christmas.

The first of these begins with an observation that would, perhaps, even appear to be a problem for universalism—I am referring to the fact that the Christmas story as narrated in Scripture seems to be primarily concerned with the implications of Jesus for the Jews.

The stories surrounding Jesus’ birth in Matthew and Luke are almost exclusively concerned with Jesus’ birth as the fulfilment of God’s promises to Israel. Israel is the nation that God has chosen from all the other nations to be his own special possession. They are his covenant people. However, they had repeatedly fallen short of their covenant calling and were struggling under the oppression of their enemies. They needed salvation; they need transformation; they need the covenant renewing; they need forgiveness; they need the Spirit of God to be poured out on them as the prophets had said.

Many Jews at the time of Jesus were expecting a new king or a new priest to come from God to deliver them from their enemies and renew the covenant. They were looking forward with aching hope, waiting for the anointed one—the priestly or kingly Messiah—to come. God had promised it through the prophets of old. This is, of course, what Advent is about.

Now the birth stories, the Christmas stories, in Matthew and Luke very clearly announce that this long-awaited salvation is at last dawning for Israel because her Messiah has been born. God’s king is at last here!

This is indeed good news for Israel, but in the birth-stories in the Gospels, the relation of Gentiles to Jesus gets hardly a look-in. This is especially evident if you read the speeches of the characters in Luke’s Gospel: the angel Gabriel, Elizabeth, Mary, Zechariah, and Simeon. For all of them, as for Luke himself, this story is about the redemption of Israel, God’s covenant people.

But, I hear you cry, what about the words of the angel to the shepherds? You know the ones.

Fear not, said he,
For mighty dread
Had seized their troubled minds
Glad tidings of great joy I bring
To you and . . . all mankind.

While Shepherds Watched, Nahum Tate

That’s nice but the problem is that this is not what the angel said. What he actually said was: “I bring you good news that will bring great joy for all the people” (Luke 2:10). Not “for all people” but “for all the people.” And there can be absolutely no doubt in the context of Luke Israel-centric birth stories that “the people” means “the people of Israel.”

The only hint of something more comes in the song of Simeon on seeing baby Jesus:

“For my eyes have seen your salvation,
which you have prepared in the sight of all nations:
a light for revelation to the Gentiles,
and the glory of your people Israel.”

Luke 2:30–32, NIV

It is not clear whether Simeon was thinking of salvation coming to the Gentiles or merely of salvation coming to Israel, with all the nations witnessing it. However, there can be no doubt at all that Luke himself does see Jesus as one who brings saving revelation to the Gentiles, as well as to Israel. And Luke intends his audience to perceive this in Simeon’s words.

The Magi in Matthew’s Gospel similarly function as representatives of the gentile nations, coming to worship the Messiah, the true king of Israel.

Nevertheless, there is not a whole lot for the universalist here

. . . or perhaps there is.


Above is the first part of the Nomad Podcast interview of Robin Parry. The other parts are Israel’s Christmas brings ours and Christmas for everyone!

"Jesus Showed Us!" by Bradley Jersak & Shari-Anne Vis, p6
“Jesus Showed Us!” by Bradley Jersak & Shari-Anne Vis, p6