In God’s reckoning, when He laid our iniquities on His incarnate Son, He effectively relocated hell onto Christ Himself such that from Gethsemane to the grave His humiliation for sinners reached its nadir in both soul and body.

It’s an understatement to say that the last phrase of Article 4 of the Apostles’ Creed—He descended into hell—has generated a lot of controversy. Because its appearance in the Creed came later than its other articles and because its meaning is open to question, some advocate for removing it from the Creed’s publication or, at the very least, for excluding it from the Creed’s public recitation. Those opinions deserve our attention, but they are not conclusive. For our purposes here we’ll take our point of departure from J. A. MacCulloch’s work, The Harrowing of Hell (1930). He provides a fair and reasonable basis for the article’s acceptance for the church’s continued consideration and recitation as follows: “Although the confessional use of the Descent doctrine was only sporadic and occasional before the eighth century, on the other hand the doctrine itself was mentioned repeatedly by the Fathers and in the religious literature of the early centuries.” So it remains appropriate for us to look more closely at the interpretation of the Creed’s words He descended into hell.

Even with repeated mention of the Descent, there remains no consensus on its interpretation. Early on, the received text of the Creed’s Descent clause was typically taken as a simple declaration that Christ, having humbled Himself to be crucified, dead, and buried, had also been consigned to the common ignominious place of the dead, namely, the grave (as distinguished from the place of suffering-beyond-the-grave, namely, hell). As time moved on, however, various other views of the Descent arose. Some believed that after His death Christ’s disembodied soul went to hell in order to complete what was lacking in His suffering on the cross. Others affirmed that His soul went to the place of waiting for disembodied souls (aka limbus patrum) in order to facilitate the transport of the souls of pre-Christ saints to heaven. Still others believed that Christ’s soul went to hell in order to achieve and announce His victory over it.

Strikingly, despite their variety, common to these views is the belief that between His death and His resurrection Christ’s disembodied soul relocated to a place other than and in addition to the heavenly paradise of God to which He referred on the cross (Luke 23:43, 46; cf. Matt 27:50). Furthermore, as we look into the attempts to justify this belief, we realize that basically they involve imposing dubious interpretations of Eph 4:8-10 and 1 Pet 3:18-20 onto the supposed chronology and theology of events related to Christ’s soul between Good Friday and Easter Sunday. Suffice it to say here that neither Eph 4:8-10 nor 1 Pet 3:18-20 refers to a relocation of Christ’s soul to hell. To the contrary, the Ephesians text affirms His descent from heaven to earth for His incarnation, while the First Peter passage contemplates His ascension (not His descent), in which was proclaimed His victories over sin, death, and all the fallen angelic host. In short, Scripture provides no witness to the relocation of Christ’s soul after His death to any place other than the paradise of God in heaven. In fact, the Creed itself seems to point the way to a better understanding of its Descent clause. That clue appears when we notice the likeness between the second article and the words dealing with Christ’s suffering. Even as the second article presents distinguishable perspectives on Christ’s person in the two phrases His only Son and our Lord, so the words about His suffering present distinguishable perspectives in the two phrases was crucified, dead, and buried and He descended into hell. We can elaborate briefly by looking first to Scripture and then to the Westminster and Heidelberg catechisms.

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