Scriptural Evidence of Universal Opportunity for Salvation in Jesus

“God is to us a God of deliverances; And to Yahweh the Lord belong escapes from death.” (Ps. 68:20)

“Christ is the door to salvation. His sacrifice is for all—living and dead.”

What about those who never heard His name? Those who lived before Him? Those who died in ignorance? The Bible says His redemption reaches everyone, everywhere.

“The Lamb slain from the foundation of the world” (Rev. 13:8) offered Himself once at the end of the ages to cover all sin—past, present, and future (Heb. 9:26). All face death and judgment (Heb. 9:27). That judgment isn’t bound by earthly time.

Peter says the Gospel was preached to the dead, so they might live by God’s Spirit (1 Pet. 4:6). Jesus said the dead will hear His voice, and those who listen will live (John 5:25). They will rise to life if they respond with repentance (John 5:28-29).

Christ entered the heavenly holy place, securing eternal redemption for all who believe. The dead who repent await His second coming. They have passed judgment, live in God’s Spirit, and are free from torment, waiting to rise with the church (1 Thess. 4:13-17; 1 Cor. 15:51-52).

Christ’s sacrifice is infinite and timeless. The Gospel is truly good news for everyone, offering salvation even beyond the grave. This is the promise: hope, redemption, and life for all who turn to Him. Simple. Powerful. True.

6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:5-6> NKJ)

“Those who knowingly reject Christ in this life have no second chance. For them, the door closes (Heb. 6:4-8).”

Ignorance of Christ may bring mercy. Jesus said, “Anyone who speaks a word against the Son of Man, it will be forgiven” (Mt. 12:32). Those who oppose Him without full knowledge might find forgiveness, even in the age to come. But rejecting the Spirit’s work is final and unforgivable.

Salvation comes only through Christ. He said, “I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). This isn’t about luck or geography. All will hear the Gospel, whether in life or beyond.

When the dead face judgment, God, who lives in eternity, applies Christ’s sacrifice to those who respond (Isa. 57:15; Mk. 10:27). The offer is clear: forgiveness for the ignorant, but no pardon for those who knowingly turn away. Simple and final.

A Survey of Scriptures that may Support Postmortem Opportunity for Salvation

Dt. 32:39 [#A]; 1Sam. 2:6 [#B]; 2Sam. 22:5-7 [#C]; Ps. 16:10-11 [#D]; Ps. 30:1-4 [#E]; Ps. 40:1-3 [#F]; Ps. 49:12-15 [#G]; Ps. 56:13 [#H]; Ps. 68:18-20 [#I]; Ps. 69:13-18 [#J]; Ps. 71:19-23 [#K]; Ps. 86:13 [#L]; Ps. 102:18-22 [#M]; Ps. 116:1-9 [#N]; Hos. 13:14 [#O]; Jon. 2:1-10 [#P]; Zec. 9:9-11 [#Q]; Mt. 12:30-32[#R]; John 5:28-29[#S]; Rm. 11:25-36[#T]; 1 Pt. 3:18-22[#U]; 1 Pt. 4:6[#V]; 1 Cor. 5:5[#W]; Eph. 4:8-10[#I]; Heb. 9:27-28[#X]; Rev. 20:11-15[#Y];Luke 16:19-31[#Z]; John 3:16-18[#ZA]

[#A]
I kill, and I make alive; I wound, and I heal

“I am He. I kill, and I make alive. I wound, and I heal. None can deliver from My hand.”

God’s words are clear. He holds life and death in His hand. He judges, He restores, and He alone has the power to save.

“Vengeance is Mine. Their foot shall slip in due time. The LORD will judge His people and have compassion when their strength is gone. He will say, ‘Where are your gods now? Let them save you.’ But I am He. I live forever. I kill, and I make alive. I will render vengeance to My enemies and repay those who hate Me.” (Deut. 32:35-41 NKJ)

Keil and Delitzsch see this as a metaphor for Israel’s restoration. But the text speaks of more. It declares God’s ultimate sovereignty—over life, death, judgment, and forgiveness. He is the one true God, above all false idols.

This isn’t about a nation’s revival. It’s about God’s unmatched authority to give life and take it, to wound and to heal. His judgment is final, and His mercy is His alone to give. Simple, direct, and undeniable.

[#B]
He bringeth down to Sheol, and bringeth up

“The LORD kills and makes alive; He brings down to Sheol and raises up.” (1 Sam. 2:6 NASB)

This shows God’s power over life and death, His rule over the grave. He brings sinners low and raises the repentant. His authority reaches beyond death.

Hannah’s words praise His justice. The proud are shattered, and the weak grow strong. The full grow hungry, and the hungry are fed. The barren bear children, and the fruitful fade.

The Lord makes poor and rich. He humbles and exalts. He lifts the poor from the dust and sets them with nobles. The earth stands on pillars He made.

He guards the faithful and silences the wicked in darkness. Strength does not save a man. Those who fight God are broken. He thunders from heaven, judges the earth, gives strength to His king, and raises His anointed. (1 Sam. 2:3-10)

God rules all—life, death, judgment, and restoration. The living and Sheol alike answer to Him.

[#C]
The cords of Sheol surrounded me; the snares of Death confronted me

David praised God for rescue—from Sheol’s grip, from death’s snare. These words show no chance of salvation after death.

“The waves of Death swept over me. The floods of Belial attacked me. The cords of Sheol surrounded me. The snares of Death confronted me. In my distress, I called to the LORD, to my God. He heard my voice from His temple; my cry reached His ears.” (2 Sam. 22:5-7, JPS)

Death closed in. Worthless men struck like a storm. Sheol’s cords twisted like a knot, ready to hold him forever. One mistake, and the snares of death would claim him. But David cried out, and the LORD answered. He saved him from death’s grip. God’s power to save is certain, even at the edge of the grave.

[#D]
You will not leave my soul in Sheol, Nor will You allow Your Holy One to see corruption.

David spoke as a prophet about the Messiah. As a man, he trusted this promise for himself. He believed he would not be abandoned in Sheol because the Messiah would rescue him. This is not about his sin or postmortem salvation.

“My heart is glad, my glory rejoices, my flesh rests in hope. For You will not leave my soul in Sheol, nor let Your Holy One see corruption. You show me the path of life. In Your presence is fullness of joy; at Your right hand, pleasures forevermore.” (Ps. 16:9-11 NKJ)

Peter confirmed this prophecy:

“David is dead and buried, his tomb is here. But as a prophet, he knew God promised that one of his descendants would sit on the throne. He foresaw the resurrection of Christ, that His soul was not left in Hades, nor did His flesh see decay.” (Acts 2:29-31 NKJ)

David trusted in the Messiah’s victory over death. He believed his soul would not remain in Sheol because Christ would rise. This hope let him rest, knowing resurrection awaited him.

David did not expect to escape death like Enoch or Elijah. His hope was not in avoiding death but in rising from it. His faith pointed to the promise of life beyond Sheol, fulfilled in Christ.

[#E]
You have brought up my soul from Sheol

David spoke of repentance and deliverance. His words suggest salvation even after death.

“A Psalm of David. A song for the temple’s dedication. I will praise You, O LORD, for You lifted me up and did not let my enemies gloat. O LORD my God, I cried to You, and You healed me. You brought my soul up from Sheol. You restored my life from those who go down to the pit. Sing praises to the LORD, you His saints, and give thanks to His holy name.” (Ps. 30:1-4 ESV)

David believed he had died—or come close. He spoke of Sheol, the place of no return, and praised God for pulling him back. This was no metaphor. It was real. The word chayah, “to restore to life,” means just that. It describes revival from death, not recovery from trouble.

Some see this as a near-death experience. David felt himself slipping into Sheol, where hope ends and the pit claims the lost. But David’s words carry weight. He wasn’t speaking in symbols. He praised God for an actual rescue, a return from the edge—or beyond it.

To call this mere metaphor weakens the passage. David’s praise was for what God had done, not for imagined relief. His testimony shows God’s power to save, even after death. It speaks of postmortem salvation, a truth David experienced firsthand.

If his words were only symbolic, his praise would ring hollow. But they don’t. They tell of God’s hand reaching into Sheol and bringing life back. It’s evidence of salvation, even from the grave.

[#F]
He also brought me up out of a horrible (07588 שָׁאוֹן sha’own) pit (0953 בּוֹר bowr), Out of the miry (03121 יָוֵן yaven) clay (02916 טִיט tiyt)

David’s words are simple but powerful. The “horrible pit” and “miry clay” speak of Sheol, the depth of despair and separation from God. Rescue from it means more than survival—it means forgiveness and salvation from death itself.

“I waited patiently for the LORD. He turned to me and heard my cry. He brought me up from a horrible pit, from the miry clay. He set my feet on a rock and made my steps secure. He put a new song in my mouth, praise to our God. Many will see it, fear, and trust in the LORD. Blessed is the man who trusts in the LORD and does not turn to the proud or to lies.” (Ps. 40:1-4 NKJ)

The pit is deep and bleak, a place where the wicked are lost. David’s rescue shows God’s power to reach even there. It’s not just escape—it’s salvation. His new song is a song of life, a song of redemption.

The rabbis said this pit is Gehenna, a place of utter loss. But David’s story shows hope. God can lift the faithful from even the darkest depths. His deliverance points to resurrection, the promise of life after death.

David’s new song is more than gratitude. It’s the sound of salvation. It points to Christ, the rock of faith and hope. Others hear it and believe. They see God’s saving power and turn from lies to truth.

David’s rescue is real. It’s a witness to God’s strength and a promise of redemption. Even from the depths, God can save. The rock beneath David’s feet foreshadows Christ, the foundation of all salvation.

[#G]
God will redeem my soul from the power of Sheol

“God will redeem my soul from Sheol. He will receive me.”

Redemption follows repentance and obedience. This text speaks plainly of salvation after death.

“The foolish go to Sheol, and those who follow them do the same. Like sheep, they are appointed for Sheol, with Death as their shepherd. The upright will rule over them in the morning. Their forms will waste away in Sheol, with no home left. But God will redeem my soul from Sheol’s power. He will receive me.” (Ps. 49:13-15 NAS)

Sheol holds the unrighteous forever. Death is their shepherd, leading them to decay. They fade into shadows, consumed by eternal night. But for the righteous, it is different. God redeems them from Sheol. He brings them into His presence. Morning comes for them, and with it, victory over Death.

If God did not rescue the righteous from Sheol, this promise would be empty—worse, it would mock His care. A man who leaves everything in his cellar to rot cannot be praised for his concern. To praise God for redemption while denying it would be the same.

This psalm teaches postmortem deliverance. The righteous are not left in Sheol. God redeems them, proving His power over death and His love for His own.

[#H]

For You have delivered my soul from death. Have You not kept my feet from falling, That I may walk before God In the light of the living? (Ps. 56:13 NKJ)

“God has delivered my soul from death, the death the sinful die.”

Deliverance happens before Sheol. This does not speak of salvation after death.

The Targums, Aramaic translations of the Hebrew Bible, add meaning to help the common people understand. In Edward Cook’s translation, italicized words show how Jews understood David’s psalm:

“For You have delivered my soul from the death that the sinful die, indeed, my feet from stumbling through sin, so that I will walk before the LORD in the Garden of Eden to behold the light of the righteous.” (Ps. 56:14 Targum)

David thanked God for saving him from the second death, the one the wicked never escape. He believed he would rise again to walk in God’s light among the living. His deliverance was complete—before Sheol, not after.

[#I]
To GOD the Lord belong escapes from death

“To God belong escapes from death.”

David speaks of Christ’s triumph. He ascended on high, leading captives free and giving gifts to men. But without repentance, this cannot mean salvation after death.

“You have ascended on high. You have led captivity captive. You have received gifts among men, even from the rebellious, that the LORD God might dwell there. Blessed be the Lord, who daily loads us with benefits, the God of our salvation! To GOD the Lord belong escapes from death.” (Ps. 68:18-20 NKJ)

Paul expands this prophecy. Christ first descended into the earth, then ascended far above the heavens to fill all things. He blesses His church with gifts—apostles, prophets, teachers—to prepare His people, so God might dwell among them.

“But to each one of us, grace was given according to the measure of Christ’s gift. Therefore He says: ‘When He ascended on high, He led captivity captive, and gave gifts to men.’ (Now this, ‘He ascended’—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.)” (Eph. 4:7-10 NKJ)

This speaks of Christ’s victory over death, fulfilling David’s words. Yet, escape from death is not for all. It is for those who answer with repentance and a good conscience toward God. Without that, there is no postmortem salvation.

Christ conquered death and offers life. He equips His people to grow into unity and fullness in Him. This victory is both now and in the end, but always tied to repentance and faith.

[#J]

And let not the pit shut its mouth on me.

“Do not let the pit close its mouth on me.”

The psalmist cries for mercy from the depths. This is a plea for salvation after entering the pit, implying postmortem forgiveness.

“Let not the floodwaters overwhelm me. Do not let the deep swallow me up, nor the pit shut its mouth on me. Hear me, O LORD, for Your lovingkindness is good. Turn to me with Your tender mercies. Do not hide Your face from Your servant, for I am in trouble. Hear me quickly. Draw near to my soul and redeem it. Deliver me from my enemies.” (Ps. 69:15-18 NKJ)

The psalmist calls out from despair. He knows God’s mercy is great, even in the depths. He believes redemption is still possible. His cry from the pit shows faith that God can save, even when all seems lost. This is the hope of salvation beyond death, the power of God to redeem from the grave.

[#K]
Revive me again…bring me up again from the depths of the earth.

“You have shown me troubles, but You will revive me. You will bring me up from the depths of the earth.”

David reflects on his trials. He trusts God to forgive, to quicken his soul, and to lift him from Sheol. This implies salvation even after death.

“You, who have shown me great and severe troubles, will revive me again and bring me up again from the depths of the earth.” (Ps. 71:20 NKJ)

Some translations read “us” instead of “me,” shifting the focus from a personal plea to a national one. Most stick with “me,” tying the psalm to David. As an old man, David recalls his struggles, the troubles caused by his sin, and God’s mercy in delivering him.

God’s past deliverance inspires David’s confidence. He trusts that the same God who raised him once will do so again, even from Sheol. Whether the voice is David’s or the nation’s, the meaning is clear: God’s power to revive reaches beyond the grave. Postmortem salvation is implicit, rooted in God’s mercy and love.

[#L]
You have delivered my soul from the depths of Sheol

“Great is Your mercy. You have delivered my soul from Sheol.”

The psalmist praises God’s unmatched power. His mercy and works are unlike any other. This implies forgiveness of sin and salvation, even after death.

“Among the gods, there is none like You, O Lord. No works are like Yours. All nations You have made will come and worship You, O Lord, and glorify Your name. For You are great and do wondrous things; You alone are God. Teach me Your way, O LORD, that I may walk in Your truth. Unite my heart to fear Your name. I will praise You, O Lord my God, with all my heart and glorify Your name forever. For great is Your mercy toward me, and You have delivered my soul from the depths of Sheol.” (Ps. 86:8-13 NKJ)

God is the Worker of Wonders, the one who performs impossibilities. He delivers souls from Sheol, acts no other can achieve. To call Him “Worker of Wonders” but deny His saving power would mock His name. His mercy and deliverance are real. They reach even into the depths, giving hope to those who repent. This is salvation beyond death, proof of His greatness and love.

[#M]
To release those appointed to death.

“The LORD will build Zion and appear in glory. He will hear the prisoner’s groaning and free those appointed to death.”

This is a prophecy of Christ’s return, not postmortem salvation.

“The LORD shall build Zion. He shall appear in glory. He will regard the prayer of the destitute and not despise it. This will be written for future generations, for a people yet to be created to praise the LORD. He looked down from His sanctuary, from heaven He viewed the earth, to hear the groaning of the prisoner and release those appointed to death, to declare the name of the LORD in Zion and His praise in Jerusalem when peoples and kingdoms gather to serve the LORD.” (Ps. 102:16-22 NKJ)

This speaks of Christ’s second coming, when Zion is restored and the nations gather. The groaning of prisoners and release from death are tied to His glory at the end of the age. It is about the creation of the New Testament Church, Jew and Gentile united, to declare His name in Jerusalem. This is not about salvation after death but the triumph of the Messiah.

[#N]

The pains of death surrounded me, And the pangs of Sheol laid hold of me.

“God heard me in Sheol. He delivered my soul from death.”

David speaks of God’s mercy. He recalls a near-death or after-death rescue. He called, and God saved him.

“I love the LORD because He heard my cry. The pains of death surrounded me. Sheol gripped me with trouble and sorrow. I called to the LORD: ‘O LORD, save my soul!’ Gracious is the LORD, and righteous. He saved me when I was brought low. He delivered my soul from death, my eyes from tears, and my feet from falling. I will walk before the LORD in the land of the living.” (Ps. 116:1-9 NKJ)

David’s prayer shifts to the future. Jewish scholars saw in this a promise for future generations—a hope of resurrection on the Day of Judgment. The rabbis linked David’s words to the deliverance of souls from Gehenna, salvation for the righteous from Sheol.

The school of Hillel taught that God’s mercy tips the scale. Those who are neither perfectly righteous nor wicked may rise from Gehenna through divine mercy. David’s psalm supports this, speaking of God’s power to save even from the depths.

David’s testimony isn’t just about his own salvation. It’s a promise of hope for others—salvation for the repentant, even after death. God hears, even in Sheol. God saves.

[#O]

I will ransom them from the power of the grave; I will redeem them from death

“I will ransom them from the power of the grave. I will redeem them from death.”

God speaks with authority. He promises to save His people, even from Sheol. Postmortem salvation is clear.

“I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction! Pity is hidden from My eyes.” (Hos. 13:14 NKJ)

This is no question. It is a declaration of victory over death and the grave. Keil and Delitzsch reject any attempt to weaken the promise into doubt. The text affirms that God will rescue those in the realm of the dead and bring them back to life.

Paul later cites this passage in 1 Corinthians 15:55, proclaiming that death will be swallowed up in victory. The prophet’s words, written for Israel, extend to all who trust in God. The promise is clear: Sheol will lose its hold, and death will be defeated.

This is more than poetic hope. It is a declaration of God’s power. He will redeem His people, not just from earthly peril but from the depths of Sheol itself. This is salvation, full and final.

[#P]
Out of the belly of Sheol I cried, And You heard my voice.

“Out of the belly of Sheol, I cried, and You heard me.”

Jonah believed God could save even from Sheol. His prayer is clear. He saw his time in the fish as like death, and his deliverance as salvation from the grave.

“Then Jonah prayed to the LORD his God from the fish’s belly. He said: ‘I cried out to the LORD because of my affliction, and He answered me. Out of the belly of Sheol I cried, and You heard my voice. You cast me into the deep, into the heart of the seas. The waters surrounded me. The deep closed around me. Yet You brought up my life from the pit, O LORD, my God.'” (Jon. 2:1-6 NKJ)

If God didn’t deliver souls from Sheol, Jonah’s praise would be empty and insulting. But he knew God’s power to save, even from the depths. His prayer shows repentance, trust, and hope in salvation beyond death.

Jewish scholars in Christ’s time understood Sheol’s reality and the possibility of deliverance. They called it a section of Gehenna, where Jonah’s cry was heard. Jonah’s experience wasn’t just survival—it was a metaphor for redemption, even in the grave.

Jonah’s prayer speaks of God’s mercy, power, and salvation. He believed, and he was saved. The same hope reaches to all who call on the LORD, even from the depths.

[#Q]
Because of the blood of your covenant, I will set your prisoners free from the waterless pit.

“Because of the blood of your covenant, I will set your prisoners free from the waterless pit.”

The prophecy of Zechariah points to Christ’s sacrifice. His blood frees the captives, even those in Sheol. This is postmortem salvation.

“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, lowly and riding on a donkey. I will set your prisoners free from the waterless pit because of the blood of your covenant.” (Zech. 9:9-11 NKJ)

Christ’s first coming is shown, lowly on a donkey. Then it flashes forward to His triumph, where His blood redeems the dead, raising them from the pit. This is no metaphor. The waterless pit is Sheol, and His blood breaks its chains.

The New Covenant in Christ’s blood brings freedom and life. The dead in Christ are raised at His second coming, freed from Hades to reign with Him. This double portion is their reward, as priests and kings, sharing in His triumph.

Paul echoes this in Romans: “The Deliverer will come out of Zion, and He will turn away ungodliness. This is My covenant, when I take away their sins.” Christ’s sacrifice saves, His mercy reaches all, and even the dead are set free.
[#R]
“Therefore I say to you, every sin and blasphemy will be forgiven men…in the age to come.”

“Every sin will be forgiven, except blasphemy against the Spirit. That won’t be forgiven, not in this age or the age to come.”

Jesus spoke plainly. Sins committed in ignorance can be forgiven. Those who reject Him as the Son of Man, seeing only His humanity, can find mercy. But blasphemy against the Holy Spirit, whose power was fully revealed, is eternal and unforgivable.

“If you are not with Me, you are against Me. Every sin and blasphemy will be forgiven, but blasphemy against the Spirit will not. Anyone who speaks against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will not be forgiven, in this age or the age to come.” (Matt. 12:30-32 NKJ)

The age to come begins when Christ returns. Those who died in ignorance of Him will be forgiven their sins, even blasphemy against His humanity. If they obey the gospel preached to them, they will rise to life when He appears a second time for salvation.

But there is no forgiveness for eternal sins—blasphemy against the Spirit, leading others into sin, or worshiping the Beast. These sins condemn forever.

This teaching shows hope for the ignorant, even after death. Forgiveness in the age to come means postmortem salvation for those who turn to Christ. But it also draws a clear line: for some sins, there is no return.

[#S]
all that are in the graves shall hear his voice (ἀκούσονται τῆς φωνῆς), And shall come forth; they that have done (ποιήσαντες aorist participle) good, unto the resurrection of life

“The dead will hear His voice and live.”

Jesus spoke of life after death. The dead in their graves will hear His voice. Those who obey will rise to life. Those who don’t will face judgment.

“For as the Father raises the dead and gives them life, even so the Son gives life to whom He will. The hour is coming when the dead will hear the voice of the Son of God, and those who hear will live. All who are in the graves will hear His voice and come forth—those who have done good to the resurrection of life, and those who have done evil to the resurrection of damnation.” (John 5:21-29 KJV)

The judgment depends on their response. The dead, still in Sheol, will act when they hear Him. Those who obey rise to life. Those who reject Him rise to condemnation.

The Greek shows this clearly. The aorist participles for “done” mean actions completed after hearing His voice. The dead in the graves still have a choice. This is salvation offered even after death.

Jesus declares it plainly. The Father gives life, and the Son will raise the dead. Judgment comes, but so does mercy for those who listen and obey. Postmortem salvation is real, for His voice reaches even the grave.

[#T]
And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob.”

“The Deliverer will come out of Zion and turn away ungodliness from Jacob.”

Paul speaks of Israel’s salvation. It comes long after many have died. Postmortem mercy is clear.

“Blindness has happened to Israel until the fullness of the Gentiles comes in. Then all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion and take away their sins.’ God’s gifts and calling are irrevocable. As you once disobeyed but found mercy, so will they. God has committed all to disobedience, that He might have mercy on all.” (Rom. 11:25-32 NKJ)

The promise doesn’t end in death. At Christ’s second coming, Israel will find mercy, just as the Gentiles did. Enemies of the gospel, once disobedient, will be saved when they repent and believe.

This is God’s plan—unsearchable, beyond understanding. His mercy reaches past life into death. The Deliverer comes, and all who turn to Him will live.

[#U]
“He went and preached to the spirits in prison”

“Christ preached to the spirits in prison. Those who obeyed found life.”

Peter connects Christ’s preaching to spirits in prison with the church’s salvation. The disobedient from Noah’s time heard His voice and responded, just as the church responds in baptism.

“Christ suffered once for sins, the just for the unjust, to bring us to God. He was put to death in the flesh but made alive by the Spirit, by whom He went and preached to the spirits in prison—those who were disobedient in Noah’s days. Eight souls were saved through water. This is like baptism, which now saves us, not by washing the body but by the answer of a good conscience toward God, through the resurrection of Jesus Christ.” (1 Pet. 3:18-22 NKJ)

Christ descended into the depths, proclaiming liberty to captives. The formerly disobedient responded with faith, rising to new life, just as baptism signifies for the church. Both point to salvation through His resurrection.

David spoke of this descent: “You turned and revived me, bringing me up from the depths of the earth.” (Ps. 71:20 Septuagint) Christ’s soul did not perish in Sheol. The Spirit gave it life, making Him the firstborn from the dead. In the Spirit, He preached to those imprisoned, offering salvation.

Peter’s comparison is clear. The response of the spirits mirrors baptism—not water, but faith and repentance. Those who believed rose to new life, joining the church in Christ’s triumph. This passage shows postmortem salvation for the willing, a victory over death and disobedience.

[#V]
For this reason the gospel was preached also to those who are dead

“The gospel was preached to the dead so they might live according to God in the Spirit.”

Peter says it plainly. Christ preached to the dead. They were judged for their deeds in life but could live again by God’s Spirit. Postmortem salvation is real.

“For this reason, the gospel was preached to those who are dead, so they might be judged according to men in the flesh but live according to God in the Spirit.” (1 Pet. 4:5-6)

The dead heard the truth, free from delusion and ignorance. They were judged for their deeds but given a chance to respond. Those who answered with a good conscience toward God were made alive by the Spirit, living in hope while awaiting Christ’s return.

This wasn’t metaphorical. The Spirit gave life to souls once trapped as shadows of themselves in Sheol. They lived in the Spirit, unaffected by torment, awaiting salvation with the rest of the church at Christ’s second coming.

The simplicity of this truth cuts through confusion. Christ is the firstfruits, showing the way for all—even those who died unsaved but later believed. The gospel’s reach extends beyond life, offering salvation even in death.
[#W]
“that his spirit may be saved in the day of the Lord Jesus.”

“Deliver him to Satan for the destruction of the flesh, so his spirit may be saved on the day of the Lord.”

Paul saw hope even in death. The sinner faced judgment, but his spirit could still be saved at Christ’s return. This shows postmortem salvation.

“Destruction of the flesh” means death. “The day of the Lord” is the moment of Christ’s second coming, when the church is raptured and the dead are raised (1 Thess. 4:13-18; 1 Cor. 15:51-54).

Paul believed this man could be saved, even after death, when Christ comes again. The chance for repentance and salvation extends beyond the grave. Simple. Clear. Powerful.

[#X]
It is appointed for men to die once, but after this the judgment

“Men die once, then comes judgment. Christ, offered once for sin, will appear again to save those who eagerly wait for Him.”

The writer of Hebrews speaks plainly. After death, there is judgment. Among the judged are those who wait for Christ, hoping for salvation. This implies postmortem salvation.

“Inasmuch as it is appointed for men to die once and after this, judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to bring salvation to those who are waiting for Him.” (Heb. 9:27-28)

Christ’s sacrifice transcends time and space. Unlike the old covenant’s endless sacrifices, His offering was once, for all people, for all time. The gospel is preached even to the dead, giving them a chance to believe, repent, and live according to God’s Spirit (1 Pet. 4:5-6).

The New Covenant reaches beyond death. Those who hear and respond pass through judgment and wait for Christ’s return. His sacrifice is enough to save all who turn to Him, even after death. This is the promise of salvation, universal and eternal. Simple. Powerful. True.

[#Y]
” And another book was opened, which is the Book of Life”

“The dead stand before the throne. Books are opened, and the Book of Life is among them. Names are written, and judgment follows.”

Revelation shows names added to the Book of Life on Judgment Day. This implies postmortem salvation for those judged worthy.

“I saw the dead, small and great, standing before God. Books were opened, and another book was opened, the Book of Life. The dead were judged according to their works, written in the books. The sea, Death, and Hades gave up their dead, and each was judged. Anyone not found in the Book of Life was cast into the lake of fire.” (Rev. 20:11-15 NKJ)

This matches ancient Jewish belief. The righteous are already written in the Book of Life. The wicked are blotted out. But the middling—the undecided—have their names inscribed based on their deeds and repentance. Malachi called it the “Book of Remembrance” for those who feared God.

The Book of Life is opened on Judgment Day to add names, not just to confirm them. Those who feared and obeyed are spared. Those who refused are not. This understanding was clear in the first century and aligns with the teachings of Jesus and Paul.

Judgment Day offers hope, even for the middling. It is not the final sealing of fates but a day where some are written into life, showing God’s justice and mercy.

[#Z]

If they do not hear Moses and the prophets, neither will they be persuaded.

“The rich man lifted his eyes in Hades. He was in torment but still called Abraham ‘Father.'”

Jesus told the story plainly. The rich man, suffering in Hades, was not beyond hope. His torment was not final but revealed truth, sorrow, and regret.

The rich man showed no hatred, no blasphemy. He called Abraham “Father” and sought mercy. Abraham called him “son,” a word of affection. This was not the language of eternal condemnation. Even Abraham and the redeemed longed to cross into Hades to ease his suffering, implying redemption was still possible.

The torment was mental anguish, not the fiery pain of hell. The rich man asked only for a drop of water, not for escape. The word used for “torment” (basanos) means testing, like refining gold to reveal its purity. The flame was the flame of God’s judgment, a purging fire to bring truth to the surface.

This imagery points to cleansing, not retribution. The rich man’s suffering, like the refiner’s fire, was designed to strip away delusion and sin. If he believed, even in Hades, he could be saved.

The parable is clear. Torment in Hades is not the end. It’s a chance to face the truth, to repent, and to hope for salvation when Christ comes again. The story holds the promise of redemption, even beyond the grave.

[#ZA]

that the world (2889 κόσμος kosmos) through Him might be saved.

“God so loved the world, He gave His only Son to save it. Not part of it—all of it.”

Christ came for the whole kosmos, all humanity, living and dead. His sacrifice holds infinite value, enough to redeem everyone. Excluding the dead from salvation would diminish its worth.

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son to condemn the world, but that the world through Him might be saved.” (John 3:16-17 NKJ)

The kosmos includes the living and those in the realm of the dead. Christ descended into the depths, preaching to the spirits in prison, offering salvation to all (1 Pet. 3:18-22). His blood reconciles everything, seen and unseen, through the cross (Col. 1:20).

If salvation only reached the living, billions would be left out. That would make God’s sacrifice seem insufficient. But God sent His Son for everyone, to set captives free—those bound by sin, those in the grave.

The kosmos He came to save is the entire creation. Living or dead, all are called to believe, to be judged, and to live according to God. His love reaches everywhere, even the depths. That is the measure of Christ’s redemption—full, infinite, and complete.

Addendum

Chronology of Judgments/Resurrections

Paul’s summary of main events will be followed by a more detailed list:

20 But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.
21 For since by man came death, by Man also came the resurrection of the dead.
22 For as in Adam all die, even so in Christ all shall be made alive.
23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming.
24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power.
25 For He must reign till He has put all enemies under His feet.
26 The last enemy that will be destroyed is death. (1 Cor. 15:20-26 NKJ)

During Christ’s Second Coming just before He enters Jerusalem all the dead in Christ, whether they came with Him or rise from Hades, take part in the First Resurrection-Rapture of the Church (Heb. 9:28; 1 Thess. 4:13-18; 5:1-4; 2 Thess. 2:1-4; 1 Cor. 5:5, 15:51-54; Rev. 14:12-16; 20:4-6).

When Christ enters Jerusalem judgment begins first with the House of God. All the Sheep and Goats of Christendom from every nation, who weren’t born again are judged if they came to the aid of Christ’s brethren during the Great Tribulation. The Sheep who did vicariously “receive Christ” join the kings and priests seated with Christ receiving a “supernatural body” just like Christ and His brethren have. The goats who did nothing to aid persecuted Christians are cast into Gehenna Fire (Mt. 25:31-46; 13:36-42).

Immediately after or perhaps during that judgment Christ’s angels gather all the irredeemably wicked and followers of the Beast and cast them into Gehenna fire (Mt. 13:47-50).

The rest of humanity enter Christ’s millennial Kingdom unchanged except they do not grow old or get sick. They repopulate the earth and Christ’s brethren reign over them as kings and priests for a thousand years (Rev. 20:4-6).

Satan is released from his prison to deceive the earth once more; God sends them such a strong delusion (2 Th. 2:11) like hooks drawing Gog and Magog to their doom (Rev. 20:1-10; Ezek. 38:4; 30:2) Fire from heaven consumes them implying they are cast into Gehenna fire, aka “Lake of Fire”.

Yahweh God in Compound Unity sits in the Great White Throne but it is Jesus Christ God the Son who does the judging.

The first is a judgment of the survivors of the Millennial Kingdom. If their deeds and works merit their names being written into the book of life.

Then the Rich Man and all still in hades rise and if they repented after being purged of all wickedness and with their restored free will choose to obey Christ as LORD, their names are then written in the book of life.

But the irredeemably wicked are not written into the book of life and so are cast into Gehenna Fire, also known as the Lake of Fire. It is the second death from which there is no return.

The wicked cast into the lake of fire must have been the majority raised from hades as the vision of them being cast into the lake of fire is emphasized by John (Rev. 20:15).

All found written in the book of life during the Great White Throne judgment eye are given immortal supernatural bodies and join Christ and His brethren as they enter the New Heavens and New Earth. New Jerusalem descends onto the earth and God dwells among mankind, He in us and we in Him (Rev. 21-22).

ADDENDUM

A theory why most of the Christian Church lost this first century concept of salvation after death.

The Gentile Church became confused about eschatology when Aramaic Palestinian Jews vanished from it. The Roman Empire dispersed that culture, only a remnant of Jews remembered what it was. Many uniquely Jewish concepts became unknown.

We see the change when Christian scholar Clement of Alexandria (150-215), who retired to live with the Bishop of the Jerusalem at the end of his life, says:

So I think it is demonstrated that God (being good) and the Lord (being powerful) both save with a righteousness and equality that extends to all who turn to God, whether here or elsewhere. For it is not here alone that the active power of God is present. Rather, it is everywhere and is always at work.… For it is not right that those persons [who died before Christ] should be condemned without trial, and that those alone who lived after His coming should have the advantage of the divine righteousness. Clement of Alexandria (c. 195, EE Eastern), 2.491. Dead, Intermediate State of The. (1998). In D. W. Bercot (Ed.), A Dictionary of Early Christian Beliefs: A Reference Guide to More than 700 Topics Discussed by the Early Church Fathers (p. 192). Hendrickson Publishers.

The Catholic doctrine of Purgatory is a corruption of early Jewish Christian concepts that saw Hades as an intermediate place for the dead that wasn’t necessarily a place of punishment but rather a shadowy realm where souls awaited their final fate. First Century Palestinian Jews believed the dead could undergo purification or purgation in preparation for their eventual resurrection or judgment. NT scripture is in agreement plainly stating the dead will rise from Hades and it will cease to exist:

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death. (Rev. 20:13-14 NKJ)

Christ our Teacher (Mt. 23:8) agrees:

25 “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.
26 “For as the Father has life in Himself, so He has granted the Son to have life in Himself,
27 “and has given Him authority to execute judgment also, because He is the Son of Man.
28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:25-29 NKJ)

All the dead “in the graves” who obediently “hear” God’s voice will rise in “the resurrection of life” but those who do not “hear” obediently will rise “to the resurrection of condemnation” (John 5:25, 29).

It is written:

He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, And purge them as gold and silver, That they may offer to the LORD An offering in righteousness. (Mal. 3:3 NKJ)

Levi’s descendants are God’s first fruits (Num. 3:41), as God does for them He will do for all who obey the gospel preached ALSO to the dead that they may live according to God (1 Pet. 4:6):

6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:6 NKJ)

For there is no partiality with God (Rom. 2:11 NKJ)

The reason why the “Book of Life” is open during the Great White Throne Judgment is to write the names of those redeemed from Hades in it:

11 Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them.
12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:11-15 NKJ)

COMPARE the teaching of the school of Hillel in Christ’s day:

[I.15 A] Said R. Kruspedai said R. Yohanan, “Three books are opened [by God] on the New Year: one for the thoroughly wicked, one for the thoroughly righteous, and one for middling [people].
“The thoroughly righteous immediately are inscribed and sealed for [continued] life.
[C] “The thoroughly wicked immediately are inscribed and sealed for death.
[D] “Middling [people] are left hanging from New Year until the Day of Atonement.
[E] “If they [are found to have] merit, they are inscribed for life.
[F] “If they [are found] not [to have] merit, they are inscribed for death.”
[G] Said R. Abin, “What is the Scriptural [foundation for this]? [Ps. 69:28 states]: ‘Let them be blotted out of the book of the living. Let them not be inscribed among the righteous.’ ‘Let them be blotted out of the book’-this refers to the book of the thoroughly wicked. ‘[… of the] living’-this refers to the book of the righteous. ‘Let them not be inscribed among the righteous’-this refers to the book of middling [people].”-Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 6b, p. 83). Peabody, MA: Hendrickson Publishers

It is inconsistent with sound hermeneutic exegetes ignore 1st century Jewish Tradition, which Paul the apostle was immersed in (Acts 23:6; 26:4-6) and some of which our LORD Jesus described as “treasure”:

Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.” (Matt. 13:52 NKJ)

If everything the Pharisees taught was wrong Jesus would have said so. Instead, we read:

1 Then Jesus spoke to the multitudes and to His disciples,
2 saying: “The scribes and the Pharisees sit in Moses’ seat.
3 “Therefore whatever they tell you to observe, that observe and do, but do not do according to their works; for they say, and do not do (Matt. 23:1-3 NKJ)

A likely reason for God using Paul to write most of the NT was his expertise in 1st century Judaism:

6 But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!” (Acts 23:6; 26:4-6)

4 “So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem;
5 since they have known about me for a long time previously, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion.
6 “And now I am standing trial for the hope of the promise made by God to our fathers; (Acts 26:4-6 NAS)

This 1st century Jewish context sheds light on Paul’s statement “All [obedient] Israel” would be saved, even those who had died “enemies of the Gospel” will find mercy. Repentance and redemption is implied:

26 and thus all Israel will be saved; just as it is written, “The Deliverer will come from Zion, He will remove ungodliness from Jacob.”
27 “And this is My covenant with them, When I take away their sins.”
28 From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers;
29 for the gifts and the calling of God are irrevocable.
30 For just as you once were disobedient to God, but now have been shown mercy because of their disobedience,
31 so these also now have been disobedient, in order that because of the mercy shown to you they also may now be shown mercy.
32 For God has shut up all in disobedience that He might show mercy to all. (Rom. 11:26-32 NAS)

All who repent and believe, of course.

End

34 All these things Jesus spoke to the multitude in parables; and without a parable He did not speak to them,
35 that it might be fulfilled which was spoken by the prophet, saying: “I will open My mouth in parables; I will utter things kept secret from the foundation of the world.” (Matt. 13:34-35 NKJ)

When Jesus asserted Messianic authority, the Pharisees derided Him. Jesus warns ‘the Law and the Prophets were until John’, after that everyone pressing into the Kingdom accepts His authority:

13 “No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.”
14 Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.
15 And He said to them, “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.
16 “The law and the prophets were until John. Since that time the kingdom of God has been preached, and everyone is pressing into it. (Lk. 16:13-16 NKJ)

Jesus prophesied the Pharisees would reject His teaching against adultery with mammon and end up in hell, even though Lazarus would return from the dead to warn them:

9 Now a great many of the Jews knew that He was there; and they came, not for Jesus’ sake only, but that they might also see Lazarus, whom He had raised from the dead.
10 But the chief priests plotted to put Lazarus to death also,
11 because on account of him many of the Jews went away and believed in Jesus. (Jn. 12:9-11 NKJ)

Therefore, the parable of the Rich Man and Lazarus is prophetic, a revelation about the afterlife the Pharisees were certain to experience:

19 “There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.
20 “But there was a certain beggar named Lazarus, full of sores, who was laid at his gate,
21 “desiring to be fed with the crumbs which fell from the rich man’s table. Moreover the dogs came and licked his sores.
22 “So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried.
23 “And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
24 “Then 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.’
25 “But Abraham said, `Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.
26 `And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’
27 “Then he said, `I beg you therefore, father, that you would send him to my father’s house,
28 `for I have five brothers, that he may testify to them, lest they also come to this place of torment.’
29 “Abraham said to him, `They have Moses and the prophets; let them hear them.’
30 “And he said, `No, father Abraham; but if one goes to them from the dead, they will repent.’
31 “But he said to him, `If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'” (Lk. 16:19-31 NKJ)

A prophetic warning to repent must be literal, or the warning becomes mere comedy. But does “retributive justice” exhaust the symbolism of this parable, or does it imply there is hope the unsaved dead ?

Ask yourself, aren’t Abraham and Lazarus “on the Lord’s side” completely supporting God’s retributive justice? (Exod. 32:26-27) How is it they want to cross the gulf and comfort the Rich Man? (Lk. 15:26) As that would be rebellion against God’s judgment, the rich man’s torment must have another purpose than “retributive justice”. It must have as its goal the possible redemption of the Rich Man.

22 “So it was that the beggar died, and was carried by the angels to Abraham’s bosom. The rich man also died and was buried.
23 “And being in torments (931 βάσανος basanos) in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
24 “Then 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 (3600 ὀδυνάω odunao) in this flame (5395 φλόξ phlox).’
25 “But Abraham said, `Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted (3870 παρακαλέω parakaleo) and you are tormented (3600 ὀδυνάω odunao). (Lk. 16:22-25 NKJ)

If the “torment” (3600 ὀδυνάω odunao) is the classic idea of hell-fire, the Rich Man would ask for a lot more than a little water to cool his tongue. Odunao here refers to mental anguish (Luke 2:48; 16:25; Acts 20:38). Its antithesis is parakaleo ‘to be consoled for sorrow’ like Lazarus (Lk. 16:25).

Christ chose the word “torment” (931 βάσανος basanos) to describe the Torment in Hades:

Meaning: 1) a touchstone, which is a black siliceous stone used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either metal 2) the rack or instrument of torture by which one is forced to divulge the truth.-Strong’s Concordance

This “torment” is the kind that brings truth to the surface, resulting in “anguish” and “sorrow” (3600 ὀδυνάω odunao cp. Acts 20:38) for sin. The imagery of purging from sin is common in the Old Testament (Zech. 13:9; Ps. 51:7; 66:10; Isa. 1:25; 4:4; 6:7; 48:10; Ezek. 24:13; Dan. 11:35):

2 “But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire And like launderer’s soap.
3 He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, And purge them as gold and silver, That they may offer to the LORD An offering in righteousness. (Mal. 3:2-3 NKJ)

In Luke 16:24 the “flame” (5395 φλόξ phlox) causes the “agony” or “anguish” (3600 ὀδυνάω odunao). The Rich Man is being purged (Mal. 3:3; Job 23:10; Zech. 13:9 cp. 1 Pet. 1:7) by the “flame of God’s inspection”: “His eyes like a flame” (Rev. 1:14; 2:18; 19:12). The “flame” is the “visible aspect of a fire that springs upward and is usually orange”(Logos Bible Sense Lexicon). God is revealed in the “flame” (Ex. 3:2; Judges 13:20; Isa. 66:15 LXX; Acts 7:30; 2 Thess. 1:8).

The “torments of Hades” are designed to bring the true person to the surface, liberate their free will from all bondage to sin and delusion. After suffering for their sins “judged according to men in the flesh” , if they choose to believe the gospel preached to them in Hades they will “live according to God in the Spirit” apart from any torment (1 Pet. 4:6), eagerly waiting for the Second Coming of Christ when they will rise with the dead in Christ (Heb. 9:27-28) [2]:

6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:6 NKJ)

[Compare the similar wording in 1 Peter 3:18 θανατωθεὶς μὲν σαρκί, ζῳοποιηθεὶς δὲ πνεύματι “put to death in the flesh, but quickened by the Spirit”. This implies the “trial/judgment/torment” in hades ends” when they repent and “live according to God in the Spirit” (ζῶσιν δὲ κατὰ θεὸν πνεύματι). Their “spirit” quickened is now abiding surrounded by the Holy Spirit (Compare ἐν ᾧ καὶ “in which also” 1 Pet. 3:19) shielded from any torments.]

After death is a trial, a judgement, so Christ was offered to bear their sins to make possible they pass the Trial by believing the gospel preached to the dead (1 Pet. 6:4) and then eagerly wait for Christ’s return, for salvation.

27 And as it is appointed for men to die once, but after this the judgment,[1]
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-28 NKJ)

Context confirms the torments in Hades have redemption in view. The Rich Man is clearly sorrowful. He has Christian like concern for his family, that they not end up like he. Moreover, the redeemed in heaven want to comfort the Rich Man (Lk. 16:26), but that would be out of place if he were irredeemably wicked and was being punished eternally for sin. That would be rebellion against God’s judgment (compare: Deut. 19:21).

If the Rich Man knew his torment was eternal, if he were irredeemably wicked the entire conversation is irrational. Its much more likely he would curse God and Abraham and everyone else. Therefore, his rational demeanor, his concern for his family are consistent with his still having hope for future relief.

Finally, it follows from God’s love for humanity (John 3:16) Hades is among the “all things work together for good to them that love God” (Rom. 8:28) because the majority of these would be eternally lost if postmortem evangelization does not occur. Hades is an “intermediate state” before the final judgment; therefore its logical purpose is re-education, not judgment. If that is not so, from whence these who rise from Hades to a resurrection of life?

28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:28-29 NKJ)

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them…
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:13-15 NKJ)

John is viewing this terrifying event and observes only those NOT written in the book of life were cast into the Lake of Fire. For John to know that, he had to see those who WERE written in the book of life and notice they were NOT cast into the Lake of Fire.[4]

That fits the scripture revealing God is in Hades, no doubt to save as many as He can:

If I ascend into heaven, You are there; If I make my bed in hell, behold, You are there.(Ps. 139:8 NKJ)

And he said: “I cried out to the LORD because of my affliction, And He answered me. “Out of the belly of Sheol I cried, And You heard my voice. (Jon. 2:2 NKJ)

18 You have ascended on high, You have led captivity captive; You have received gifts among men, Even from the rebellious, That the LORD God might dwell there.
19 Blessed be the Lord, Who daily loads us with benefits, The God of our salvation! Selah
20 Our God is the God of salvation; And to GOD the Lord belong escapes from death. (Ps. 68:18-20 NKJ)

Upon repentance and belief in Jesus Christ, it follows torment in Hades ends once God’s anger for sin is turned away (Isa. 12:1-2; 54:8; Ps. 30:5; 126:5).

The purpose of Hell is to liberate those who are slaves to sin, restoring their free will so they can choose life in Christ rather than eternal death. Having been “judged according to men in the flesh, but live according to God in the spirit” (1 Pet. 4:6), compare the similar wording in 1 Peter 3:18 θανατωθεὶς μὲν σαρκί, ζῳοποιηθεὶς δὲ πνεύματι “put to death in the flesh, but quickened by the Spirit”. This implies the “trial/judgment/torment” in hades ends”[3] when they repent and “live according to God in the Spirit” (ζῶσιν δὲ κατὰ θεὸν πνεύματι). Their “spirit” quickened and now abiding in the sphere of the Holy Spirit (Ps. 139:8; Jonah 2:2). Now that their “judgment” ended they eagerly wait for the return of Christ (Heb. 9:27-28) when their “spirit will be saved in the Day of the lord Jesus (cp. 1 Cor. 5:5) either rising with all the dead on Judgment Day (Jn. 5:28-29; Rev. 20:13; Da. 12:2) or at His coming. [2]

In other words, once ‘judged according to men in the flesh, they live according to God in the Spirit’ (1 Pet. 4:6; Psa. 86:13; 139:8; Jonah 2:2). Although they remain in Hades (Luke 16:26), when they repent and believe the gospel preached they live according to God in His Spirit apart from torments eagerly waiting for the Return of Christ (1 Pet. 4:6; Heb. 9:27-28; 1 Cor. 5:5; 1 Thess. 4:15-18). Like Lazarus they are in a restful state.

Confirming repentance and eventual salvation is possible for the elect in Hades, Jews who died enemies of the Gospel are still God’s Elect (Rom. 11:28) He will not forsake (Rom. 11:1). God’s election to predestination (Rom. 8:29), the gifts and calling of God; are irrevocable (Rom. 11:29). Although they died enemies of the Gospel (Rom. 11:28), and so judged according to men in the flesh, they can choose to live according to God in the Spirit (1 Pet. 4:6), eagerly waiting (Heb. 9:28) for their Deliverer:

26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;
27 For this is My covenant with them, When I take away their sins.”
28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable. (Rom. 11:26-29 NKJ)

When God’s mercy and love, His righteous judgments are made manifest, all the earth will see His glory and cry out:

Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, For Your judgments have been manifested.” (Rev. 15:4 NKJ)

END NOTES
[1]

27 Καὶ καθ᾽ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις·
28 οὕτως καὶ ὁ χριστός, ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας (Heb. 9:27-28
BYZ)

The article doesn’t appear before krisis so this does not refer to “the Judgment” before the Great White Throne (Rev. 20:11). The parallel with humans is elegance with a twist. Both Christ and humans were appointed to die once for sins. His death is a sacrifice for our sins, while our death for our sins. The Divine “determination” or “Judgment” is we bear their cost in Hades, but the Divine “determination” for Christ’s sacrifice is He became our Redeemer who takes away the sins of the many who repent and “live according to God in the Spirit” (1 Pet. 4:6). That is why these human dead eagerly wait in Hades for the coming of Christ a second time apart from sins when He will raise them from the dead in Salvation:

so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:28 NKJ)

[2]
It is possible those who died and repented before Christ’s Second Coming rise with the church (Consistent with the precedence set in 1 Pet. 3:18-22; Eph. 4:8 compare 1 Thess. 4:13-18); but its possible they must wait until Judgment Day (Dan. 12:2; John 5:28-29; Rev. 20:11-15; Compare Luke 16:26 but see Mt. 19:26). Perhaps the most likely scenario is a combination, those who repented before Christ’s coming rise with the Church’s dead at His coming, those who repent after rising on Judgment Day. That is consistent with all these scriptures. As for the wicked who die during the Millennial Kingdom, including those with Gog and Magog (Rev. 20:7-9), they die “accursed” (Isa. 65:20) and so rise to a resurrection of condemnation.

[3]
Objections have been raised on two grounds. 1) Faith in Christ is a gift and not a “work” (Eph 2:8-9); 2) There is no work possible in Hell (Eccl. 9:10).

Now faith is the substance of things hoped for, the evidence of things not seen. (Heb. 11:1 NKJ)

1). Faith without “seeing” “the substance of things hoped for, the evidence of things not seen” (Heb. 11:1) is materially different than faith in what one sees (John 20:29). Christ calls those having faith in Him because they saw Him “a work” therefore those obeying Christ’s preaching in Hades can be saved:

28 Then they said to Him, “What shall we do, that we may work the works of God?”
29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent.” (Jn. 6:28-29 NKJ)

2). No works in the grave like building houses, making money or getting married or any of the other works related to the “vanities of life”. This scripture does NOT rule out all works in the grave:

9 Live joyfully with the wife whom you love all the days of your vain life which He has given you under the sun, all your days of vanity; for that is your portion in life, and in the labor which you perform under the sun.
10 Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going (Eccl. 9:9-10 NKJ)

[4]

And if any (εἴ τις) was not found written in the book of life, he was cast into the lake of fire. (Rev. 20:15 ASV)

James Boyer incorrectly includes Revelation 20:15 εἴ τις (if any) in his “Corpus of First Class Conditions in the NT” discussing its use in discourse:

If the first class condition states or implies the actual truth, then it could not possibly be used by Christ to say, “If [or according to this view, since] I by Beelzebub cast out demons…(Matt 12:27), nor “Since I do not do the deeds of my father…” (John 10:37), nor “Since I have spoken evil…” (John 18:23). Paul could not have written “Since there is no resurrection…” (1 Cor 15:13), nor “Since Christ is not raised…” (1 Cor 15:14). These are not isolated, peculiar examples; they represent 12% of all the first class conditions in the NT. It is simply not true that first conditions indicate the external objective truth or reality of the condition.-First Class Conditions: What Do They Mean?”(Grace Theological Journal Vol 2, p.75)

Revelation 20:15 isn’t discussion, it is a prose report of what is being seen by John. This is NOT a conditional argument, John is reporting what he saw as a statement of fact. Therefore, when John notices “if any was not found written in the book of life he was cast into the lake of fire” it implies some raised from Hades were written in the book of life and therefore not cast into the lake of fire. Why express it negatively? Whether the multitude of Gog and Magog (Rev. 20:8-9) are judged first (cp. Mt. 20:16) or last, the impression of so many not written in the book of life and cast into the lake of fire would be searing, set the tone for the entire horror.

God’s Plan for the Lost
Elect Rise From Hell On Judgment Day?
Preaching to the Dead (Postmortem Evangelism)
Does the Lake of Fire Symbolize Eternal Torment for all cast into it?
Jesus Preached to the Dead
What did the apostle John reveal when he said: “It is the last hour”?
Where Is The Judgment Of Fallen Angels?
The Origin of Satan and Demons
The Coming False Christ and His Followers Revealed

 

18 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 (ζῳοποιηθεὶς δὲ πνεύματι) :
19 By which also (ἐν ᾧ καὶ) he went and preached (2784 κηρύσσω kerusso) unto the spirits in prison;
20 Which sometime were disobedient (544 ἀπειθέω apeitheo), 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.
21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. (1 Pet. 3:18-4:1 KJV)

Many claim the word “preach” means “proclaim doom”. Why Christ would go to a prison in hades and proclaim doom to spirits who surely would have figured that out, is never explained.

Its also inconsistent with Christ’s mission:

The same precise word for preach (2784 κηρύσσω kerusso) is also used in these two verses:

18 “The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim (2784 κηρύσσω kerusso) liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed;
19 To proclaim (2784 κηρύσσω kerusso) the acceptable year of the LORD.” (Lk. 4:18-19 NKJ)

Wouldn’t proclaiming (2784 κηρύσσω kerusso) liberty to the captives be more consistent with Christ’s mission than proclaiming doom?

Did Jesus proclaim doom to us?

When physically alive as the Ark was being prepared, the “spirits in prison” disobeyed Noah’s preaching:

who formerly were disobedient(544 ἀπειθέω apeitheo), when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water. (1 Pet. 3:20 NKJ)

544 ἀπειθέω apeitheo {ap-i-theh’-o}
Meaning: 1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with.-Strong’s Concordance

Why couldn’t they believe Noah and obey his preaching? They didn’t believe God would forgive the defilement of the “image of God”, its corruption with the “image of angels”.

There is good reason for disbelief. Its clear God does not like mixed breeding:

`You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you. (Lev. 19:19 NKJ Compare Dt. 22:9, 11))

Ignorance of God makes room for divine forgiveness (1 Tim. 1:13; Lev. 5:18; Ez. 45:20; Lk. 12:48) in the “age to come” (Mt. 12:30-32).

As these disembodied “men of renown” (Gen. 6:4) were a “special case Christ made a special trip proclaiming (2784 κηρύσσω kerusso) “liberty to the captives” (Lk. 4:18) because they were not evil, they simply couldn’t believe Noah’s preaching God would forgive their “mixed breeding”:

Formerly they were disobedient. Not when Christ Triumphant appeared clothed in Shekhina glory. They responded to Christ’s preaching giving “the answer of a good conscience towards God” just as did the Church, which reminded Peter of the “like-figure” (499 ἀντίτυπος antitupos) of Baptism: “Buried with Christ and raised up with Him to new life” (Rom. 6:4; Eph. 2:3-7; Col. 2:12-14) through the resurrection power of Christ (1 Pet. 3:21-22). Just as the Church is saved by responding to Christ’s preaching with new life, so were these “spirits in prison.” Christ led them “captives in His train” (Eph. 4:8-10), receiving “gifts” from the formerly rebellious for they were glad the LORD God could now dwell among them (Ps. 68:18).

18 You have ascended on high, You have led captivity captive; You have received gifts among men, Even from the rebellious, That the LORD God might dwell there.
19 Blessed be the Lord, Who daily loads us with benefits, The God of our salvation! Selah
20 Our God is the God of salvation; And to GOD the Lord belong escapes from death. (Ps. 68:18-20 NKJ)

8 Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.”
9 (Now this, “He ascended “– what does it mean but that He also first descended into the lower parts of the earth?
10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.) (Eph. 4:8-10 NKJ)

Therefore, ζῳοποιηθεὶς δὲ πνεύματι is a “dative of reference” indicating the Holy Spirit is the sphere of existence which enveloped Christ’s human soul (Ps. 16:10; Acts 2:31) reviving it (LXX ἐζωοποίησάς Ps. 70:20; Is. 57:15; 2 Cor. 13:4) and ‘in that sphere of the Holy Spirit’ (ἐν ᾧ καὶ) Christ Triumphant (Ac. 2:24; Eph. 4:8-10; Heb. 4:14) went and preached proclaiming (2784 κηρύσσω kerusso) “liberty to the captives (Lk. 4:18) “spirits in prison” who “could not believe” (544 ἀπειθέω apeitheo) Noah’s preaching and so “disobeyed” it.

The antithesis: Jesus was “put to death in the flesh” (by the hand of man), His soul went to Hades/Sheol (Ac. 2:24), but then Jesus is quickened (by the Holy Spirit).

The anthesis is precise because “death of the flesh” is not annihilation as the JWs suppose.

The Holy Spirit formed a protective life strengthening sphere of power and lifegiving energy around the human soul of Jesus, and “in that sphere of the Spirit” ἐν ᾧ καὶ (1 Pet. 3:19 BYZ), He proclaimed liberty to the captive spirits in prison.

According to Bible revelation, human souls are weak when unclothed (2 Cor. 5:2-4) in death, only when clothed in the resurrection of the body do both become “immortal” and powerful (1 Cor. 15:42-53). Therefore, as Jesus’ soul was truly human, it was too weak to endure the pangs of Sheol and proclaim liberty to the captives.

Therefore, in Hades Jesus soul was “quickened in the sphere of the Holy Spirit, revived and strengthened”. Then emanating the Shechinah glory of God, Christ Triumphant descends to the lowest hells fully protected from all harm, in brilliant light without variation (Isa. 9:2-3; Jas. 1:17; 1 Tim. 6:14-16), proclaiming liberty to the captive spirits in prison.

The people who walked in darkness Have seen a great light; Those who dwelt in the land of the shadow of death, Upon them a light has shined. (Isa. 9:2 NKJ)

Christ proclaimed liberty to the captives to the glorious end of His earthly ministry, in glorious Triumph over Satan and Death.

45 And so it is written, “The first man Adam became a living being.” The last Adam became a life-giving spirit.
46 However, the spiritual is not first, but the natural, and afterward the spiritual.
47 The first man was of the earth, made of dust; the second Man is the Lord from heaven.
48 As was the man of dust, so also are those who are made of dust; and as is the heavenly Man, so also are those who are heavenly.
49 And as we have borne the image of the man of dust, we shall also bear the image of the heavenly Man.
…
55 “O Death, where is your sting? O Hades, where is your victory?”
56 The sting of death is sin, and the strength of sin is the law.
57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
58 Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord. (1 Cor. 15:45-49, 55-58 NKJ)

Then Peter returns to the theme of “Christ preaching liberty to the dead”. This time to a different group of unsaved humans, dead folks just like those speaking evil of Christians and mocking the gospel to Peter’s church:

4 In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.
5 They will give an account to Him who is ready to judge the living and the dead.
6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:4-6 NKJ)

End Note

At Christianforums.com a poster suggested:

“These spirits in prison refers to:

 

1. the deceased patriarchs and the Old Testament saints. (Papists’ Limbus)
2. the people who died in Noah’s flood a long time ago.
3. those who are alive but spiritually dead. (Amplified Bible)
4. the good Christians who died as martyrs.
5. everyone who is dead but all will head to heaven eventually. (Origen, universal salvation)
6. to the general dead. Some to heaven; others to hell.
7. to a selected (or elected) group of dead people who never heard of the gospel when alive but would believe it if they heard it.

I think options 6 and 7 are most likely.”

None of those options are correct if we focus on the facts given by Peter and Scripture.

The “spirits in prison” were “disobedient…in the days of Noah when the ark was a preparing” (1 Pet. 3:19-20).

That rules out #1, the patriarchs and OT saints weren’t alive then.

#2 and #3 are ruled out because “unregenerate humans” or “spiritually dead” are never called “spirits”.

The tripartite nature of man, “body soul spirit” (1 Thess. 5:23) came into existence when Divine Breath was “breathed into” “dust”(Job 33:4) and the body and soul became animated by spirit (Gen. 2:7). “Soul” often stands for the whole person (Gen. 12:5; 17:14) and “is the immaterial person himself”. When the “soul” becomes weak in animating spirit it diminishes into a “shade or shadow” (07496 רָפָא rapha’ Is, 26:19) of its former self. But when it is “revived” it is said “his spirit returned” (Gen. 45:27). But when a person’s life is preserved it is his “soul” that “lives” (Jer. 38:17-17). Jesus’ human soul went to hades when He physically died on the cross (Ps. 16:10; Ac. 2:27), OT saints “under the altar” are not normally called “spirits” (Rev. 6:9).

When a believer is “regenerated” he partakes in divine nature (2 Pt. 1:4), that changes their souls, infused with Holy Spirit (“born from above” Jn. 3:3, 7 NRS) they become “new creatures” (2 Cor. 5:17; Gal. 6:15) and can rightly be called “spirits of just men made perfect” (Heb. 12:23).

They can’t be either the Nephilim fallen angels or their contemporaries the “sons of God” (Gen. 6:4) who left their habitation to sin with women (Gen. 6:2), because these fallen angels either are in the Abyss (Rev. 9:1ff) or tartarus ( Pet. 2:4) and won’t be forgiven, and they know they are damned forever.

They both however sired the “men of renown” (Titans of Greek myth, perhaps builders of ancient megalithic sites now being discovered above and under the ocean). These “men of renown” were hybrid human-angel “men”. Disembodied, that hybrid nature would make them “spirits” in death.

#4) Christians didn’t exist in the Days of Noah to end up as “spirits in prison” and they don’t go to prison when they die, they go to “paradise” (Lk. 23:43) which is in “third heaven” (2 Cor. 12:3) beneath the altar of God (Rev. 6:9).

#5)Unversalism is incorrect, but even if it were true that wouldn’t identify these “spirits in prison” as those physically alive when Noah’s Ark was being built.

#6) The dead in paradise/heaven are never called “spirits in prison” in Scripture.

#7) These “disobeyed” Noah’s preaching, so #7 is incorrect. “Sometime were disobedient” (1 Pt. 3:20) denotes disobedience that arises from “disbelief”, they couldn’t “believe” (544 ἀπειθέω apeitheo) Noah’s preaching so they disobeyed it:
544 ἀπειθέω apeitheo {ap-i-theh’-o}
Meaning: 1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with

In Genesis 6 Noah, his family, “sons of God” angels, “Nephilim” (fallen ones) and “men of renown” are mentioned. So the “spirits in prison” must be one of these. They wouldn’t be Noah and the 7 souls saved with him. They can’t be either the Nephilim fallen angels or their contemporaries the “sons of God” (Gen. 6:4) who left their habitation to sin with women (Gen. 6:2), both evil and good angels siring the “men of renown” (Titans of Greek myth, perhaps builders of ancient megalithic sites now being discovered above and under the ocean). These “men of renown” were hybrid human-angel “men”. Disembodied, that hybrid nature would make them “spirits” in death.

Genesis 6:4 doesn’t suggest these “men of renown” were wicked. Peter says they couldn’t believe and so disobeyed Noah’s preaching. Its likely they couldn’t believe God would forgive the corruption of the image of God they represented. If you study the OT’s prohibition against “breeding with another kind” (Lev. 19:19), they had a solid reason “not to believe Noah”.

As the “men of renown” who died physically in the flood went to a “prison” in hades, segregated from other human dead, they became the “spirits in prison” Christ preached liberty to. They are the human dead Christ took with Him as He ascended, depositing them with the other saints in paradise or “Abraham’s bosom” (Lk. 16:22; 32:43; 2 Cor. 12:2, 4; Rev. 6:9).

The John Ankerberg site posted excepts of Dr. Ron Rhodes articles claiming “No Second Chance After Death”.

No Second Chance After Death

While I agree those who reject God in full knowledge don’t get a second chance, billions of have died before Christ came, or in lands which the gospel wasn’t fully and convincingly preached. Or they were slaughtered in their mothers womb. The “second chance” will actually be their “first chance”.

Dr. Rhodes will be contradicted after each statement.

Some people believe sinners will have a second chance to become saved after they die.

More than “some” believe it. Dr. Jonathan observes there has been a “Revival of interest in the destiny of the unevangelized In more recent times, there has been an upturn in scholarly interest in the fate of those who have never heard. Okholm and Phillips claim that “the debate within the evangelical academy regarding salvation and the unevangelized is intense and fierce, dominating all other discussions.”- Grace beyond the Grave: Is Salvation Possible in the Afterlife? A Biblical, Theological, and Pastoral Evaluation (Stephen Jonathan). Other books on the subject: “What About Those Who Never Heard?: Three Views On The Destiny Of The Unevangelized” (John Sanders); “PostMortem Opportunity: A Biblical and Theological Assessment of Salvation After Death” (James Beilby).

In some cases, they misinterpret a particular Bible verse they think supports this idea. “

The following verses explicitly or implicitly describe redemption from Sheol, or use the imagery of that to describe deliverance from death in this life:

‘See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. (Deut. 32:39 NAU)

“The LORD kills and makes alive; He brings down to Sheol and raises up. (1 Sam. 2:6 NAU)

10 For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay.
11 You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever. (Ps. 16:10-11 NAU) [Although applied to Christ, verse 11 shows it also applies to David.]

O LORD, You have brought up my soul from Sheol; You have kept me alive, that I would not go down to the pit. (Ps. 30:3 NAU)

But God will redeem my soul from the power of Sheol, For He will receive me. Selah. (Ps. 49:15 NAU)

1 For the choir director. A Psalm of David. I waited patiently for the LORD; And He inclined to me and heard my cry.
2 He brought me up out of the pit of destruction, out of the miry clay, And He set my feet upon a rock making my footsteps firm.
3 He put a new song in my mouth, a song of praise to our God; Many will see and fear And will trust in the LORD. (Ps. 40:1-3 NAU)

19 For Your righteousness, O God, reaches to the heavens, You who have done great things; O God, who is like You?
20 You who have shown me many troubles and distresses Will revive me again, And will bring me up again from the depths of the earth. (Ps. 71:19-20 NAU)

For Your lovingkindness toward me is great, And You have delivered my soul from the depths of Sheol. (Ps. 86:13 NAU)

Shall I ransom them from the power of Sheol? Shall I redeem them from death? O Death, where are your thorns? O Sheol, where is your sting? Compassion will be hidden from My sight. (Hos. 13:14 NAU)

As for you also, because of the blood of My covenant with you, I have set your prisoners free from the waterless pit. (Zech. 9:11 NAU)

“Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. (Matt. 12:32 NKJ)

25 “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.
26 “For as the Father has life in Himself, so He has granted the Son to have life in Himself,
27 “and has given Him authority to execute judgment also, because He is the Son of Man.
28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:25-29 NKJ)

25 For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.
26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;
27 For this is My covenant with them, When I take away their sins.”
28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable.
30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience,
31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.
32 For God has committed them all to disobedience, that He might have mercy on all. (Rom. 11:25-32 NKJ)

18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,
19 by whom also He went and preached to the spirits in prison, (1 Pet. 3:18-19 NKJ)

For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:6 NKJ)

deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. (1 Cor. 5:5 NKJ)

8 Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.”
9 (Now this, “He ascended “– what does it mean but that He also first descended into the lower parts of the earth?
10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.) (Eph. 4:8-10 NKJ)

27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-28 NKJ)

12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:11-15 NKJ)

In other cases, they assume that God’s love will compel Him to provide another chance.

Would a Just God make the Opportunity for Salvation a matter of temporal and geographical luck, so that those born before Christ or after in lands where Jesus was unknown had no opportunity to be saved? No, that would be unjust. Therefore, Salvation in Jesus is Universally offered to every soul born into the Cosmos since the foundation of the world, past present or future.

16 “For God so loved the world (2889 κόσμος kosmos) that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
17 “For God did not send His Son into the world (2889 κόσμος kosmos) to condemn the world (2889 κόσμος kosmos) , but that the world (2889 κόσμος kosmos) through Him might be saved.
18 “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God. (John 3:16-18 NKJ)

John 3:16-18 delivers a powerful message of love and redemption: ‘For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.’

The Greek κόσμος (kosmos) appears four times positioning ‘the world’ opposite to Heaven from whence God’s Son came. This shows the “universality” of God’s offer, κόσμος signifies the entirety of creation, including every person born into it. God’s love reaches out to every corner of the kosmos, offering salvation to all who believe in Him. This vast scope implies that God’s redemptive love is not limited by time, place, or circumstance. Therefore, the kosmos could not possibly exclude those born before Christ or those who did not hear the Gospel of Christ after the 1st century.

Nor would God sacrifice His Only Begotten Son if He is not the only way to salvation. Therefore, Salvation is possible only for those who grasp the opportunity God gives, by believing in His only begotten Son.

God sent His Son to save the entire kosmos (Jn. 1:9, 29; 4:42; Rm. 5:10; 8:32; 2 Cor. 5:19) encompassing all of humanity whether living or dead (Jn. 5:24-25, 28-29; Heb. 9:27-28; 1 Pt. 4:6). This universal aspect of God’s plan is clearly taught in the following Scriptures (Col. 1:20; Heb. 9:24-26; 1 Jn. 2:2; 4:9-10; 8:32).

Is there a second chance after death?
Such a view contradicts the clear teachings of Scripture. Consider the words of Jesus in Luke 16:19-31:
“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’”

Once the rich man died and was in a place of great suffering, he had no further opportunity for redemption. Nothing could be done at that point to ease his situation. There was no possibility of a second chance. The Believer’s Bible Commentary affirms: “We learn here that the choices of this life determine our eternal destiny, and once death has taken place, that destiny is fixed.”

Dr. Rhodes quoted the parable, to ignore it. Yes, he was in great suffering, but nothing else Dr. Rhodes said is in the text.

The parable does not depict the Rich man as irredeemably wicked. Nor does he act like a Reprobate. When his cries for aid are refused he doesn’t begin cursing both Abraham and Lazarus. Throughout this context he reverently refers to “Father Abraham”, pleading “have mercy” (1653 ἐλεέω eleeo) not a whit differently than did blind Bartimaeus who called out to Jesus for the same thing: “Jesus, Son of David, have mercy on me!” (Mk. 10:47 NKJ). The aorist tense indicates both had specific acts of mercy they wanted, relief from thirst or blindness. Nothing in either’s cries for pity implies unrepentant hearts or hostility against God’s justice and truth.

“Repentance” is on the Rich Man’s mind, he proves that when he begs Lazarus warn his brothers so “they will repent” (Lk. 16:30).

Moreover, its “twisting” to say Hades is the final place of the damned, when everyone knows Hades will be emptied of its souls, and anyone found in the book of life will live:

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire.
(Rev. 20:13-15 NKJ)

This parable has many indications the Rich Man was actually getting his “second chance” in Hades.

1.) We would expect an irredeemably wicked man would curse both Abraham and Lazarus for refusing to help him. Instead, he shows great reverence for “Father Abraham” and selfless concern for his family (Luke 16:27).
2.) Abraham affectionately calls the Rich Man “son” (Luke 16:25). That would be impossible if the Rich Man were an irredeemable enemy of God: “Do I not hate them, O LORD, who hate you? And do I not loathe those who rise up against you?” (Psalm 139:21).
3.) Abraham and others with him wanted to comfort the Rich Man, but an “great gulf” prevented them (Luke 16:26). It is impossible they would rebelliously desire to subvert God’s just punishment, therefore that is not what the Rich Man is experiencing.
4.) Although translators have the Rich Man crying “I am tormented (3600 ὀδυνάω odunao) in this flame”, the reverse of the “comfort” (3870 παρακαλέω parakaleo) Lazarus was experiencing, ὀδυνάω can denote “anxiety (Lk. 2:48) and “sorrow” (Ac. 20:38). These could be part of the Rich Man’s torment.
5.) Christ did not use the common word for “fire” (4442 πῦρ pur) that appears when speaking of God’s judgment (Lk. 3:9, 17; 17:29). He chose “flame” (5395 φλόξ phlox)” which is the “visible aspect of a fire that springs upward and is usually orange”(Logos Bible Sense Lexicon). It is this “flame” that often accompanies revelation of God (LXX: Ex. 3:2; Judges 13:20; Isa. 66:15; Acts 7:30; 2 Th. 1:8). When Christ is revealed His eyes are “like a flame of fire” (Rev. 1:14; 2 Th. 1:7-8).
6.) In Hades was “where he was being tormented(931 βάσανος basanos)…this place of torment” (Lk. 16:23, 28 NRS). The word denotes “a touchstone, which is a black siliceous stone used to test the purity of gold or silver by the colour of the streak produced on it by rubbing it with either metal 2) the rack or instrument of torture by which one is forced to divulge the truth.-Strong’s Concordance. The symbolism suggests a refining process (Zech. 13:9; Ps. 51:7; 66:10; Isa. 1:25; 6:7; 48:10; Ezek. 24:13; Dan. 11:35), a purging of sin that reveals the truth of the individual, the “gold” within:
But who can endure the day of His coming? And who can stand when He appears? For He is like a refiner’s fire And like launderer’s soap. He will sit as a refiner and a purifier of silver; He will purify the sons of Levi, And purge them as gold and silver, That they may offer to the LORD An offering in righteousness. (Mal. 3:2-3 NKJ)
7.) The symbolism of water, extreme thirst (Lk. 16:24) alludes to Christ’s triumphal trip to the “spirits in prison”:
As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit (0953 בּוֹר bowr) wherein is no water. (Zec. 9:11 KJV)

This is even more evident in Hebrews 9:27, which assures us that “it is appointed for man to die once, and after that comes judgment.” We live once, die once, and are judged once. The idea of a second chance cannot be forced into this verse.

We don’t have to force it into Hebrews 9:27 because Hebrews 9:28 says after their judgment some “eagerly wait” for Christ’s salvation:

27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-10:1 NKJ)

In keeping with the judgment mentioned in Hebrews 9:27, we can observe in Scripture that the primary basis of judgment has to do with one’s behavior during earthly life.

Incorrect. Jesus said the dead in graves will hear his voice, and all who heed will rise to the resurrection of life on Judgment Day:

24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice (ἀκούσονται τῆς φωνῆς) of the Son of God: and they that hear shall live…
28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice (ἀκούσονται τῆς φωνῆς),
29 And shall come forth; they that have done good (ἀγαθὰ ποιήσαντες aorist participle), unto the resurrection of life; and they that have done evil (φαῦλα πράξαντες aorist participle), unto the resurrection of damnation (Jn. 5:28-29 KJV)

The aorist participle in John 5:29 rendered “done” in many translations can be translated “do” or “did” (YLT, NAS, NJB), the action occurring AFTER hearing Christ’s voice:

“Many commentators minimize the subsequent (following) use of the aorist participle. Even such scholars as Robertson and Moulton, who recognize that the participle is not time-bound, resist this category of usage. But there are a number of examples in biblical and extra-biblical Greek where an aorist participle is used to refer to an action occurring after the action of the main verb. In virtually all of these examples, the aorist participle is placed after the main verb in syntactical order.”-Porter, S. E. (1999). Idioms of the Greek New Testament (p. 189). JSOT.

Revelation 20:12 tells us that God’s record books will be opened, and the dead will be “judged by what was written in the books, according to what they had done.”

We are likewise told that Death and Hades will give up the dead that are in them, and they will be “judged, each one of them, according to what they had done” (Revelation 20:13). If there were a second chance after death, such verses would make no sense. We cannot rewrite God’s Word to say: “Death and Hades gave up the dead who were in them, and—assuming they don’t respond to the second chance they will be given in the afterlife to trust in Jesus for salvation—they will be judged, each one of them, according to what they had previously done on earth.”

If there weren’t any raised from Hades to “the resurrection of life” the “book of life” would not be opened to confirm their names are in it. ONLY those “not found” in the book of life are cast into the lake of fire:

12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:12-15 NKJ)

Scripture is clear: We live once, die once, and are judged once!

Hebrews 9:27 says judgment happens immediately after death:

And as it is appointed for men to die once, but after this the judgment, (Heb. 9:27 NKJ)

That’s when the gospel is preached to them, and those who repent and believe the gospel “live according to God in the Spirit” and “eagerly wait for Christ’s Second Coming to rise with the Church at the Rapture:

For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:6 NKJ)

28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation (Heb. 9:28 NKJ)

Although these repentant dead remain in Hades, God the Holy Spirit shields them from anything unpleasant and “time flies” because they rest as though they are asleep. Christ revealed that when he spoke of the righteous dead as “asleep” (John 11:11). The same Holy Spirit who protected the human soul of Christ as He went and proclaimed liberty (2784 κηρύσσω kerusso, Luke 4:18) to the spirits in prison:

18 Because Christ also suffered for sins once, 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;
19 in which also he went and preached (2784 κηρύσσω kerusso) unto the spirits in prison, (1 Pet. 3:18-19 ASV)

It is therefore no wonder that the apostle Paul spoke to the Corinthians with such urgency: “Now is the day of salvation” (2 Corinthians 6:2). No one should wait to respond to the gospel, for death could come at any time (see Ecclesiastes 9:12).

I agree. Now is the best time to repent and believe. Hades should be avoided at all costs, as the Rich Man testified, he was in “torments” (Luke 16: 24). Why go through that when it can be avoided by believing now, in this life.

“Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. (Jn. 5:24 NKJ)

This brief life on earth is the only time we have to decide for or against Christ. Once we die, there is no further opportunity to believe in Jesus for salvation.

Christ said there is, all in the grave will hear His voice and those who obey the voice, will rise to the resurrection of life:

28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:28-29 NKJ)

Assessing The Claim That 1 Peter 3:18-19 Implies A Second Chance
In 1 Peter 3:18-19 we read, “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.” The King James Version renders the latter part of the verse, “…he went and preached unto the spirits in prison.” Some people reason that if spirits in the afterlife can listen to preaching, they must be able to respond to gospel preaching and become believers in the afterlife. This implies there is a second chance for everyone to believe in God in the afterlife.

Such a view is untenable…

The Greek word rendered “preach” (kerusso) in the King James translation of 1 Peter 3:19 is not the word typically used for preaching the gospel, but instead points to a proclamation, as in a declaration of victory.

I agree, Christ was victorious over Satan and Death. Christ Triumphant then proclaimed (2784 κηρύσσω kerusso) victory, and liberty to the captive spirits in prison:

18 “The Spirit of the LORD is upon Me, Because He has anointed Me To preach the gospel to the poor; He has sent Me to heal the brokenhearted, To proclaim (2784 κηρύσσω kerusso) liberty to the captives And recovery of sight to the blind, To set at liberty those who are oppressed;
19 To proclaim (2784 κηρύσσω kerusso) the acceptable year of the LORD.”
20 Then He closed the book, and gave it back to the attendant and sat down. And the eyes of all who were in the synagogue were fixed on Him.
21 And He began to say to them, “Today this Scripture is fulfilled in your hearing.” (Lk. 4:18-21 NKJ)

One cannot read this account and others without seeing the “triumphal aspect” of Christ’s victory on the cross!

That is why Peter chose this word, to remind everyone Christ proclaimed liberty to captives, just like the spirits in prison!

Because Dr. Rhodes cites multiple interpretations of others and doesn’t pick any of them, I deleted the rest of his argument. The good Dr and his scholars are easily contradicted by the elegant fact the spirits in prison “gave the answer of a good conscience towards God”, just like the church and this reminded Peter of Baptism: “Dying with Christ and being raised with Christ”.

Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. (Rom. 6:3-4 NKJ)

buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead. (Col. 2:12 NKJ)

So the identity of the “spirits in prison” doesn’t matter, they clearly played a role in Christ’s Triumph over Satan and Death. Just as the Church responded to Christ’s preaching and were made alive in Christ, so were these “spirits”.

Christ led them captives in His train when He ascended to heaven:

8 This is why it says: “When he ascended on high, he took many captives and gave gifts to his people.”
9 (What does “he ascended” mean except that he also descended to the lower, earthly regions?
10 He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.) (Eph. 4:8-10 NIV)

They reject a “second chance” because Scripture emphatically teaches that those who refuse to turn to Christ by faith in this present life are irrevocably consigned to a destiny in the lake of fire (Daniel 12:2; Matthew 25:46; Mark 9:44-48; Luke 16:23; 2 Peter 2:4; Revelation 20:15; 21:8).

That begs the question what happens to those who never had a “first chance” and never refused Christ at all. They either never heard, or were so poorly evangelized they remained unbelieving and so never refused Christ either. Its called a “second chance” because they weren’t evangelized when alive. The willfully wicked or those who knowingly rejects the gospel of Christ, don’t get a “second chance.” They are condemned forever.

Assessing the Claim that 1 Peter 4:6 Implies a Second Chance
First Peter 4:6 states: “This is why the gospel was preached even to those who are dead, that though judged in the flesh the way people are, they might live in the spirit the way God does.”

Some interpret this verse to mean that people might be able to respond positively to the gospel in the afterlife and thus have a “second chance” for salvation after death.

This verse is difficult to interpret. An important principle of Bible interpretation, however, is that we ought always to interpret difficult verses in light of what the clearer verses teach.

Its not difficult to interpret, especially when Peter just revealed Christ preached to the spirits in prison. Those who mocked Christians and the gospel didn’t fully understand the gravity of their situation:

3 For we have spent enough of our past lifetime in doing the will of the Gentiles– when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.
4 In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.
5 They will give an account to Him who is ready to judge the living and the dead.
6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pt. 4:3-6 NKJ)

Because of their ignorance of Christ, He forgives their blasphemy and gives them a second chance:

“Anyone who speaks a word against the Son of Man, it will be forgiven him… (Matt. 12:32 NKJ)

Dr. Rhodes then repeats passages I have already commented on:

The clearer verses teach that our decision for or against Christ is made during this one life on earth. For example:• The rich man, suffering in agony, was given no second chance after he died (Luke 16:19-31).

• “It is appointed for man to die once, and after that comes judgment” (Hebrews 9:27). This verse alone negates any possibility of a second chance.

• The Lord knows how “to keep the unrighteous [dead] under punishment until the day of judgment” (2 Peter 2:9, insert added for clarification). This verse indicates that the Lord is keeping the wicked dead in spirit prison until the future great white throne judgment (Revelation 20:11-15). No mention is made of a second chance.

As for the meaning of 1 Peter 4:6, it apparently refers to those who are now dead but who heard the gospel while they were still alive.

This makes sense in view of the tenses used in the verse: The gospel was preached in the past to those who are presently dead.

These individuals heard the gospel of Christ when they were still alive, but had died by the time Peter wrote this letter. The Amplified Bible translation reflects this understanding: “The good news [of salvation] was preached [in their lifetimes] even to those who are dead.” Seen in this light, 1 Peter 4:6 does not support the idea of a second chance.
What About The Love Of God?
Some people argue for a second chance of salvation based on the love of God. They reason: Surely God in His love, compassion, and mercy will give those who reject Christ another chance for salvation beyond death’s door. So, no worries!

Scripture reveals that God is indeed characterized by love (John 3:16; Romans 5:8; 1 John 4:8,16,19). But He is also characterized by holiness (Exodus 15:11; Leviticus 11:44; 19:2; 20:26; 21:8; Psalm 99:3; Isaiah 6:3; 57:15; 1 Peter 1:15; Revelation 4:8) and justice (Genesis 18:25; Deuteronomy 32:4; Job 34:12; Psalm 9:7; 89:14; Jeremiah 5:5; Zephaniah 3:5).

God, in His love, gives human beings plenty of opportunities to turn to Him for salvation during earthly life. But once a person dies, that person will face God in judgment, and God will render a verdict in accordance with His holiness and justice. There are no second chances.

That means that time is running out for every person still alive on earth. Ecclesiastes 9:12 tells us that “man does not know his time [that is, the time of his death]. Like fish that are taken in an evil net, and like birds that are caught in a snare, so the children of man are snared at an evil time, when it suddenly falls upon them” (insert added for clarification). If this passage tells us anything, it tells us that death often comes suddenly, without warning. The implication is that we must take steps now to be prepared for the moment. This sense of urgency would be unnecessary if we had a second chance following death.

Likening human beings to fish taken in an evil net, when proving the love of God, is odd…perhaps irrational. The opening proved God’s Love was so great He gave His only begotten Son so everyone born into the fallen realm had a chance to be saved.

I don’t disagree with what follows so I will let Dr. Rhodes have the last word:

People would be wise to take Proverbs 27:1 to heart: “Do not boast about tomorrow, for you do not know what a day may bring.” Each new day may bring the prospect of death. It is therefore wise to turn to Christ for salvation while there is still time.

Now is the day of salvation!
This article was adapted from three of Ron Rhodes’ books:
• What Happens After Life: 21 Amazing Revelations About Heaven and Hell (Harvest House Publishers, 2014).
• The Big Book of Bible Answers (Harvest House Publishers, 2013).
• Commonly Misunderstood Bible Verses (Harvest House Publishers, 2008).
https://jashow.org/articles/no-second-chance-after-death/#comments

Does the Lake of Fire Symbolize Eternal Torment for all cast into it?
When “Death and Hades” are cast into the lake of fire” they are destroyed (1 Cor. 15:26), but the Devil, Beast and False Prophet receive eternal torment (Rev. 20:10).

These different fates require the symbolism of a consuming fire that cannot be quenched (Isa. 66:24; Mk. 9:44, 46, 48) is not pertinent to the duration of whatever is cast into it; Whatever is cast in can be immediately destroyed or endure for an undetermined period of time. Their lot or destiny, “their part” (3313 μέρος meros, Rev. 21:8) of “eternity” in the lake of fire, is “according to their works” (Rev. 20:12), in proportion to their deeds.

Some would object claiming “Death and Hades” are personified in this context, but as “sea” is also listed as a place the dead rise from, that is impossible. In context they are places the dead rise from that God created, therefore Guilty of nothing. Their being tossed into the fire is to symbolize their destruction, never to return. Whereas Satan and crew are guilty of eternal sins, therefore, “they will be tormented day and night forever and ever.” (Rev. 20:10 NKJ)

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:13-15 NKJ)

“But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part (3313 μέρος meros) in the lake which burns with fire and brimstone, which is the second death.” (Rev. 21:8 NKJ)

3313 μέρος meros {mer’-os}
Meaning: 1) a part 1a) a part due or assigned to one 1b) lot, destiny

“The sea…the death and the Hades” (ἡ θάλασσα… ὁ Θάνατος καὶ ὁ ᾍδης Rev. 20:13) are different places that “give up” the dead in them. Christ has the keys to Death and Hades (Rev. 1:13) to symbolize His authority to release or lock up prisoners therein. None of the dead are left out.

Notice the wording in Revelation 20:15: “Whosoever was not found written in the book of life was cast into the lake of fire”. This is not a hypothetical “first class condition” where something is implied, to argue against it. In context, its a statement of fact. Its prose, John is reporting what he sees. John must have seen some rise whose names WERE written in the book of life (Compare Rom. 11:25-32).

Judgement Day is when some humans rise to life, and others to condemnation:

28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:28-29 NKJ)

Those in the grave (Hades) who done good by repenting for sins done in flesh but then living according to God in the Spirit (1 Pet. 4:6) will rise to life, “that his spirit may be saved in the Day of the Lord Jesus” (1 Cor. 5:5). Their names are written in the “book of life” and so are not cast into the lake of fire.

27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-28 NKJ)

Those who committed eternal sins while alive (Mk. 3:28-29) or refused to repent in Hades are judged according to their works. Each has a different ‘lot’ or ‘destiny’ in the lake of fire according to their works.

Different duration of torment also follows from the warning of “eternal torment” for accepting the Mark of the Beast (Rev. 14:9-11). That requires all guilty of works of lesser evil than accepting the Mark must receive “less than eternal torment” or the warning of “eternal torment” is without force. The Judgment for their different works must result in a different “part” (3313 μέρος meros) or “destiny”, “less evil work” is judged “less torment” in the Lake of Fire.

43 ‘And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire — the unquenchable —
44 where their worm is not dying, and the fire is not being quenched.
45 ‘And if thy foot may cause thee to stumble, cut it off; it is better for thee to enter into the life lame, than having the two feet to be cast to the gehenna, to the fire — the unquenchable —
46 where their worm is not dying, and the fire is not being quenched.
47 And if thine eye may cause thee to stumble, cast it out; it is better for thee one-eyed to enter into the reign of God, than having two eyes, to be cast to the gehenna of the fire –
48 where their worm is not dying, and the fire is not being quenched; (Mk. 9:43-48 YLT)

The fire is not quenched, the maggot dies not. Each symbol implies a different “destiny” or “part” (3313 μέρος meros, Rev. 21:8) “Fire that cannot be quenched” implies total destruction, “fire continually burning everlasting destruction” (compare Jude 1:7; Mal. 4:3; Isa. 26:14). “Undying worms” implies eternal torment as undying maggots require a body to continue forever. The symbol of an abominable resurrection body reeking of corruption (Isa. 66:24; Dan. 12:2; Gal. 6:8) that continues forever, communicating the wrath of an offended Holy God to the soul or angelic spirit imprisoned within for all eternity.

So “everyone” cast into Gehenna (aka Abyss, Lake of Fire) has a different destiny according to their works (Rev. 20:11-15). All sacrificed in Gehenna either are consumed by unquenchable fire (Mk. 9:43, 44, 45, 46, 48) or their worm dies not (Mk. 9:43, 44, 45, 46, 48).

49 for every one with fire shall be salted, and every sacrifice with salt shall be salted. (Mk. 9:49 YLT)

Everyone sacrificed in Gehenna is salted with destruction by fire (cp. Jude 1:7); or salted to be preserved as meat is preserved with salt.

The different “part” or “destiny” of those cast into Gehenna is evident by the threat of “eternal torment” for accepting the Mark (Rev. 14:9-11 cp. Mark 3:28-29). That requires “less than eternal torment” must exist or the threat has no force.

[The correct interpretation is clear in the Textus Receptus, the repetition of the symbols[1] aid understanding as each applies to a different category of sin unveiling it, but modern eclectic texts obscure the meaning by its deletions. See “The Revision Revised” (1881) Dr. Dean John Burgon.]
The Revision Revised pdf
The Dean Burgon Society

Likewise, Jesus’ warning against blaspheming the Holy Spirit, forgiveness of lesser evil works implies less duration of torment as never forgiving blasphemy implies eternal torment, the contrast implying “their part” or “destiny” (3313 μέρος meros) has some reference to duration of torment.

31 “Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.
32 “Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. (Matt. 12:31-32 NKJ)

This is consistent with the destiny of some cast into the Lake of fire being one of destruction after a time of torment, but for others eternal torment without end. God has “punished and destroyed them” “according to their works” (Rev. 20:12-13). All cast into the Lake of fire suffer the “second death”, they “die the death” from which they will not rise:

They are dead, they will not live; They are deceased, they will not rise. Therefore You have punished and destroyed (08045 שָׁמַד shamad ) them, And made all their memory to perish. (Isa. 26:14 NKJ)

08045 שָׁמַד shamad Meaning: 1) to destroy, exterminate, be destroyed, be exterminated -Strong’s Concordance

16 Thus says the LORD, who makes a way in the sea And a path through the mighty waters,
17 Who brings forth the chariot and horse, The army and the power (They shall lie down together, they shall not rise; They are extinguished, they are quenched like a wick): (Isa. 43:16-17 NKJ)

You shall trample the wicked, For they shall be ashes under the soles of your feet On the day that I do this,” Says the LORD of hosts. (Mal. 4:3 NKJ)

A thought experiment: Let’s suppose 1). That God’s Mercy is absent; 2). That using God’s gift of Free Will is not a work so not a factor in judgment of reward or punishment. 3). That its possible to reject Christ’s offer of salvation and yet be innocent of evil works.

For example, the Bingo lady who cares nothing about Jesus, only goes to church to play Bingo. Otherwise, the Bingo lady is good person, no evil works. In that situation, when the Bingo lady is cast into the lake of fire (she rejected salvation in Christ), as torment is according to works, she wouldn’t suffer any torment, like Death and Hades her destruction would be immediate and without pain.

When we factor in God’s mercy, Christ’s words have greater application. “Every sin and blasphemy will be forgiven”, it implies all not guilty of eternal sin will not suffer beyond their immediate destruction. The fire consumes totally (Mal. 4:3; Jude 1:7), they are exterminated (Isa. 26:14) extinguished like a wick that no longer burns (Isa. 43:16-17).

28 “Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter;
29 “but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation “– (Mk. 3:28-29 NKJ)

Considering all of the above, it was a “hasty generalization fallacy” to group all the wicked into the same “eternal torment bin”. Only those guilty of eternal sin suffer eternal torment. God’s mercy would limit the torment or even remove it for everyone else. Everyone judged worthy of that punishment will be seasoned with fire that consumes unto destruction or preserved as meat is preserved salt (Mark 9:49) “according to their works” (Rev. 20:13) and not a second longer.

As these Goat survivors of Armageddon are cast into Gehenna “lake of fire” “soul and body” (Mt. 25:41-46; 18:8-9; 5:22; Mk. 9:43-47) just like the Beast and False Prophet (Rev. 19:20), the severity of this judgment implies their denial of aid to Christ’s Brethren occurred during the Great Tribulation of the church and may have crossed the line into near collaboration with the Beast, even if they did not receive the Mark or worship him (Rev. 14:9-11). The Goats have their Final Judgment before the millennial reign of Christ; denied the last opportunity to repent in Hades and rise to life on Judgment Day (John 5:28-29; Rev. 20:11-15):

41 “Then He will also say to those on the left hand, `Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:
42 `for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink;
43 `I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.’
44 “Then they also will answer Him, saying, `Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?’
45 “Then He will answer them, saying, `Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.’
46 “And these will go away into everlasting punishment (2851 κόλασις kolasis), but the righteous into eternal life.” (Matt. 25:41-46 NKJ)

This is, however, the only time we meet the phrase “eternal punishment” in Matthew, or indeed in the whole NT. It appears to be synonymous with the “eternal fire” of v. 41 and of 18:8, and cf. the “hell-fire” of 5:22 and 18:9. All these passages raise the question whether this fire is regarded as destroying and thus annihilating those consigned to it, or as a continuing agony of conscious punishment such as is explicitly attributed to the devil, the beast and the false prophet in the lake of fire in Rev 20:10 (see above on v. 41). In the debate among evangelical theologians on the issue of annihiliation as against continuing punishment,94 the phrase “eternal punishment” here in Matt 25:46 is commonly cited as a proof-text for the latter position. But this is usually on the assumption that “eternal” is a synonym for “everlasting.” That assumption depends more on modern English usage than on the meaning of aiōnios, which we have seen to be related to the concept of the two ages. [2] “Eternal punishment”, so understood, is punishment which relates to the age to come rather than punishment which continues for ever, so that the term does not in itself favor one side or the other in the annihilationist debate. In so far as the metaphor of fire may be pressed, however, it suggests destruction rather than punishment, especially if the imagery of the incineration of rubbish is understood to underlie the idea of hell (see on 5:22); the fire of Gehenna goes on burning not because the rubbish is not destroyed by it, but because more is continually added. The imagery of incineration in relation to the final destiny of the wicked also occurs more explicitly in 13:42: the weeds are destroyed, not kept burning for ever. We have noted also the use of the verb “destroy” in relation to hell in 10:28. These pointers suggest that an annihilationist theology (sometimes described as “conditional immortality”) does more justice to Matthew’s language in general, and if so the sense of “eternal punishment” here will not be “punishment which goes on for ever”96 but “punishment which has eternal consequences”, the loss of eternal life through being destroyed by fire.-France, R. T. (2007). The Gospel of Matthew (pp. 966–967). Wm. B. Eerdmans Publication Co.

Eternally cut off does not require continuance, only a “Second Death” (Rev. 20:14) from which there is no resurrection (return). If the Lake of Fire symbolized eternal torment why did John fell the need to declare the Devil, Beast and False Prophet “will be tormented day and night forever and ever” in it? (Rev. 20:10).

The wicked are punished with “everlasting destruction from the face of the Lord” (2 Thess. 1:9), that is their place before God is destroyed which implies nothing about their continuance elsewhere.

END NOTE
The Fire that Consumes

Fire can symbolize many things, including destruction:

“Therefore her plagues will come in one day– death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her. (Rev. 18:8 NKJ)

They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them. (Rev. 20:9 NKJ)

Fire is used throughout the scripture to imply total destruction EW Fudge wrote a book about it titled “The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment”.

The Lake of Fire symbolizes destruction, “Death and Hades” (places of the dead Rev. 20:13) are cast into the Lake to destroy them, not to torment them. These places can’t be “personified” in this context because they are places the dead rise from, just as they do from “the sea”:

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death. (Rev. 20:13-14 NKJ)

Scripture says everyone tossed into the lake receives “their part” which could be translated their “part due” what is assigned to them, their “lot, destiny”

“But the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars shall have their part (3313 μέρος meros) in the lake which burns with fire and brimstone, which is the second death.” (Rev. 21:8 NKJ)

3313 μέρος meros {mer’-os}
Meaning: 1) a part 1a) a part due or assigned to one 1b) lot, destiny 2) one of the constituent parts of a whole 2a) in part, partly, in a measure, to some degree, as respects a part, severally, individually 2b) any particular, in regard to this, in this respect.-Strong’s Concordance

Therefore, everyone cast into the lake receives punishment according to their works.

12 And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. (Rev. 20:12-13 NKJ)

When the Beast, False Prophet, Satan are cast into the Lake they suffer eternally:

The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever. (Rev. 20:10 NKJ)

If the symbolism meant all tossed into the Lake of Fire receive eternal torment, then its redundant for John to add “they will be tormented …forever.”

Details matter. Historically the Catholic church ignored these details, adopting much pagan thought about Hades. Protestants inherited that eisegesis, defending it.

God is just. He punishes according to deeds. What a surprise, the God of Justice displays justice. Go figure.

[1] Rabbinic argument in both Talmud and New Testament often employ symbol in place of premises. It is assumed the reader will realize the implication. For example, when proving the resurrection of the body Jesus cites:

26 “But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying,`I am the God of Abraham, the God of Isaac, and the God of Jacob’?
27 “He is not the God of the dead, but the God of the living. You are therefore greatly mistaken.”
28 Then one of the scribes came, and having heard them reasoning together, perceiving that He had answered them well… (Mk. 12:26-28 NKJ)

At first read it seems Jesus proved life after death only, not the resurrection of the body. But from the symbol of God being the “God of the living” it is inconsistent the patriarchs remain physically dead, and therefore the resurrection of their bodies must occur because of who God is. Accordingly, the scribe declares Jesus proved the resurrection to the Sadducees “well”.

Example from Talmud:

‘ Whence is the doctrine of the Resurrection derived from the Torah? As it is said, ‘ Ye shall give the Lord’s heave-offering to Aaron the priest’ (Num. xviii. 28).

But did Aaron live for ever to receive the offering? Is it not true that he did not enter the land of Israel? Consequently the text teaches that he is to be restored to life (in the Hereafter) and will receive the heave-offering. Hence the Resurrection is deducible from the Torah’ (Sanh. 90b). – Abraham Cohen, Everyman’s Talmud (Schocken Books, NY, 1995), p 358.

[2]

V 3, p 98 κόλασις G3136κολάζω G3134 (kolazō), punish; κόλασις G3136 (kolasis), punishment.

CL J. Schneider links the original meaning of kolazō with its etymology, i.e. to maim, cut off. “Punishment is designed to cut off what is bad or disorderly” (TDNT III 814). Both the noun and the vb. were fixed terms in Gk. sacral jurisprudence. In inscriptions there are references to the deity punishing violations of the cultic laws. Plato put forward the view that he who punishes aright does good, and that punishment is a blessing since it frees one from a false frame of soul (Grg. 476a ff.; cf. TDNT III 815).

OT The two terms occur chiefly in non-canonical literature. The vb. kolazō is without Heb. equivalent and is found in 1 Esd. 8:24; Wis. 3:4; 11:5, 8, 16; 12:14f., 27; 14:10; 16:1, 9; 18:11, 22; Sir. 23:21; Dan. 6:13 (12); 1 Macc. 7:7; 2 Macc. 6:14; 3 Macc. 3:26; 7:3, 14; 4 Macc. 2:11; 8:6; 18:5. kolasis stands for miḵšôl, cause of guilt, offense, in Ezek. 14:3, 4, 7; 18:30; 44:12. It is used in connexion with the vb. kālam in the niph., be put to shame, in Ezek. 43:11. It has no Heb. equivalent in Wis. 11:13; 16:2, 24; 19:4; Jer. 18:20; 2 Macc. 4:38; 3 Macc. 1:3; 4 Macc. 8:9; 13:7.
Philo distinguished between the beneficent power of God with which he made the world and which is called God, and the judicial power in virtue of which he rules what is created and which is called Lord (Rer. Div. Her. 166; cf. TDNT III 815 for further references). God’s mercy is older than punishment (Deus. Imm. 76) and God prefers to forgive rather than to punish (Spec. Leg. 2, 196). Punishment is for those who will not listen to reason (Agric. 40). Both Josephus (e.g. Ant. 1, 60) and Philo speak of kolasis as divine retribution. For other instances in non-biblical literature see Arndt, 440. The idea of eternal punishment kolasis aiōnios is found in Test.Reub. 5:5.

NT Both words occur only twice each in the NT. The vb. is found in Acts 4:21 of the Jewish leaders’ treatment of Peter and John: “And when they had further threatened them, they let them go, finding no way to punish them, because of the people; for all men praised God for what had happened.” It is used of divine chastisement in 2 Pet. 2:9: “then the Lord knows how to rescue the godly from trial, and to keep the unrighteous under punishment until the day of judgment.”
The noun occurs in 1 Jn. 4:18: “There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love.” Schneider takes this to mean that “the man who lives in fear (before God) is already punished by this fear. His fear is his punishment” (TDNT III 817). He notes, however, that most commentators do not take it in this way. Rather, the meaning would seem to be that continued existence in fear is a sign of an inadequate relationship with God which is meant to exist on the plane of love. The love in question is both God’s love for us and ours for him and the brethren (cf. v. 19 with 2:9ff.; 3:11–18; 4:7–12). When men live on that level, they have “confidence for the day of judgment” (v. 17).

Matt. 25:46 raises the question of eternal punishment. At the end of the parable of the sheep and the goats the Lord separates the blessed, who manifested their righteousness in practical love, from the cursed who failed to do so, not recognizing the incognito presence of Christ in the needy brethren. “Then he will say to those at his left hand, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.…’ And they will go away into eternal punishment [eis kolasin aiōnion], but the righteous into eternal life [eis zoēn aiōnion]” (Matt. 25:41, 46). The passage has often been cited in support of the doctrine of endless torment. But it may be questioned whether it implies more than the finality of judgment. The term eternal has both qualitative and quantitative overtones (→ Time, art. ἐλαιών). Jesus did not teach, like Plato and others, that the → soul was intrinsically immortal and that it would necessarily go on after death. References to the eternal → fire (Matt. 18:8; cf. Mk. 9:43–48; Jude 7) are necessarily figurative.

In attempting to determine the meaning of such passages, attention needs to be paid to semantics and the philosophical analysis of the structure and function of language. The words “life” and “judgment” are what I. T. Ramsey called models which describe something in familiar terms which is, in fact, not capable of being described in a purely literal way. For although eternal life can be entered into now, its future character lies hidden beyond this life. The word “eternal” is what Ramsey termed a qualifier which serves as a directive to understand the model in a special way (Religious Language: An Empirical Placing of Theological Phrases, 1957, 61 f.; cf. also Freedom and Immortality, 1960, 91–148). The qualifier is not simply a literal description of the noun but a reminder that it is being used in a non-literal sense (cf. such phrases as “heavenly Father”, “infinite love”). Similarly the phrase “eternal sin” (Mk. 3:29) does not mean an endless sin but one which has dimensions and ramifications beyond the present life.

Eternal → judgment is referred to in Heb. 6:2 and 2 Thess. 1:9. This, like the idea of eternal fire, does not necessarily imply that those concerned go on being judged or continue to be consumed. If the metaphor of fire is to be pressed at all, it would imply that the fire of righteousness continues to burn, but that what is consumed once is consumed for good (cf. also Paul’s observation about works being consumed by fire, 1 Cor. 3:15)-Brown, C. (1986). κόλασις. In L. Coenen, E. Beyreuther, & H. Bietenhard (Eds.), New international dictionary of New Testament theology (Vol. 3, pp. 98–99). Zondervan Publishing House.

Lazarus and the Rich Man
God’s Plan for the Lost
Preaching to the Dead (Postmortem evangelism)
Predestination unto Salvation: Was Divine Election Conditional or Unconditional?
Where Is The Judgment Of Fallen Angels?

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Jesus preached to the dead

5 Who shall give account to him that is ready to judge the quick and the dead.
6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:5-6 KJV)

The adjoining “the dead” (1 Peter 4:5-6) can’t have different meanings, the first “the living and dead” of the entire earth; the second only “the spiritually dead” that Peter and church preached to; because “the dead” in v. 6 is linked to its predecessor in v. 5. “For this [same] cause was the gospel preached ALSO to them that are dead”.

A paraphrase of Peter’s point:

5 The [mockers 1 Pet. 4:4] will give an account for their rejection of the gospel to God who is ready to judge the living and the dead [of all mankind].
6. For this reason the gospel was preached ALSO to the dead [who never accepted the gospel], so all are judged equally as men in the flesh [who died unbelieving], but [then repent and choose to] live according to God’s gospel in the Spirit.

All who die without Christ are judged according to the Gospel of God as unsaved men in the flesh (1 Pet. 4:6), they go to Hell (Lk. 16:23; Jn. 5:28-29; Rev. 20:13). In Hell they can repent and believe the Gospel and then live according to God’s gospel in the Spirit (1 Pt. 4:6; 1 Cor. 5:5) eagerly waiting for Judgment Day (Heb. 9:27-28; Zech. 9:11). Their torment purges away both self-deception and bondage to sin so free will is absolutely free. Torment ends when the free will choice is made to “live according to God in the Spirit”. Those rejecting Christ’s ransom continue in torment keeping open their opportunity to repent before Judgement Day, and have their names written among the living in the Book of Life (Rev. 20:13-15; Ps. 69:28; 1 Cor. 5:5).

Its possible to repent and believe in Hades. That is proved by the “spirits in prison” who were saved when Christ preached to them. If they weren’t, they couldn’t be a “like figure” “antitype” to the Church. Just as the Church is saved by the Gospel when it gives the “answer of a good conscience toward God” through the resurrection of Jesus Christ, so were the “spirits in prison” saved Christ preached to after His crucifixion.

18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,
19 by whom also He went and preached to the spirits in prison,
20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.
21 There is also an antitype which now saves us– baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, (1 Pet. 3:18-21 NKJ)

Was this a “one off”, one-time event? Evidently not, Jesus tells us to “marvel not”, the dead (in the grave) hear His voice, and all “doing” (ποιήσαντες, aorist active)” good [living according to God in the Spirit”] will rise unto resurrection of life; and they “continuing (πράξαντες aorist active)” in evil [rejecting God’s offer of salvation] rise unto a resurrection of damnation. The “doing” and “continuing” are active until the resurrection:

28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done (ποιήσαντες, aorist active) good, unto the resurrection of life; and they that have done (πράξαντες aorist active) evil, unto the resurrection of damnation. (Jn. 5:28-29 KJV)

Some object the dead cannot “do good”, but “doing (4160 ποιέω poieo) good (18 ἀγαθός agathos)” is a moral choice the dead can make (Luke 16:19-31).

Moreover, Paul says the “spirit may be saved” after the “destruction of the flesh” “in the day of the Lord Jesus”, i.e., on Judgment Day. That locates the saving event after he died:

5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Cor. 5:5 KJV)

Compare:

13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
14 And death and hell were cast into the lake of fire. This is the second death.
15 And whosoever was not found written in the book of life was cast into the lake of fire. (Rev. 20:13-15 KJV)

Only those “not found written in the book of life” are cast into the lake of fire after rising from Hades, which implies “some were found written in the book”. If they were saved before physical death, they already passed from death into life before Judgment Day (John 5:24-25) and wouldn’t be in Hades.

James L Boyer classifies “if anyone” (ei tis) a “first class conditional” and says:

(“if this”, then that is true) which may imply nothing beyond the logical connection.-“First Class Conditions: What Do They Mean,” Grace Theological Journal, Spring 1981.

However, John is observing and states factually what happened. That requires a reality beyond a logical connection.

I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. (Hosea 13:14 KJV)

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. (Zec. 9:11 KJV)

God’s Plan for the Lost
Elect Rise From Hell On Judgment Day?
Lazarus and the Rich Man: Can the Rich Man Repent and be Saved?
Preaching to the Dead (Postmortem Evangelism)
What did the apostle John reveal when he said: “It is the last hour”?
Where Is The Judgment Of Fallen Angels?
The Origin of Satan and Demons
The Coming False Christ and His Followers Revealed

Why are there Elect in Hell on Judgment Day? Only those whose Names are not found written in the Book of Life are cast into the Lake of Fire. Therefore,  some names of those in hell were written in the book. All written in the book of life are called “the Elect” in scripture. Therefore, Elect in Hell rise on Judgment Day, but are not cast into the Lake of Fire.

And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them
…
And whosoever was not found written in the book of life was cast into the lake of fire. (Rev. 20:13, 15 KJV)

That is consistent with Scripture:

5 They will give an account to Him who is ready to judge the living and the dead.
6 For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:5-6 NKJ)

A paraphrase of Peter’s point:

5 The [mockers 1 Pet. 4:4] will give an account for their rejection of the gospel to God who is ready to judge the living and the dead [of all mankind].
6. For this reason the gospel was preached ALSO to the dead [who never accepted the gospel], so all are judged equally as men in the flesh [who died unbelieving], but [then repent and choose to] live according to God’s gospel in the Spirit.

All who die without Christ are judged according to the Gospel of God as unsaved men in the flesh (1 Pet. 4:6), they go to Hell (Lk. 16:23; Jn. 5:28-29; Rev. 20:13). In Hell they can repent and believe the Gospel and then live according to God’s gospel in the Spirit (1 Pt. 4:6; 1 Cor. 5:5) eagerly waiting for Judgment Day (Heb. 9:27-28; Zech. 9:11). Their torment purges away both self-deception and bondage to sin so free will is absolutely free. Torment ends when the free will choice is made to “live according to God in the Spirit”. Those rejecting Christ’s ransom continue in torment keeping open their opportunity to repent before Judgement Day, and have their names written among the living in the Book of Life (Rev. 20:13-15; Ps. 69:28; 1 Cor. 5:5).

No one can leave Hell before Judgment Day (Luke 16:26; Rev. 20:13-14), but those living according to God in the Spirit now eagerly wait for the return of Christ for salvation (Heb. 9:27), the resurrection of life on Judgment Day (John 5:28-29; Rev. 20: 13-15).

27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-28 NKJ)

It follows millions (if not billions Gen. 13:16; Rev. 7:9; Rom. 11:26-33) of those who died without Christ, were evangelized and saved in the afterlife. [It would be absurd Omniscient God delegate to a demonstrably incompetent Church the job of evangelizing all He foreknew and loved to be in His Creation. Then He would mourn the billions lost for all eternity. Then He would never have chosen to Create all things.]

All in the grave can choose to “do good” (John 5:28-29; Rev. 20:13-15)—“live according to God in the Spirit” (1 Pet. 4:6). God is impartial, all have equal chance to be saved. Its their free will choice.

Everyone has every opportunity to choose life and join the Elect. That is required by the presence of names in the Book of Life that are not “The Elect”:

“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels. (Rev. 3:5 NKJ)

The promise is a fraud if the overcomer’s name cannot be blotted out from the Book of Life. Therefore, this is not spoken to the Elect whose names cannot be blotted out. Elected before they did good or bad (Rom. 9:11) their names were written “before the foundation of the world” (Rev. 13:8; 17:8; Eph. 1:4). As they are predestined unto salvation (Rom. 8:29) they overcome.

Therefore, names exist in the Book of life that are not “Elect”, they are “undetermined” and these names can be blotted out. They have free will choice and equal chance to be saved with the Elect. For example, the names of the wicked men chasing David were ALREADY in the Book of life. David asks God their names be blotted out, not recorded with the righteous:

May they be blotted out of the book of life, And may they not be recorded with the righteous. (Ps. 69:28 NAS)

The Book of Life has the names of both the Elect and the undetermined (who could choose to go either way), and the latter are judged according to their works (Rev. 20:13,15) which determined if their names were blotted out or not on Judgment Day.

God is “longsuffering toward us, not willing that any should perish but that all should come to repentance” (2 Pet. 3:9 NKJ). If the “undetermined” do what is right, their names won’t be blotted out from the Book of Life.

God’s gift of free will is irrevocable (Rom. 11:29), God would never force anyone against their free will to live in His Kingdom. If someone is forced to be saved, that is evil tyranny. Moreover, their “free will would be a farce”, their forced “robot love” an abomination.

Only those God foreknew would love to live with Him, were Elected and predestined unto salvation (Rom. 8:28-31). God did this to proceed with Creation. He could not bear permitting the Fall (so absolute Free Will exist) if it meant He would lose even one of those He foreknew loved Him in His Omniscience. Only by predestining them unto salvation, could He create all things. That is why all things work together for the good of the Elect, including Hades Hell (Rom. 8:28).

But God is just, He cannot allow the wicked go unpunished. Those who refuse salvation in Christ will be judged according to their works (Rev. 20:13) and rise to a resurrection of condemnation:

28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice
29 “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:28-29 NKJ)

Death and Hades are emptied of souls on Judgment Day:

13 The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
14 Then Death and Hades were cast into the lake of fire. This is the second death.
15 And anyone not found written in the Book of Life was cast into the lake of fire. (Rev. 20:13-15 NKJ)

God went the extra mile trying to save the non-elect. But they are children of the Devil, the torments of Hades could not dissuade their craving evil perversions. They willfully recoil from God’s light:

16 “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
17 “For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.
18 “He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.
19 “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.
20 “For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.
21 “But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God.” (Jn. 3:16-21 NKJ)

That “less than Eternal Torment” exists for MOST cast into the Lake of Fire (Gehenna) follows logically from the warning of Eternal Torment for accepting the Mark of the Beast (Rev. 14:9-11); stumbling one of Christ’s children (Mark 9:42); blaspheming the Holy Spirit (Matt. 12:31-32). These threats are meaningless if everyone cast into the lake of fire receive eternal torment.

Again, as receiving the Mark of the Beast is special meriting ETERNAL torment, it follows lesser sin meriting LESS THAN ETERNAL torment is what MOST cast into the lake of fire will receive.

As Fire is also a symbol of total destruction (Jude 1:7; Rev. 20:14), “ashes” symbolize annihilation, “their souls burnt up” as some Talmudic Rabbis said:

You shall trample the wicked, For they shall be ashes under the soles of your feet On the day that I do this,” Says the LORD of hosts. (Mal. 4:3 NKJ)

The “lake of fire” is the “second death” because it is the death from which there is no resurrection, their place before the “face of God” destroyed forever:

who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might (2 Thess. 1:9 ERV)

HOWEVER, Jesus Christ our LORD warned about Gehenna far more than anything He said about Hades. Compared to Gehenna, Hades is a paradise. Hades a temporary (Rev. 20:14) place of reflection, the fire of God’s inspection tormenting (931 βάσανος basanos); burning away all self-deception, then sorrow (3600 ὀδυνάω odunao) for sin (Luke 16:23-24).

Gehenna is exponentially worse, souls are not prompted to divulge the truth of themselves, souls are imprisoned in abhorrent resurrection bodies (Dan. 12:2; Isa. 66:24)—maggot infested carcasses burning in flames like garbage in heaps.

But someone will say, “How are the dead raised up? And with what body do they come?” (1 Cor. 15:35 NKJ)

Paul’s described the resurrection body of believers. Organically connected to the body that died (John 20:25-27; Rom. 8:11, 23) as a seed is to the plant that springs from it (1 Cor. 15:36-38), it will be glorious like a celestial body (1 Cor. 15:40-41) infused with the principle of incorruption (1 Cor. 15:42). A powerful body whose animating principle is life giving spirit (1 Cor. 15:43-45) like Christ’s resurrection Body (1 Cor. 15:46-50).

Only in Galatians does Paul allude to the resurrection body of the wicked who rise on Judgment Day (Dan. 12:2; Acts 24:15; Rev. 20:13–15):

It reeks of corruption:

For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. (Gal. 6:8 NKJ)

That implies an antithesis to the resurrection body of believers. This antithesis is manifest in Christ’s words also:

28 “Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice “and come forth– those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation. (Jn. 5:28-29 NKJ)

The “resurrection to life” requires a body that is alive, having the spirit of life as its animating principle. The antithesis to that would be a resurrection body that is “dead”, having the “spirit of death” as its animating principle. Logically, it would reek of corruption, be infested with maggots, an abomination that causes its wearer shame:

“And they shall go forth and look Upon the corpses of the men Who have transgressed against Me. For their worm does not die, And their fire is not quenched. They shall be an abhorrence to all flesh.” (Isa. 66:24-1:1 NKJ)

And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt. (Dan. 12:2 NKJ)

These aren’t the “living dead zombies” seen on TV, these carcasses are blind, cannot walk to a less tormenting region of Gehenna, and can only weep and gnash teeth:

`And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.’ (Matt. 25:30 NKJ)

Therefore, Christ warns His disciples:

43 ‘And if thy hand may cause thee to stumble, cut it off; it is better for thee maimed to enter into the life, than having the two hands, to go away to the gehenna, to the fire — the unquenchable —
44 where their worm is not dying, and the fire is not being quenched.
45 ‘And if thy foot may cause thee to stumble, cut it off; it is better for thee to enter into the life lame, than having the two feet to be cast to the gehenna, to the fire — the unquenchable —
46 where their worm is not dying, and the fire is not being quenched.
47 And if thine eye may cause thee to stumble, cast it out; it is better for thee one-eyed to enter into the reign of God, than having two eyes, to be cast to the gehenna of the fire –
48 where their worm is not dying, and the fire is not being quenched; (Mk. 9:43-48 YLT)

The fire is not quenched, the maggot dies not. Each symbol implies a different “destiny” or “their part” (3313 μέρος meros, Rev. 21:8) First implies total destruction of the body and soul as “fire that consumes” is never quenched, all is burnt up (Mal. 4:3; Isa. 26:14). The second implies eternal torment, undying maggots require a body to continue forever, therefore the abominable resurrection body (Isa. 66:24; Dan. 12:2; Gal. 6:8) reeking of corruption continues forever, communicating the wrath of an offended Holy God for all eternity.

So “everyone” one cast into Gehenna has a different destiny according to their works (Rev. 20:11-15). All sacrificed in Gehenna either are consumed by unquenchable fire (Mk. 9:43, 44, 45, 46, 48) or their worm dies not (Mk. 9:43, 44, 45, 46, 48).

The different “part” or “destiny” of those cast into Gehenna (aka Lake of Fire, Furnace of Fire, Abyss) is implied by the threat of “eternal torment” for accepting the Mark (Rev. 14:9-11 cp. Mark 3:28-29). That requires “less than eternal torment” exist or the threat has no force.

49 for every one with fire shall be salted, and every sacrifice with salt shall be salted. (Mk. 9:49 YLT)

Everyone sacrificed in Gehenna is salted with destruction by fire, or preservation as meat is preserved with salt.

That explains why both the Old and New Testament has the wicked suffering either “destruction” or “eternal torment”. It is not a “one size fits all” situation, God sentences the wicked according to their deeds. Those guilty of eternal sins receive eternal torment, those who are not, do not.

‘And be not afraid of those killing the body, and are not able to kill the soul, but fear rather Him who is able both soul and body to destroy (622 ἀπόλλυμι apollumi) in gehenna. (Matt. 10:28 YLT)

Jesus gravely warned about Gehenna (Matt. 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mk. 9:43, 45, 47; Lk. 12:5), it is far worse than being killed. Therefore, the “destruction” (622 ἀπόλλυμι apollumi) must be worse and last longer than dying. In Matthew 9:17 it is translated as “ruined”. New wine “ruin” old wineskins but they continue to exist, destroyed because they no longer can be used.

The context in Mark is spoken TO HIS DISCIPLES: “If thy hand…foot…eye cause thee to stumble, cast it out; it is better for thee one-eyed to enter (Mk. 9:43, 45, 47). Mark 9:50 compared to Matthew 5:13 and Luke 14:34-35 confirms this. By extension it would apply to everyone (Matt. 5:27-30).

49 for every one with fire shall be salted, and every sacrifice with salt shall be salted.
50 The salt is good, but if the salt may become saltless, in what will ye season it? Have in yourselves salt, and have peace in one another.’ (Mk. 9:49-10:1 YLT)

Every disciple of Christ will be purified by Holy Spirit and fire (Lk. 3:16), salted with salt. But if the salt becomes saltless, its only fit to be cast outside (Lk. 14:34-35; Rev. 22:15).

Pedophiles and/or those who stumble Christ’s children spiritually, blasphemers of the Holy Spirit, accepting the Mark of the Beast, and similar eternal sins will not be pardoned, regardless any profession of faith. They only fooled themselves (Mat. 7:22-23).

Our LORD gravely warned Gehenna is far worse than anything men can do (Mat. 10:28). The symbols of unquenchable fire burning, maggots that don’t die, consuming carcasses piled high like garbage, imply conscious physical torment in a contemptible resurrection body (Dan. 12:2; Gal. 6:8) that imprisons the soul within, much longer than a moment in time. Possibly even forever. Gehenna as described is far worse than Hades (Lk. 16:23-24). It would be unwise we “water down” Christ’s warning and suggest Gehenna is something less than what Christ taught.

END NOTES

In the Talmud some believed those not guilty of eternal sin would suffer for twelve months:

2. I:15: Said R. Kruspedai said R. Yohanan, “Three books are opened by God on the New Year: one for the thoroughly wicked, one for the thoroughly righteous, and one for middling people. The thoroughly righteous immediately are inscribed and sealed for continued life. The thoroughly wicked immediately are inscribed and sealed for death. Middling people are left hanging from New Year until the Day of Atonement.”
3. I:16: It has been taught on Tannaite authority: The House of Shammai say, “There will be three groups on the Day of Judgment when the dead will rise: one comprised of the thoroughly righteous, one comprised of the thoroughly wicked, and one of middling people. The thoroughly righteous immediately are inscribed and sealed for eternal life. The thoroughly wicked immediately are inscribed and sealed for Gehenna.”-Neusner, J. (2011). The Babylonian Talmud: A Translation and Commentary (Vol. 6b, p. 240). Peabody, MA: Hendrickson Publishers.

The School of Hillel quoted, “He is plenteous in mercy” (Exod. xxxiv. 6); He inclines towards mercy; and concerning them said David, “I love the Lord, because He hath heard my voice and my supplications” (Ps. cxvi. 1). The whole of that Psalm was composed by David about them: “I was brought low and He saved me” (ibid. 6). The sinners of Israel with their bodies and the sinners of the Gentiles with their bodies descend to Gehinnom and are judged there for twelve months. After twelve months their bodies are destroyed, and their souls burnt and scattered by a wind under the soles of the feet of the righteous; as it is said, “Ye shall tread down the wicked, for they shall be ashes under the soles of your feet” (Mal. iv. 3). But the sectaries, informers, epicureans who denied the Torah 1 and denied the Resurrection, they who separated themselves from the ways of the community, they who set their dread in the land of the living,2 and they who, like Jeroboam the son of Nebat and his associates, sinned and caused the multitude to sin (cf. 1 Kings xiv. 16), will descend to Gehinnom and be judged there generations on generations; as it is said, “They shall go forth and look upon the carcases of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched” (Is. lxvi. 24). Gehinnom will cease but they will not cease (to suffer); as it is said, “Their form shall be for Sheol to consume that there be no habitation for it” (Ps. xlix. 14). Concerning them said Hannah, “They that strive with the Lord shall be broken to pieces” (I Sam. ii. 10). R. Isaac b. Abin said, Their faces will be black like the bottom of a pot’ (R.H. 16b et seq.).

We gather from this extract that in the first century one of the principal Schools, influenced by a verse from Daniel, assigned the utterly wicked to eternal punishment; but the other School found such a doctrine incompatible with Divine mercy. Sinners must be penalized. They undergo twelve months of pain and then suffer annihilation because they are unworthy of entrance into Gan Eden. They who have been exceptionally wicked stay in Gehinnom for `generations on generations.’ That this expression does not signify eternity is clear from the statement that Gehinnom will cease.’ They will not, after their sufferings there, undergo extinction, but will continue in existence as conscious entities—how and where is not explained—in a perpetual state of remorse.-A. Cohen, Everyman’s Talmud, (Schocken Books, NY 1995), p. 377-378.

Whether twelve months, or according to deeds, Christ said we should fear Him who can cast into Gehenna, “yes, I say to you, fear Him!” (Lk. 12:5 NKJ)

Why consider the Jewish Talmud on these things? Our LORD Jesus Christ valued learned discussion of scripture in His day, and He says so while discussing Gehenna with a Scribe:

49 “So it will be at the end of the age. The angels will come forth, separate the wicked from among the just,
50 “and cast them into the furnace of fire. There will be wailing and gnashing of teeth.”
51 Jesus said to them, “Have you understood all these things?” They said to Him, “Yes, Lord.”
52 Then He said to them, “Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.” (Matt. 13:49-52 NKJ)

SCRIBE
1122 γραμματεύς grammateus {gram-mat-yooce’}
Meaning: 1) a clerk, scribe, esp.a public servant, secretary, recorder, whose office and influence differed in different states 2) in the Bible, a man learned in the Mosaic law and in the sacred writings, an interpreter, teacher. Scribes examined the more difficult and subtle questions of the law; added to the Mosaic law decisions of various kinds thought to elucidate its meaning and scope, and did this to the detriment of religion. Since the advice of men skilled in the law was needed in the examination in the causes and the solution of the difficult questions, they were enrolled in the Sanhedrin; and are mentioned in connection with the priests and elders of the people. See a Bible Dictionary for more information on the scribes. 3) a religious teacher: so instructed that from his learning and ability to teach advantage may redound to the kingdom of heaven.-Strong’s Exhaustive Concordance.

The resurrection of condemnation (John 5:28-29) was prefigured by this event:

30 Jesus asked him, saying, “What is your name?” And he said, “Legion,” because many demons had entered him.
31 And they begged Him that He would not command them to go out into the abyss.
32 Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them.
33 Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned. (Lk. 8:30-33 NKJ)

To their horror the swine imprisoned the demon spirits, and against their will stampeded (3729 ὁρμάω hormao) into the lake “body and soul” (Mat. 10:28; Rev. 20:15).

No agreement was made they not end up in the Abyss, they assumed Jesus agreed when He permitted they enter the swine. But as the swine drowned, the Abyss swallowed the demons spirits whole. The Lake of Fire still awaits them.

Lazarus and the Rich Man
Jesus Preached to the Dead
God’s Plan for the Lost
Preaching to the Dead (Postmortem Evangelism)

Does the Lake of Fire Symbolize Eternal Torment for all cast into it?
What did the apostle John reveal when he said: “It is the last hour”?
Where Is The Judgment Of Fallen Angels?
The Origin of Satan and Demons
The Coming False Christ and His Followers Revealed

Who are these “spirits in prison”?

18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,
19 by whom also He went and preached to the spirits in prison,
20 who formerly were disobedient [disbelieving: 544 ἀπειθέω apeitheo], when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.
21 There is also an antitype which now saves us– baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ,
22 who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him. (1 Pet. 3:18-22 NKJ)

544 ἀπειθέω apeitheo {ap-i-theh’-o}
Meaning: 1) not to allow one’s self to be persuaded 1a) to refuse or withhold belief 1b) to refuse belief and obedience 2) not to comply with.-Strong’s Concordance

In the Exegetical Summary of 1 Peter appears a list of the different ways modern commentaries answer this question:

QUESTION—Who are the spirits he is referring to?
1. They are the spirits of the people of Noah’s generation [Alf, ICC, TG, TNTC; NJB, TEV].
2. They are supernatural beings.
2.1 They are fallen angels [NTC].
2.2 They are the fallen angels of Genesis 6:1–4 who married human women and had offspring by them [BNTC, EGT, IVP, NCBC, NIBC, NIC, Sel].
2.3 They are evil spirit beings who are the spiritual offspring of the fallen angels of Genesis 6:1–4 who married human women and had offspring by them [WBC].
-Abernathy, D. (2008). An Exegetical Summary of 1 Peter (2nd ed., p. 137). SIL International.

Answer #1 is impossible because Scripture never refers to unregenerate humans as “spirits.” Only Believers who partake of the “divine nature of God” (2 Pet. 1:4) thereby regenerated (Tit. 3:5) have “spirits” that can be grouped with angelic spirits under the heading of what springs from God, the “sons of Elohim” (Gen. 6:2). For example, the “spirits of the prophets” (1 Cor. 14:32) or “spirits of just men made perfect” (Heb. 12:23) are children of God (Jn. 1:13; 1 Pt. 1:22. None of the humans Noah preached to could have been classed among this group for if they were they would not have ended up in a prison in hell (Gen. 25:8; Lk. 16:22).

Answer #2 is ruled out by context, Noah preached to these πνεύμασιν therefore they can’t be “unclean spirits” (Mk. 1:27; Lk. 4:36; 1 Ti. 4:1),

Both Answer #2.1 and 2.2 are also ruled out by the context. Christ would not preach to fallen angels. The πνεύμασιν Christ preached to “gave the answer of a good conscience towards God” thus reversing their “disobedience brought on by disbelief (544 ἀπειθέω apeitheo) and so becoming an antitype to how belief manifested during baptism now “saves us”. Moreover, Peter locates the sinning angels of Genesis 6:1-4 as still in hell, in “chains of darkness in Tartarus” (2 Pt. 2:4) . Finally, the context of 1 Peter 3:18-22 implies these are the captives Christ led “in his train” (Eph. 4:8-10) when He “took captivity captive and gave gifts to men” in heaven and on earth. These spirits now having believed went with Christ when He had “gone into heaven” as  all “angels and authorities and powers” were made subject to Him (1 Pt. 3:22).

Answer 2.3 is also impossible. Evil spirit beings would not suffer Noah’s preaching.

The Commentaries missed another possibility, the “spirits in prison” are the “good spirit beings” the offspring of both the Nephilim (fallen Ones) and the “sons of God” who were blameless other than refusing to believe Noah’s preaching  God would forgive their angel-human nature which defiled the image of God in man, an abomination.

Theses spirits were a “special case” and therefore kept separate from human dead and their angelic fathers and put in a separate “prison.” This is why Christ made a special trip proclaiming the truth of the gospel that God’s Mercy and Forgiveness also applied to them, that God would indeed forgive their nature, a sin they had no control over.

As for the angelic “Sons of God”, because they did not join Satan’s rebellion but sinned leaving their own habitation (Jude 1:6-7), they were seperated from demons who were cast into the tormenting abyss (Lk. 8:31; Rev. 9:1-12); they went to Tartarus and chained in darkness (2 Pet. 2:4)

So the “spirits in prison” are the “men of renown” (Gen. 6:4) also called “Titans” in Greek mythology, who died physically in the Flood—Genesis 7:21-23 thrice emphasizes “all …that was on dry land died”.

As they are unique Christ made a special trip to their prison (5438 φυλακή phulake) to proclaim God’s offer of salvation. This time they believed the preaching “giving the answer of a good conscience”. How do we know this? The context. Only obedience to Christ’s preaching could cause Peter associate His preaching with Noah’s preaching and the flood with Baptism, where “the like figure” of all who respond with belief are saved, having given the “answer of a good conscience to God”.

As we learned from the parable of “Dives and Lazarus” the righteous dead before the New Covenant were gathered to their people by angels and didn’t require relocation when Christ ascended into heaven (Gen. 25:8; Lk. 16:22). Therefore, only this special group of believers went to “paradise” when Christ ascended to heaven.

7 But to each one of us grace was given according to the measure of Christ’s gift.
8 Therefore He says: “When He ascended on high, He led captivity captive, And gave gifts to men.”
9 (Now this, “He ascended “– what does it mean but that He also first descended into the lower parts of the earth?
10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.) (Eph. 4:7-10 NKJ)

Corroborating  is how foreign and antithetical to the context a “proclamation of doom to the dammed” would be, especially  when the entire event is seen as an antitype forerunner to how the church is saved by belief in God publicly declared during Baptism. Confirming this is correct is its 100% consistency with Peter’s teaching angels sinned in Noah’s day (2 Pet. 2:4) having sexually “gone after strange flesh” (Jude 1:6-7)

As for the “wicked men of renown” who died in the flood, and the spirits of Nephilim demons (cf, πνεύματα δαιμονίων (Rev. 16:14) who were denied re-entry into heaven when the flood came, and died physically in the flood but who were not cast into the Abyss—[likely because they did not sire children corrupting the image of God in man]—these became the “unclean spirits” and “spirits of demons” (Rev. 16:14) who wander the earth desperately seeking a return to corporeality by possessing insects (2Kings 1:2) animals and men (Lk. 8:27-32; Compare “nakedness” 2 Cor. 5:2-4).

END NOTES
[1]
Our LORD Jesus is fully God and fully man, The Eternal Son of God and Son of Man. His Person subsisting in two natures. Only Christ’s human nature is affected here, put to death in the flesh but made alive in the Spirit. Only the fleshly body died, not His human soul.

From the Theology of the Old Testament:

Body, Soul, Spirit

Man, like all beings endowed with life, originated from two elements,—namely, from earthly material (עָפָר, אֲדָמָה), and from the Divine Spirit (רוּחַ), Gen. 2:7, comp. Ps. 104:29 f., 146:4. As in general נֶפֶשׁ, soul, originates in the בָּשָׂר, the flesh, by the union of spirit with matter, so in particular the human soul arises in the human body by the breathing of the divine breath (נִשְׁמַת חַיִּים) into the material frame of the human body. But although the life-spring of the רוּחַ, from which the soul arises, is common to man and beast, both do not originate from it in the same way. The souls of animals arise, like plants from the earth, as a consequence of the divine word of power, Gen. 1:24 (תּוֹצֵא הָאָרֶץ נֶפֶשׁ). Thus the creating spirit which entered in the beginning, 1:2, into matter, rules in them; their connection with the divine spring of life is through the medium of the common terrestrial creation. But the human soul does not spring from the earth; it is created by a special act of divine inbreathing; see 2:7 in connection with 1:26. The human body was formed from the earth before the soul; in it, therefore, those powers operate which are inherent to matter apart from the soul (a proposition which is of great importance, as Delitzsch rightly remarks). But the human body is still not an animated body; the powers existing in the material frame are not yet comprehended into a unity of life; the breath of life is communicated to this frame directly from God, and so the living man originates….

Thus the substance of the human soul is the divine spirit of life uniting itself with matter…

(4). But as the soul sprang from the spirit, the רוּחַ, and contains the substance of the spirit as the basis of its existence, the soul exists and lives also only by the power of the רוּחַ; in order to live, the soul which is called into existence must remain in connection with the source of its life. “God’s spirit made me” (רוּחַ אֵל עָשָׂ֑תְנִי), says Job. 33:4, “and the breath of the Almighty animates me” (וְנִשְׁמַת שַׁדַּי תְחַיֵנִי, with the imperfect). The first sentence expresses the way in which the human soul is called into being; the second, the continuing condition of its subsistence. By the withdrawing of the רוּחַ the soul becomes wearied and weak, till at last in death it becomes a shadow, and enters the kingdom of the dead (comp. § 78); while by the רוּחַ streaming in, it receives vital energy. With this explanation the Old Testament usage in connection with the terms נֶפֶשׁ and רוּחַ becomes intelligible. – Oehler, G. F., Day, G. E. (1883). Theology of the Old Testament (pp. 149–151). New York; London: Funk & Wagnalls.

Nephilim Fallen Angels and the Sons of God
Angels are cast out of Heaven Twice?
As in the days of Noe, so shall it be also in the days of the Son of man
Are the Ministering Spirits in Hebrew 1:14 spirits or angels?
The Coming False Christ and His Followers Revealed

Postmortem Evangelism: Billions died without Christ. Has death separated them from the love of God?

“No”, says Paul the apostle:

For I am persuaded that neither death nor life… shall be able to separate us from the love of God which is in Christ Jesus our Lord. (Rom. 8:38-39 NKJ)

The Gospel must be preached to the dead because God “desires all men to be saved and come to the knowledge of the truth” (1 Tim. 2:4). What is that truth? Jesus is the only way to God (Jn. 14:6), the “only name” under heaven whereby men can be saved (Ac. 4:12). Therefore, the divine invitation to choose God’s love (Josh. 24:15) must be preached to the billions who died without Christ, lest God’s desire all men be saved have no opportunity. Postmortem Evangelism must exist lest Death separate billions from God’s love.

Moreover, God cannot judge the world for rejecting Christ (John 3:18, 36. Matthew 10:32-33. Mark 16:15,16. Romans 10:9-12. Ephesians 4:18. 2 Peter 2:3, 4. 1 John 4:3) if they never heard about Christ. Then they must go free, for God is Just. Therefore, it logically follows all must hear the Gospel of Christ, if not in this life then in the next.

Therefore, it is written:

For this reason the gospel was preached also to those who are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:6 NKJ)

Christ and His apostles taught Postmortem Evangelism:

24 “Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.
25 “Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear (ἀκούσαντες) will live. (Jn. 5:24-25 NKJ)

He who hears and believes—lives (John 5:24). In John 5:25 “hearing” occurs twice, audible hearing then “the second implies audible hearing and responding.”- Trail, R. (2013). An Exegetical Summary of John 1–9 (p. 235). Dallas, TX: SIL International.

“Now is” Jesus’ time, when those listening to Him could be spiritually born again, but they wouldn’t rise physically out of the graves until the Resurrection in the end time. So John 5:24-25 applies to all living before the Resurrection, beginning with Christ’s audience. Therefore, the “heeding/obeying” action (aorist participle) took place when they heard while living.

That is a different time than John 5:28-29. The dead (in the grave) hear His voice, and all “doing” (ποιήσαντες, aorist active)” good [living according to God in the Spirit”] will rise unto resurrection of life; and they “continuing (πράξαντες aorist active)” in evil [rejecting God’s offer of salvation] rise unto a resurrection of damnation. The “doing” and “continuing” are active until the resurrection:

28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
29 And shall come forth; they that have done (ποιήσαντες, aorist active) good, unto the resurrection of life; and they that have done (πράξαντες aorist active) evil, unto the resurrection of damnation. (Jn. 5:28-29 KJV)

Some object the dead cannot “do good”, but “doing (4160 ποιέω poieo) good (18 ἀγαθός agathos)” is a moral choice the dead can make (Luke 16:19-31).

Choosing to shrink away from the light results in condemnation for practicing evil:

19 “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.
20 “For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. (Jn. 3:19-20 NKJ)

Among those evangelized postmortem are the Elect (who died unbelievers), the rest are “Undetermined” (salvation is theirs to accept or reject if they did not commit eternal sins). Their bodies are “in the graves”, they are “the dead in “hades”.

The Elect who die believing in Christ in this life (John 5:24-25) are saved by grace through faith” (John 5:24-25; Eph. 2:5-9). Christ will bring them “with Him” (1Th. 4:13) at His second coming (1Th. 4:15-17. 1Cor. 15:51-54), and they reign with Christ as His Kings and Priests, participating in the “first resurrection” (Rev. 1:6; 20:6).

The Elect who died unbelieving must pay for their sins in Hades just like the “non-elect.” God does not show partiality. They are among the dead who rise in the Resurrection at the Great White Throne Judgment after the 1,000-year reign of Christ (Rev. 20:4-6, 11-15).

Paul referred to these Elect specifically when he said “all Israel” will be saved, even though they had died enemies of the gospel of Christ:

1 I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.
2 God has not cast away His people whom He foreknew.
…
26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;
27 For this is My covenant with them, When I take away their sins.”
28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable.
30 For as you were once disobedient to God, yet have now obtained mercy through their disobedience,
31 even so these also have now been disobedient, that through the mercy shown you they also may obtain mercy.
32 For God has committed them all to disobedience, that He might have mercy on all.
33 Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
34 “For who has known the mind of the LORD? Or who has become His counselor?”
35 “Or who has first given to Him And it shall be repaid to him?”
36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.

Judgment Day occurs after death and the resurrection, when Christ appears the second time to judge the living and the dead:

And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look (553 ἀπεκδέχομαι apekdechomai) for him shall he appear the second time without sin unto salvation. (Heb. 9:27-28 KJV)

“Judgment” occurs on the Day of Christ (Acts 17:31. 2Tim. 1:12; 4:8. 1Jn. 4:17. 1Cor. 5:5. Rev. 20:11-15). Those in Hades who “live according to the spirit” “eagerly wait” (553 ἀπεκδέχομαι apekdechomai) for His coming “unto salvation” (1 Cor. 5:5. Jn. 5:28-29. 1Pet. 4:6. Rev. 20:13-15). Therefore, this text implies postmortem evangelism as these “eagerly wait” for Christ while physically dead. Had they been saved in this life, they wouldn’t be judged (John 5:25); these are saved on Judgment Day, that is why they eagerly wait.

The plain reading of Peter teaches postmortem evangelization:

Preaching to the Dead

5 Who shall give account to him that is ready to judge the quick and the dead.
6 For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. (1 Pet. 4:5-6 KJV)

The adjoining “the dead” (1 Peter 4:5-6) can’t have different meanings, the first “the living and dead” of the entire earth; the second only “the spiritually dead” Peter and church preached to; because “the dead” in v. 6 is linked to its predecessor in v. 5. “For this [same] cause was the gospel preached ALSO to them that are dead”.

A paraphrase emphasizing Peter’s point:

5 The [mockers 1 Pet. 4:4] will give an account for their rejection of the gospel to God who is ready to judge the living and the dead of mankind.
6. For this reason the gospel was preached ALSO to the dead [who never heard the gospel], so all are judged equally as men in the flesh [who died unbelieving], but [then repent and choose to] live according to God’s gospel in the Spirit.

All who die without Christ are judged according to the Gospel of God as unsaved men in the flesh (1 Pet. 4:6), they go to Hell (Lk. 16:23; Jn. 5:28-29; Rev. 20:13). In Hell the unsaved can repent and believe the Gospel and then live according to God in the Spirit (1 Pt. 4:6; 1 Cor. 5:5) eagerly waiting for Judgment Day (Heb. 9:27-28; Zech. 9:11). Their torment purges away both self-deception and bondage to sin so free will is absolutely free. Torment ends when the free will choice is made to “live according to God in the Spirit”. Those rejecting Christ’s ransom continue in torment keeping open their opportunity to repent before Judgement Day, and have their names written among the living in the Book of Life (Rev. 20:13-15; Ps. 69:28; 1 Cor. 5:5).

The preaching and torment in Hades is a function of God’s perseverance, His Love:

For God is resolute, never giving up on getting the Word out. In this world God will give us the power to spread the gospel far and wide. But the Word will also be declared to those we can’t reach, even if it takes an eternity. I am convinced the poet Francis Thompson had it right-Christ is the “Hound of Heaven,” pursuing us to the end.-Gabriel Fackre in What About Those Who Have Never Heard?: Three Views on the Destiny of the Unevangelized (p. 73), Kindle Edition.

God goes the extra mile, because He truly desires all to come to repentance and be saved. The Elect are not permitted to remain in disbelief and rebellion, they will be brought to their senses by purging fire of God’s inspection.

If the “undetermined” have not committed eternal sins like accepting the mark of the Beast (Rev. 14:11), blaspheming the Holy Spirit (Matt. 12:31-32), stumbling one of God’s children (Mark 9:42-48), torment like fire will remove all self-deception. They will know the consequences of continued willful persistence in evil. They would be saved if they choose to repent and believe in Jesus.

However, if they would repent, then God would have elected them unto salvation with the Elect.

They have absolute Free Will, and they will choose evil. They are children of the Devil. The torments of hell will not sway those determined to love evil. Evil people, children of the devil WILL NOT repent and live in righteousness with a Holy God. It will be their own free will choice they are lost forever, despite God’s best efforts to save them.

What about that scripture that says God is the Potter who forms us and no one has resisted His will? (Rom. 9:19-23)

13 As it is written, “Jacob I have loved, but Esau I have hated.”
14 What shall we say then? Is there unrighteousness with God? Certainly not! (Rom. 9:13-14 NKJ)

Unfortunately, Paul only affirms there is no unrighteousness with God (Rom. 9:14), he assumed readers will deduce it from Pharaoh’s example. But many have not, they missed the elegant fact God never subverted Pharaoh’s free will even though God gets the “credit” for raising him up to accomplish His will.

God hardened Pharaoh’s heart (Ex. 7:3) by permitting Satan work deceiving wonders (Ex. 7:11-13) that strengthened Pharaoh’s free will choice to resist God. No “hardening energy” went from God to Pharaoh to make him choose evil. That was entirely Pharaoh’s choice, but orchestrated events led to Pharaoh being ruler over God’s people and his choice to resist God be actualized. This tension between God’s working out His will in His creation as He decides, and not causing the choice to do evil, is clear in the following verses:

15 If any nation comes to fight you, it is not because I sent them. Whoever attacks you will go down in defeat.
16 “I have created the blacksmith who fans the coals beneath the forge and makes the weapons of destruction. And I have created the armies that destroy. (Isa. 54:15-16 NLT)

The non-Elect are given every opportunity to choose eternal life with God in Holiness, but they will not. They prefer evil. It would be an evil act of tyranny God force them to choose light over darkness.

God’s gift of free will is just as irrevocable (Rom. 11:29) as His Election.

It is for the Elect’s sake God permits these vessels of wrath continue to the end (Rom. 9:22-23). Analogous to the Millennial Kingdom permitting the unsaved survivors of Armageddon enter the Kingdom, only to reject it after a thousand years of utopia (Rev. 20:7-9). They desire evil, period. But if God didn’t give them every opportunity to repent, the Elect would question for all eternity if God might have saved some. Therefore, it is for our sake God endures them (Rom. 8:28), He already knew before the foundation of the world who were His (Eph. 1:4), and who were not.

Who shall not fear You, O Lord, and glorify Your name? For You alone are holy. For all nations shall come and worship before You, For Your judgments have been manifested.” (Rev. 15:4 NKJ)

Other texts that imply postmortem evangelization

His spirit many be saved

Paul says the “spirit may be saved” after the “destruction of the flesh” “in the day of the Lord Jesus”, i.e., on Judgment Day. That locates the saving event after he died:

5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. (1 Cor. 5:5 KJV)

Preached to the spirits in prison

We know the “spirits in prison” were saved when Christ preached to them because they are a “like figure” “antitype” to the Church. Just as the Church is saved by the Gospel when it gives the “answer of a good conscience toward God” through the resurrection of Jesus Christ, so were the “spirits in prison” Christ preached to after His crucifixion.

If the “spirits in prison” were not saved, then neither was the church as they are a “like figure” “antitype” to it:

18 For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit,
19 by whom also He went and preached to the spirits in prison,
20 who formerly were disobedient, when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight souls, were saved through water.
21 There is also an antitype which now saves us– baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, (1 Pet. 3:18-21 NKJ)

Some interpret Christ proclaimed doom to these spirits, but they never explain why doomed spirits in prison wouldn’t know they were doomed without Christ preaching to them.

Therefore, it is possible to repent in Hades and live according to God in the spirit. These spirits in prison illustrate postmortem evangelism perfectly.

They are a “special case” which is why they are in a special place and Christ makes a special trip just to them. These are the hybrid human-angel “men of renown” who refused to believe God would forgive their “Frankenstein hybrid nature” when Noah preached, and the died in the flood.

Other relevant scriptures

Jonah could not liken his experience to being saved from Hades if he didn’t believe it happens:

2 And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly of hell cried I, and thou heardest my voice.
…
6 I went down to the bottoms of the mountains; the earth with her bars was about me for ever: yet hast thou brought up my life from corruption, O LORD my God. (Jon. 2:2-6 KJV)

The following texts either imply or poetically use the idea of salvation from hell sometimes translated as “the grave”;

Deut. 32:39. 1Sam. 2:4-10; 22:5-7. 2Kgs. 5:7. Job 14:13-22; 19:25-27. Ps. 9:13; 16:10-11; 24:7-10; 30:3; 49:15; 56:14; 71:19-24; 73:23-28; 86:13; 88:1-18; 107:10-15; 116:3-9; 118:17-18; 142:1-7. Pr. 5:22. Isa. 4:4; 14:9-10; 24:22; 26:19-21; 38:17. Lam. 3:25. Ez. 31:16-18. Dan. 12:2. Hos. 13:14; Jon. 2:2-9; Mic. 7:7-9; Zec. 9:11; Rom. 4:17. 2Cor. 1:9.

For great is thy mercy toward me: and thou hast delivered my soul from the lowest hell. (Psa 86:13 KJV)

I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. (Hosea 13:14 KJV)

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. (Zec. 9:11 KJV)

Christ’s appearance in the “Galilee of the nations” (=unsaved pagans) is like preaching in the abode of the dead the “Shadow of Death” (Job 10:21-22; 38:17) alluding to deliverance from death (cf. “gates of hell” Job 38:7, 17. Isa. 38:10 = “gates of bronze”, bars of iron Ps. 107:10-16) by the preaching of Christ:

15 Land of Zebulun, and land of Naphtali, the lake-way across the Jordan,–Galilee of the nations,
16 The people that was sitting in darkness, a great light, beheld,–and, on them who were sitting in land and shade of death, Light rose on them.
17 From that time, began Jesus to be making proclamation, and saying,–Repent ye, for the kingdom of the heavens hath drawn near. (Matt. 4:15-17 ROT)

Some Elect of Israel die enemies of the Gospel (Rom. 11:28) and go to hell for failing to believe in Jesus (Ac. 4:12. Mk. 16:16. Jn. 3:18; 14:6). They remain in Hades until their Deliverer comes forth from Zion, at His Second coming (Rom. 11:26-32).

Those who lived according to God in the Spirit confessing Christ as LORD in Hades are now eagerly looking for His coming:

27 And as it is appointed for men to die once, but after this the judgment,
28 so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb. 9:27-28 NKJ)

All Israel will be saved

26 And so all Israel will be saved, as it is written: “The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob;
27 For this is My covenant with them, When I take away their sins.”
28 Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.
29 For the gifts and the calling of God are irrevocable. (Rom. 11:26-29 NKJ)

Note that Paul cites as a warrant for all this biblical passages in which God promises to “banish ungodliness from Jacob” and “take away their sins” (Isa. 59:20 and Isa. 27:9, cited in Rom. 11:26-27). What is Jacob’s sin at the present moment, according to Paul? Disobedience and lack of belief in Jesus. Since Paul obviously knows of unbelieving Jews and Gentiles who have died, he can only have in mind here some type of posthumous change of heart and salvation for the “fullness of the Gentiles” and all Israel.” It is possible that the “fullness of the Gentiles” means only the “full number” of the Gentiles, and not all of them. But a posthumous salvation is still clearly in view with regard to unbelieving Jews. and Paul does assert that God will show mercy to “all” (Rom. 11:32).-Jeffrey A. Trumbower. Rescue for the Dead: The Posthumous Salvation of Non-Christians in Early Christianity (Oxford Studies in Historical Theology) (Kindle Locations 684-689). Kindle Edition.

“Not written” implies some “were written”

13 And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

14 And death and hell were cast into the lake of fire. This is the second death.

15 And whosoever was not found written in the book of life was cast into the lake of fire. (Rev. 20:13-15 KJV)

Only those “not found written in the book of life” are cast into the lake of fire after rising from Hades, which implies “some were found written in the book”. If they were saved before physical death, they already passed from death into life before Judgment Day (John 5:24-25) and wouldn’t be in Hades.

James L Boyer classifies “if anyone” (ei tis) a “first class conditional” and says:

(“if this”, then that is true) which may imply nothing beyond the logical connection.-“First Class Conditions: What Do They Mean,” Grace Theological Journal, Spring 1981.

However, John is observing and states factually what happened. That requires a reality beyond a logical connection.

I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes. (Hosea 13:14 KJV)

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. (Zec. 9:11 KJV)

Jesus Preached to the Dead
God’s Plan for the Lost
Elect Rise From Hell On Judgment Day?
Lazarus and the Rich Man: Can the Rich Man Repent and be Saved?
What did the apostle John reveal when he said: “It is the last hour”?
Where Is The Judgment Of Fallen Angels?
The Coming False Christ and His Followers Revealed