2nd-Century Hymns and Liturgy on Christ’s Descent to the Dead
I have previously written about Christ’s descent to the realm of the dead: Sheol/Hades. I find the topic interesting because it’s an intense part of the Gospel, yet it is often overlooked (at least in the Protestant tradition). To recap, my understanding of the subject is that Jesus did not descend to hell when he died, but rather Hades, the realm of the dead. There, Jesus ministered to those in Hades (1st Peter 3:19), and by resurrecting from the dead, defeated the power of death, and in his ascension showed permanent victory. (Revelation 1:17-18)
As Holy Week gets closer, I thought it would be fun to examine two early Christian texts that briefly mention Jesus’ descent to Hades and his victory over death. What makes these two sources valuable is how early they are believed to be and that both were used in the context of worship.
The Odes of Solomon
In 1909, an unexpected collection of ancient hymns was discovered. The Odes of Solomon have gained a lot of attention regarding its origin. The hymns, or odes, are very Jewish with some Gnostic undertones. But the content from beginning to end illustrates Christianity. Many of the odes talk about the Son of God saving humanity through his death and resurrection, and there is even Trinitarian language used at times (Ode 19.2, 23.22). Simply put, “The Odes of Solomon survive as the earliest example of a hymnbook in the history of the church.” (Arnold, 2017, Pg. 104)
There are a couple of times in the hymns that Christ’s descent seems to be implied, but it is most explicit in the middle of Ode 42. To give some context, Christ is speaking, promising justice and protection to those who take refuge in him. Christ then assures his love for his people by recalling his victory over death:
“I was not rejected although I was considered to be so. And I did not perish although they thought it of me.
Sheol saw Me and was shattered. And Death ejected Me and many with Me...
And I made a congregation of living (people) among his dead ones. And I spoke with them by living lips, in order that my Word may not fail.
And those who died ran towards Me. And they cried out and said: ‘Son of God, have mercy on us. And deal with us according to Your kindness, and bring us out from the chains of darkness. And open for us the door by which we may proceed to You. For we perceive that our death does not approach You.
May we also be saved with You, because You are our Savior.’”
Speaking from Christ’s perspective, Ode 42 describes Jesus not merely visiting Sheol (or Hades), but firmly descending to its realm, having died on the cross. However, for the first time ever, Sheol could not tolerate this dead man’s presence. The light and power of Christ were too great, so great that those in Sheol recognized who Christ was and begged for mercy.
Ode 42 ends with Christ affirming the faith of those coming to him for mercy, and making his name on their heads, proclaiming their salvation. It is a powerful hymn illustrating Jesus’ power in death’s presence, and his extended grace to those who come to him.
On Pascha (Melito of Sardis)
The next writing we’ll examine is a 2nd-century liturgy for Christian Passover (a.k.a Easter). While there has been debate on its author, it is traditionally understood to have been composed by Melito of Sardis. Melito was a respected bishop in the 2nd century, looked favorably by other church leaders like Polycrates. (Stewart, 2016, Pg. 14) Unfortunately, like many early Christian leaders, we only have bits of his writings, which are mostly quotes from later Church Fathers. This Pascha liturgy is the primary work of his currently known.
Towards the end of the liturgy, Jesus Christ speaks, declaring to be the Passover of salvation:
“‘Who takes issue with me? Let him stand before me. I set free the condemned. I gave life to the dead. I raise up the entombed. Who will contradict me?
It is I,’ says the Christ, ‘I am he who destroys death, and triumphs over the enemy, and crushes Hades, and binds the strong man, and bears humanity off to the heavenly heights. It is I,’ says the Christ.”
An interesting note to this passage is Christ’s claim to “bind the strong man”. Michael Heiser discussed in his podcast the 2nd Temple Jewish understanding of binding and loosing to primarily refer to exorcisms and deliverance from the demonic.
Considering how early the date of this liturgy is believed to be, along with its Jewish content, it would make sense to interpret Christ’s statement from the lens of spiritual warfare. Jesus alone has defeated and even will destroy death, along with capturing all demonic powers and principalities. It is the Messiah alone who has done this and will do it.
Both of these writings are worth reading, especially the Odes of Solomon. They are fascinating glimpses into the early Church’s worship and celebration of the Gospel.
Bibliography
Arnold, B.J. (2017). Justification in the Second Century. Waco, TX. Baylor University Press.
Charlesworth, J.H. (2009). The Earliest Christian Hymnbook: The Odes of Solomon. Eugene, OR. Cascade Books.
Stewart, A. (2016). Melito of Sardis: On Pascha. Yonkers, NY. St. Vladimir’s Seminary Press.