Source: Michael S. Heiser, Reversing Hermon: Enoch, The Watchers & The Forgotten Mission of Jesus Christ (Bellingham, WA: Lexham Press, 2017), 137–144.
This excerpt explores how early Christians viewed baptism not as a simple ritual, but as an act of spiritual warfare, deeply connected to the ancient Jewish concept of the sin of the Watchers as described in 1 Enoch. By examining 1 Peter 3:14–22, the author argues that the "spirits in prison" mentioned there are these fallen angels from the time of Noah, and that Jesus' proclamation to them after his death echoes Enoch's message of doom. Ultimately, the text posits that baptism serves as a public pledge of loyalty to Christ in the ongoing cosmic struggle, serving as a declaration of the defeat of these fallen powers.
Analysis of 1 Peter 3:14-22: The provided text focuses heavily on unpacking a specific, often puzzling, passage in the New Testament: 1 Peter 3:14-22. This passage is situated within the broader theme of the epistle, which encourages Christians to endure persecution and remain steadfast in their faith. While the overall message of perseverance is clear, many aspects of this particular section have been subjects of significant academic debate. Understanding this passage is presented as dependent on grasping two interconnected ideas: the concept of spirits being imprisoned and the literary/theological phenomenon of typology.
Identification of the "Spirits in Prison": A key part of the analysis centers on identifying the "spirits in prison" mentioned in 1 Peter 3:19. The passage associates these spirits with the "days of Noah" just before the Flood. Several possibilities are considered, such as the souls of people who died in the Flood, the fallen "sons of God" from Genesis 6:2 (known as the Watchers), or the disembodied spirits of dead Nephilim (demons). The sources argue that the most likely identification is the fallen, nonhuman spirits (the Watchers). This conclusion is drawn based on two factors: the specific Greek word used for "spirits" (pneuma), which is frequently used for nonhuman spirits but rarely for human dead (unlike psychē, used for human souls elsewhere in the passage), and the term used for their location ("prison" or phylakē). The term "prison" (phylakē) is noted as not being used in biblical literature for the world of the human dead (Sheol/Hades) but is used in both the New Testament and ancient Jewish texts like 1 Enoch to describe the place where fallen angels or Satan are confined, awaiting judgment. Therefore, literate readers familiar with Second Temple Jewish literature, particularly 1 Enoch, would have understood this reference to mean the fallen Watchers who sinned before the Flood.
The Sin of the Watchers and 1 Enoch: The sources highlight the crucial role of the ancient Jewish book 1 Enoch in understanding 1 Peter 3:19 and the context of the "spirits in prison." Genesis 6:1-4 briefly mentions the "sons of God" taking human women, leading to the Nephilim, but doesn't elaborate on their fate. 1 Enoch expands on this, detailing how these "sons of God," called "Watchers," committed this transgression and were subsequently condemned by God to imprisonment under the earth while they await final judgment. This narrative from 1 Enoch provides the backdrop for Peter's mention of "spirits in prison" and their disobedience during the days of Noah. The imprisonment described in 1 Peter 3:19 is explicitly linked to the Enochian story of the Watchers' transgression and their subsequent confinement, which is also referred to as Tartarus in 2 Peter 2:4-5.
Typology as a Hermeneutical Tool: The sources introduce typology as a crucial concept for understanding how 1 Peter 3:14-22 connects seemingly disparate events. Typology is described as a kind of unspoken prophecy or foreshadowing, distinct from predictive verbal prophecy. It involves an event, person, or institution (the "type") from an earlier period that foreshadows something that will come later (the "antitype" or "type fulfillment"). Examples given include Adam being a typos (type) of Christ, where both had actions that impacted all humanity, and Passover prefiguring Jesus' crucifixion. Peter is presented as using typology in this passage, specifically viewing the great Flood and the events of Genesis 6 (the sin and imprisonment of the Watchers) as types that foreshadow the gospel and Jesus' resurrection.
Jesus' Proclamation and Victory: According to the sources' interpretation, Jesus' descent to the "spirits in prison" (the imprisoned Watchers) in 1 Peter 3:19 is understood as a typological parallel to Enoch's visit to the same imprisoned fallen angels in the 1 Enoch narrative. While Enoch delivered God's rejection of the Watchers' appeal for intercession, Jesus' proclamation is interpreted not as offering salvation to the Watchers, but rather as a declaration of their continued defeat. Jesus' crucifixion and resurrection demonstrated God's plan of salvation and kingdom rule was not thwarted by their actions or the forces of darkness. The sources suggest Jesus' visit reaffirmed that the Watchers' sentence remained intact and that their offspring (demonic spirits) had failed to derail God's plan inaugurated through His redeemed people. The passage culminating with Jesus ascended and seated above all angels, authorities, and powers emphasizes this victory over demonic forces.
Baptism as Spiritual Warfare and a Pledge of Loyalty: The final major topic is the connection between all of this and baptism, as presented in 1 Peter 3:20-21. Baptism is seen as corresponding to the Flood event and the rescue of Noah and his family through water. However, it is not merely a physical act of washing ("not the removal of dirt from the flesh"). The key terms in verse 21, often translated as "appeal to God for a good conscience," are reinterpreted in light of the Enochian backdrop and Peter's typology. "Appeal" (eperōtēma) is understood as a "pledge," and "conscience" (suneidēsis) refers to one's disposition of loyalties. Thus, baptism is interpreted as a pledge of loyalty to the risen Savior, a public declaration of alignment with God's side in the cosmic conflict between good and evil. Furthermore, linking back to the Watchers, every baptism serves as a symbolic reiteration of the past and future doom of these fallen spirits in the wake of the gospel and the establishment of God's kingdom. This perspective explains why early Christian baptismal practices included a renunciation of Satan and his angels, emphasizing that baptism was understood as an act of spiritual warfare, far from a mere routine.