We widen our lens from viewing how Psalm 107 might have expressed Jesus’ personal joy at his resurrection to considering how his rising liberated multitudes of prisoners from sin and death. Early church theologians identified the interval between the cross and resurrection as the “Harrowing of Hell.” Although not depicted in the Bible, the concept developed that Jesus descended into the realm of the dead and freed the souls of the righteous who had died before his redemptive sacrifice. Through the centuries, this episode accrued some fanciful mythic elements, but at its core, it speaks to the profound and pressing questions of early believers: What about those awaiting a savior who died before Jesus? Does his atoning death and victorious rising apply to them? Does Christ work backward as well as forward? 

 

In Revelation, we hear Jesus say, “I am the first and the last, and the living one. I [became] dead, and behold I am alive forevermore, and I have the keys of Death and Hades” (Revelation 1:18). On Friday, Christ went down to the house of death, seemingly its captive. But on Easter, he came back with its keys! In between, Jesus took ownership of death. Could it be that before his resurrection in this world, Jesus announced his victory to the dead who had faith in his coming?

 

In the second century, Melito of Sardis, an early bishop and theologian, adopted the first-person voice of Christ when he preached, “I am the one that destroyed death and triumphed over the enemy and trod down Hades and bound the strong one and carried off mortals to the heights of heaven.” Melito of Sardis, On the Pascha, section 102. Jesus’ sojourn in the realm of the dead could thus be understood as a liberation march. He set free the spirits of those who awaited him, allowing them to leave Sheol/Hades and be with him in the heavenly realm. That is just the future we hope for after death while we await resurrection bodies (Philippians 1:23; 3:21). 

 

Imagine Jesus reciting this portion of Psalm 107 knowing his death and resurrection have set free the captives who had longed for him: “He brought them out of darkness and the shadow of death, and burst their bonds apart . . . and cuts in two the bars of iron.” The resurrection has cosmic significance! This singular moment, when the dead Jesus arose, ripples backward in time to those who came before and forwards to all who come before his return. Its power presses on us right now: “For if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved” (Romans 10:9).

 

Of course, we don’t need to entirely agree with the idea of the “Harrowing of Hell” to sing Psalm 107 along with the risen Jesus. Believers paroled from sin’s incarceration testify to the liberating power of the Lord Jesus. So do those who have found Christ’s higher power to free them from the shackles of addictions. So do those who have broken free from the iron control of dominators, denigrators, even enslavers. So do those who have seen, beyond hope, tempers tamed, roadblocks dissolved, debts forgiven. Our experiences of such freedom rarely come in quick bursts but rather over months, even years, of daily trust and drawing upon Jesus. Yet, as we look back, we can pray Psalm 107 with the joy of Jesus who in so many ways commutes death sentences, gathers the discarded back into community, and brings beauty out of ashes.  

 

All the human race has been imprisoned in sin. We who were created for eternal life have been under the curse of mortality. We find ourselves unable to do the good we wish to do and constantly doing, saying and feeling what we do not wish to. We live in chains until the blessed Holy Spirit takes the journey of Jesus, descends into our dark hearts, shines light, and brings us to faith and so to life.