Diakonos the captives brought by Christ in heaven in Ephesians 4:8 are probably the resurrected saints in Matthew 27:52-53.just_truth said:
who were these captives brought by Christ in heaven in Ephesians 4:8 ?
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They are the same people who are referenced in 1 Peter 4:6. They are the saints who died before the cross. Their sins weren't paid for yet, so they waited in the paradise side of Sheol (Hades) for the Messiah to come rescue them from their current state.
When someone conquered another people group, the survivors of war would become captives of the victor. In this case, Christ conquered Death and took the captives of Death as His own captives. They were captives of Death because Death had a hold on them. When Jesus died on the cross, He reversed what Adam did in the garden, He became the highest bidder of their soul, for there is nothing more valuable than His blood. Redemption's work was complete, and it was time for the Redeemed to come home.
Aaaaaannd?The rebellious is definitely referring to the fallen angels.
Do you have any supporting verses for that idea? I am open to it within the bounds of what is written.Diakonos the captives brought by Christ in heaven in Ephesians 4:8 are probably the resurrected saints in Matthew 27:52-53.
Be specific on what topic that I should give my supporting verse?Do you have any supporting verses for that idea? I am open to it within the bounds of what is written.
I'm asking if you know of any specific passages that link the raised saints in Matthew 27 to the captives in Ephesians 4Be specific on what topic that I should give my supporting verse?
Yeah. "Before Abraham was, I Am."Here's something I posted some time back, on that 1 Peter 3 passage:
[quoting Gaebelein on 1 Peter 3]
"The chief question is: Did our Lord go to Hades in a disembodied state? In fact, all depends on the question of what is the true meaning of the sentence, “quickened by the Spirit.” Now, according to the interpretations of the men who teach that the Lord visited Hades, the spirits in prison, during the interval between His death and the morning of the third day, He descended into these regions while His dead body was still in the grave. Therefore, these teachers claim that His human spirit was quickened, which necessitates that the spirit which the dying Christ commended into the Father’s hands had also died. This is not only incorrect doctrine, but it is an unsound and evil doctrine. Was the holy humanity of our Lord, body, soul and spirit dead? A thousands times No! Only His body died; that is the only part of Him which could die. The text makes this clear: “He was put to death in flesh,” that is, His body. There could be no quickening of His spirit, for His spirit was alive. Furthermore, the word quickening, as we learn from Ephesians 1:20 and Ephesians 2:5-6, by comparing the two passages, applies to His physical resurrection, it is the quickening of His body. To teach that the Lord Jesus was made alive before His resurrection is unscriptural. The “quickened by the Spirit” means the raising up of His body. His human spirit needed no quickening; it was His body and only His body. And the Spirit who did the quickening is not His own spirit, that is, His human spirit, but the Holy Spirit. Romans 8:11 speaks of the Spirit as raising Jesus from among the dead.
"We have shown that it was an impossibility that Christ was in any way quickened while His body was not yet raised, hence a visit to Hades is positively excluded between His death and resurrection. There is only another alternative. If it is true that He descended into these regions, then it must have been after His resurrection. But that is equally untenable. The so-called “Apostle’s Creed” puts the descent between His death and resurrection and all the other theorists follow this view. We have shown what the passage does not mean. It cannot mean a visit of the disembodied Christ to Hades, for it speaks of the quickening by the Spirit, and that means His physical resurrection.
"What, then, does the passage mean? It is very simple after all. He preached by the Spirit, or in the Spirit, that is, the same Spirit who raised Him from among the dead, the Holy Spirit of life and power, to the spirits who are now in prison. But when the preaching occurred they were not in prison. And who were they? All the wicked dead for 4,000 years? The text makes it clear that they are a special class of people. They were living in the days of Noah. It is incomprehensible how some of these teachers, misinterpreting this passage, can teach that it includes all the lost, or angels which fell, or the righteous dead. The Spirit of God preached to them, that is, the Spirit who quickened the body of Christ, the same Spirit preached to the generation of unbelievers in the days of Noah. The time of the preaching, then, did not occur between the death and resurrection of Christ, but it took place in Noah’s day. Christ was not personally, or corporeally present, just as He is not present in person in this age when the gospel is preached; His Spirit is here.
"So was He present by His Spirit in the days of Noah. It is written: “My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be one hundred and twenty years” (Genesis 6:3). His Spirit was then on the earth. In long-suffering God was waiting for one hundred and twenty years while the ark was preparing. His Spirit preached then. But He needed an instrument. The instrument was Noah; in him was the Spirit of Christ and as the preacher of righteousness (2Peter 2:5) he delivered the warning message of an impending judgment to those about him, who did not heed the message, passed on in disobedience, were swept away by the deluge and are now the spirits in prison. As the Spirit of Christ was in the prophets (1Peter 1:11) testifying beforehand of the suffering of Christ and the glory that should follow, so the Spirit of Christ preached through Noah. This is the meaning of this passage, and any other is faulty and unscriptural."
-- https://biblehub.com/commentaries/gaebelein/1_peter/3.htm
[end quoting; bold and underline mine]
Lucy-Pevensie I had read much of commentaries that Jesus went to hades/hell was giving judgement to sprits in prison to their damnation and the phrase "made proclamation" is a more appropriate to support their view, while some interpreter used the word "preached" is a friendly term that Jesus is actually preaching the Gospel to the spirits in prison for their another chance of salvation.It's not a different interpretation at all. Preached, made proclamation. Same thing.
Move along, nothing to see here.
I'm asking if you know of any specific passages that link the raised saints in Matthew 27 to the captives in Ephesians 4
So you're saying that all of those passages are talking about the captives Jesus led free when he ascended?"And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd." - John 10:16
- thou hast led captivity captive, Ps. 68:18 (Eph. 4:8)
- they shall take them captives, whose captives they were, Isa. 14:2
- Even the captives of the mighty shall be taken, Isa. 49:25.
- captive exile hasteneth that he may be loosed, Isa. 51:14.
- he hath sent me … to proclaim liberty to the captives, Isa. 61:1 Luke 4:18
- to bring out the prisoners from the prison, Isa. 42:7.
- thou mayest say to the prisoners, Go forth, Isa. 49:9
- I have sent forth thy prisoners out of the pit, Zech. 9:11
YesSo you're saying that all of those passages are talking about the captives Jesus led free when he ascended?
Clearly you didn't pay any attention to the passage quoted. It looks like you just grabbed the word "generation" and went off in search of anything in Scripture using that term. That isn't the correct way to handly Scripture. Read the quoted passsage again and explain why "all these things" would fall on "this generation" if "this generation is the generation of faith".
Whereas if someone turns literal text into parables, all manner of strange innovations come in.
The biggest reason I have not dove deeper into my own interpretation of these passages in Peter is, it is doubtful it even applies to us. So...what happens to those in the OT...of faith and not of faith...after they and Jesus died? Doesn't really matter to us--no one from the OT is around anymore.
But I do see the potential theological implications in one view or another. For example, Catholic purgatory. So for that reason, I am interested in more.
Scripturally it is not applied to us(normal persons), the spirits in prison theologically refer to fallen angels who did not keep their first state but became humans then after their physical death being bound in hell.
It seems like purgatory the spirits in prisons were purified.
Humans after their death cannot be imprisoned because they are not like angels that are spirit beings.
The spirits in prison are the born again spirts of God. Their graves were opened and their new spirts entered heaven.
Purgatory an abomination is a damming doctrine that does despite to the Spirit of Grace. Making it to no effect. It assumes that after we die sufferings is still possible rather than what the Bible teaches . The dead that never rise .Their corrupted temporal spirit under the letter of the law "death" and their spiritless bodies return to where they came from.
Hell is carrying out the wage of sin all the days on one life. Believers have rest in their sufferings being yoked with Christ who works with them .
You said it will fall upon ”this generation” and that’s what happened, it fell upon them in that generation. See below, everything is about Jerusalem and the generation alive at that time.
Mat 23:35 That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Mat 23:36 Verily I say unto you, All these things shall come upon this generation.
It would appear this generation is the generation of faith. (believers) All in Christ beginning with Abel eternal life.
Not the evil generation no faith .All in Adam die.
Deuteronomy 32:20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
Here's the issue: Miknik and KJV1611 were discussing Matthew 23, in which Jesus was declaring what would happen to "this generation". You quoted a passage from Deuteronomy and referenced a couple of other passages that have nothing to do with Jesus' statement. Instead of making sure that your comments were directly relevant to the topic at hand, you took the word "generation" and went off on an irrelevant tangent.What I quoted was the other generation .The righteous born again generation .It began with Abel