"Now that he ascended, what is it but that
he also descended first into the lower parts of the earth?"
(Ephesians 4: 9)
In the previous chapters we have seen how the scriptures positively and expressly state that the Lord Jesus Christ descended in his soul or spirit to the place where all the spirits of dead humans go when they die, to the spirit world of Sheol or Hades.
Presumption also is in favor of this view seeing that Christ was fully human and that he died. That means his human body and spirit separated, and that his body was laid in the earth (via a cave in the rock) and that his spirit descended to "the land of the dead," to the realm of spirit, into the very place where Lazarus and Dives descended in the story of their afterlife experiences (as we have seen). In this much he shows himself truly human as we are. Of course, as we have shown, his descent into Hades also shows in what respect he is different from every other human being. His experience with Death and Hades was both common and uncommon.
In this chapter let us begin to discuss more fully what Christ did in Hades for the 72 hours that his body and spirit were separated. Let us begin with a discussion of
Abraham's Bosom &
Leading Captivity Captive
Appearing to the righteous dead on the side of Hades, where the people of God are gathered together, Christ spoke to them and led them out and into heaven, in a triumphal procession. He leads the procession and this is in agreement with his being "forerunner" to heaven, and death and hell's conquering victor, with the keys of death and Hades, as we have seen. There goes with him, or closely following him, all those occupants on the side of Hades where Lazarus and Abraham, and their ilk, were located. This is referred to in a number of passages. Let us begin with this text:
"Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things." (Eph. 4: 8-10)
We have already addressed the idea in this verse that states that Christ "descended first into the lower parts of the earth," and showed that the words denote Hades. What we will analyze further now is what is meant by his having "led captivity captive." We have already affirmed that it was an allusion to the triumphal procession of the conqueror. So, what is meant by "he led captivity captive"? That is a question where there is disagreement among interpreters. "Led captivity captive" and giving gifts to men is a reference to Psalm 68. John MacArthur (as cited here) comments on Paul's use of Psalm 68: 18 noting that this psalm
"is a victory hymn composed by David to celebrate God’s conquest of the Jebusite city and the triumphant ascent of God (represented by the Ark of the Covenant) up Mount Zion (cf. 2 Sa. 6-7; 1Chr 13). After a king won such a victory he would bring home the spoils and enemy prisoners to parade before his people. An Israelite king would take his retinue through the holy city of Jerusalem and up Mount Zion. Another feature of the victory parade, however, would be the display of the king’s own soldiers who had been freed after being held prisoner by the enemy. These were often referred to as recaptured captives—prisoners who had been taken prisoner again, so to speak, by their own king and given freedom." (See The MacArthur New Testament Commentary - emphasis mine)
That is correct and other leading commentators agree. This is that triumphal procession we have been describing and which was the likeness Paul used to teach about Christ' victory over Death and Hades. The words "led captivity captive" is in the context of Christ victory and celebratory parade. Who are these captives? Are they his enemies? The Devil, fallen angels, and demons? The wicked spirits of the dead? Or, the chosen and redeemed of the OT, or from both testament periods? Or, all of the above? All of the above no doubt, in some sense. However, the text itself directly refers to one specific event that occurred when Christ ascended out of Hades and to Heaven.
Paul sees "led captivity captive" as an event of the past (as are the other verbal participles in the text). They are all aorist tense and refer to a past event (meaning "it happened"). He does not see the action of "leading captivity captive" as ongoing, although he does not necessarily exclude that there are any present and future instances of leading captivity captive. However it does not specifically or directly refer to Christ saving people via conversion nor to something apocalyptic or eschatological (resurrection). Yes, when a person is brought out of spiritual death when converted to Christ, he or she is delivered from being prisoners or captives of sin, moral death, and of Satan, and that would also be an instance of taking captivity captive. Those who were slaves to sin become slaves to Christ.
The problem is, the "leading captivity captive" of the text is viewed as a finished act, all the captives being recaptured or liberated from their confines at the same time, when Christ ascended. "When" did he lead captivity captive? "When he ascended up on high." As that ascension is a completed act, so too is his leading captivity captive viewed as such in this passage. I was taken captive by Christ, and freed from the captivity of sin and Satan, in 1972, not when Christ ascended.
Following the ascension into heaven the conquering Christ "gave gifts to men" (a kind of distributing the "spoils of war"). The giving of gifts followed both the ascension and the taking captivity captive. However, as I have said, that does not preclude the idea that Christ is still taking captivity captive, though in a different aspect or context than in liberating the righteous dead from Hades. We can argue this because "he gave gifts to men" is also aorist tense and denotes what occurred "when" Christ ascended into Heaven. Yet, we do not deny that he is still giving gifts to men and still conquering and leading captivity captive.
The spoiling of Satan, and Death and Hell, is alluded to in these words of Christ:
"When a strong man armed keeps his palace, his goods are in peace; but when a stronger than he comes upon him, and overcomes him, he takes from him all his armor wherein he trusted, and divides his spoil." (Luke, 11, 21. 22)
Though these words describe the conversion experience, they also describe what Christ did when he descended into Hades as the Victor over sin, Satan, and the evil world. That being so, it is affirming the same thing. The "gifts" to men that Christ gave after his victorious ascension and resurrection of the text are equated with the "goods" or "spoil" of Satan's kingdom. Christ spoiled Death and Hades. This prophecy of the Messiah also affirms the same:
"Therefore I will divide Him a portion with the great, And He shall divide the spoil with the strong, Because He poured out His soul unto death, And He was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors." (Isa. 53: 12)
The words "led captivity captive" sometimes alludes to capturing (rescuing) "prisoners of war" from the hands of the enemy. This happens a lot in war. When an American soldier was freed from a Nazi prison camp, as an example, that was an instance of taking captivity captive. That is not to say, however, that the righteous who were in the comforting side of Hades were prisoners of this kind.
Capture and captive are very similar words. We could also speak of the act of "captivating." We might interpret the words "led captivity captive" simply by the word "recaptured." Christ recaptured what the enemies of our race had captured, what Death and Hades had captured or taken as hostages.
Redemption also involves recapture (as I showed in my series on Redemption). As a near kinsman, a redeemer was obligated, if able, to "deliver" a family member from kidnappers, or from being imprisoned by invading armies, and to "execute vengeance," or "render justice," to be the "avenger."
There is reluctance among some bible students to think of Old Testament period saints being described as "captives" or "prisoners" while in the comforting side of Hades. But, it ought not to when we consider the various meanings of the words and their varied contexts. To say that Lazarus was a captive or prisoner while with Abraham in the comforting side of Hades does not mean that there was any suffering.
Israelites knew well the meaning of the word "captive." They were captives in Egypt. They also were captives in Babylon for seventy years. Also, Jesus prophesied that they would be scattered after the Temple was destroyed (A.D. 70) and be carried away as "captives" into all the nations. (Luke 21: 24)
If this leading captivity captive refers to Christ leading the saved who were in the good side of Hades into Heaven and Paradise, then we are led to confess that those who died before Christ death and resurrection and who were in Abraham's Bosom were "captives" or "prisoners" of Hades. That is distasteful and makes many reluctant to accept this interpretation. But, it ought not to do so upon further scrutiny.
Who can deny that the physical bodies of OT saints (decaying in graves) show that they were Death's captives? Was not the resurrection of "many bodies of the saints" (that we have referred to previously) after Christ's resurrection a freeing from captivity? Who can deny it? The next question then would be to ascertain whether the souls or spirits of the OT saints were also captives in Hades. I think they were, in much the same way the Israelites were captives in Babylon, or even in Egypt, or among the nations into which they were scattered after A.D. 70 (when the Temple was destroyed by the Roman legions and the Jews scattered into other parts of the word in the "diaspora"). Consider that even though the Israelites were captives in Babylon, nevertheless they were given much freedom, so that they lived normal happy lives. Many of them were so happy with life in Babylon that they chose not to return to Palestine when they were allowed to do so after seventy years there. This is in some ways like it was in Hades prior to Christ going to Hades and from thence exiting the place with the redeemed who were there with Abraham and his kind.
The righteous in Hades at the time of Christ's death and descent into Hades were "captives" in the sense that they were confined, that they did not have liberty to go to earth or the heavens, or occupy the heavenly city in the third heaven. They were restricted too. But, they were all in comfort, and though they still had expectations of good things to come they were not unhappy. They were happy in waiting. They had not received their full inheritance (and neither have any, for this must await the resurrection).
Some of the early church fathers who believed that OT saints were in Hades, in Abraham's bosom, believed that this was what is called "Limbo." Let me say a few words about that.
We can affirm that neither the OT saints nor NT saints go into a perfect or final condition when they die. That end perfection comes after the resurrection of the dead. That is why we call it an "intermediate state." The OT believers went to such an interim state or place though it is inferior to the interim state or place where NT believers go. The intermediate state for OT believers (elect) was not the same as the intermediate state for NT believers. So, if we define "Limbo" as meaning entering into a heavenly place, without being perfected in every way, then all who are in heaven in spirit at this moment may be said to be in Limbo. Here is what the encyclopedia Britannica says (emphasis mine):
"Two distinct kinds of limbo have been supposed to exist: (1) the limbus patrum (Latin: “fathers’ limbo”), which is the place where the Old Testament saints were thought to be confined until they were liberated by Christ in his “descent into hell,” and (2) the limbus infantum, or limbus puerorum (“children’s limbo”), which is the abode of those who have died without actual sin but whose original sin has not been washed away by baptism. Traditionally, this “children’s limbo” included not only dead unbaptized infants but also the mentally impaired." (here)
If Limbo is another term for Abraham's bosom, for that side of the gulf of Hades where the righteous were gathered, then count me a believer. But, I do not believe in a Limbo for infants, idiots, or those who died without having a chance to be saved. There is no salvation after death. We may apply the language of Revelation 22: 11 to every person who dies, which says -- "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." It ought to have no connection with "purgatory."
Recall that Dives was told by Abraham that he could not escape the tormenting side of Hades and move to the other side where there was no suffering. He was given no hope of salvation. Limbo or Limbus means a border or department. The church fathers and early Christians who first held this doctrine believed that the righteous were situated on the limb, i.e., on the edge or border of Hades proper.
Wrote Philip Schaff in "History of the Christian Church" (here) on page 121 "The Future State":
"The Limbus patrum is exclusively reserved to the saints of the Mosaic dispensation. They suffer only by the consciousness that they are deprived, in consequence of original sin, from beholding God, and by an ardent longing for the coming of their Messiah. Since Christ has atoned for original sin, and freed them from imprisonment, this limbo is empty, and no longer of any importance in a religious sense."
He also said (emphasis mine):
"Christ’s descent into hades was carefully discussed by the Schoolmen. It occurred as soon as his soul was separated from the body at his death. He was in the infernal regions during the three days of his burial, but did not assume their pains. The reason for this visit was twofold, says Bonaventura, —to release the Old Testament saints and to confound the adversaries of the Gospel, the demons. Job 17:16, "my hope shall go down to the bars of Sheol," or into the "deepest hell," as the Vulgate puts it, he meant that he went no farther than the limbus patrum and not to the abode of the lost. The bars of hell—vectes inferni,—that is, by "spoiling principalities and powers," Col. 2:15; and third, to make show of his divinity—manifestatio divinitatis — to the demons by preaching, 1 Pet. 3:19, and by enlightening those dark spaces with his presence, as it is said, Ps. 24:7, "Lift up your doors, O ye princes, and the king of glory shall come in." Here again the Vulgate is responsible for a mistake, the word "gates" being translated "princes.""
I believe, like many of the church fathers and early Christians, what Schaff says. On that text in First Peter we will have much to say in the next chapter, and also on the proclamations Christ made in Hades, and of his purpose in going there.
The intermediate or limbo state of the righteous OT dead may well be alluded to in the Book of Hebrews, such as the text therein which says - "And these all (OT Believers), having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." (Heb. 11: 39-40)
In their commentary on this text Jamieson-Fausset-Brown wrote in their commentary (emphasis mine):
"...in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed."
Old Testament saints were in an "intermediate state," and entered into another "intermediate state" when they left the comforting side of the gulf of Hades and went to Paradise or Third Heaven. Even believers who now die in the Lord go to an "intermediate state," which is not their final perfected state. That will not come till their bodies are resurrected and made spiritual and immortal. The intermediate state of believers since Christ ascended to heaven as the forerunner is better than the intermediate or temporary state of OT believers in Abraham's bosom. JBF also said - "Heb 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Joh 3:13)." This is in agreement with the words of the apostle Paul who said:
"Therefore, having obtained help from God, to this day I stand, witnessing both to small and great, saying no other things than those which the prophets and Moses said would come— that the Christ would suffer, that He would be the first to rise from the dead, and would proclaim light to the Jewish people and to the Gentiles.”" (Acts 26: 22-23 nkjv)
Necessary for "rising from among the dead" would be his soul leaving Hades and reentering his body and his body rising up.
Wrote Dr. Barnes (Barnes Notes - emphasis mine):
"...that he would be the first that should rise. This cannot mean that the Messiah would be the first dead person who should be restored to life, for Elijah had raised the son of the Shunammite, and Jesus himself had raised Lazarus, and the widow's son at Nain. It does not mean that he would be the first in the order of time that should rise, but first in eminence; the most distinguished, the chief, the head of those who should rise from the dead - πρῶτος ἐξ ἀναστάσεως νεκρῶν prōtos ex anastaseōs nekrōn. In accordance with this he is called Colossians 1:18 "the beginning, the first-born from the dead," having among all the dead who should be raised up the pre-eminence of primogeniture, or what pertained to the first-born."
Agreed. However, as some believe, being the first to rise from the dead may mean "as the first for ever risen" (Meyer), or first risen in a glorified immortal body.
Leading Captivity Captive
Informative Tidbits
The Greek word for "led captivity" is the same in the following text as in the Ephesians 4 text (one of the two places it is used). It reads:
"For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts." (II Tim. 3: 6)
We might say that these false smooth talking teachers "captivated" their audiences, the "suckers," the folks who are easiest to con. They take people captive with their false ideologies. Their disciples may also be called prisoners to these smooth talking cult leaders and their enticing ideas.
We might interpret the words "led captivity captive" simply by the word "recaptured." Christ recaptured what the enemies had captured. This is alluded to in the following text dealing with what occurs when a sinner is converted to Christ: "And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." (II Tim. 2: 26)
Anyone who is dead is a prisoner of death as far as his body is concerned. Anyone in Hades is also a prisoner, though there is a vast difference between those who are "imprisoned" or a "captive" on the upper side of Hades where the righteous are assembled. As we will see in the next chapter, "spirits in prison" (I Peter 3: 19) means spirits "under guard." We might say that both Lazarus and Dives were "guarded," but in different senses for each.
Wrote Coffman's Commentary:
"Christ is represented as the mighty conqueror, leading in his train of captives "captivity" itself, a personification of all of the bondage which oppresses human life, such as "captivity to death," the imprisonment of our mortality, "the captivity to sin" (2 Timothy 2:26), etc."
We find this same expression in the time of the Judges (Deliverers) in Israel's history, before they had their first king, when Judge Deborah wrote the lyrics to this song:
"Awake, awake, Deborah, awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam." (Judges 5: 12)
Says Ellicott in his commentary:
"Lead in triumph thy long train of captives. For the expression, comp. Revelation 13:10." In other words, "make captives of those who have formerly captivated us." (Clarke's commentary) Or "...take prisoner those who took thee prisoner." (Cambridge)
We also have the same or similar expression in these words:
"He that leads into captivity shall go into captivity" (Rev. 13: 10).
There is irony in these word. It is like preparing to hang someone and getting hung yourself. (Esther 7) It is like the irony we saw in the preceding chapter where the king of Babylon or Lucifer were kings who imprisoned many people (mostly for the wrong reasons or unjustly) and yet they end up in the prison of Hell themselves. "He that leads into captivity" is a reference to people who capture and imprison people. To "lead captivity captive" is to capture the captives of others.
The kind of captivity in Hades that the OT saints experienced there may be more like "protective custody." We will look into that more closely in the next chapter when we discuss I Peter 3: 18-20 and Peter's reference to Christ in spirit going to Hades and "preaching" to the "spirits in prison." In this way it is like the word "reserved" (KJV) that we wrote about in the opening chapters of this series. We saw how the Greek word denoted a "guarding" and showed how it was applied to both things in Hell and things in Heaven.
So, people who are in Hades, by whom are they guarded? By the god Hades as in Greek mythology? By Satan as some Christians believe? Or by God himself through angelic guards? By the latter no doubt.
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