Q223 : Leading Captivity Captive

Dear brethren in the Lord,

Please throw more light on those who came out of grave and appeared to people in Jerusalem (Matthew 27:53). Did they still eventually die? If so, who are the captives that Christ led captive when he ascended above the heavens (Ephesians 4:8)?

A223 : by Tony Garland

Regarding the saints who were raised after Christ’s crucifixion, there are various views as to when they were raised and whether they received glorified bodies or were merely raised from the dead only to subsequently die again.

The NIV suggests that these saints were resurrected when Jesus died and then went into Jerusalem after Jesus’ resurrection. A number of commentators agree with this view. Many others, however, say that since Christ is the firstfruits of the dead (1Cor. 15:23), their resurrection did not occur till He was raised. In this view, the phrase “after Jesus’ resurrection” goes with the words were raised to life and came out of the tombs. This is possible in the Greek, and is suggested in the KJV and the NASB. The tombs, then, broke open at Christ’s death, probably by the earthquake, thus heralding Christ’s triumph in death over sin, but the bodies were not raised till Christ was raised. These people returned to Jerusalem, (the Holy City) where they were recognized by friends and family. Like Lazarus (John 11:43–44), Jairus’ daughter (Luke 8:52–56), and the widow of Nain’s son (Luke 7:13–15), they too passed through physical death again. Or some say they may have been raised with glorified bodies like the Lord’s. Walvoord suggests this event was “a fulfillment of the Feast of the Firstfruits of harvest mentioned in Leviticus 23:10–14. On that occasion, as a token of the coming harvest, the people would bring a handful of grain to the priest. The resurrection of these saints, occurring after Jesus Himself was raised, is a token of the coming harvest when all the saints will be raised” (Walvoord, Matthew: Thy Kingdom Come, p. 236).¹

Although their graves were opened at the time of the crucifixion, other passages imply—Christ being the firstborn from among the dead—that they were not raised until after Christ Himself rose from the dead (e.g., Acts 26:23; 1Cor. 15:20-23; Col. 1:18; Rev. 1:5). In Acts 3:15, Christ is referred to as τὸν ἀρχηγὸν τῆς ζωῆς [ton archēgon tēs zōēs]: “the Prince of Life” (KJV, NKJV, NASB95), “the Author of life” (ESV, NIV), “the Originator of life” (NET). The root term, ἀρχή [archē] is sometimes used to denote “beginning” or “first cause” such that ἀρχηγὸν [archēgon] may include the idea of Christ, in His resurrection, as the “pioneer leader”²: leading and demonstrating by example what can be expected by those who follow later.

If these saints whose graves were opened are to truly serve as firstfruits (examples) of the ultimate victory of all the saints over death, they would have received glorified bodies and would not have subsequently died. Yet scripture is silent on how or when they departed after having been seen in Jerusalem, unless, as your question infers, Ephesians 4:8 is an oblique reference to their departure with Christ. Others suggest that these saints did not ascend to heaven, but were simply raised to die again—like other individuals raised prior to the cross.⁴ If so, they could have risen at the crucifixion without interfering with Christ’s status as glorified firstborn from the dead—never to die again.⁵

The interpretation of Ephesians 4:8 is quite difficult. One question concerns the identity of the captivity which was led captive by Christ. Does this refer to forces which previously held others captive: the devil, sin, and death (Rom. 7:3; Col. 2:15; 2Ti. 2:26)?⁷ Or does it refer to those who were held in captivity against their will? If the latter, does it refer to people in general, held captive under the sway of the devil, sin, and death? Or might it refer to specific individuals held captive by death—such as the saints who came forth from their graves following the crucifixion (Mat. 27:53)? Another question concerns the gifts which were given to men (Eph. 4:8). The passage links the gifts which were given with individuals which “He Himself gave . . . to be apostles . . . prophets . . . evangelists . . . and pastors and teachers for the equipping of the saints” and “edification of the body of Christ” (Eph. 4:11-12). Is the leading of captivity captive and the giving of gifts to men two separate actions or are the gifts to be understood as being given from among that which was previously taken captive? If the former, there could be room for understanding that which was led captive as the saints who came forth at the crucifixion or the forces over which Christ had victory (the devil, sin, death). If the latter, it could refer to believers in general from which individuals are given as gifts to men.¹¹ Yet another popular view is that the captives which Christ led refers to saved individuals who, having previously died, were in Abraham’s bosom until Christ’s crosswork made it possible for them to enter heaven (Luke 16:22).¹²

There are many passages which refer to God leading (“bringing back”) those who were previously held captive by the enemies of God (Ps. 14:7; 53:6; 85:1; 126:1; Isa. 14:2; 49:24-25; 61:1; Jer. 28:4,6; 29:14; 30:10,18; 31:23; 32:44; etc.). Yet in Ephesians 4:8, Paul seems to be alluding primarily to Psalm 68 (see especially Ps. 68:18) where that which was led captive refers to forces opposed to God—His enemies rather than those held captive by them: “He has led the adversary captive. In ascending to heaven He has placed victorious Man above all things, and has led captive all the power that previously had dominion over man.”¹³ This would argue against interpreting that which was captive as believers, whether previously held in Abraham’s bosom or held by the grave until raised in association with the earthquake at the crucifixion.¹⁶

My own view is that those whose graves were opened at the crucifixion were not raised simply to die again like those miraculously raised prior to the cross. It seems more likely they are intended to serve as firstfruits (exemplars) of the experience awaiting all those who “sleep in Christ:” resurrection and glorification never to be subject to death again. Although Ephesians 4:8 could conceivably refer to the subsequent ascension of those same individuals or the relocation of the believing dead from Abraham’s bosom to heaven, the context and allusion to Psalm 68 argue for understanding the captivity which became captive as forces opposed to God, which men were held captive by until the work of Christ on the cross (e.g., Isa. 61:1).