how would you explain the close connection between the resurrection the ascension and Christ's work of ?





1 peter 3:21,22
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  1. If Christ had not risen, then he certainly could not have ascended back to heaven where he is in intercession before the Thrown of God for the believers.

  2. He was resurrected from the dead and is at the right hand of the Father, and intercedes for those that put their trust in Him. We are saved to the uttermost!
    Hbr 7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

  3. Peter patterned his presentation of one of the most glorious of all doctrines, that of salvation for the dead, after the approach used by Isaiah to acclaim the divine Sonship of the Lord Jesus.
    In the midst of a long and somewhat intricate commentary about some warlike intrigue then in progress, Isaiah prophesies that “a virgin shall conceive, and bear a son, and shall call his name Immanuel,” using this Messianic utterance as “a sign” of the assured eventuality where the local war and intrigue were concerned. (Isa. 7.) Our interest in the ancient contention is nominal, but the almost incidental proclamation about the future birth of the Son of God is of transcendent worth.
    Continuing his counsel about local political circumstances, and after decrying the course of those in Israel who would make “a confederacy” with other nations, Isaiah burst forth with his great prophecy that the promised Messiah would be “a stone of stumbling” and “a rock of offense” in the day of his mortal ministry. (Isa. 8.) And then as he spoke of still other unrelated matters. Israel’s Messianic seer wove in the fact that when Christ came, the people that walked in darkness should see a great light, and that the child who should be born as Israel’s King should be the mighty God, who should reign on David’s throne over an endless and eternal kingdom. (Isa. 9.) And so it has been with a host of the Messianic utterances and of other matters of infinite worth-they have been presented in an almost casual and offhand way.
    And so Peter is here engaged in a persuasive presentation of the sufferings endured by the saints at the hands of wicked men; he is counseling the members of the Church to bear up under these unjust burdens; and he uses Christ and his suffering as the crowning illustration of enduring the sharp daggers of infamy for righteousness’ sake. Then, almost incidentally, he adds that this suffering of the Just One resulted in his death and subsequent ministry among departed souls, who hearing the gospel in the spirit prison would then be judged on the same basis as is the case with men in the flesh. And what a glorious doctrine this is! There is scarcely another gospel teaching-save our Lord’s very atonement itself-to compare with it! To think that in the mercy and wisdom of God, every living soul shall have a fair and a just opportunity for salvation and exaltation regardless of the time and circumstances of his probation!
    The great principles and procedures whereby the saving truths of the gospel are offered to, accepted by, and made binding upon the departed dead, comprise the doctrine of salvation for the dead. Pursuant to this doctrine the principles of salvation are taught in the spirit world, leaving the ordinances thereof to be performed in this life on a vicarious-proxy basis. By accepting the gospel in the spirit world, and because the ordinances of salvation and exaltation are performed vicariously in this world, the worthy dead can become heirs of the fulness of the Father’s kingdom. Salvation for the dead is the system whereunder those who would have accepted the gospel in this life had they been permitted to hear it, will have the chance to accept it in the spirit world, and will then be entitled to all the blessings which passed them by in mortality.

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