Exegetical and Hermeneutical Commentary of Psalms 68:18
Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].
18. Thou hast ascended on high ] Lit. thou hast gone up to the height. Cp. Psa 147:5. ‘The height’ elsewhere means heaven, though we find such a phrase as ‘the height of Zion’ (Jer 31:12).Probably the poet did not make any sharp distinction between the triumphant return of Jehovah to heaven (as we speak), and the triumphant procession to His earthly abode which was the symbol of it.
thou hast led captivity captive ] For the phrase cp. Jdg 5:12. ‘Captivity’ is not, as the English reader might suppose, a personification of the hostile powers which had led Israel captive, but the abstract for the concrete, equivalent to a body of captives. To obviate misunderstanding, R.V. gives ‘thy captivity.’ The captive enemies of Israel are meant, not, as some modern commentators suppose, referring to Isa 24:21 ff., rebellious heavenly powers, nor, as Kay thinks, the Israelites themselves, though 2Co 2:14 (R.V.) would give a good parallel for this meaning.
thou hast received gifts for men ] An impossible rendering, influenced probably by the quotation in Eph 4:8. R.V. rightly, among men. The ‘gifts’ offered to the king as Jehovah’s representative and appropriated to the service of the Temple (2Sa 8:2; 2Sa 8:6; 2Sa 8:11; 1Ki 4:21), are regarded as offered to Him as the real Conqueror.
yea, for the rebellious also ] R.V., Yea, (among) the rebellious also, that the Lord God might dwell (with them): marg., there. ‘The rebellious’ are commonly understood to be the heathen, who pay homage to Jehovah, and dwell under His protection. But (see note on Psa 68:6) the term is generally applied to the Israelites; and the line may be rendered, Yea, even the stubborn (are content) to dwell with Jah Elohim. Even the successors (in spirit) of the stubborn and rebellious generation of the wilderness are subdued when they see Jehovah’s triumphs, and are content to become His obedient subjects. For construction and thought cp. Psa 5:4; Isa 33:14. Another alternative is to take Jah as the subject of the infin., Yea, even the stubborn (are content) that Jah Elohim should dwell (among them). Cp. Psa 78:60; Exo 25:8; &c. So apparently the LXX.
St Paul quotes this verse in Eph 4:8 in the form, “Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts unto men,” applying it to the spiritual gifts showered upon the Church by the risen and ascended Christ. How came he to substitute “gave gifts unto men” for “received gifts among men”? The Targum paraphrases the verse thus; “Thou didst ascend to the firmament, O prophet Moses! thou didst lead captivity captive; thou didst teach the words of the law; thou didst give gifts to the sons of men.” Similarly the Syriac, which may have been influenced by Jewish exegesis, has, “Thou didst give gifts to the sons of men.” Now though the Targum in its present form is much later than St Paul’s time, it is not unreasonable to suppose that the oral paraphrase then current already interpreted the verse in this way, and St Paul quotes it in the form familiar to him, without pausing to think whether it was an exact rendering of the original or not. But though the quotation is not verbally exact it is deeply significant. The triumph of Jehovah over the enemies of Israel prefigured the triumph of Christ over the spiritual enemies of the Church: or rather may we not say more truly that they are both parts of the same divine plan of redemption working first in the natural and then in the spiritual order? Christ ascended up to heaven, leading the defeated powers of evil in triumph (Col 2:15). There He performs a yet more royal function than receiving gifts from men, (though of course it would be also true to say that He receives gifts); He bestows them. Spiritual victory corresponds to temporal: the bestowal of gifts of grace to the reception of gifts of homage. For a full discussion of the passage see Driver in The Expositor, 1889, i. pp. 20 ff.
Fuente: The Cambridge Bible for Schools and Colleges
Thou hast ascended on high – That is, Thou hast gone up to the high place; to thy throne; to thine abode. The idea is, that God had descended or come down from his dwelling-place in the case referred to in the psalm, and that having now secured a victory by vanquishing his foes, and having given deliverance to his people, he had now returned, or reascended to his seat. This may either mean his throne on earth, or his abode in heaven. It would seem most probable that the latter is the idea.
Thou hast led captivity captive – Thou hast made captivity captive, or Thou hast captured a captivity. The main idea is, that he had achieved a complete victory; he had led all his foes captive. The language would also express the idea that he had made captives for himself of those who were captives to others, or who were in subjection to another. As applied in the Christian sense, this would refer to those who were captives to Satan, and who were held in bondage by him, but who had been rescued by the Redeemer, and brought under another captivity – the yielding of voluntary service to himself. Those once captives to sin were now led by him, captives in a higher sense. See the notes at Eph 4:8.
Thou hast received gifts for men – Margin, in the man. That is, Among men, or while among them as a conqueror. The idea here most naturally conveyed would be, that he had obtained gifts, privileges, advantages, in man; that is, that men, considered as captives, constituted the victory which he had achieved – the advantage which he had acquired. It was not so much for them as in them, and by them, to wit, by possessing them as captives or subjects to him. With this victory achieved, he had now ascended on high.
Yea, for the rebellious also – Or, more properly, even the rebellious. That is, Those who had been in a state of rebellion he had subdued to himself, and had thus led captivity captive. It was a triumph by which they had become subdued to him.
That the Lord God might dwell among them – literally, For the dwelling of Jah, God. The idea is, that he had achieved such a triumph; he had so brought the rebellious under subjection to himself, that he could take up his abode with them, or dwell with them as his people. His rule could be extended over them, and they would acknowledge him as their sovereign. This would be applicable to a people in ancient times that had been subdued by the people of God. It might now be properly applied, also, to sinners who by the power of truth have been so subdued as to submit to God. It is applicable to all who have been conquered by the Gospel – whose enmity has been slain – who have been changed from enemies to friends – so that the Lord may dwell in their hearts, or rule over them. This passage is applied by the apostle Paul in Eph 4:8 to the Messiah, not as having original reference to him, but as suggesting language which would appropriately express the nature of his work, and the glory of his triumph. See the notes at that place.
Fuente: Albert Barnes’ Notes on the Bible
Psa 68:18
Thou hast ascended on high, Thou hast led captivity captive.
Ascension Day
This is the Carmen seculare of the old Hebrew Church, answering to the Te Deum of the Christian Church, and far surpassing it. In martial fervour, and in impassioned intensity of expression, the Hebrew songs excel all other compositions. This song bursts upon us at once. Every note is a nerve, every sentence is sensitive, every verse is a picture full of life, and strength, and victory. The inspired bard watches with enraptured gaze the onward march of the Most High. Mighty kings are scattered by a storm of hail, and the hill of Salmon, in the tribe of Ephraim, is white with sheets of ice. The Lord brings His own again from Bashan; His people from the depths of the sea. There comes a pause in this grand hymn of triumph, as though the singers, still gazing on Gods glory in the clouds, were altogether test in admiration, and too happy to sing any more. And so the hymn dies away with an exclamation of astonished rapture–O God, wonderful art Thou in Thy holy places, even the God of Israel, who giveth strength and power unto His people; blessed be God. The counterpart of all this is related by St. Luke. The evening sun is shining on the marble palaces of Zion. The disciples are standing on the hill of Olivet. They gaze upon the clouds beyond which their Master has disappeared, until the spirit of the old Hebrew song comes upon them, Thou art gone up on high; Thou hast led captivity captive. Let us try to catch the spirit of this wondrous hymn. God, the God-Man, has gone up. We are His children. We must go up too. Wherever you are, ascension is your plain duty. Until you get thoroughly, and heartily, and altogether dissatisfied with the dead level of your life, there is no chance of your doing any good, here or hereafter. If you do not care about following Him, you are not His disciple. Nay, less than that, you are not a man at all, if you will not ascend. To get higher, to get more power, more honour, more authority, more wisdom,–to feel more, to enjoy more–all this is the legitimate instinct of your nature as a man. But there is a false ascension, a wrong way of going up. There may be an elevation of a certain part without any ascension whatever. A man may ascend in this world by meanness, selfishness, and fraud. Even in religion there is often a false ascension. The exaltation is purely imaginary. The man goes up too quickly, and with too much noise. The sham saint goes up, but the Saviour goes not with him. All this is very sad, and makes sad work altogether. The sham saint does so much harm. When you ascend, go carefully, and remember that before you can really go up you must go down. You will enjoy heaven when you get there, not before. You have to carry the cross to the crown. You cannot ascend unless you are humble, and the cross will make you humble. Are we so ascending? (Henry J. Swallow.)
The ascension of Christ
I. His glorious exaltation. The exaltation of our Redeemer is indeed a sufficient ground of thankfulness and praise; for it is an illustrious proof to the universe that God is reconciled; that there is forgiveness with Him and plenteous redemption for all sinners who will implore His mercy.
II. His triumphant victory. He has vanquished all our enemies–sin, Satan, death.
III. His mediatorial grace. He had purchased blessings for us; and He went to receive them at His Fathers hands, that He might impart them to us. But what are these blessings so dearly bought and so freely bestowed?
1. The privilege of prevailing intercession.
2. The gift of universal dominion.
3. The Holy Spirit.
Conclusion:–
1. Let our affections be where He is.
2. Let us cast away every desponding thought.
3. Let us inquire–Are the designs of His mediation, with respect to ourselves, likely to be answered? Are we maintaining continual regard to Him in all His offices, and so persevering in faith and holiness that we may say with humble confidence, When Christ, who is our life, shall appear, then shall we also appear with Him in glory. (R. Davies, M. A.)
The exaltation of the Saviour
I. His ascension. It would seem, then, that the two radiant messengers who appeared to the disciples, as they were gazing after their Master with ardent eyes, formed only a small part of His celestial retinue. It would seem that in His train there were thousands and myriads of the chariots or cavalry of God. And may we not presume, further, that His reception in heaven, imperfect as our ideas of it unavoidably are, would yet be such as was befitting the Divine dignity of His person and the unparalleled glory of His achievements?
II. His victory and triumph. It often happens that the fruits of a victory are very imperfectly perceived at the moment; and that they are more fully manifested in the triumph which commemorates it. Now, what a triumph is to a victory, that the ascension of the Saviour was, to the victory which He achieved at His death over our spiritual foes. The one is the completion or commemoration of the other–the manifestation of its reality, and the proof of its unparalleled magnitude and importance. To the inhabitants of heaven the ascension of Jesus Christ proved conclusively His victory; for when He entered heaven He was seated at the right, hand of the Father, invested with unlimited dominion as Mediator and Saviour, angels and authorities and powers being made subject unto Him. Still further, when He entered into heaven, He entered it in a public capacity, as the forerunner and representative of His people, to take possession of it in their name, and to prepare it for their accommodation.
III. His reception of gifts, and the object for which He received them.
1. What are the gifts here referred to?
(1) Among those gifts may be mentioned first, the extraordinary or miraculous gifts of the Spirit.
(2) At His ascension, the Saviour was empowered to dispense the Holy Spirit not only in His miraculous but in His sanctifying gifts and operations. These latter influences, though less splendid and striking in their nature and effects, are far more valuable than those miraculous gifts. The renewing and purifying influences of the Spirit are inseparably connected with a state of grace and acceptance, and they seal the soul to the day of redemption; for they produce that conformity to the moral image of God which prepares for heaven, and which is the sure presage of admission to it.
(3) At His ascension, the Lord Jesus was empowered to dispense not only the gifts and influences of the Spirit, but all the blessings of salvation. Him hath God exalted with His right hand, to be a Prince and a Saviour, etc.
2. How did He obtain these gifts?
(1) As a donation from the Father.
(2) As a reward due to His previous labours and sufferings.
(3) While this arrangement is most wise and equitable in reference to Him, it is fraught with infinite kindness to us. To whom can we go for whatever we need with such freedom as to Him? And if there be any friend on whose kindness we may calculate with confidence, it must surely be that Friend who died for us on the accursed tree.
3. For whom He received those gifts. It is a custom which has prevailed among almost all nations, that princes when ascending their thrones, and conquerors when celebrating their victories, have sent presents to their friends, and distributed largesses among the multitude. But how poor and worthless are the presents and largesses bestowed by earthly princes and conquerors,–such as gold and silver, and costly apparel, and other spoils taken in war,–compared with the gifts conferred by the Captain of our salvation, when He celebrated His victory, and ascended to His resplendent throne at the right hand of the Majesty on high.
4. What the object is for which the Saviour received gifts for men. That God the Lord might dwell among them.
(1) What is implied in Gods dwelling among men? Dwelling among them as their God and father and friend, maintaining a gracious and hallowed intercourse with them, by imparting to them the influences of His Spirit, honouring them with the tokens of His love, and accepting of the worship and obedience which they render Him.
(2) How did the communication of the gifts committed to the Saviour contribute to the production of the intended result, that is, to Gods dwelling among men? The miraculous gifts conferred on the apostles not only enabled them to proclaim the tidings of reconciliation to heathen tribes and nations, but served farther to attest the Divine authority of their message, and to recommend it to the consideration and belief of those to whom it was proclaimed. The other influences of the Spirit, accompanying the Word, were still more effective: for they aroused the stupid and the ignorant as well as the learned and refined, dispelled their prejudices, opened their understandings, and prevailed on them to admit the truth into their hearts, and to submit their stubborn wills to its humbling proposals and its holy requirements. (R. Balmer, D. D.)
Our Lords triumphant ascension
I. Our Lords triumph was set forth by His ascension. Dwell on the fact that He, the Son of David, who for our sakes came down on earth and lay in the manger, and hung upon a womans breast, has gone up on high, into the glory infinite. He that trod the weary ways of Palestine now reigns as a King in His palace. He that sighed, and hungered, and wept, and bled, and died, is now above all heavens. He that was earths scorn is now heavens wonder.
II. Our Lords triumphal ascent demonstrated the defeat of all our foes. Easily may the sheep follow where the Shepherd breaks the way. We have but to follow those heavenly feet, which once were pierced, and none of our steps shall slide. Move on, O soldiers of Jesus, for your Captain cries, Follow me!
III. Our Lords triumphant ascension was celebrated by gifts.
1. What are these great ascension gifts? I answer that the sum of them is the Holy Spirit. I invite your adoring attention to the sacred Trinity herein manifested to us. Thou hast ascended on high: there is Christ Jesus. Thou hast received gifts for men: there is the Father, bestowing those gifts. The gift itself is the Holy Spirit. This is the great largess of Christs ascension, which He bestowed on His Church at Pentecost. Thus you have Father, Son, and Holy Spirit blessedly co-working for the benediction of men, the conquest of evil, the establishment of righteousness. O my soul, delight thyself in Father, Son, add Holy Spirit.
2. But observe, according to Paul, these gifts which our Lord gave are embodied in men; for the Holy Spirit comes upon men whom He has chosen, and works through them according to His good pleasure. Hence he gave some, apostles, some, evangelists, and some, pastors and teachers. No one may be judged to be given of God to the Church in any of these offices unless as the Spirit dwells upon him.
IV. Our Lords triumph has a very special bearing for the unconverted. Thou hast received gifts for men, not for angels, not for devils, but for men–poor fallen men. Does the text particularly mention saints, or those that have not defiled their garments? No, I do not read of them here. What a strange sovereignty there is about the grace of God! Truly He will have mercy on whom He will have mercy; for in this instance He selects for special mention those that you and I would have passed over without a word. Yea, for the rebellious also.
V. Our Lords triumphant ascension secures the consummation of His whole work. That the Lord God might dwell among them. When our Lord Christ came here at the first He was willing enough to dwell among us; but it could not be. The Word was made flesh and tabernacled among us, like a Bedouin in his tent, but not as a dweller at he, me. He could not dwell here on that occasion. He was but a visitor, and badly treated at that. After He had risen again, He went home, that from this throne He might direct a work by which earth should become s place where God could abide. Again is the temple of God to be with men, and He shall dwell among them. (C. H. Spurgeon.)
Thou hast received gifts for men.
Gifts received and gifts ministered
If giving was the one work of the earthly life of Christ, so is it also of the heavenly. Reflect upon the vastness of the work which our Saviour is now carrying on in heaven. Well might He say, My Father worketh hitherto, and I work. If we believe the word in the Bible, we must feel that what Christ does in any one believing soul would be enough to occupy all the care, as it would far indeed exceed the capacity, of the wisest and the best of men. The cleansing of one heart, the keeping of one life, the adaptation of a Providence, as minute as it is powerful, to the good of one soul, must be a work of thought, of exertion, of time, of patience, far beyond the reach of our very imagination to conceive. But multiply this work by a thousand times ten thousand, spread it through the length and breadth of the earth, protract it through a thousand generations, vary it by the infinite modifications of care and of circumstance, of disposition, race and age,–reflect on all this, and you will understand as never before how the ascended Christ gave gifts unto men. (Dean Vaughan.)
New Testament donations
I. The Holy Spirit.
1. Before Christs victory and exaltation the influences of the Spirit had been confined, for the most part, to the seed of Abraham; but now He is to he a free Spirit in relation to the whole world.
2. Before Christs ascension the influences of grace were given in mere drops; but now in New Testament times God pours out His Spirit in streams and floods. Now that Jesus has really purchased the Spirit, His influences are given copiously and abundantly, as they never were before.
3. Before Christs ascension the truth which the Spirit found available as the basis of His operations was comparatively scanty, and only dimly apprehended, even by good men; but now the Spirit has all the testimony of the historical Christ to work with. Now, His definite work is to glorify Christ, and represent Him in the world and in the Church.
II. A finished redemption. The Gospel of salvation is a finished thing. Its Architect has seen it realized in the complete and glorious pile of the palace of saving truth. Wisdom hath builded her house; she hath also furnished her table. And the magnificent structure and the rich provision is a gift for men.
III. A completed Bible. That man surely wants the seeing eye who looks upon the Bible as a thing of shreds and patches–a mixture of fact and legend–an amalgam of truth and myth. He who is taught by the Spirit recognizes it on its Divine side and in its Divine plan to be the most strictly scientific of all books; and he knows that it is strong enough to bear the shock of criticism on its human side. The Lord Jesus has given us the Bible. His work on earth is the nucleus round which all the books of Scripture crystallize; and He had no sooner ascended on high than He caused the canon to be completed, and gave the Hebrew Scriptures and the Christian Scriptures to all the ends of the earth–a gift for men.
IV. The gospel ministry. The Apostolate was a gift for men. New Testament prophecy was a gift for men. The missionary commission is a gift for men. The pastorate is a gift for men. The ordinance of discipline is a gift for men.
V. All the Christian graces (Eph 4:7). In conclusion, let us ask ourselves, What do we think of these gifts? Do we admire them? Have we made up our minds that they are the best gifts, and do we covet them earnestly? Do we recognize that it is a nail-pierced hand from which they come? Are we holding out our empty hands to receive them? (C. Jordan, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Thou hast ascended on high] When the ark had reached the top of Sion, and was deposited in the place assigned for it, the singers joined in the following chorus. This seems to be an allusion to a military triumph. The conqueror was placed on a very elevated chariot.
Led captivity captive] The conquered kings and generals were usually tied behind the chariot of the conqueror-bound to it, bound together, and walked after it, to grace the triumph of the victor.
Thou hast received gifts for men] “And gave gifts unto men;” Eph 4:8. At such times the conqueror threw money among the crowd. Thou hast received gifts among men, baadam, IN MAN, in human nature; and God manifest in the flesh dwells among mortals! Thanks be to God for his unspeakable GIFT! By establishing his abode among the rebellious, the prophet may refer to the conquest of the land of Canaan, and the country beyond Jordan.
Yea, for the rebellious also] Even to the rebellious. Those who were his enemies, who traduced his character and operations, and those who fought against him now submit to him, and share his munificence; for it is the property of a hero to be generous.
That the Lord God might dwell among them.] yah Elohim, the self-existing God; see on Ps 68:4. The conqueror now coming to fix his abode among the conquered people to organize them under his laws, to govern and dispense justice among them. The whole of this is very properly applied by St. Paul, Eph 4:5, to the resurrection and glory of Christ; where the reader is requested to consult the note.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thou hast ascended on high; having spoken of the Lord, and of his presence upon earth, he now turneth his speech to him, as is most usual in this book. And the contents of this verse do not agree to the present occasion of carrying the ark to Zion, but have a manifest reference to Christ, and to his ascension into heaven, in whom, and in whom alone, they are literally and fully accomplished, and to whom therefore they are ascribed, Eph 4:8. Although the expressions here used are borrowed from the ancient custom of princes, or generals of armies, who, after some glorious achievements and victories, used to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of grace and clemency even to their rebels and enemies, and to receive them into the number of his own people.
Captivity; either,
1. Those who did formerly take thy people captives. Or rather,
2. Those whom thou hast taken captive, as this word is most commonly used, as Num 21:1; Deu 21:10; Jdg 5:12, &c. So poverty is put for the poor, 2Ki 24:14. This is meant of death, and sin, and the devil, and all the enemies of Christ and of his people, whom Christ led in triumph, having spoiled them, and making a show of them openly, as it is expressed, Col 2:15.
Thou hast received gifts; though as thou art God thou art uncapable of receiving any thing more than thou hast, yet according to thy manhood thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary either to the perfection of thy nature, or to the discharge of thine office, or to the service and good of thy church and people. For men: not for thyself, for thou didst not need them, having the fulness of the Godhead dwelling in thee bodily, Col 2:9; but for the sons of men, or which thou mightest give unto men; whence for receiving for men, the apostle justly saith gave unto men, Eph 4:8, because he received them for no other end but to give them, and in such cases receiving or taking is oft put for giving, or for taking and giving, as Exo 25:2; Jdg 14:2; 1Ki 3:24; 17:10, &c.
For the rebellious also: nor didst thou only receive gifts for and give them to thy friends and people, as the manner of other conquerors is, but also to thy most stubborn and rebellious enemies, whether Jews or Gentiles, who resolved to break thy bands asunder, and to cast away thy cords from them as is said, Psa 2:3; and would not have thee to reign over them, Luk 19:14; who crucified him, and put him to open shame; and yet to these, as well as others, thou didst give those saving gifts and graces, as we read, Ac 2, and elsewhere.
That the Lord God might dwell among them; that having received such gifts, and thereby being made fit habitations for God, he who as man is ascended into the highest heavens, might as God come down to them, and dwell with them, not only in and by his ordinances, in which he is present, but also by his Spirit dwelling in their hearts by faith. Or, that they might dwell with the Lord God; the particle with being either understood, as it is in many places, or being contained in the Hebrew verb shacan, which, as some Hebrew critics observe, signifies not only to dwell, but to dwell with another; of which the learned may see many instances in Forsteruss Hebrew Lexicon. So the sense is, that they who were estranged and at a distance from God, and enemies to him, might draw near to him, and dwell with him both here and in heaven.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. From the scene of conquestHe ascends to His throne, leading
captivity captiveor,”many captives captive” (Jud5:12).
received gifts formenaccepting their homage, even when forced, as that ofrebels.
that the Lord God mightdwellor literally, “to dwell, O Lord God” (comparePs 68:16) that is, to makethis hill, His people or Church, His dwelling. This Psalm typifiesthe conquests of the Church under her divine leader, Christ. He,indeed, “who was with the Church in the wilderness” (Ac7:38) is the Lord, described in this ideal ascension.Hence Paul (Eph 4:8) appliesthis language to describe His real ascension, when, having conqueredsin, death, and hell, the Lord of glory triumphantly entered heaven,attended by throngs of adoring angels, to sit on the throne and wieldthe scepter of an eternal dominion. The phrase “receivedgifts for (or literally, among) men” is by Paul,”gave gifts to men.” Both describe the acts of a conqueror,who receives and distributes spoils. The Psalmist uses “receiving”as evincing the success, Paul “gave” as the act, of theconqueror, who, having subdued his enemies, proceeds to reward hisfriends. The special application of the passage by Paul was in proofof Christ’s exaltation. What the Old Testament represents of Hisdescending and ascending corresponds with His history. He whodescended is the same who has ascended. As then ascension was anelement of His triumph, so is it now; and He, who, in Hishumiliation, must be recognized as our vicarious sacrifice and theHigh Priest of our profession, must also be adored as Head of HisChurch and author of all her spiritual benefits.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou hast ascended on high,…. Which is to be understood, not of Moses ascending up to the firmament, as the Targum and Jarchi interpret it, of which we nowhere read; nor of David’s going up to the high fortresses, as Aben Ezra; nor of God’s ascent from Mount Sinai; but of Christ’s ascension to heaven, as the apostle cites and explains it in Eph 4:8; which ascension respects him as man, was not figurative, as in Ge 17:22; but real and local, from earth to heaven, and was certain and visible; he was seen to go up by angels and men; and, because of the certainty of it, it is here expressed in the past tense, though it was then future;
thou hast led captivity captive; meaning either such who had been captives, in which sense the word is used, Ps 126:1; and so may design either those who had been prisoners in the grave, but were set free at Christ’s resurrection, and went with him in triumph to heaven; or all his people, whom he redeemed by his blood from that captivity and bondage they were in by nature; or rather those who led them captive are here meant by “captivity”; such as sin, Satan, the world, death, and every spiritual enemy, whom Christ conquered and triumphed over; the allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others: the words seem to be borrowed out of Jud 5:12;
thou hast received gifts for men; the gifts of the Holy Spirit, qualifying men for the ministry of the Gospel, as they are interpreted by the Apostle, Eph 4:11; these Christ received from his divine Father in human nature, when he ascended up to heaven, in order to give them to men; and which he did in a very extraordinary manner on the day of Pentecost. The Targum and Syriac version render it, “thou hast given gifts to men”; and the Arabic version, “and he gave gifts to men”, as the apostle, Eph 4:8;
yea, [for] the rebellious also; disobedient and unbelieving m, as all men are by nature, even God’s elect, before conversion, Tit 3:3; who are not only called by grace, and have the blessings of grace bestowed upon them; but some of them have gifts given them, whereby they are fitted to preach the Gospel to others, as Saul, the blasphemer, persecutor, and injurious; and some of those among the Jews, that were concerned in the crucifixion of Christ: though some think the Gentiles are intended, on whom the Holy Spirit was poured forth after our Lord’s ascension; and so the Targum interprets it of the rebellious, who become proselytes, and return by repentance;
that the Lord God might dwell [among them]; that is, that they, by the gifts and graces of the Spirit bestowed on them, might become a fit habitation for God; or that “they”, the rebellious, being now partakers of the grace of God and his gifts, “might dwell [with] the Lord God” n in his churches; enjoy his divine presence, and have communion with him in his word and ordinances.
m Sept. “non credentes”, V. L. n “ut habitent cum Jah, Jehovah”, Piscator; “cum Deo”, Gejerus; “ut habitent pulchritudinem Dei”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
18. Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term סוררים sorerim, rebellious, contumacious, or revolters, he would evidently seem to mean a distinct class of persons from the other enemies, whom he mentions as having been taken captive; and it intimates, that while those who did not venture to resist, and who surrendered, had been brought under the yoke, the more proud and unyielding had been forced into submission. The end designed by this is stated in the words which follow, that God might dwell in the midst of his people; and that he might demonstrate himself to be an all-sufficient protector to those who put their trust in him.
As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Eph 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psa 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. (39) It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Eph 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed.
(39) Paul’s words are not exactly those of the Septuagint, the present reading of which is, ἔλαβες δοματα ἐν ἀνθρώπω, “Thou hast received gifts for man;” while Paul’s words are, ἔδωκε δόματα τοῖς ἀνθρώποις But Bloomfield thinks that ἐν ἀςθρώπω in the Septuagint is a corruption for ἐπ᾿ ἀνθρώποις; and that Paul read in that version ἔλαθες δοματα ἐπ᾿ ανθρώποις, which is the true sense of the Hebrew words, being no other than this, “Thou hast received gifts on account of men;” i e. , to give to men. Paul, therefore, might say ἔδωκε instead of ἔλαθες ἐπι, to make the sense plainer; as also does the Chaldee Paraphrast, and the Syriac and Arabic translators. Paul’s words are evidently not intended to be a regular quotation, as appears from his changing the second person into the third.
Fuente: Calvin’s Complete Commentary
(18) Thou hast ascended on high.Or, to the height, i.e., Mount Zion, as in Psalms 24 (Comp. Jer. 31:12; Eze. 20:40.)
Captivity captive.Or, captives into captivity. (See Jdg. 5:12, Note.)
For men.This rendering is inadmissible. Literally, in man, which is equivalent to our of men. Gifts of men are therefore captives or hostages, viz., the rebellious in the next clause, i.e., the heathen, whom the poet describes as subjected to Jehovah, and their land made His dweiling-place. (For St. Pauls citation of this verse, or its original, see Note, Eph. 4:8, New Testament Commentary.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Thou hast ascended on high Literally, Thou hast gone up to the height. That this has a typical application to the ascension of Christ is proved by Eph 4:8-9. But it must have had a historical significance in the ascent of the ark to Zion, when “all Israel brought up the ark of the Lord with shouting:” (2Sa 6:15: compare also Psa 47:5; Jer 31:12; Eze 20:40😉 or, if taken as an allusion to the king ascending to the judgment-seat, see on Psa 7:7.
Thou hast led captivity captive See a similar form of speech Jdg 5:12, also Deu 21:10, where the Hebrew is, “And thou hast led captive thy captivity,” the noun being in the abstract, “captivity,” as in Psa 68:13, not in the concrete for captive, prisoner. To lead “captivity captive” denotes the most perfect triumph. The source and cause of captivity is itself led captive.
Received gifts for men Literally, Received gifts in men, as if the chief spoils of the victory were the prisoners. But the grand prophetic idea must take the ascendency here. No close rendering, or mere historic application, can give the fullness of the language. All is explained by the apostle. Eph 4:8-12; Col 2:15. Psa 68:19 is a doxology for the great and abundant grace just described.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Exaltation and Reign of Messiah
v. 18. Thou hast ascended on high, v. 19. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation, v. 20. He that is our God, v. 21. But God shall wound the head of His enemies, v. 22. The Lord said, I will bring again from Bashan, v. 23. that thy foot, v. 24. They, v. 25. The singers went before, v. 26. Bless ye God in the congregations, v. 27. There is little Benjamin with their ruler, v. 28. Thy God hath commanded Thy strength, v. 29. Because of Thy Temple at Jerusalem shall kings bring presents unto Thee, v. 30. Rebuke the company of spearmen, v. 31. Princes shall come out of Egypt, v. 32. Sing unto God, ye kingdoms of the earth; O sing praises unto the Lord, v. 33. to Him that rideth upon the heavens of heavens, which were of old, v. 34. Ascribe ye strength unto God, v. 35. O God, Thou art terrible out of Thy holy places,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 68:18. Thou hast ascended on high “Thou hast now marched up to the heights of mount Sion, and taken possession of this sacred hill;” God being figuratively said to do, what the ark had done; as he peculiarly resided, and gave frequently visible appearances of his majesty and glory in it. Thou hast led captivity captive: “Thou hast led captive our enemies by enabling us to subdue them, and reduce them into subjection to us;” referring either to the many signal victories that God had given them in former times, or the victories that David himself had obtained, by God’s assistance, over the Philistines, and which he mentions here as an earnest of his future successes. Thou hast received gifts for men; yea, for the rebellious, i.e. those malignant adversaries, who, through hatred and envy, opposed David’s government, and disturbed by their invasions the quiet of his reign. For these, or (as the word should be rendered) amongst these, God received gifts; “Thou hast received gifts from men, even from amongst the refractory and envious opposers of the kingdom.” These gifts were the spoils of his conquered enemies, particularly the Philistines; which God is said to receive, or to have taken from them, as they were taken under his conduct by David, and given to enrich his victorious people; and part of which David himself consecrated, that the Lord God might inhabit, might have a place where to rest and abide for ever. See Isa 13:20. The immense charge of this procession, and the whole apparatus for the reception of the ark, was undoubtedly supported, at least in part, by the riches that he obtained as the fruit of his victories. And it is probable that David had now, in some measure, formed the scheme of erecting a temple to the honour of God; that the Lord might have an habitation; and that he determined to make the voluntary offerings of his friends, and the spoils of his conquered enemies, subservient to his great design. It may be further observed, that these words are capable of a different rendering: Thou hast received gifts, that the Lord God might dwell amongst men, even amongst the rebellious: i.e. “Thou hast subdued thine enemies, and rendered them tributary to thy throne, that they might enjoy the benefit of thy protection, and live happily under thy government;” God being said to receive the gifts which were offered to David, and to reign over them, as they were subjected to David’s crown, who was God’s king, established by him in Sion. But I rather choose the former sense, as it items most agreeable to the apostle’s application of the words to our blessed Saviour, Eph 4:8 to whom they are in a higher sense applicable than they could be to David; who personally ascended up to the highest heavens; led captivity captive, by triumphing over all his conquered enemies; and, having received gifts from his heavenly father, gave them unto men, as was most conducive to the establishment of his kingdom over all the nations of the earth.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 609
THE END OF CHRISTS ASCENSION
Psa 68:18. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them.
WHILE some give an unbounded scope to their fancy, and view Christ in almost every passage of the Scriptures, others run into a contrary extreme, and scarcely behold him even in the most express prophecies. But there certainly are many parts of the prophetic writings, and particularly of the Psalms, which, to whomsoever they relate in a literal sense, have a spiritual or mystical reference to Christ: nor can we err in interpreting them of him, while we take the inspired Apostles for our guides.
David, having vanquished all his enemies, determined to provide a fixed residence for the ark of God, that God might dwell in the midst of his people at Jerusalem. And he penned this psalm to be used on that occasion [Note: It is thought that ver. 16. was sung when the ark was token up by the Levites; ver. 714. while they were on their way to the hill, till they came in sight of it; ver. 1517. while they were ascending it; and ver. 1823. when the ark was deposited.]. But St. Paul informs us, that there was a further reference in it to the ascension of Christ; who, being the true ark whereon the glory rested, went, after having triumphed over all his enemies, to his fixed abode in heaven; and, having received gifts as the fruits of his victories, gave them unto men, and provided that God should have a stated residence in his Church [Note: Eph 4:8. The Apostle, in citing the Psalmists words, makes a slight alteration in them: instead of received gifts for, he puts gave gifts to. But the truth contained in them is the same: for Christ received gifts for men in order that he might give them to men.].
With this inspired comment, we may proceed with confidence to consider,
I.
The manner of Christs ascension
Christ, having submitted to the deepest humiliation, was now to receive a proportionable advancement, which, having already been begun in his resurrection, was now perfected in his ascension. This was,
1.
Glorious
[In verse 17, the glory of it is described, and it is compared with the descent of Jehovah on Mount Sinai. While he was in the very act of blessing his disciples [Note: Luk 24:51.], he was taken up by a cloud, as Elijah was in his fiery chariot, to heaven. Instantly myriads of the heavenly host surrounded him with their acclamations and hosannas. They had surveyed him with astonishment from the first moment that he came into the world. When he yet lay in the manger, they sang, Glory to God in the highest! But, when they beheld him agonizing in the garden, and expiring on the cross, we may almost conceive their songs of joy to have been turned into weeping and lamentation. We doubt not, however, but at this time their joy exceeded all that they had ever felt from their first creation. They now saw their Creator and their God, who had so long veiled himself in human flesh, ascending to his bright abodes, to display his glory in a light infinitely surpassing all that they had ever seen before. What must his redeemed people also have felt the very instant that he entered the portals of heaven! with what rapture and ecstasies must they have been filled! But our imagination cannot grasp the thought. We must be in heaven ourselves before we can form the smallest idea of their felicity. Suffice it then to say with the angelic messengers, that, as he ascended up into heaven, so will he speedily come again from heaven; and that in the meantime, instead of gazing with unprofitable curiosity, we must look for his blessings, and devote ourselves to his service [Note: Act 1:10-11.].]
2.
Triumphant
[In his death he teemed vanquished; but in reality he overcame; and in his ascension he led captive all his enemies and ours. Sin had diffused its poison through all the descendants of Adam, and had infected all their powers both of body and soul. But Christ, having expiated its guilt, now rescued many vassals from its power. Satan, the god of this world, who had hitherto usurped dominion and led men captive at his will, now fell from heaven like lightning; and his throne, shaken to its foundations, was demolished. Death also, that had reigned over all, now was vanquished in its turn; for Jesus burst its bands. By death, he destroyed death, and him that had the power of death, that is, the devil [Note: Heb 2:14.]: and now, as a mighty conqueror, that had spoiled principalities and powers, he triumphed over them openly [Note: Col 2:15.], and led them captive at his chariot wheels.]
From contemplating the manner of his ascension, let us proceed to consider,
II.
The ends of it
There were some ends that respected Christ himself, namely, that he might receive his reward, and carry on his work within the vail: but we must confine ourselves to those which respect the Church.
1.
The immediate end
[As Jesus died, so he rose and ascended in a public capacity, as our mediator with God, He had purchased blessings for us; and he now went to receive them at his Fathers hands, that he might impart them to us. He was henceforth to have all fulness treasured up in himself, that we might receive out of it according to our necessities. He ascended, that he might fill all things, and impart repentance and remission of sins, together with all the gifts and graces of his Spirit, to his chosen people. That this was the immediate end of his ascension, appears not only from his own predictions respecting it [Note: Joh 16:7.], but from the express declaration of the apostles on the descent of the Holy Ghost [Note: Act 2:33.]. Yet it was not for those only who were waiting for redemption, but even for the rebellious also, that he received gifts; as he abundantly testified in the conversion of his murderers; and as he is ready to testify in the conversion of us also.]
2.
The remote end
[It was the privilege of the Jewish Church to have the symbols of Gods presence in their temple. But it is our privilege to have God himself both with us, and in us, He will make our hearts his habitation; he will dwell in us, and cause his glory to fill our souls. This was a further end of Christs ascension, as he himself tells us: I will pray the Father for you; and he will send you another comforter, that he may abide with you for ever, &c.; for he dwelleth with you, and shall be in you [Note: Joh 14:16-17.]. Even the most rebellious heart, that has defied the Majesty of heaven, and despised hitherto all overtures of mercy, may yet be encouraged to look up to him; and the soul that has been filled with all iniquity may yet become the temple of the living God. Other conquerors, in the day of their triumph, have scattered largesses among their admiring followers; but this greatest of all gifts will Jesus bestow on his most inveterate enemies: let them only repent, and call upon his name, and he will give them all the riches both of grace and glory.]
Improvement
1.
Let none despair of mercy
[We might have well supposed, that the ascension of Jesus would rather have been for the inflicting of judgments on his enemies: yet, behold, it was for the express purpose of exercising mercy. Let us not proudly deny that we are rebels; but, humbling ourselves before him as the chief of sinners, let us desire him to display the exceeding riches of his grace in his mercy towards us.]
2.
Let none despair of victory
[Conflicts we must have, as long as we continue in the body; but in the very midst of them we may say, Thanks be to God who giveth us the victory through our Lord Jesus Christ. Does sin harass and defile us? Christ says, It shall never have dominion over us. Does Satan seek to deceive or devour us? His head was bruised by Christ, and he shall soon be bruised under our feet also. Does death alarm us? Its sting is drawn; it is swallowed up in victory; it is among our richest treasures [Note: 1Co 3:22.]. Let us view Christ leading them all captive in his ascension; and know that, through Him, we also shall be more than conquerors.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
This is the verse of verses, which serves as a key to unlock the sacred treasury of this whole Psalm. And the Holy Ghost himself is his own commentator. By his servant, the apostle Paul, he hath taught the church how to apply it to the person of our Lord Jesus Christ; Eph 4:8 , etc. Hence, by comparing these scriptures, and looking up for his divine teaching, who is the almighty Author of both, we are admitted into a blessed apprehension of the things here recorded, concerning Christ. Reader! do observe, in what words the thing is spoken of, thou hast ascended. Whereas this was written by the spirit of prophecy, at least a thousand years before Christ was born. But to His almighty eye, before whom things past, present, or future, form but one object, the event is so sure, that what he hath counseled must stand, and be as certain as if finished. The ascension of the Lord Jesus is the subject here contemplated; but the whole of Christ’s triumphs over death, hell, and the grave, together with his exalted state at the right hand of the Majesty in the heavens, is included in this hymn of praise. Psa 47:5-7 . Precious thought to the believer! Jesus, thy Jesus, thy surety, the Captain of thy salvation, hath led captive the devil and all his host, that led thee captive, and hath destroyed forever the dominion of sin and the grave. Hallelujah! I desire the Reader, in comparing this verse with the parallel one, in Paul’s Epistle to the Ephesians, to observe the variation of expression. It is beautifully diversified, as if God the Holy Ghost would have the church take notice of each particularly. David’s expression is, Thou hast received gifts for men: the apostle’s phrase is, and gave gifts unto men: Both of which, strictly and properly speaking, Christ did. For he received from the Father, as Mediator, all he gave to his people; for it pleased the Father, that in him should all fulness dwell; that of his fulness all we might receive, and grace for grace. These things were in the covenant agreed on between the glorious Persons, that Christ should give eternal life to as many as the Father had given him. And the apostle throws further light upon the subject in explaining what those gifts are, and how they were bestowed, when he saith that he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers. And, Reader! do not overlook what to you and me; personally considered, becomes the sweetest part of the verse: Jesus received these ascension-gifts for the rebellious; yea, said the Holy Ghost; as if the blessed Spirit would put a special emphasis upon this part of Christ’s gifts: yea they were, and are, for the rebellious. Then, Reader! why not for you, why not for me? Lord Jesus! grant them to both, if it be thine heavenly will; that thou mayest dwell in our hearts by faith, and be formed there the hope of glory! One observation more on this glorious verse: In the margin of some of our old Bibles; the translators have retained, what the original Hebrew will fully allow, that those gifts received were not only for men, but he received them IN the man Christ Jesus; that is, in his human nature, which he had taken into the Godhead. And we know, that in him dwelled all the fulness of the Godhead bodily. Oh! precious, precious thought: How hath Jesus honored our nature! And how hath Christ endeared himself to us, in corning so near to us, that we might be brought near to him! Joh 17:23Joh 17:23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 68:18 Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].
Ver. 18. Thou hast ascended on high ] As a conqueror doth on his triumphal chariot; the Romans ascended up to the Capitol, leading their captives bound behind them, and giving gifts unto the people (Plut. in myl.). They might have this custom from David, and these words might be the people’s acclamation to David, or, as some think, both the kings and people’s acclamation to the ark, that notable type of Christ, to whom St Paul applieth it, Eph 4:8-9 , and teacheth us to understand it of his wonderful ascension.
Thou hast led captivity captive
Thou hast received gifts for men
Yea, for the rebellious also
That the Lord God might dwell among them
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Thou. Is this the poor one of Psa 68:10?
ascended on high = gone up to the high [mountain: i.e. Zion]; referring to the Ark; but a type of Christ’s ascension, as is clear from Eph 4:8.
led = led in procession.
captivity. Put by Figure of speech Metonymy (of Adjunct), for captives.
received gifts for men. The Hebrew lakah has a twofold meaning, i.e. receiving and giving. Here the Ellipsis must be supplied by the second, “received [and given] gifts among (or for) men”. In Eph 4:8 the Ellipsis must be supplied by the former, “Thou hast [received] and given gifts among (or for) men”. “Among” is one of the recognized renderings of Beth (= B) with a plural noun. (See Psa 99:6. 2Sa 15:31.)
men. Hebrew. ‘adam. App-14.
Yea. Figure of speech Epitrechon. .
for the rebellious also. This is a foreshadowing of true grace.
THE LORD. Hebrew Jah, as in Psa 68:4.
dwell. Hebrew. shakan. See note on “placed” (Gen 3:24) = dwell as in a tabernacle, the Ark being the symbol of His presence. Compare Exo 25:8; Exo 29:45, Exo 29:46. Jos 18:1; Jos 22:19. 1Ki 6:13. It is from this verb that we have Shekinah.
Fuente: Companion Bible Notes, Appendices and Graphics
ascended: Psa 24:3, Psa 24:7-10, Psa 47:5, Psa 110:1, Mar 16:9, Luk 24:51, Act 1:2-9, Eph 4:8-10, Heb 4:14, Heb 6:20, Heb 8:1, 1Pe 3:22
led: Jdg 5:12
received: Luk 24:49, Joh 14:16, Joh 14:17, Joh 16:7, Joh 16:13-15, Act 1:4, Act 2:4, Act 2:33-38, Eph 4:8
for men: Heb. in the man, 1Co 15:45-47, Col 1:18, Col 1:19, Col 2:3, Col 2:9, Heb 1:3
rebellious: Pro 1:22, Pro 1:23, Isa 55:7, Mat 9:13, Luk 24:47, Act 2:23, Act 2:36, Act 2:38-41, Act 9:17, 1Co 6:9-11, 1Ti 1:13-15, Tit 3:3-7
that: Psa 78:60, Psa 132:13, Psa 132:14, 2Ch 6:18, Isa 57:15, Eze 48:35, Joh 14:17, Joh 14:23, 2Co 6:16, Rev 1:20, Rev 2:1, Rev 21:3
Reciprocal: Gen 25:5 – General Exo 29:45 – General Lev 26:12 – will be Num 5:3 – in the midst 1Sa 30:26 – to his friends 1Ki 6:13 – I will dwell 1Ch 23:25 – that they may dwell in Jerusalem Psa 46:5 – God is Psa 68:21 – of such Psa 107:11 – Because Isa 14:2 – and they Eze 10:1 – above Eze 10:18 – and stood Eze 37:26 – set Eze 43:7 – where I Eze 45:17 – the prince’s Eze 46:18 – inheritance out Dan 2:11 – whose Dan 7:13 – and they Joe 2:27 – I am Zec 2:10 – and I Mat 9:38 – that Joh 7:39 – for Joh 14:28 – If Joh 16:11 – the Joh 16:33 – I Joh 20:17 – I ascend Act 1:9 – when Col 2:15 – having 1Ti 3:16 – seen Heb 5:9 – he became Heb 7:26 – made Heb 9:24 – but
Fuente: The Treasury of Scripture Knowledge
Psa 68:18. Thou hast ascended on high When the ark had ascended mount Zion, and was deposited in the place assigned for it, the singers are supposed, by Dr. Chandler, to gave proceeded with this part of the Psalm, in which (he thinks) they celebrate the ascension of their God and king, by the symbol of his presence, to the heights of Zion, after having subdued their enemies, and enriched his people with the spoil of the vanquished, and the gifts of the tributary nations; of which much was probably employed in the service of the tabernacle, and afterward in building the temple, first designed by David, that the Lord God might dwell and have a fixed habitation among his people. Horne. But although David, in composing this Psalm for the occasion, as is supposed, of removing the ark, might probably, in this part of it, refer in some measure to the ascent of that symbol of the divine presence to the top of mount Zion; yet his expressions are evidently too strong and exalted to be confined to that transaction, or even to have been primarily intended of it. He certainly speaks principally of another and much more important event, typified, indeed, by that ascent of the ark, and the advantages resulting therefrom to the people, but far more glorious in itself, and producing effects of infinitely greater consequence, not only to the Jews, but to the whole human race. He speaks of the ascension of the Messiah into heaven, in consequence of his victory over his and our enemies, obtained by his death and resurrection. And, accordingly, as is well known, his words are so applied by the apostle to the Gentiles, Eph 4:8, who, guided as he was, by the Spirit of truth, certainly neither did, not could, mistake the meaning of this divine oracle given forth by the inspiration of the same Spirit. It must, however, be acknowledged, that, having been speaking of victories and conquests in war, he borrows, as it was natural for him to do, his expressions on this subject from the ancient custom of princes and generals of armies, who, after such glorious achievements, were wont to go up into their royal cities in triumphant chariots, being attended by their captive enemies, and afterward to distribute divers gifts to their soldiers and subjects, and sometimes to do some acts of clemency, even to their enemies and rebels, and to receive them into the number of their own people. In allusion to this, he here represents the victorious Captain of our salvation as ascending to his royal city in the heavens, leading his enemies captive, and conferring the most important gifts, privileges, and blessings on his subjects, and even on such as had been rebels against his government. Thou hast led captivity captive That is, either those who did formerly take thy people captive, or rather, those whom thou hadst taken captive, as this expression is most commonly used. See Deu 21:10; Jdg 5:12. Thus poverty is but for the poor, 2Ki 24:14; see the Hebrew. This is meant of Satan, sin and death, and of all the enemies of Christ and his people, whom he led in triumph, having spoiled them, and making a show of them openly, as is expressed Col 2:15. Thou hast received gifts for men Hebrew, ; , in the man, as the LXX. render it, that is, in the human nature, wherewith thou wast pleased to clothe thyself, that thou mightest be a merciful and faithful High-Priest in things pertaining to God. Not in thy Godhead; but according to thy manhood, thou hast received from God all the treasures of wisdom and knowledge, and all those gifts and graces of the Holy Spirit which are necessary, either to the perfection of thy nature, or the good of thy church and people; or, for men; not for angels; fallen angels were not to be made saints, says Henry, nor standing angels ministers. Not for Jews only, but for all men; whosoever will may reap the benefit of these gifts. The apostle, in the reference which he makes to these words, names some of these gifts: they were prophets, apostles, evangelists, pastors, teachers; namely, the institution of a gospel ministry, and the qualification of men for it, both which are to be valued as the gifts of God, and the fruits of Christs ascension. The apostle reads it, he gave gifts to men. For he received that he might give them. And some of the best critics have observed, that in the Hebrew idiom, to take gifts for another, is the same as to give them to another: see 1Ki 3:24; and Gen 18:5, in the Hebrew. The anointing of the Spirit was poured on his head, that it might descend to the skirts of his garments, to the lowest and meanest members of his mystical body. Yea, for the rebellious also For those that had been rebellious, who had not only broken his laws, but appeared in arms against him; even for his most stubborn and determined enemies, whether Jews or Gentiles; for those who crucified him and put him to open shame. Even for these, as well as others, he received, and to these he gave those saving gifts and graces; and of such as these, converted by the power of his gospel, he formed and established a holy church; that the Lord God might dwell among them That having received such gifts and graces, and thereby being made fit habitations for God, he, who as man is ascended into the highest heavens, might, as God, come down to them and abide with them, not only in and by his ordinances, in which he is present, but by his Spirit dwelling in their hearts.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
68:18 Thou hast ascended on high, thou hast {o} led captivity captive: thou hast received gifts for men; yea, [for] the rebellious also, that the LORD God might dwell [among them].
(o) As God overcame the enemy of his Church, took them prisoners, and made them tributaries: so Christ, which is God manifested in the flesh, subdued Satan and sin under us, and gave to his Church most liberal gifts of his Spirit, Eph 4:8.