the Week of Christ the King / Proper 29 / Ordinary 34
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Ephesians 4:8
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That is why the Scriptures say, "He went up high into the sky; he took prisoners with him, and he gave gifts to people."
Therefore it is said, "When he ascended on high he led a host of captives, and he gave gifts to men."
Wherfore he sayth: He is gone vp an hye and hath ledde captivitie captive and hath geven gyftes vnto men.
Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men."
Therefore it says, "WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE THE CAPTIVES, AND HE GAVE GIFTS TO PEOPLE."
That is why it says in the Scriptures, "When he went up to the heights, he led a parade of captives, and he gave gifts to people." Psalm 68:18
Therefore he says, When he ascended on high, he led captivity captive, he gave gifts to men.
Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts to men.
Therefore it says, "When he ascended on high he led a host of captives, and he gave gifts to men."
Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men."
Wherefore he saith, Having ascended on high, he led captivity captive, and gave gifts to men.
For this reason Scripture says: "He re-ascended on high, He led captive a host of captives, and gave gifts to men."
for which thing he seith, He stiynge an hiy, ledde caitifte caitif, he yaf yiftis to men.
Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
This is why it says: "When He ascended on high, He led captives away, and gave gifts to men."
As the Scriptures say, "When he went up to the highest place, he led away many prisoners and gave gifts to people."
Wherefore he saith, When he ascended on high, he led captivity captive, And gave gifts unto men.
For this reason he says, He went up on high, taking his prisoners with him, and gave freely to men.
This is why it says, "After he went up into the heights, he led captivity captive and he gave gifts to mankind."
Wherefore he says, Having ascended up on high, he has led captivity captive, and has given gifts to men.
That is why Godhe">[fn] says,Judges 5:12; Psalm 68:18; Colossians 2:15;">[xr] "When he went up to the highest place he led captives into captivity and gave gifts to people."Psalm 68:18">[fn]
Wherefore it is said, He ascended on high; He led captive captivity, And gave gifts unto men.
Wherefore it is said: He ascended on high, and carried captivity captive, and gave gifts to men.
Wherefore he saith: When he ascended vp on high, he led captiuitie captiue, and gaue gifts vnto men.
That is why the Scriptures say, "When he ascended to the heights, he led a crowd of captives and gave gifts to his people."
The Holy Writings say, "When Christ went up to heaven, He took those who were held with Him. He gave gifts to men."
Therefore it is said, "When he ascended on high he made captivity itself a captive; he gave gifts to his people."
Wherfore he saith, Whe he asceded vp on hie, he led captiuity captiue, & gaue gifts vnto men.
Wherefore it is said, He ascended on high, and took possession of heaven and gave good gifts to men.
Wherefore he saith - Ascending on high, he took captivity captive, and gave gifts unto men.
Wherefore he saith: Ascending on high, he led captivity captive: he gave gifts to men.
Wherfore he saith: When he went vp an hye, he ledde captiuitie captiue, and gaue gyftes vnto men.
As the scripture says, "When he went up to the very heights, he took many captives with him; he gave gifts to people."
For it says:
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Therefore it says, "Ascending on high he led captivity captive; he gave gifts to men."
Because of this, He says, "Having gone up on high, He led captivity captive," and gave "gifts to men." Psa. 68:18
wherefore, he saith, `Having gone up on high he led captive captivity, and gave gifts to men,' --
Therfore sayeth he: He is gone vp an hye, and hath led awaye captiuyte captyue, and hath geue giftes vnto men.
wherefore 'tis said, " when he ascended up on high, he made a number of captives, and gave gifts to men."
Therefore it says, " When he ascended on high he captured captives ; he gave gifts to men ."
Therefore He says: "When He ascended on high,He led captivity captive,And gave gifts to men." Psalms 68:18 ">[fn]
The Good Book says, "He scaled the unscalable mountain and rescued the prisoners, plundering the treasure and handing it out to his riders."
Therefore it says, "WHEN HE ASCENDED ON HIGH, HE LED CAPTIVE A HOST OF CAPTIVES, AND HE GAVE GIFTS TO MEN."
Therefore it says,"When He ascended on high,He led captive a host of captives,And He gave gifts to men."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
When: Psalms 68:18
he led: Judges 5:12, Colossians 2:15
captivity: or, a multitude of captives
and: 1 Samuel 30:26, Esther 2:18
Reciprocal: Genesis 3:15 - it shall Numbers 3:9 - General 2 Samuel 6:19 - he dealt 2 Kings 2:12 - he saw him 2 Chronicles 30:24 - did give Psalms 24:3 - Who Psalms 24:7 - shall Psalms 47:5 - God Isaiah 14:2 - and they Ezekiel 46:18 - inheritance out Joel 2:23 - the former Zechariah 10:4 - of him came forth Matthew 23:34 - I send Mark 16:19 - he was Luke 9:51 - that Luke 22:69 - on Luke 24:51 - he was John 3:31 - that cometh John 6:62 - General John 10:1 - He John 16:7 - but John 20:17 - I ascend Acts 1:2 - the day Acts 1:9 - when Acts 2:33 - he Acts 10:6 - he shall Romans 1:11 - that Romans 10:6 - to bring Ephesians 1:20 - and set Ephesians 4:7 - unto Ephesians 4:11 - he 1 Timothy 3:16 - received Hebrews 2:4 - gifts Hebrews 7:26 - made Hebrews 9:24 - but James 1:17 - good
Cross-References
And in the course of time Cain brought to the LORD an offering of the fruit of the ground.
And the LORD said to Cain, "Why are you so angry? And why do you look annoyed?
Then the LORD said to Cain, "Where is Abel your brother?" And he [lied and] said, "I do not know. Am I my brother's keeper?"
The LORD said, "What have you done? The voice of your brother's [innocent] blood is crying out to Me from the ground [for justice].
"When you cultivate the ground, it shall no longer yield its strength [it will resist producing good crops] for you; you shall be a fugitive and a vagabond [roaming aimlessly] on the earth [in perpetual exile without a home, a degraded outcast]."
And the LORD said to him, "Therefore, whoever kills Cain, a sevenfold vengeance [that is, punishment seven times worse] shall be taken on him [by Me]." And the LORD set a [protective] mark (sign) on Cain, so that no one who found (met) him would kill him.
"If Cain is avenged sevenfold [as the LORD said he would be], Then Lamech [will be avenged] seventy-sevenfold."
To Seth, also, a son was born, whom he named Enosh (mortal man, mankind). At that [same] time men began to call on the name of the LORD [in worship through prayer, praise, and thanksgiving].
So when Abner returned to Hebron, Joab took him aside to the middle of the gate to speak to him privately, and there he struck Abner in the abdomen so that he died, to avenge the blood of Asahel, Joab's brother.
"Your maidservant had two sons, but the two of them struggled and fought in the field. There was no one to separate them, so one struck the other and killed him.
Gill's Notes on the Bible
Wherefore he saith,.... God in the Scripture, Psalms 68:18
when he ascended up on high; which is not to be understood of Moses's ascending up to the firmament at the giving of the law, as some Jewish writers q interpret it; for though Moses ascended to the top of Mount Sinai, yet it is never said that he went up to the firmament of heaven; nor of David's going up to the high fortresses of his enemies, as another of those writers r would have it; nor of God's ascent from Mount Sinai, when he gave the law, of which there is no mention in Scripture; but of the Messiah's ascension to heaven, which may very well be signified by this phrase, "on high"; see Psalms 102:19, and which ascension is to be taken not in a figurative, but literal sense, and as real, local, and visible, as Christ's ascension to heaven was; being from Mount Olivet, attended by angels, in the sight of his apostles, after he had conversed with them from the time of his resurrection forty days; and which ascension of his was in order to fulfil the type of the high priest entering into the most holy place; and to make intercession for his people, and to send down the Spirit with his gifts and graces to them, and to make way and prepare mansions of glory for them, and receive the glory promised and due to him: in the Hebrew text it is, "thou hast ascended"; there the psalmist speaks to the Messiah, here the apostle speaks of him; though the Arabic and Ethiopic read there, "he ascended", as here:
he led captivity captive; which is expressive of Christ's conquests and triumph over sin, Satan, the world, death, and the grave; and indeed, every spiritual enemy of his and his people, especially the devil, who leads men captive at his will, and is therefore called captivity, and his principalities and powers, whom Christ has spoiled and triumphed over; the allusion is to the public triumphs of the Romans, in which captives were led in chains, and exposed to open view s:
and gave gifts unto men; meaning the gifts of the Holy Ghost, and particularly such as qualify men for the work of the ministry; these he received ××××, "in man"; in human nature, in that nature in which he ascended to heaven; ×××× ×××××¢ ×××¢××, "in the man that is known above" t, as say the Jews; and these he bestows on men, even rebellious ones, that the Lord God might dwell among them, and make them useful to others: wherefore the Jews have no reason to quarrel with the version of the apostle as they do u; who, instead of "received gifts for" men, renders it, "gave gifts to men"; since the Messiah received in order to give, and gives in consequence of his having received them; and so Jarchi interprets the words, ×תת×, "to give them" to the children of men; and besides, as a learned man has observed w, one and the same Hebrew word signifies to give and to receive; to which may be added that their own Targum renders it
×××ת×, "and hast given gifts to the children of men"; and in like manner the Syriac and Arabic versions of Psalms 68:18 render the words; very likely the apostle might use the Syriac version, which is a very ancient one: it was customary at triumphs to give gifts to the soldiers x, to which there is an allusion here.
q Targum & Jarchi in Psal. lxviii 18. r Aben Ezra in loc. s Alex. ab Alex. Genial. Dier. l. 6. c. 6. t Zohar in Numb. fol. 61. 4. u R. Isaac. Chizzuk Emuna, par. 2. c. 91. w Pocock. not. Misc. p. 24. x Alex. ab. Alex. ib. ut supra. (Genial. Dier. l. 6. c. 6.)
Barnes' Notes on the Bible
Wherefore he saith - The word âheâ is not in the original; and it may mean âthe Scripture saith,â or âGod saith.â The âpointâ of the argument here is, that Christ, when he ascended to heaven, obtained certain âgiftsâ for people, and that those gifts are bestowed upon his people in accordance with this. To âproveâ that, he adduces this passage from Psalms 68:18. Much perplexity has been felt in regard to the âprincipleâ on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion; 2 Samuel 6:1 ff it is a song of triumph, celebrating the victories of Yahweh, and particularly the victories which had been achieved when the ark was at the head of the army. It âappearsâ to have no relation to the Messiah; nor would it probably occur to anyone upon reading it, that it referred to his ascension, unless it had been so quoted by the apostle.
Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of âaccommodation;â and some that he merely uses the words as adapted to express his idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their âhymns,â and that Paul quoted them as containing a sentiment which was admitted among them. This is âpossible;â but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype.
But this is both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or Psalm, the poet shows why God was to be praised - on account of his greatness and his benignity to people; Ephesians 4:1-6. He then recounts the doings of God in former times - particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him; Ephesians 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Ephesians 4:13, yet it had formerly been white as snow when God scattered kings by it; Ephesians 4:14.
He then speaks of the hill of God - the Mount Zion to which the ark was about to be removed, and says that it is an âhigh hillâ - âhigh as the hills of Bashan,â the hill where God desired to dwell forever; Ephesians 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive; Ephesians 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies; was the proof of its triumph. It had made everything captive. It had subdued every foe; and its ascent there would be the means of obtaining invaluable gifts for people; Mercy and truth would go forth from that mountain; and the true religion would spread abroad, even to the rebellious, as the results of the triumph of God, whose symbol was over the tabernacle and the ark.
The placing the ark there was the proof of permanent victory, and would he connected with most important benefits to people. The âascending on high,â therefore, in the Psalm, refers, as it seems to me, to the ascent of the symbol of the Divine Presence accompanying the ark on Mount Zion, or to the placing it âon highâ above all its foes. The remainder of the Psalm corresponds with this view. This ascent of the ark on Mount Zion; this evidence of its triumph over all the foes of God; this permanent residence of the ark there; and this fact, that its being established there would be followed with the bestowment of invaluable gifts to people, might be regarded as a beautiful emblem of the ascension of the Redeemer to heaven. There were strong points of resemblance. He also ascended on high. His ascent was the proof of victory over his foes. He went there for a permanent abode. And his ascension was connected with the bestowmerit of important blessings to people.
It is as such emblematic language, I suppose, that the apostle makes the quotation. It did not originally refer to this; but the events were so similar in many points, that the one would suggest the other, and the same language would describe both. It was language familiar to the apostle; language that would aptly express his thoughts, and language that was not improbably applied to the ascension of the Redeemer by Christians at that time. The phrase, therefore, âhe saith â - λεÌγει legei - or âit saith,â or âthe Scripture saith,â means, âit is said;â or, âthis language will properly express the fact under consideration, to wit, that there is grace given to each one of us, or that the means are furnished by the Redeemer for us to lead holy lives.â
(For remarks on the subject of accommodation. in connection with quotations from the Old Testament into the New Testament, see the supplementary notes, Hebrews 1:5, and Hebrews 2:6, note. The principle of accommodation, if admitted at all, should be used with great caution. Doubtless it is sanctioned by great names both in Europe and America. Yet it must be allowed, that the apostles understood the mind of the Spirit, in the Old Testament, that their inspiration preserved them from every error. When, therefore, they tell us that certain passages have an ultimate reference to the Messiah and his times, through we should never have discovered such reference without their aid, nothing of the kind, it may be, âappearingâ in the original places, yet we ate bound to receive it âon their testimony.â It is alleged, indeed, that the apostles sometimes use the ordinary forms of quotation, without intending to intimate thereby any prophetic reference in the passages titus introduced, nay, when such reference is obviously inadmissible. This, in the opinion of many, is a very hazardous statement, and introduces into the apostolic writings, and especially into the argumentative part of them, where so great use is made of the Old Testament, no small measure of uncertainty. Let the reader examine the passages in question, keeping in view. at the same time, the typical nature of the ancient economy, and he will have little difficulty in admitting the prophetic reference in most, if not in all of them. See Haldane on Romans 1:17, for a very masterly view of this subject, with remarks on Matthew 2:16, and other passages supposed to demand the accommodation theory.
âNothing can be more dishonorable,â says that prince of English commentators, on the Epistle to the Romans, âto the character of divine revelation, and injurious to the edification of believers, than this method of explaining the quotations in the New Testament from the Old, not as predictions or interpretations, but as mere illustrations, by way of accommodation. In this way, many of the prophecies referred to in the Epistles are set aside from their proper application, and Christians are taught that they do not prove what the apostles adduced them to establish.â In reference to the quotation in this place, there seems little difficulty in connection with the view, that though the primary reference be to the bringing up of the ark to Mount Zion, the ultimate one is to the glorious ascension of Jesus into the highest heavens. The Jews rightly interpret part of this psalm Psalms 68:0 of the Messiah. Nor is it to he believed that the apostle would have applied it to the ascension of Christ unless that application had been admitted by the Jews in his time, and unless himself were persuaded of its propriety.
When he ascended up on high - To heaven. The Psalm is, âThou hast ascended on high;â compare Ephesians 1:22-23.
He led captivity captive - The meaning of this in the Psalm is, that he triumphed over his foes. The margin is, âa multitude of captives.â But this, I think, is not quite the idea. It is language derived from a conqueror, who not only makes captives, but who makes captives of those who were then prisoners, and who conducts them as a part of his triumphal procession. He not only subdues his enemy, but he leads his captives in triumph. The allusion is to the public triumphs of conquerors, especially as celebrated among the Romans, in which captives were led in chains (Tacitus, Ann. xii. 38), and to the custom in such triumphs of distributing presents among the soldiers; compare also Judges 5:30, where it appears that this was also an early custom in other nations. Burder, in Res. Alt u. neu Morgenland, in loc. When Christ ascended to heaven, he triumphed ever all his foes. It was a complete victory over the malice of the great enemy of God, and over those who had sought his life. But he did more. He rescued those who were the captives of Satan, and led them in triumph. Man was held by Satan as a prisoner. His chains were around him. Christ rescued the captive prisoner, and designed to make him a part of his triumphal procession into heaven, that thus the victory might be complete - triumphing not only over the great foe himself, but swelling his procession with the attending hosts of those who âhad beenâ the captives of Satan, now rescued and redeemed.
And gave gifts unto men - Such as he specifies in Ephesians 4:11.
Clarke's Notes on the Bible
Verse 8. Wherefore he saith — The reference seems to be to Psalms 68:18, which, however it may speak of the removal of the tabernacle, appears to have been intended to point out the glorious ascension of Christ after his resurrection from the dead. The expositions of various commentators have made the place extremely difficult. I shall not trouble my reader with them; they may be seen in Rosenmuller.
When he ascended up on high — The whole of this verse, as it stands in the psalm, seems to refer to a military triumph. Take the following paraphrase: Thou hast ascended on high: the conqueror was placed in a very elevated chariot. Thou hast led captivity captive: the conquered kings and generals were usually bound behind the chariot of the conqueror, to grace the triumph. Thou host received gifts for (Paul, given gifts unto) men: at such times the conqueror was wont to throw money among the crowd. Even to the rebellious: those who had fought against him now submit unto him, and share his munificence; for it is the property of a hero to be generous. That the Lord God might dwell among them: the conqueror being now come to fix his abode in the conquered provinces, and subdue the people to his laws.
All this the apostle applies to the resurrection, ascension, and glory of Christ; though it has been doubted by some learned men whether the psalmist had this in view. I shall not dispute about this; it is enough for me that the apostle, under the inspiration of God, applied the verse in this way; and whatever David might intend, and of whatever event he might have written, we see plainly that the sense in which the apostle uses it was the sense of the Spirit of God; for the Spirit in the Old and New Testaments is the same. I may venture a short criticism on a few words in the original: Thou hast received gifts for men, ×ק×ת ××ª× ×ת ×××× lakachta mattanoth baadam, thou hast taken gifts in man, in Adam. The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation; and it is in consequence of his being made man that it may be said, The Lord God dwells among them; for Jesus was called Immanuel, God with us, in consequence of his incarnation. This view of the subject is consistent with the whole economy of grace, and suits well with the apostle's application of the words of the psalmist in this place.
