Psalm 68:18



Verse 18. Thou hast ascended on high. The ark was conducted to the summit of Zion; God himself took possession of the high places of the earth, being extolled and very high. The antitype of the ark, the Lord Jesus, has ascended into the heavens with signal marks of triumph. To do battle with our enemies, the Lord descended and left his throne; but now the fight is finished, he returns to his glory; high above all things is he now exalted.

Thou hast led captivity captive. A multitude of the sons of men are the willing captives of Messiah's power. As great conquerors of old led whole nations into captivity, so Jesus leads forth from the territory of his foe a vast company as the trophies of his mighty grace. From the gracious character of his reign it comes to pass that to be led into captivity by him is for our captivity to cease, or to be itself led captive; a glorious result indeed. The Lord Jesus destroys his foes with their own weapons: he puts death to death, entombs the grave, and leads captivity captive.

Thou hast received gifts for men, or, received gifts among men: they have paid thee tribute, O mighty Conqueror, and shall in every age continue to do so willingly, delighting in thy reign. Paul's rendering is the gospel one: Jesus has "received gifts for men," of which he makes plentiful distribution, enriching his church with the priceless fruits of his ascension, such as apostles, evangelists, pastors, and teachers, and all their varied endowments. In him, the man who received gifts for man, we are endowed with priceless treasures, and moved with gratitude, we return gifts to him, yea, we give him ourselves, our all.

Yea, for the rebellious also: these gifts the rebels are permitted to share in; subdued by love, they are indulged with the benefits peculiar to the chosen. The original runs, "even the rebellious," or, "even from the rebellious," of which the sense is that rebels become captives to the Lord's power, and tributaries to his throne.

"Great King of grace my heart subdue,

I would be led in triumph too;

As willing captive to my Lord,

To own the conquests of his word."

That the Lord God might dwell among them. In the conquered territory, Jah Elohim would dwell as Lord of all, blessing with his condescending nearness those who were once his foes. When Canaan was conquered, and the fort of Zion carried by storm, then was there found a resting place for the ark of God; and so when the weapons of victorious grace have overcome the hearts of men, the Lord God, in all the glory of his name, makes them to be his living temples. Moreover, the ascension of Jesus is the reason for the descent of the Lord God, the Holy Spirit. Because Jesus dwells with God, God dwells with men. Christ on high is the reason for the Spirit below. It was expedient that the Redeemer should rise, that the Comforter should come down.



Verse 18. Thou hast ascended on high, etc. Some think it refers to God's goings forth on behalf of his people Israel, leading them forth to victory, taking their enemies captive, and enriching them with the spoils. Suppose it be so, we are warranted to consider it as mainly referring to Christ, for so the apostle has applied it. Ephesians 4:8 . The apostle not only applies it to Christ, but proves it applicable. Thus he reasons ( Psalms 68:9-10 ), "Now that he ascended, what is it but that he also descended," etc. The captivity which he led captive was our spiritual enemies who had led us captive -- Satan, death; and, having obtained the victory, he proceeds to divide the spoils. Gifts to men -- as David made presents. And hence comes our ordinances, ministers, etc. There was a glorious fulfilment immediately after his ascension, in a rich profusion of gifts and graces to his church, like David's presents. Here it is received; in Ephesians, gave. He received that he might give; received the spoil that he might distribute it. But, as I wish to appropriate the passage to the work allotted me, the whole of that to which I would at this time call your attention will be contained in two things: --

  1. The great blessings of the Christian ministry.
    1. Ministers are received for, and are given to, you by Christ. As men, and as sinful men, ministers are as nothing, and wish not to make anything of themselves; but, as the gifts of Christ, it becomes you to make much of them.
      1. If you love Christ, you will make much of your minister, on account of his being his gift -- a gift designed to supply Christ's absence in a sort. He is gone ("ascended"), but he gives you his servants. By and by you hope to be with him, but as yet you are as sheep in the wilderness. He gives you a shepherd.
      2. If you fear God, you will be afraid of treating your pastor amiss, seeing he is the gift of Christ. God took it ill of Israel for despising Moses. Nu 12:
      3. He is "my servant."
      4. Ministers are not only given to, but received for you, of God the Father, as a covenant blessing, among the spiritual blessings in heavenly places in Christ. In this view, consider that Christ received nothing at his Father's hand but what cost him dear -- cost him his life. Or, if the allusion be to the dividing of the spoils, suppose we say, he received them as a conqueror receives the spoils at the hand of the foe. Your minister was one of those who, like yourselves, were brands consuming in the fire. Christ took him from your enemies and gives him to you. Make much of the gift on this account. "This I received of the Amorite."
      5. Consider your unworthiness of such a blessing. You are men, mere men, and what is more, rebellious men, who had joined with Satan. And must you share the spoils? It is not usual to divide the spoils amongst rebels... Men that put him to death had these gifts given to them; and we should all have done the same. Some of you, it is likely, have been vile and abandoned characters and yet, etc...
      6. The end of it: That the Lord God might dwell among them. "But will God, indeed, dwell with men?" God had not dwelt with the world, nor in it, while sin bore the rule; but Christ's mediation was for the bringing it about. "Will God, indeed, dwell with men?" He will, and how? It is by the means of ordinances and ministers. A church of Christ is God's house; and where any one builds a house, it is a token that he means to dwell there. What a blessing to a village, a country, for God to build a house in it. It is by this that we may hope for a blessing upon the means to the conversion of our children and friends, and for the edification of believers.
      7. Point out some corresponding duties as answering to these your privileges.
      8. Constant and diligent attendance at the house of God. If the house of God be God's dwelling, let it be yours, your home. If God gives you a pastor, do you thankfully receive and prize him. He hath not dealt so with every village.
      9. Cheerfully contribute to his support. Christ has given you freely, and you ought to give him freely. Consider it is not as a gift, but as a debt, and not as done to him, but to Christ.
      10. Follow those things which make for peace, with which the presence and blessing of God are connected.
      11. Shun those things that tend to provoke the Lord to withdraw his gifts, and to cease to dwell among you. Andrew Fuller's Sketch of a Sermon, addressed to the Church at Moulton, on the Ordination of Mr. (since Doctor) Carey, August 1st,

Verse 18. But who is he of whom it is written, that he ascended up on high? I confess that the sixty-eighth Psalm, wherein these words are first written, is literally to be understood, not of any triumph, for the slaughter of the host of Sennacherib, which was done in the time of king Hezekiah (as the Jews do most fabulously dream), when the very title of this Psalm, that ascribes it unto David, doth sufficiently confute this vanity; nor yet for any of the victories of David which he obtained against his bordering enemies, the Ammonites, the Moabites, the Idumaeans, and the Philistines (as some would have it); but of that great and glorious pomp which was then done and showed, when king David with great joy and triumph did bring the ark of the covenant into the hill of Sion; and, therefore, these words, Thou art gone up on high, so dignify that the ark, which formerly had lain in an obscure place, and was transported from one place to another, was now ascended and seated in a most illustrious and conspicuous place, even in the kingly palace; and these words. Thou hast led captivity captive, do signify those enemies which formerly had spoiled and wasted divers countries; but now, being vanquished by king David, were led captive in this triumph (for so it was the manner of those times, as Plutarch doth excellently declare in the life of Paulus Amilius); and the other words, thou hast received gifts for men, do signify those spoils that were freely offered for conditions of peace, and were triumphantly carried about in this pompous show, for the greater solemnity of the same; and then (as the manner was among the chieftains when they triumphed, Bellica laudatis dona dedisse viris, to bestow warlike gifts upon worthy men), gifts were bestowed on several men, in several manner, as Sigonius sheweth. Yet I say that, mystically, this Psalm is an epinikion, or a triumphal song, penned by king David upon the foresight of Jesus Christ arising from the dead, and with great joy and triumph ascending up into heaven, and thence sending his Holy Spirit unto his apostles and disciples; and having overcome all his enemies, collecting by the ministry of his preachers, his churches and chosen people together, and so guiding and defending them here in this life, until he doth receive them into eternal glory. Griffith Williams. 1636.

Verse 18. Thou hast led captivity captive. The expression is emphatic. He has conquered and triumphed over all the powers which held us in captivity, so that captivity itself is taken captive. The spirit and force of it is destroyed; and his people, when released by him, and walking in his ways, have no more to apprehend from those whose captives they were, than a conqueror has to fear from a prisoner in chains. The energy of the phrase is not unlike that of the apostle: "Death is swallowed up in victory." John Newton.

Verse 18. Thou hast led captivity captive, etc. The ancient prophecy of David is fulfilled here on the foot of mount Olivet. To take "captivity captive," signifies that Christ conquered the allied principalities and powers, the devil, sin, death, and hell; and that he deprived them of the instruments wherewith they enslaved men. He not only silenced the cannon on the spiritual Gibraltar, but he took rock, fortifications, and all. He not only silenced the horrible and destructive battlements of the powerful and compactly united ghostly enemies, but he threw down the towers, razed the castles, and took away the keys of the dungeons. He is the Master henceforth, and for ever. He did, also, at the same time, save his people. Where, O Jesus, is the army of which thou art the Captain? "Here! all the names are written in pearls on the breastplate which I wear as a high priest." He had no sooner left the grave than he began to distribute his gifts, and did so all along the road on his way to his Father's house; and, especially after he entered the heaven of heavens, did he shower down gifts unto men, as a mighty conqueror loaded with treasures with which to enrich and adorn his followers and people. They were gifts of mercy: gifts to the rebellious; to those who threw down their arms at his feet in penitent submission, that the Lord God may dwell among them. The apostle shows that a portion of these gifts are gifts of ministry. Accordingly, whenever God condescends to dwell among a people and in a country, he gives that people and country this ministry. He sends them his gospel in the mouths of faithful servants. He establishes there his house; the board and the candlestick; and then, in his Spirit, he dwells there and blesses his heritage. Christmas Evans. 1766-1838.

Verse 18. The apostle ( Ephesians 4:8 ) does not quote the words of the Psalm literally, but according to the sense. The phrase, Thou hast received gifts, as applied to Christ as his glorification, could only be for the purpose of distribution, and hence the apostle quotes them in this sense, He gave gifts to men. This Hebrew phrase may be rendered either, "Thou hast received gifts in the human nature," or, "Thou hast received gifts for the sake of man" (see Genesis 18:28 2 Kings 14:6 ). The apostle uses the words in the sense of the purpose for which the gifts were received, and there is no contradiction between the psalmist and the apostle. Thus, the difficulties of this quotation vanish when we examine them closely, and the Old and New Testaments are in complete harmony. Rosenmueller expounds Psalm 18, and never mentions the name of Christ; and the neologists in general see no Messiah in the Old Testament. To these, indeed, Ephesians 4:8 , if they had any modesty, would present a formidable obstacle. Paul asserts the Psalm belongs to Christ, and they assert he is mistaken, and that he has perverted (De Wette) and destroyed its meaning. They assert that Lamarom, "on high," means the heights of Mount Zion, and Paul says it means heaven. Which is right? (see the scriptural usage of the word, Psalms 7:7 18:16 93:4 102:19 Jeremiah 25:30 Isaiah 37:23 ). These passages connect the word with the heavenly mansions, and justify the application of the apostle. William Graham, in "Lectures on St. Paul's Epistle to the Ephesians."

Verse 18. No sooner is Christ inaugurated in his throne, but he scatters his coin, and gives gifts. He gives gifts, or the gift of gifts, the gift of the Holy Ghost. "If thou knewest the gift of God," said Christ to the Samaritan woman ( John 4:10 ): that gift was the water of life, and that water of life was the Spirit, as John, who knew best his mind, gave the interpretation, "This spake he of the Spirit." John 7:39 . O my soul, consider of this princely gift of Christ! Such a gift was never before, but when God gave his Son. "God so loved the world, that he gave his Son;" and Christ so loved the world, that he gave his Spirit. But, O my soul, consider especially to whom this Spirit was given; the application of the gift is the very soul of thy meditation: "unto us a Son is given," saith the prophet (Isa 9:6); and "unto us the Holy Ghost is given," saith the apostle ( Romans 5:5 ); and yet above all consider the reasons of this gift in reference to thyself. Was it not to make thee a temple and receptacle of the Holy Ghost? Stand a while on this! Admire, O my soul, at the condescending, glorious, and unspeakable love of Christ in this! It was infinite love to come down into our nature when he was incarnate; but this is more, to come down into thy heart by his Holy Spirit: he came near to us then, but as if that were not near enough, he comes nearer now, for now he unites himself unto thy person, now he comes and dwells in thy soul by his Holy Spirit. Isaac Ambrose. 1592-1674.

Verse 18. Thou hast received gifts for men. The glorious ascending of God from Mount Sinai, after the giving of the law, was a representation of his "ascending up far above all heavens, that he might fill all things," as Ephesians 4:10 . And, as God then "led captivity captive" in the destruction of Pharaoh and the Egyptians, who had long held his people in captivity and under cruel bondage; so dealt the Lord Christ now in the destruction and captivity of Satan and all his powers ( Colossians 2:15 ); only, whereas it is said in the Psalm that he "received gifts for men," here ( Ephesians 4:8 ) it is said that "he gave gifts to men," wherein no small mystery is couched; for, although Christ is God, and is so gloriously represented in the Psalm, yet an intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another, as he did in this matter. Ac 2:33. And so the phrase in the original doth more than insinuate: ~dab twgtm txql "Thou hast received gifts in Adam," -- in the man, of human nature. And signifies as well to give as to receive, especially when anything is received to be given. Christ received this gift in the human nature to give it unto others. Now, to what end is this glorious theatre, as it were, prepared, and all this preparation made, all men being called to the preparation of it? It was to set out the greatness of the gift he would bestow, and the glory of the work which he would effect; and this was to furnish the church with ministers, and ministers with gifts for the discharge of their office and duty. And it will one day appear that there is more glory, more excellency, in giving one poor minister unto a congregation, by furnishing him with spiritual gifts for the discharge of his duty, than in the pompous instalment of a thousand popes, cardinals, or metropolitans. The worst of men, in the observance of a few outward rites and ceremonies, can do the latter; Christ only can do the former, and that as he is ascended up on high to that purpose. John Owen.

Verse 18. As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ ( Ephesians 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. Psalms 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 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. 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 advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and the 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." Ephesians 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. John Calvin.

Verse 18. Thou hast received gifts for men. Hebrew ~dak, in man; "in human nature", says Dr. Adam Clarke, "and God, manifest in human flesh, dwells among mortals." "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." Editors note to Calvin in loc.

Verse 18. Yea, for the rebellious also. I feared, also, that this was the mark that the Lord did set on Cain, even continual fear and trembling under the heavy load of guilt that he had charged upon him for the blood of his brother Abel. Thus did I wind and twine and shrink under the burden that was upon me, which burden also did so oppress me, that I could neither stand, nor go, nor lie, either at rest or quiet. Yet that saying would sometimes come to my mind, He hath received gifts for the rebellious. Psalms 68:18 . "The rebellious," thought I; why, surely, they are such as once were under subjection to their prince, even those who, after they have sworn subjection to his government, have taken up arms against him; and this, thought I, is my very condition; once I loved him, feared him, served him; but now I am a rebel; I have sold him. I have said, let him go if he will; but yet he has gifts for rebels, and then why not for me? John Bunyan, in "Grace Abounding."

Verse 18. (last clause). Thou didst not regard their former disobedience, but, even although seeing them contradicting, thou didst continue to do them good, until thou madest them thine own abode oikhthrion. Theodoret.

Verse 18. (last clause). The Chaldee has, "Upon the rebellious, who become proselytes and return by repentance, the shechinah of the glory of the Lord God dwelleth."



Verse 17-18. See Psalms on "Psalms 68:17" for further information.

Verse 18.

  1. Christ's ascension.
  2. His victories.
  3. The gifts he received for men; and
  4. The great end for which he bestows them. John Newton.

Verse 18. That the Lord God might dwell among them. It is ground for devout wonder that God should dwell among men, when we contemplate his immensity, loftiness, independence, holiness, and sovereignty; yet he does so --

  1. In the coming of Christ into the world.
  2. In the residence of his Spirit in the heart.
  3. In the presence of God in his churches. William Staughton, D.D. 1770-1829.