John Calvin Commentary Psalms 68:18

"Thou hast ascended on high, thou hast led away captives; Thou hast received gifts among men, Yea, [among] the rebellious also, that Jehovah God might dwell [with them]." — Psalms 68:18 (ASV)

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 David's elevation to the throne, by contrasting the state of affairs with that under Saul. The ascending on high implies having previously been low, and suggests that under the melancholy confusions that had prevailed in the kingdom, there was no longer the same conspicuous display of Divine glory as before.

Saul's government, which from the first had originated in a condemnable way, was doomed to fall under God's displeasure. His favor, on the other hand, was to be restored under David. The undeniable signs of this left no room for doubt that one who began his reign under such auspices was the object of Divine choice.

David, although he had fought courageously in the battles, ascribes all their glory to God, saying that it was He who had taken the enemy captive, forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term סוררים sorerim, rebellious, contumacious, or revolters, He evidently seems to mean a distinct class of persons from the other enemies whom He mentions as having been taken captive. This suggests 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 purpose of this is stated in the words that follow: that God might dwell in the midst of His people; and that He might show Himself to be an all-sufficient protector to those who put their trust in Him.

Since the passage we have just 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 is an incontrovertible truth that David, in reigning over God’s ancient people, foreshadowed the beginning of Christ’s eternal kingdom.

This must appear evident to everyone who remembers the promise made to him of a never-failing succession, which found its fulfillment in the person of Christ. Just as God illustrated His power in David by exalting him in order to deliver His people, so He has magnified His name in His only begotten Son.

But let us consider more specifically how the parallel holds. Christ, before He was exalted, emptied Himself of His glory, not merely assuming the form of a servant but also humbling Himself to death on the cross.

To show how exactly this foreshadowing was fulfilled, Paul notes 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). So that, in thinking about the ascension, we do not confine our views to Christ's body, our attention is called to its result and fruit: His subjecting heaven and earth to His government.

Those who were formerly His inveterate enemies He compelled to submission and made tributary. This is the effect of the word of the Gospel: leading people to renounce their pride and obstinacy, to bring down every high thought that exalts itself, and bringing human senses and affections into obedience to Christ.

As for the devils and reprobate people who are instigated to rebellion and revolt by obstinate malice, He holds them bound by a secret control and prevents them from carrying out their intended destruction. Thus far, the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is stated here, although Paul altered the words, following the Greek version to accommodate the unlearned reader.

God did not enrich Himself with the spoils of the enemy, but His people. Nor did Christ seek or need His own advancement, but made His enemies tributary so that He might adorn His Church with the spoil. Because of the close union existing between the Head and members, saying that God manifest in the flesh received gifts from the captives is the same as saying that He distributed them to His Church.

What is said at the end of the verse is no less applicable to Christ: that He obtained His victories so that, as God, He might dwell among us. Although He departed, it was not to remove Himself 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 only been more illustriously displayed. Though no longer present with us in the flesh, our souls receive spiritual nourishment from His body and blood, and we find, despite the distance of place, that His flesh is meat indeed, and His blood is drink indeed.