Ephesians 4:8 Komentář

We have gone through the former part of this epistle, which consists of several important doctrinal truths, contained in the three preceding chapters. We enter now on the latter part of it, in which we have the most weighty and serious exhortations that can be given. We may observe that in this, as in most others of Paul's epistles, the former part is doctrinal, and fitted to inform the minds of men in the great truths and doctrines of the gospel, the latter is practical, and designed for the direction of their lives and manners, all Christians being bound to endeavour after soundness in the faith, and regularity in life and practice. In what has gone before we have heard of Christian privileges, which are the matter of our comfort. In what follows we shall hear of Christian duties, and what the Lord our God requires of us in consideration of such privileges vouchsafed to us. The best way to understand the mysteries and partake of the privileges of which we have read before is conscientiously to practise the duties prescribed to us in what follows: as, on the other hand, a serious consideration and belief of the doctrines that have been taught us in the foregoing chapters will be a good foundation on which to build the practice of the duties prescribed in those which are yet before us. Christian faith and Christian practice mutually befriend each other. In this chapter we have divers exhortations to important duties. I. One that is more general (Eph 4:1). II. An exhortation to mutual love, unity, and concord, with the proper means and motives to promote them (Eph 4:2-16). III. An exhortation to Christian purity and holiness of life; and that both more general (Eph 4:17-24) and in several particular instances (Eph 4:25 to the end).

INTRODUCTION TO EPHESIANS 4 The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Psa 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.

Wherefore he saith,.... God in the Scripture, Psa 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 Psa 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, "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 "and hast given gifts to the children of men"; and in like manner the Syriac and Arabic versions of Psa 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.)

Trypho: We ask you first of all to tell us some of the Scriptures which you allege have been completely cancelled. Justin: I shall do as you please... And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out)... And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'

How shall we be able to live apart from Him, whose disciples the prophets themselves in the Spirit did wait for Him as their Teacher? And therefore He whom they rightly waited for, having come, raised them from the dead.

He really, and not merely in appearance, was crucified, and died, in the sight of beings in heaven, and on earth, and under the earth. By those in heaven I mean such as are possessed of incorporeal natures; by those on earth, the Jews and Romans, and such persons as were present at that time when the Lord was crucified; and by those under the earth, the multitude that arose along with the Lord. For says the Scripture, "Many bodies of the saints that slept arose," their graves being opened. He descended, indeed, into Hades alone, but He arose accompanied by a multitude; and rent asunder that means of separation which had existed from the beginning of the world, and cast down its partition-wall.

Sheol saw me and was shattered, and Death ejected me and many with me. I have been vinegar and bitterness to it, and I went down with it as far as its depth. Then the feet and the head it released, because it was not able to endure my face. And I made a congregation of living among his dead; and I spoke with them by living lips; in order that my word may not be unprofitable. And those who had died ran towards me; and they cried out and said, Son of God, have pity on us. And deal with us according to Your kindness, and bring us out from the bonds of darkness. And open for us the door by which we may come out to You; for we perceive that our death does not touch You. May we also be saved with You, because You are our Savior. Then I heard their voice, and placed their faith in my heart. And I placed my name upon their head, because they are free and they are mine.

For the Lord, through means of suffering, "ascending into the lofty place, led captivity captive, gave gifts to men," and conferred on those that believe in Him the power "to tread upon serpents and scorpions, and on all the power of the enemy," that is, of the leader of apostasy. Our Lord also by His passion destroyed death, and dispersed error, and put an end to corruption, and destroyed ignorance, while He manifested life and revealed truth, and bestowed the gift of incorruption.

As Jeremiah declares, "The holy Lord remembered His dead Israel, who slept in the land of sepulture; and He descended to them to make known to them His salvation, that they might be saved." For this reason also were the eyes of the disciples weighed down when Christ's passion was approaching; and when, in the first instance, the Lord found them sleeping, He let it pass — thus indicating the patience of God in regard to the state of slumber in which men lay; but coming the second time, He aroused them, and made them stand up, in token that His passion is the arousing of His sleeping disciples, on whose account "He also descended into the lower parts of the earth," to behold with His eyes the state of those who were resting from their labours, in reference to whom He did also declare to the disciples: "Many prophets and righteous men have desired to see and hear what ye do see and hear." For it was not merely for those who believed on Him in the time of Tiberius Caesar that Christ came, nor did the Father exercise His providence for the men only who are now alive, but for all men altogether, who from the beginning, according to their capacity, in their generation have both feared and loved God, and practised justice and piety towards their neighbours, and have earnestly desired to see Christ, and to hear His voice. Wherefore He shall, at His second coming, first rouse from their sleep all persons of this description, and shall raise them up, as well as the rest who shall be judged, and give them a place in His kingdom.

...all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter, and by the stretching forth of His hands destroyed Amalek; while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might deliver them...

For they do not choose to understand, that if these things are as they say, the Lord Himself, in whom they profess to believe, did not rise again upon the third day; but immediately upon His expiring on the cross, undoubtedly departed on high, leaving His body to the earth. But the case was, that for three days He dwelt in the place where the dead were, as the prophet says concerning Him: "And the Lord remembered His dead saints who slept formerly in the land of sepulture; and He descended to them, to rescue and save them." And the Lord Himself says, "As Jonas remained three days and three nights in the whale's belly, so shall the Son of man be in the heart of the earth." Then also the apostle says, "But when He ascended, what is it but that He also descended into the lower parts of the earth?" This, too, David says when prophesying of Him, "And thou hast delivered my soul from the nethermost hell;" and on His rising again the third day, He said to Mary, who was the first to see and to worship Him, "Touch Me not, for I have not yet ascended to the Father; but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father." If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day "in the lower parts of the earth;" then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples, He thus ascended to the Father;-[if all these things occurred, I say], how must these men not be put to confusion, who allege that "the lower parts" refer to this world of ours, but that their inner man, leaving the body here, ascends into the super-celestial place? For as the Lord "went away in the midst of the shadow of death," where the souls of the dead were, yet afterwards arose in the body, and after the resurrection was taken up [into heaven], it is manifest that the souls of His disciples also, upon whose account the Lord underwent these things, shall go away into the invisible place allotted to them by God, and there remain until the resurrection, awaiting that event; then receiving their bodies, and rising in their entirety, that is bodily, just as the Lord arose, they shall come thus into the presence of God. "For no disciple is above the Master, but every one that is perfect shall be as his Master." As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege].

The strong root of your faith, spoken of in days [Philippians 1:5] long gone by, endures even until now, and brings forth fruit to our Lord Jesus Christ, who for our sins suffered even unto death, [but] "whom God raised from the dead, having loosed the pains of Hades." [quoting variant Acts 2:24 found in a few manuscripts of the so-called "Western" text]

Now hear how he declared that by Christ Himself, when returned to heaven, these spiritual gifts were to be sent: "He ascended up on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata. He says specifically "sons of men," and not men promiscuously; thus exhibiting to us those who were the children of men truly so called, choice men, apostles.

But what is that which is removed to Hades after the separation of the body; which is there detained; which is reserved until the day of judgment; to which Christ also, on dying, descended? I imagine it is the souls of the patriarchs.

I, on my part, now wish to engage with you in a discussion on the allegorical expressions of the apostle. What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," [Ephesians 4:8] says the apostle. With what arms? In what conflicts? From the devastation of what country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," [Psalm 45:3] or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," [Isaiah 8:4] you make Him out to be really and truly a warrior confest to the eye. Learn then now, that His is a spiritual armour and warfare

By ourselves the lower regions (of Hades) are not supposed to be a bare cavity, nor some subterranean sewer of the world, but a vast deep space in the interior of the earth, and a concealed recess in its very bowels; inasmuch as we read that Christ in His death spent three days in the heart of the earth, [Matthew 12:40] that is, in the secret inner recess which is hidden in the earth, and enclosed by the earth, and superimposed on the abysmal depths which lie still lower down. Now although Christ is God, yet, being also man, "He died according to the Scriptures," [1 Corinthians 15:3] and "according to the same Scriptures was buried." With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself. [1 Peter 3:19]

on high," that is, into heaven; "He led captivity captive," meaning death or slavery of man; "He gave gifts to the sons of men," that is, the gratuities, which we call charismata.

What figures of speech could the novel god have found in the prophets (fit for himself)? "He led captivity captive," says the apostle. With what arms? In what conflicts? From the devastation of what Country? From the overthrow of what city? What women, what children, what princes did the Conqueror throw into chains? For when by David Christ is sung as "girded with His sword upon His thigh," or by Isaiah as "taking away the spoils of Samaria and the power of Damascus," you make Him out to be really and truly a warrior confest to the eye.

He showed all power given by the Father to the Son [Matthew 28:18], who is ordained Lord of things in heaven, and things on earth, and things under the earth, and Judge of all [Philippians 2:10]: of things in heaven, because He was born, the Word of God, before all (ages); and of things on earth, because He became man in the midst of men, to re-create our Adam through Himself; and of things under the earth, because He was also reckoned among the dead, preaching the Gospel to the souls of the saints [1 Peter 3:19], (and) by death overcoming death.

He [John the Baptist] also first preached to those in Hades, becoming a forerunner there when he was put to death by Herod, that there too he might intimate that the Saviour would descend to ransom the souls of the saints from the hand of death.

For this reason the warders of Hades trembled when they saw Him; and the gates of brass and the bolts of iron were broken. For, lo, the Only-begotten entered, a soul among souls, God the Word with a (human) soul. For His body lay in the tomb, not emptied of divinity; but as, while in Hades, He was in essential being with His Father, so was He also in the body and in Hades. For the Son is not contained in space, just as the Father; and He comprehends all things in Himself. But of His own will he dwelt in a body animated by a soul, in order that with His soul He might enter Hades, and not with His pure divinity.

Who is my opponent? I, he says, am the Christ. I am the one who destroyed death, and triumphed over the enemy, and trampled Hades under foot, and bound the strong one, and carried off man to the heights of heaven, I, he says, am the Christ.

By the cross death is destroyed, and by the cross salvation shines; by the cross the gates of hell are burst, and by the cross the gates of paradise are opened... the cross is the destroyer of hell.

If, on the other hand, as it reads in some manuscripts, "even in those who did not sin in the likeness of Adam's transgression," this death, namely that which was keeping souls bound in the underworld, is said to exercise dominion, then we shall understand it to mean that even the saints had fallen prey to that death certainly under the law of dying, even if not under the punishment of sin. But it was on this account that Christ descended into the underworld, not only because he would not be held by death [Acts 2:24], but also in order that he might release those who were held there, as we said, not so much through the crime of transgression as much as by the condition of dying. As it is written, "Many bodies of saints who were sleeping were resurrected with him and entered into the holy city." [Matthew 27:52-53] In this as well the prophet's sayings were fulfilled, in which he said of Christ, "In ascending on high he led captivity captive." [Ephesians 4:8-9] Thus by his own resurrection he has already destroyed the dominions of death, which is also why it is written that he set captivity free.

Thus the law of God proclaims: when the Highest became lowly, Hell gave way, so that Adam might be lifted from Death; the Lord, having mercy on his own creation, descended into the tomb, and thus through hidden power, he nullified the power of Death. The Lord crept up, concealed from the old robber, and He allowed Himself to suffer, in order to cast him down more completely. That one, indeed, bold and always cruel like an enemy, while he hoped to rage against a man, was conquered by the Highest. By that thing through which the evil one had previously brought man down to death, he himself was overcome; from there comes forth life for us.

But tomorrow assemble for me all your citizens, and I will preach in their presence and sow among them the word of God, concerning the coming of Jesus, how he was born; and concerning his mission, for what purpose he was sent by the Father; and concerning the power of his works, and the mysteries which he proclaimed in the world, and by what power he did these things; and concerning his new preaching, and his abasement and humiliation, and how he humbled himself, and died and debased his divinity and was crucified, and descended into Hades, and burst the bars which from eternity had not been broken, and raised the dead; for he descended alone, but rose with many, and thus ascended to his Father.

This Body it was that was laid in a grave, when the Word had left it, yet was not parted from it, to preach, as Peter says, also to the spirits in prison [1 Peter 3:19]. And this above all shows the foolishness of those who say that the Word was changed into bones and flesh. For if this had been so, there were no need of a tomb. For the Body would have gone by itself to preach to the spirits in Hades. But as it was, He Himself went to preach, while the Body Joseph wrapped in a linen cloth, and laid it away at Golgotha. [Mark 15:46]

We know that He, the Only-begotten Son of God, at the Father's bidding came from the heavens for the abolishment of sin, and was born of the Virgin Mary, and conversed with the disciples, and fulfilled the Economy according to the Father's will, and was crucified, and died and descended into the parts beneath the earth, and regulated the things there, Whom the gate-keepers of hell saw [Job 38:17] and shuddered; and He rose from the dead the third day...

He departed from Sheol and took up His abode in the Kingdom; that He might seek out a path from Sheol which oppresses all, to the Kingdom which requites all. For our Lord gave His resurrection as a pledge to mortals, that He would remove them from Sheol, which receives the departed without distinction, to the Kingdom which admits the invited with distinction; so that, from [the plan] which makes equal the bodies of all men within it, we may come to [the plan] which distinguishes the works of all men within it. This is He Who descended to Sheol and ascended, that from [the place] which corrupts its sojourners, He might bring us to the place which nourishes with its blessings its dwellers... Sheol brought Him forth, that through Him its treasures might be emptied out... For our Lord bare His cross and went forth according to the will of Death: but He cried upon the cross [Matthew 27:50-52] and brought forth the dead from within Sheol against the will of Death. For in that very thing by which Death had slain Him [i.e., the body], in that as armour He bore off the victory over Death. But the Godhead concealed itself in the manhood and fought against Death, Death slew and was slain. Death slew the natural life; and the supernatural life slew Him. And because Death was not able to devour Him without the body, nor Sheol to swallow Him up without the flesh, He came unto the Virgin, that from thence He might obtain that which should bear Him to Sheol; as from beside the ass they brought for Him the colt whereon He entered Jerusalem, and proclaimed concealing her overthrow and the destruction of her children. With the body then that [was] from the Virgin, He entered Sheol and plundered its storehouses and emptied its treasures. He came then to Eve the Mother of all living. This is the vine whose fence Death laid open by her own hands, and caused her to taste of his fruits. So Eve the Mother of all living became the well-spring of death to all living. But Mary budded forth, a new shoot from Eve the ancient vine; and new life dwelt in her, that when Death should come confidently after his custom to feed upon mortal fruits, the life that is slayer of death might be stored up [therein] against him; that when Death should have swallowed [the fruits] without fear, he might vomit them forth and with them many. For [He Who is] the Medicine of life flew down from heaven, and was mingled in the body, the mortal fruit. And when Death came to feed after his custom, the Life in His turn swallowed up Death. This is the food that hungered to eat its eater. So then, by one fruit which Death swallowed hungrily, he vomited up many lives which he had swallowed greedily. The hunger then which hurried him against one, emptied out his greed which had hurried him against many. Thus Death was diligent to swallow one, but was in haste to set many free. For while One was dying on the cross, many that were buried from within Sheol were coming forth at His cry. [Matthew 27:50-53] This is the fruit that cleft asunder Death who had swallowed it, and brought out from within it the Life in quest of which it was sent. For Sheol hid away all that she had devoured. But through One that was not devoured, all that she had devoured were restored from within her. He, whose stomach is disordered, vomits forth both that which is sweet to him and that which is not sweet. So the stomach of Death was disordered, and as he was vomiting forth the medicine of life which had sickened it, he vomited forth along with it also those lives that had been swallowed by him with pleasure. This is the Son of the carpenter, Who skilfully made His cross a bridge over Sheol that swallows up all, and brought over mankind into the dwelling of life. And because it was through the tree that mankind had fallen into Sheol, so upon the tree they passed over into the dwelling of life. Through the tree then wherein bitterness was tasted, through it also sweetness was tasted; that we might learn of Him that among the creatures nothing resists Him. Glory be to You, Who laid Your cross as a bridge over death, that souls might pass over upon it from the dwelling of the dead to the dwelling of life!

The Enemy, therefore, beholding in Him such power, saw also in Him an opportunity for an advance, in the exchange, upon the value of what he held. For this reason he chooses Him as a ransom for those who were shut up in the prison of death. But it was out of his power to look on the unclouded aspect of God; he must see in Him some portion of that fleshly nature which through sin he had so long held in bondage. Therefore it was that the Deity was invested with the flesh, in order, that is, to secure that he, by looking upon something congenial and kindred to himself, might have no fears in approaching that supereminent power; and might yet by perceiving that power, showing as it did, yet only gradually, more and more splendour in the miracles, deem what was seen an object of desire rather than of fear... His choosing to save man is a testimony of his goodness; His making the redemption of the captive a matter of exchange exhibits His justice, while the invention whereby He enabled the Enemy to apprehend that of which he was before incapable, is a manifestation of supreme wisdom... For since, as has been said before, it was not in the nature of the opposing power to come in contact with the undiluted presence of God, and to undergo His unclouded manifestation, therefore, in order to secure that the ransom in our behalf might be easily accepted by him who required it, the Deity was hidden under the veil of our nature, that so, as with ravenous fish, the hook of the Deity might be gulped down along with the bait of flesh, and thus, life being introduced into the house of death, and light shining in darkness, that which is diametrically opposed to light and life might vanish; for it is not in the nature of darkness to remain when light is present, or of death to exist when life is active.

What shall we learn of the three days' time? [...] This one hath loosed the oath of death, this one hath comforted the firstborn of the dead, in this one the iron gates of death are broken down, in this one the brass of the rod of hell are broken. Now the prison of death is opened, now the prisoners are declared to be released... As the ruler of darkness could not approach the presence of the Light unimpeded, had he not seen in Him something of flesh, then, as soon as he saw the God-bearing flesh and saw the miracle performed through it by the Deity, he hoped that if he came to take hold of the flesh through death, then he would take hold of all the power contained in it. Therefore, having swallowed the bait of the flesh, he was pierced by the hook of the Deity and thus the dragon was transfixed by the hook.

Light's glittering morn bedecks the sky, heaven thunders forth its victor cry, the glad earth shouts its triumph high, and groaning hell makes wild reply: While he, the King of glorious might, treads down death's strength in death's despite, and trampling hell by victor's right, brings forth his sleeping Saints to light. Fast barred beneath the stone of late in watch and ward where soldiers wait, now shining in triumphant state, He rises Victor from death's gate. Hell's pains are loosed, and tears are fled; captivity is captive led; the Angel, crowned with light, hath said, 'The Lord is risen from the dead.'

Now Christ was delivered from the sword, and ascended from out of Sheol, and revived and rose the third day, and so God abode for His help.

But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies. "Now this, He ascended, what is it but that He also descended?" This strikes at Paul of Samosata and his school.

Therefore, he says: 'Ascending on high, he led captivity captive, he gave gifts to men.' For he had said above, 'To each one of us grace has been given according to the measure of the gift of Christ,' so that he might confirm these very gifts, which he also enumerates a little later, saying: 'And he gave some to be apostles, others to be prophets, others to be evangelists, others to be pastors and teachers,' and the rest. From the Savior, who gave them, he took testimony from the sixty-seventh Psalm, that we might know that the spoils that Christ the conqueror purchased are distributed to men. For ascending on high, he led captivity captive. We believers in Christ, gathered out of the Gentiles, when we were God's creatures, were captured by the devil and distributed among his followers. Then our Lord Jesus Christ came, bearing with him the vessels of captivity spoken of by Ezekiel (Ch. IX and XII), and with his head veiled so as not to be recognized by his adversaries, he preached remission to the captives and release to them who were held in chains. And he freed us from the chains of the enemy and the fetters of the old captivity, and led us with himself into heaven. And to those whom he delivered from the hand of the enemy as the victor, he gave different gifts of grace. And elegantly, he placed here, 'he gave gifts to men,' whereas in the Psalter it is written, 'he received gifts from men' (Ps. LXVII, 19). But there, because it had not yet happened, but was promised for the future, it is said, 'he received.' Here, however, since the Apostle writes that he had already given, and the Church was established throughout the world, he does not write 'received,' but 'gave.' Some have explained this passage such that our Lord Jesus Christ ascended victoriously to heaven so that he might send from there angels and other powers to guard his churches. And while this place on earth is unworthy to have the presence of sublime powers, in a certain way they endured captivity. For he ascended on high, that he might captive captivity and give gifts to men. And the Apostle repeats this whole thing to teach that since he had already said, 'bearing with one another in love, eager to keep the unity of the Spirit in the bond of peace,' he might show that in the various gifts of the Church, there might be harmony, and that there might not be immediately given occasion for schisms and dissensions, because according to the measure of the gift of Christ, each one of us received gifts, not the same but in one body and in one spirit, all of us called, that is, so that just as there is one Lord, one faith, one baptism, and one God the Father, so also we might be one in charity, keeping the unity of the spirit in the bond of peace.

For that He utterly abolished death, and effaced destruction, and spoiled hell, and overthrew the tyranny of the enemy, and took away the sin of the world, and opened the gates above to the dwellers upon earth, and united earth to heaven: these things proved Him to be, as I said, in truth God.

He was truly laid as Man in a tomb of rock; but rocks were rent asunder by terror because of Him. He went down into the regions beneath the earth, that thence also He might redeem the righteous. For, tell me, could thou wish the living only to enjoy His grace, and that, though most of them are unholy; and not wish those who from Adam had for a long while been imprisoned to have now gained their liberty? Esaias the Prophet proclaimed with loud voice so many things concerning Him; would you not wish that the King should go down and redeem His herald? David was there, and Samuel, and all the Prophets, John himself also, who by his messengers said, Are you He that should come, or look we for another [Matthew 11:3]? Would you not wish that He should descend and redeem such as these? But He who descended into the regions beneath the earth came up again; and Jesus, who was buried, truly rose again the third day. And if the Jews ever worry you, meet them at once by asking thus: Did Jonah come forth from the whale on the third day, and has not Christ then risen from the earth on the third day?

He cried to the Father, saying, Father, into Your hands I commend My spirit [Luke 23:46]; I commend it, that I may take it again. And having said these things, He gave up the ghost [Matthew 27:50]; but not for any long time, for He quickly rose again from the dead. The Sun was darkened, because of the Sun of Righteousness [Malachi 4:2]. Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead; He sent forth His prisoners out of the pit wherein is no water [Zechariah 9:11].

"Therefore it says: 'He ascended on high and led captivity captive; he gave gifts to men.' Indeed, the psalm says, 'He received gifts among men'; but he himself gave them. Both of these things have been done. For by receiving faith, he gives grace in return. Also, the Prophet clearly stated, 'He led captivity captive.' For he did not lead us into captivity when we were free, but when we were under the power of the devil, he led us captive in the opposite direction and gave us freedom. Then he interprets the ascent."

Something strange is happening - there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear. He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “and with your spirit.” He took him by the hand and raised him up, saying : “Awake, O sleeper, and rise from the dead, and Christ will give you light.” I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth , all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden. See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree. I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you. Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.

That He descended into hell is also evidently foretold in the Psalms, where it is said, "You have brought Me also into the dust of the death." And again, "What profit is there in my blood, when I shall have descended into corruption?" And again, "I descended into the deep mire, where there is no bottom." Moreover, John says, "Are You He that shall come (into hell, without doubt), or do we look for another?" Whence also Peter says that "Christ being put to death in the flesh, but quickened in the Spirit which dwells in Him, descended to the spirits who were shut up in prison, who in the days of Noah believed not, to preach unto them;" where also what He did in hell is declared. Moreover, the Lord says by the Prophet, as though speaking of the future, "You will not leave my soul in hell, neither will You suffer Your Holy One to see corruption." Which again, in prophetic language he speaks of as actually fulfilled, "O Lord, You have brought my soul out of hell: You have saved me from them that go down into the pit"... He returned, therefore, a victor from the dead, leading with Him the spoils of hell. For He led forth those who were held in captivity by death, as He Himself had foretold, when He said, "When I shall be lifted up from the earth I shall draw all unto Me." To this the Gospel bears witness, when it says, "The graves were opened, and many bodies of saints which slept arose, and appeared unto many, and entered into the holy City"...

They then caused to be read a paper which they held in their hands, containing another form of the creed: this had indeed been drawn up at Sirmium, but had been kept concealed, as we have before observed, until their present publication of it at Ariminum. It has been translated from the Latin into Greek, and is as follows... We believe in... one only-begotten Son of God... [who] was crucified and died, and descended into the lower parts of the earth, and disposed matters there; at the sight of whom the (door-keepers of Hades trembled): having arisen on the third day, he again conversed with his disciples, and after forty days were completed he ascended into the heavens, and is seated at the Father's right hand...

Furthermore in the matter which you placed last in your confidential letter, I am surprised that any intelligent Christian should be in difficulty as to whether when Christ descended to the realms below, his flesh rested in the tomb: for as it truly died and was buried, so it was truly raised the third day.

Moreover, after your departure I learned from information given me by my most beloved sons the deacons that your Love had said that our Almighty Lord and Saviour Jesus Christ, when He descended into hell, saved all who there acknowledged Him as God, and delivered them from the pains due to them. With regard to this subject I desire that your Charity should think very differently. For, when He descended into hell, He delivered through His grace those only who both believed that He should come and observed His precepts in their lives... Considering, therefore, all these things, hold nothing but what the true faith teaches through the Catholic Church: namely, that the Lord in descending into hell rescued from infernal durance those only whom while living in the flesh He preserved through His grace in faith and good conduct.

Concerning this again he says, "Ascending on high, He led captivity captive, He gave gifts to men." For ascending on high, He led captivity captive, because He absorbed our corruption by the power of His incorruption. And He gave gifts to men, because, sending the Spirit from above, to one He granted the word of wisdom, to another the word of knowledge, to another the grace of powers, to another the grace of healings, to another kinds of tongues, to another the interpretation of speeches. Therefore He gave gifts to men.

Therefore he said, "When he ascended on high." And that the gift is Christ's grace, and he himself gave it out, listen to David: "And when he ascended on high," he says, "Your magnificence was raised above the heavens." Whom did he lead captive? Us, of course, a beautiful and useful captivity. For when he had defeated the devil in the spiritual battle, he took us captive, not to subject us to slavery (for how could he have done this when we were already slaves?), but to free us from the bitter tyranny of that wicked one. But some have understood this from the cross, that when he ascended on the cross, he led captivity captive. He did indeed lead the devil captive, but in place of punishment he gave gifts and grace to those who had been captive... But what does 'he ascended' mean? It is not necessary, he says, for the prophet to say 'he ascended' unless he knew that he had first descended. For someone usually says 'he ascended' about the one who had previously descended. For he who ascends or in what he ascends begins at the lower place so that he may be in the higher place, just as when someone begins to ascend, although he was not previously in a higher place. Either he does not now begin his ascent, but he was indeed in a higher place from the beginning. But since he descended from there, he now ascends again. Therefore, where it says, "When he ascended," it is to be understood how it should be interpreted: "When he ascended," not as if he had just begun to ascend now, for he was from the beginning in the sublimity of divine dignity and paternal glory. But because, by his own dispensation and descent even to the lower parts, he ascended again for the appropriate manifestation of divine sublimity, it is said, "he ascended." "Into the lowest parts of the earth." After which, it is evident that there are no lower parts. But he speaks of hell, looking at it as a common way of speaking, for this is how we are accustomed to say. Therefore, Jacob also says, "And you shall bring down my gray hairs with sorrow to hell." And David, "And I shall be likened to those who descend into the pit." For he called death the lower parts of the earth. "The same who also ascended." This refutes the blasphemy of Nestorius. For there is one who descended and who also ascended.

The soul when it was deified descended into Hades, in order that, just as the Sun of Righteousness [Malachi 4:2] rose for those upon the earth, so likewise He might bring light to those who sit under the earth in darkness and shadow of death [Isaiah 9:2]: in order that just as He brought the message of peace to those upon the earth, and of release to the prisoners, and of sight to the blind , and became to those who believed the Author of everlasting salvation and to those who did not believe a reproach of their unbelief [1 Peter 3:19], so He might become the same to those in Hades: That every knee should bow to Him, of things in heaven, and things in earth and things under the earth. [Philippians 2:10] And thus after He had freed those who had been bound for ages, straightway He rose again from the dead, showing us the way of resurrection.

But he ascended to the summit, either by the cross or by the assumption of heaven, which is even more important, as is clear from what follows. But what captivity does he mean? The captivity of the devil: for he captured the devil, and death, and curse, and sin, and we, subject to the devil, are now liable. But what does 'he ascended' mean except that he also descended to the lower regions, that is, the earth? He who descended is the same one who ascended far above all the heavens, in order to fill all things. In discussing humility here, Paul presents Christ as an example, as he does in his letter to the Philippians: "Just as he did not refuse to descend, so you should not refuse to humble yourselves." For it is clear from the prophet that he who ascended also descended. When we speak of God ascending, we must first understand that he descended; this is not the case with human beings. But where did he descend? To the depths, which are commonly called the lowest parts of the earth, just as Jacob said, "You will bring down my gray hairs with sorrow to the grave," and David said, "I am like those who go down to the pit." He descended to the lowest parts, beyond which there is nothing else, and ascended far above all, beyond which is nothing. His descent did not prevent him from ascending. Therefore, if you humble yourselves, you will be exalted. For this reason, he fills all things with his dominion and power, and does so in the flesh, since he had already filled everything with his divinity. This is what Paul is arguing against Samosata and Nestorius. For he who descended, it is clear that even though he was in the heavens, he descended through incarnation to the earth and, through death, to the depths, and he is one and the same, not different.

That He gave a gift, he says, is evident from the words of the prophet: He gave gifts to men. But the prophet says: you received gifts, and this is the same thing, because God, in granting gifts, receives service in return. And whoever receives gifts receives them in order to work and labor. Therefore one must not be idle. He ascended "on high" — either onto the cross, or into heaven at the ascension, which is even better, as is evident from what follows. Of what captivity does he speak? Of the captivity of the devil. For He took captive the devil and death, and the curse, and transgression, and also us, who were under the power of the devil and subject to what has been said.

Since it was fitting for Christ to die in order to deliver us from death, so it was fitting for Him to descend into hell in order to deliver us also from going down into hell. Hence it is written (Hosea 13:14): "O death, I will be thy death; O hell, I will be thy bite." Secondly, because it was fitting when the devil was overthrown by the Passion that Christ should deliver the captives detained in hell, according to Zechariah 9:11: "Thou also by the blood of Thy Testament hast sent forth Thy prisoners out of the pit."

"Wherefore he saith" introduces an authoritative text from Psalm 67 (19) supporting "according to the measure of the giving of Christ." Three points are made. First, it speaks of Christ's ascension; secondly, of mankind's liberation; thirdly, of the bestowal of spiritual gifts. He refers to the ascension saying: Wherefore to signify this the prophet David saith in Psalm 67: ascending on high... "For he shall go up that shall open the way before them. They shall divide and pass through the gate and shall come in by it: and their king shall pass before them, and the Lord at the head of them" (Mic. 2:13). Christ "setteth up his wings on high" (Job 39:18). He ascends, I say, but not alone. He led captivity captive, that is, those whom the devil had captured. For the human race was imprisoned; the saints who had died in love, and so merited eternal glory, were held like prisoners by the devil in limbo. "My people led away captive because they had not knowledge" (Is. 5:13). Christ liberated these prisoners and brought them with himself to heaven. "Shall the prey be taken from the strong? Or can that which was taken by the mighty be delivered? For thus saith the Lord: Yea verily. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered" (Is. 49:24-25). Indeed, this is not only true of those already dead; it also applies to the living. Held under sin's bondage, Christ made men the slaves of justice in delivering them from sin, as Romans 6 (18) phrases it. Thus in some way he led men captive not unto destruction but salvation. "From henceforth thou shalt catch men" (Lk. 5:10). Besides grasping men from a diabolical slavery and placing them in his own service, he has enriched them spiritually. Hence he adds he gave gifts of grace and glory to men. "For God loveth mercy and truth; the Lord will give grace and glory" (Ps. 83:12). "By whom he hath given us most great and precious promises, that by these you may be made partakers of the divine nature" (2 Pet. 1:4). Clearly, he as God bestows the gifts which he as man receives in the faithful who are his members. In heaven he gives, since he is God, while on earth he accepts what is given in the manner Matthew 25 (40) describes: "As long as you did it to one of these my least brethren, you did it to me."

These words of Peter [1 Peter 3:19] are referred by some to Christ's descent into hell: and they explain it in this sense: "Christ preached to them who formerly were unbelievers, and who were shut up in prison"—that is, in hell—"in spirit"—that is, by His soul. Hence Damascene says (De Fide Orth. iii): "As He evangelized them who are upon the earth, so did He those who were in hell"; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead. which was laid bare before them in the lower regions by His descending in power into hell. Augustine, however, furnishes a better exposition of the text in his Epistle to Evodius quoted above, namely, that the preaching is not to be referred to Christ's descent into hell, but to the operation of His Godhead, to which He gave effect from the beginning of the world. Consequently, the sense is, that "to those (spirits) that were in prison"—that is, living in the mortal body, which is, as it were, the soul's prison-house—"by the spirit" of His Godhead "He came and preached" by internal inspirations, and from without by the admonitions spoken by the righteous: to those, I say, He preached "which had been some time incredulous," i.e. not believing in the preaching of Noah, "when they waited for the patience of God," whereby the chastisement of the Deluge was put off: accordingly (Peter) adds: "In the days of Noah, when the Ark was being built."

I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb. Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb. Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above. Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.

When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.

The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6. Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13. Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14. Teaches how the body or Church of Christ is constituted, Eph 4:15, Eph 4:16. Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19. Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20, Eph 4:21. Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28. Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32.

Wherefore he saith - The reference seems to be to Psa 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, לקחת מתנות באדם 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.

EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation. vocation--Translate, "calling" to accord, as the Greek does, with "called" (Eph 4:4; Eph 1:18; Rom 8:28, Rom 8:30). Col 3:15 similarly grounds Christian duties on our Christian "calling." The exhortations of this part of the Epistle are built on the conscious enjoyment of the privileges mentioned in the former part. Compare Eph 4:32, with Eph 1:7; Eph 5:1 with Eph 1:5; Eph 4:30, with Eph 1:13; Eph 5:15, with Eph 1:8.

Wherefore--"For which reason," namely, in order to intimate that Christ, the Head of the Church, is the author of all these different gifts, and that giving of them is an act of His "grace" [ESTIUS]. he saith--God, whose word the Scripture is (Psa 68:18). When he ascended--GOD is meant in the Psalm, represented by the ark, which was being brought up to Zion in triumph by David, after that "the Lord had given him rest round about from all his enemies" (2Sa. 6:1-7:1; 1Ch. 15:1-29). Paul quotes it of CHRIST ascending to heaven, who is therefore GOD. captivity--that is, a band of captives. In the Psalm, the captive foes of David. In the antitypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Col 2:15; Pe2 2:4), led as it were in triumphal procession as a sign of the destruction of the foe. gave gifts unto men--in the Psalm, "received gifts for men," Hebrew, "among men," that is, "thou hast received gifts" to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as gifts among his people. The impartation of the gifts and graces of the Spirit depended on Christ's ascension (Joh 7:39; Joh 14:12). Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit" (Eph 2:22). But the Psalm (Psa 68:16) refers to "the Lord dwelling in Zion for ever"; the ascension amidst attendant angels, having as its counterpart the second advent amidst "thousands of angels" (Psa 68:17), accompanied by the restoration of Israel (Psa 68:22), the destruction of God's enemies and the resurrection (Psa 68:20-21, Psa 68:23), the conversion of the kingdoms of the world to the Lord at Jerusalem (Psa 68:29-34).