Attributed commentary excerpt
Barnes' Notes on Ephesians 4:8
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Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Wherefore he saith - The word “he” is not in the original; and it may mean “the Scripture saith,” or “God saith.” The “point” of the argument here is, that Christ, when he ascended to heaven, obtained certain “gifts” for people, and that those gifts are bestowed upon his people in accordance with this. To “prove” that, he adduces this passage from Psalms 68:18. Much perplexity has been felt in regard to the “principle” on which Paul quotes this Psalm, and applies it to the ascension of the Redeemer. The Psalm seems to have been composed on the occasion of removing the ark of the covenant from Kirjath-jearim to Mount Zion; 2 Samuel 6:1 ff it is a song of triumph, celebrating the victories of Yahweh, and particularly the victories which had been achieved when the ark was at the head of the army. It “appears” to have no relation to the Messiah; nor would it probably occur to anyone upon reading it, that it referred to his ascension, unless it had been so quoted by the apostle. Great difficulty has been felt, therefore, in determining on what principle Paul applied it to the ascension of the Redeemer. Some have supposed that the Psalm had a primary reference to the Messiah; some that it referred to him in only a secondary sense; some that it is applied to him by way of “accommodation;” and some that he merely uses the words as adapted to express his idea, as a man adopts words which are familiar to him, and which will express his thoughts, though not meaning to say that the words had any such reference originally. Storr supposes that the words were used by the Ephesian Christians in their “hymns,” and that Paul quoted them as containing a sentiment which was admitted among them. This is “possible;” but it is mere conjecture. It has been also supposed that the tabernacle was a type of Christ; and that the whole Psalm, therefore, having original reference to the tabernacle, might be applied to Christ as the antitype. But this is both conjectural and fanciful. On the various modes adopted to account for the difficulty, the reader may consult Rosenmuller in loc. To me it seems plain that the Psalm had original reference to the bringing up the ark to Mount Zion, and is a triumphal song. In the song or Psalm, the poet shows why God was to be praised - on account of his greatness and his benignity to people; Ephesians 4:1-6. He then recounts the doings of God in former times - particularly his conducting his people through the wilderness, and the fact that his enemies were discomfited before him; Ephesians 4:7-12. All this refers to the God, the symbols of whose presence were on the tabernacle, and accompanying the ark. He then speaks of the various fortunes that had befallen the ark of the covenant. It had lain among the pots, Ephesians 4:13, yet it had formerly been white as snow when God scattered kings by it; Ephesians 4:14. He then speaks of the hill of God - the Mount Zion to which the ark was about to be removed, and says that it is an “high hill” - “high as the hills of Bashan,” the hill where God desired to dwell forever; Ephesians 4:16. God is then introduced as ascending that hill, encompassed with thousands of angels, as in Mount Sinai; and the poet says that, in doing it, he had triumphed over his enemies, and had led captivity captive; Ephesians 4:18. The fact that the ark of God thus ascended the hill of Zion, the place of rest; that it was to remain there as its permanent abode, no more to be carried about at the head of armies;…
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