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7. But to every one. He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities. A certain proportion is allotted to each; and it is only by communicating with each other, that all enjoy what is sufficient for maintaining their respective places in the body. The diversity of gifts is discussed in another Epistle, and very nearly with the same object.

“There are diversities of gifts, but the same Spirit”
(1 Corinthians 12:4.)

Such a diversity, we are there taught, is so far from injuring, that it tends to promote and strengthen, the harmony of believers.

The meaning of this verse may be thus summed up. “On no one has God bestowed all things. Each has received a certain measure. Being thus dependent on each other, they find it necessary to throw their individual gifts into the common stock, and thus to render mutual aid.” The words grace and gift remind us that, whatever may be our attainments, we ought not to be proud of them, because they lay us under deeper obligations to God. These blessings are said to be the gift of Christ; for, as the apostle, first of all, mentioned the Father, so his aim, as we shall see, is to represent all that we are, and all that we have, as gathered together in Christ.

8. Therefore he saith. To serve the purpose of his argument, Paul has departed not a little from the true meaning of this quotation. Wicked men charge him with having made an unfair use of Scripture. The Jews go still farther, and, for the sake of giving to their accusations a greater air of plausibility, maliciously pervert the natural meaning of this passage. What is said of God, is applied by them to David or to the people. “David, or the people,” they say, “ascended on high, when, in consequence of many victories, they rose superior to their enemies.” But a careful examination of the Psalm will convince any reader that the words, he ascended up on high, are applied strictly to God alone.

The whole Psalm may be regarded as an ἐπίνικιον, a song of triumph, which David sings to God on account of the victories which he had obtained; but, taking occasion from the narrative of his own exploits, he makes a passing survey of the astonishing deliverances which the Lord had formerly wrought for his people. His object is to shew, that we ought to contemplate in the history of the Church the glorious power and goodness of God; and among other things he says, Thou hast ascended on high. (Psalm 68:18.) The flesh is apt to imagine that God remains idle and asleep, when he does not openly execute his judgments. To the view of men, when the Church is oppressed, God is in some manner humbled; but, when he stretches out his avenging arm for her deliverance, he then appears to rouse himself, and to ascend his throne of judgment.

“Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. And he smote his enemies in the hinder parts; he put them to a perpetual reproach.”
(Psalm 78:65, 66.)

This mode of expression is sufficiently common and familiar; and, in short, the deliverance of the Church is here called the ascension of God.

Perceiving that it is a song of triumph, in which David celebrates all the victories which God had wrought for the salvation of his Church, Paul very properly quoted the account given of God’s ascension, and applied it to the person of Christ. The noblest triumph which God ever gained was when Christ, after subduing sin, conquering death, and putting Satan to flight, rose majestically to heaven, that he might exercise his glorious reign over the Church. Hitherto there is no ground for the objection, that Paul has applied this quotation in a manner inconsistent with the design of the Psalmist. The continued existence of the Church is represented by David to be a manifestation of the Divine glory. But no ascension of God more triumphant or memorable will ever occur, than that which took place when Christ was carried up to the right hand of the Father, that he might rule over all authorities and powers, and might become the everlasting guardian and protector of his people.

He led captivity captive. Captivity is a collective noun for captive enemies; and the plain meaning is, that God reduced his enemies to subjection, which was more fully accomplished in Christ than in any other way. He has not only gained a complete victory over the devil, and sin, and death, and all the power of hell, — but out of rebels he forms every day “a willing people,” (Psalm 110:3,) when he subdues by his word the obstinacy of our flesh. On the other hand, his enemies — to which class all wicked men belong — are held bound by chains of iron, and are restrained by his power from exerting their fury beyond the limits which he shall assign.

And gave gifts to men. There is rather more difficulty in this clause; for the words of the Psalm are, “thou hast received gifts for men,” while the apostle changes this expression into gave gifts, and thus appears to exhibit an opposite meaning. Still there is no absurdity here; for Paul does not always quote the exact words of Scripture, but, after referring to the passage, satisfies himself with conveying the substance of it in his own language. Now, it is clear that the gifts which David mentions were not received by God for himself, but for his people; and accordingly we are told, in an earlier part of the Psalm, that “the spoil” had been “divided” among the families of Israel. (Psalm 68:12.) Since therefore the intention of receiving was to give gifts, Paul can hardly be said to have departed from the substance, whatever alteration there may be in the words.

At the same time, I am inclined to a different opinion, that Paul purposely changed the word, and employed it, not as taken out of the Psalm, but as an expression of his own, adapted to the present occasion. Having quoted from the Psalm a few words descriptive of Christ’s ascension, he adds, in his own language, and gave gifts, — for the purpose of drawing a comparison between the greater and the less. Paul intends to shew, that this ascension of God in the person of Christ was far more illustrious than the ancient triumphs of the Church; because it is a more honorable distinction for a conqueror to dispense his bounty largely to all classes, than to gather spoils from the vanquished.

The interpretation given by some, that Christ received from the Father what he would distribute to us, is forced, and utterly at variance with the apostle’s purpose. No solution of the difficulty, in my opinion, is more natural than this. Having made a brief quotation from the Psalm, Paul took the liberty of adding a statement, which, though not contained in the Psalm, is true in reference to Christ — a statement, too, by which the ascension of Christ is proved to be more illustrious, and more worthy of admiration, than those ancient manifestations of the Divine glory which David enumerates.