Psalm 68 (67):19Meaning & Commentary from the Church Fathers

Thus, it is stated, “But you are the Body of Christ, and members” (1 Corinthians 12:27). Indeed, Christ Himself has also received gifts in men. Having ascended to the heights, He now sits at the right hand of the Father (Mark 16:19). If He had not been present on earth, would He not have cried out: “Saul, Saul, why do you persecute Me?” (Acts 9:4)? He also states: “For you have done this to one of My least, you have done it to Me” (Matt. 25:40). Why then should we doubt that He receives the gifts bestowed upon His followers?

Why, then, has He led captivity captive? Is it not because He triumphed over death, which held sway over those it controlled? Or did He refer to the captives as those ensnared by the devil? There is a profound mystery within even the title of this psalm, as it signifies the construction of the house after the captivity; that is, the Church established after the inclusion of the Gentiles. By labeling captives as those who were once enslaved, much like in discussions of ministry where those who serve are also acknowledged, we see that the captivity which Christ conquered was indeed taken captive by Him. How can captivity be viewed as sorrowful if a soul can be captive for a noble purpose? As it was stated to Peter: “From now on you will catch men” (Luke 5:10). Thus, they are captives because they have been caught, and caught because they have been freed, bearing the gentle yoke (Matt. 11:30), liberated from the sin in which they were previously bound, and transformed into servants of righteousness (Rom. 6:18).

He who gives gifts to men is also the One who receives gifts from humanity. Therefore, within this captivity—this bondage, this journey, this yoke—there are not just thousands who mourn, but thousands who celebrate. The Lord dwells within them, at Sinai, in His holy sanctuary. What follows from this? What is it that causes disbelief among men, if not their own lack of faith? The understanding of to whom this message was addressed is not easily grasped. As if providing a reason for the previous words, it is stated, “You have taken captive the captives; You have received gifts in men.” It adds, “For they that believe shall not live”—indicating that those who do not believe will not live. What does this mean? To whom is this directed?

Did that captivity manifest itself before it transitioned into a good captivity, thereby indicating its previous state of evil? For through disbelief, they were seized by the enemy, who operates among the sons of disobedience—those among whom you once lived (Eph. 2:2). Therefore, He who received gifts in men, according to the measure of His grace, has taken captivity captive into that very captivity. They did not believe that they would live, yet faith has rescued them from that state, so that now, through belief, they might dwell in the House of God and themselves become the House of God and the Chariot of God, composed of countless exulting souls.

You have received gifts among men, and thus You dwell in them—specifically in those given to You. Yet, the ones You accepted were previously disobedient. It is clear they fell into disobedience when they served creation rather than the Creator.

A similar perspective is echoed by Isidore of Pelusiot, who interprets the phrase “captivated” to mean that Christ reclaimed those whom the enemy had ensnared through deception, liberating them from his dominion by vanquishing the devil with the cross. This implies that He took back those who had been led away from truth and into the knowledge of the true God. Theodoret articulates that Christ took captivity captive by removing those who were once bound and, in a sense, reclaimed them, granting them freedom.

You have received gifts from humanity. The apostle states, “He has given gifts unto men” (Eph. 4:8). Both aspects are true. For when individuals approached Christ with faith and gratitude, He, as noted by Theodoret, bestowed upon them various blessings. For those who refuse to repent, they will remain in you, as He affirms, “You, O Christ, have also received even those who were previously disobedient, welcoming them so that you might dwell in them, and they could become a fitting abode for you; for you, it is said, are the temple of the living God, and I will dwell in them and walk among them” (2 Cor. 6:16).

This explains why Theodoret remarked that Aquila translates this more clearly; he notes that even the obedient receive His presence. You did not merely regard their former disobedience; instead, you endured their strife and favored them until you made them your dwelling place. Eusebius expresses that it could be said that, having also received gifts from the Father, He formed a church to reside in those who previously remained steadfast. Athanasius comments that those men, whom you accepted as gifts, were once rebellious. Yet you dwelt in them, as he points out. The significance of this is clear from the rearrangement of the words: you received gifts from humanity in order to dwell in those given to you. They were unfaithful, having served the created rather than the Creator. Christ draws the disobedient sometimes through illness or difficult circumstances; however, many also came through visions, allowing Him to reside in them. Paul substitutes the term “received” with “given,” for this, as Theodoret suggests, fits Christ better, who, rather than receiving, bestowed the gifts of the Spirit upon His ascension into heaven.

"The Lord is within them; He Himself leads this army." "The expanse of His presence is so immense that Sinai, with all its marvels, appears merely as an adornment within it." With this portrayal of the entire Church as one grand sanctuary situated amidst the armies of the Messiah, the prophet then turns inward and, in anticipation of what is to come, proclaims: "Thou art no longer on Sinai, nor upon Zion; Thou hast ascended on high, to heaven, which is Thy throne" (Isaiah 66:1). "Thou hast taken captivity captive, and by the blood of Thy covenant hast liberated the prisoners from the depths" (Zech. 9:11); "Thou hast received the gifts of the Holy Spirit to bestow upon humanity" (Acts 2:33). This is the way the term לקחה (to give) is interpreted by the Apostle (Eph. 4:8; aligning with its usage in Hebrews; see: Gen. 48:9). "Through the distribution of these abundant gifts, Thou wilt ultimately captivate even those who stand against the God of glory residing within them." The Apostle Paul illustrates this occurrence (see Rom. 9-11).

It asserts that the foes were not vanquished by David, but by God, who forced them into submission and tribute, even compelling the obstinate to yield. Furthermore, it signifies the intent of dominion, indicated by the phrase, "If you will dwell in us." Through this, it is illustrated that those who abide under God's protection are truly blessed.

Furthermore, as the Apostle Paul references this passage in his letter to the Ephesians (4:8) in relation to Christ, it is essential to reflect on how it aligns with the Prophet's insights. Firstly, it must be acknowledged that David was appointed king over the chosen people to foreshadow Christ, the eternal monarch. Secondly, we must recognize the promise given to David regarding an everlasting lineage, culminating in Jesus Christ. Just as God displayed His might through David, whom He elevated to the throne and exalted His people, so He revealed His ultimate glory through His only-begotten Son.

In ensuring that all Apostle teachings harmonize and that the shadow reflects the truth, we find that Christ, prior to ascending, humbled Himself, adopting the form of a servant and submitting to the death of the cross (Phil. 2:7-8). Moreover, to clarify that the ascension should not merely be attributed to Christ’s physical body, it must be noted that the power and outcome of His elevation are characterized as God the Father having subjected heaven and earth to His authority and compelled previously unyielding enemies to obedience, thus bringing even the unbelievers, who stubbornly clung to worldly wisdom, to surrender to Christ through faith that captures emotions and desires.

Concerning the demons and the rebellious, Christ, as God, maintains a hidden authority over them so that their madness does not result in chaos nor harm. The Apostle Paul’s divergence from David’s words—transforming "Thou hast received gifts in men" to "Thou givest gifts to men"—does not signify an essential contradiction. Just as God enriched His people with the spoils acquired from their adversaries, so too did Christ not seek personal gain but rather the enrichment of His church, making His enemies tributaries for her beautification. Thus, in the context of the profound connection between the head and the body, both entities are acknowledged appropriately: God, manifested in the flesh, received and shared the spoils of victory among His followers.

It is equally appropriate for Christ to declare at the end of this verse, "ye shall be made whole." For Christ did not distance Himself from us, prompting us to search for Him afar; instead, as the Apostle states, He ascended to fulfill all things (Eph. 4:10). In ascending to heaven, He shone with the glory of His divine nature in an even more radiant way and continued to love us. Although He no longer communicates with us in the flesh here on earth, He invisibly sustains our souls through His body and blood. The physical distance between us does not preclude His flesh from serving as genuine nourishment and His blood as true drink for us.

Athanasius), and bestowed gifts upon humanity (Eph. 4:8, 9). St. Theodoret notes that through receiving faith from those who approach Him, He imparts grace. St. Athanasius explains the phrase "Thou hast received thy gifts in men" to indicate that the Lord Christ accepted humanity as His heritage (Ps. 2:8), even those who were once disobedient, so that He might dwell within them. "The very ones whom Thou hast received into Thy inheritance were formerly disobedient, but in them also Thou didst dwell."

The name of God symbolizes the East, for He is the inapproachable Light and the eternal Godhead, while the journey to the West signifies a connection to human suffering, contrasting the darkness of night with the brilliance of the mountain light. This illustrates that God’s presence permeates all places. Thus, regardless of whether you are seated, walking, engaged in your tasks, eating, or attending to any other physical need—regardless of whether you face the east or the west—do not hesitate to pray, as we are commanded to do so continually and in every location. Even with your head covered, maintain your commitment to prayer, ensuring it is done with attention and without carelessness.