Lecture 3 — Christ’s ascent and descent

^4:7^ But to every one of us is given grace, according to the measure of the giving of Christ. [n. 205]

^4:8^ Wherefore he says: ascending on high, he led captivity captive: he gave gifts to men. [n. 206]

^4:9^ Now, that he ascended, what is it, except that he also descended first into the lower parts of the earth? [n. 207]

^4:10^ He that descended is the same also that ascended above all the heavens: that he might fill all things. [n. 209]

204. Previously the Apostle dealt with ecclesial unity in the perspective of what is common within the Church, and now he manifests this same unity from the viewpoint of what is personal and specific to each of the faithful members of the Church.

Concerning this he makes three points:

first, he points out the fact of distinctions;

second, he introduces an authority for them, at wherefore he says;

third, he explains this authoritative quotation, at now that he ascended.

205. He states: we have in the Church one God, one faith, one baptism. Nonetheless, each of us has the diverse graces especially granted to him—to every one of us is given grace. As though he said: none of us lack a share in divine grace and communion, for of his fullness we all have received; and grace for grace (John 1:16).

This grace, however, is certainly not bestowed on everyone uniformly and equally but according to the measure of the giving of Christ. Christ is the donor who metes out the grace to each, who have different gifts according to the grace that is given us (Rom 12:6).

The variation does not spring from fate or chance, nor from merit, but from the giving of Christ; that is, according as Christ allots it to us. Only he has received the Spirit without measure (John 3:34); the rest of the saints obtain it in a limited degree, according as God has divided to every one the measure of faith (Rom 12:3). And every man shall receive his own reward, according to his own labor (1 Cor 3:8). Again, to one he gave five talents, and to another two, and to another one, to every one according to his proper ability (Matt 25:15). Just as it is in Christ’s power to give or not, so he can grant more or less.

206. Wherefore he says 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; second, of mankind’s liberation; third, of the bestowal of spiritual gifts. Each of these will follow in order.

He refers to the ascension saying: wherefore to signify this the prophet David **says: ‘ascending on high’ **(Ps 68:18). For he shall go up that shall open the way before them. (Mic 2:13). Christ sets up his wings on high (Job 39:18). He ascends, I say, but not alone because 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 (Isa 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 says the Lord: yes truly. Even the captivity shall be taken away from the strong: and that which was taken by the mighty shall be delivered (Isa 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 (Rom 6:18) in delivering them from sin. Thus in some way he led men captive not unto destruction but salvation. From henceforth you shall catch men (Luke 5:10).

Besides rescuing 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 loves mercy and truth; the Lord will give grace and glory (Ps 84:11). By whom he has given us most great and precious promises, that by these you may be made partakers of the divine nature (2 Pet 1:4).

This version does not contradict the reading which has: he received gifts in men. 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 described: as long as you did it to one of these my least brethren, you did it to me (Matt 25:40).

207. Next, at now, that he ascended, he comments on the authority:

first, in reference to the ascension;

second, regarding what is given men, at **and he gave some **(Eph 4:11).

He does two things concerning the first:

first, he shows how he descended, at he that descended;

second, how he ascended, at that ascended.

208. In reflecting upon the first point, it appears improper for Christ, who is true God, to lower himself, since nothing is more eminent than God. To remove any doubts on this score the Apostle asserts, now, that he ascended, what is it, except that he also descended first. As if he would say: for this reason do I first mention that he ascended and only afterward that he descended; he descended in order that he might ascend. For otherwise he could not have ascended.

How he descended is shown in into the lower parts of the earth, which can be interpreted in two ways. In one, the lower regions are understood as those parts of the earth we inhabit. It is lower than the heavens and the atmosphere. The Son of God came down to these sections of the earth, not by any local movement, but by assuming a lowly, terrestrial nature; according to what is written: he emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man (Phil 2:7). In the second way it can be understood as referring to hell, which is even below us. He descended thither in his soul that he might free the saints from it. This seems to agree with what he said above: he led captivity captive. You also, by the blood of your testament, have sent forth your prisoners out of the pit wherein is no water (Zech 9:11). I saw another mighty angel come down from heaven (Rev 10:1). I have seen the affliction of my people in Egypt, and I have heard their cry . . . and knowing their sorrow, I have come down to deliver them (Exod 3:7–8).

209. Next, at he that descended, three aspects of the ascension are discussed. First, he that descended is the same also that ascended indicates the person who ascends. It affirms the unity of person, the divine and the human. For he who descended, as was said, is the Son of God taking on human nature. He who ascends is the Son of man, ascending in his human nature to the sublimity of immortal life. Thus the Son of God who descended and the Son of man who ascended are identical: and no man has ascended into heaven, but he that descended from heaven, the Son of man who is in heaven (John 3:13). Notice too how the humble who voluntarily lower themselves, spiritually ascend to the grandeur of God: he that humbles himself shall be exalted (Luke 14:11).

Second, above all the heavens denotes the destination of the ascension. He ascends above the heaven of heavens, to the east (Ps 68:33). This should not be understood simply in reference to an ascension above the physical heavens, but also above every spiritual creature. God has set Christ on his right hand in the heavenly places. Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come (Eph 1:20–21).

Third, the fruitful outcome of the ascension is that he might fill all things, bestowing spiritual gifts on every race of men. We shall be filled with the good things of your house (Ps 65:4); come over to me, all that desire me, and be filled with my fruits (Sir 24:26). Or, that he might fulfill, that is, put into effect all things written concerning himself: all things need to be fulfilled which are written in the law of Moses and in the prophets and in the psalms, concerning me (Luke 24:44).