THEOSISJohn Chrysostom
He has not done this for any other nation, nor has He made His judgments known to them. The psalmist transitions from discussing general matters to a specific focus on the Jews to inspire a deeper devotion within them. Initially, he references earthly concerns like safety, prosperity, and peace; however, he then elevates the conversation to matters of the divine law, a significant form of mercy that steers one away from vice, directs toward virtue, and illuminates the spirit. Moses often emphasizes this, stating, "Is there any great nation whose gods are so near to them as the Lord our God is to us, whenever we call upon Him?" Additionally, David notes, "The Lord works righteousness and justice for all the oppressed.
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He made known His ways to Moses, His deeds to the children of Israel." Likewise, Jeremiah asserts, "This is our God, and no other is as great as He. He has demonstrated all paths of wisdom and has given it to His servant Jacob and to His beloved Israel."
Yet, one might question, if He has not disclosed His will to other nations, why does He punish them? It is clear from Christ's words that He punishes both those who lived before the law and the unrighteous across the world, as evidenced by His statement that "the queen of the south shall rise in judgment with this generation and condemn it" and "the men of Nineveh will rise in judgment with this generation and condemn it." This indicates that they too will be held accountable, with some receiving commendation and others punishment. However, if they have not been informed of what they ought to do, how can they judge others? Additionally, why did the Lord say, "The blood shall be avenged, from the blood of righteous Abel to the blood of Zechariah"? And further, "What will it be more bearable for the land of Sodom"? Here, "more bearable" suggests that while they will still face consequences, it will be lighter than they would otherwise deserve. If those who have faced punishment are subjected to further weighty judgments, who among humanity could possibly escape? Instances abound, like that of those who lived during the flood, alongside others, including Cain.
The apostle Paul encapsulates this perspective: "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness. For what can be known about God is plain to them because God has shown it to them. For His invisible attributes, namely, His eternal power and divine nature, have been clearly perceived since the creation of the world." Reflecting on life, Paul does not absolve them from accountability, stating: "They know God's righteous decree that those who practice such things deserve death; they not only continue to do these very things but also approve of those who practice them. Do you think, O man, that you will escape God's judgment if you condemn those who practice such things and yet do them yourself? Or do you presume upon the riches of His goodness, forbearance, and patience, not realizing that God's kindness is meant to lead you to repentance?" Yet, because of their stubbornness and unrepentant hearts, they are gathering wrath for themselves for the day of wrath and revelation of the righteous judgment of God, who will render to each one according to their works.
To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life; but to those who are self-seeking and do not obey the truth but instead follow unrighteousness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, first for the Jew and then for the Gentile.
It is evident from all that has been discussed that all sinners who lived before the law faced punishment, whereas those who pursued virtue and turned away from wickedness received favor. How could either scenario occur if they were unaware of what was required of them? Some may argue that if they knew what actions were expected, why does the prophet state, "He has not done this for any other people, nor has He revealed His judgments to them"? What is the meaning of these words, and what does the prophet wish to convey? Take heed: God did not provide a written law to any other nations, but each contained an innate moral law that distinguishes good from evil. With the creation of humanity, God infused within them an unyielding judge—conscience. However, He bestowed something unique upon the Jews, imparting the statutes of the law in written form. Thus, the prophet does not say, "He has not made it known to every tongue," but asserts, "He did not do these things," signifying that He gave no tablets, no scriptures, no Moses as lawgiver, nor anything else akin to what occurred at Mount Sinai; all of these gifts were exclusive to the Jews, whereas the inherent moral law existed in the hearts of all individuals.
Paul reinforces this notion when he states, "When Gentiles who do not have the law do instinctively what the law requires, they are a law to themselves." Thus, the Jewish people bear greater responsibility, for having received both a natural and a written law, they acted lawlessly. This divine favor consequently served as a basis for stricter judgment due to their negligence.
This serves as a straightforward interpretation of the psalm. However, should anyone wish to explore a metaphorical interpretation, we will consider this approach as well, ensuring that we do not distort the historical context but rather expand upon the underlying meaning for the inquiring mind. "He declares His word to Jacob, His statutes and His ordinances to Israel." Here, we can accurately understand the spiritual implications for James and Israel, whom Paul recognized when he declared, "Peace be upon them, and mercy, and upon the Israel of God."
The law represents the supreme gift, highlighting that its reception and understanding of God's judgments surpass even the blessings of security, peace, and abundance, positioned as the pinnacle of divine grace. He emphasizes that "He has not done this for any other nation," signifying that although many have enjoyed prosperity and the advantages mentioned, it is the law I refer to when stating, "He did not do these things for any other nation." Hence, I added that "His judgments they do not know." The law, therefore, surpasses all other blessings. Jeremiah underscored this significance, lamenting for those in captivity when he asked, "What is it, O Israel, that you dwell in a land of adversaries, forsaking the fountain of wisdom?"—referencing the law as the source of spiritual nourishment.
The prophet illustrates the special honor attached to the law’s giving, stating, "This wisdom was not heard in Canaan nor seen in Teman." In contrast, the children of Hagar sought earthly wisdom, as did tradesmen and scholars, yet they did not understand nor perceive the paths of wisdom. In describing the wisdom's spiritual and divine nature, he queries, "Who ascended to heaven and brought knowledge down?" He follows with the declaration, "This God is ours, unparalleled in comparison. He has uncovered every avenue of wisdom, granting it to His faithful servant Jacob and to His cherished Israel." Thus, David reiterated, "He has not done this for any other nation, nor do they know His judgments."
Paul articulates, "What advantage is there in being a Jew? Or what is the benefit of circumcision? Great in every respect, primarily in that the oracles of God were entrusted to them." Herein, he interprets the notion that "He has not done these things for any other nation." If the Jewish people uniquely receive the written law, it follows that God's intention in giving the law was not to burden humanity but to elevate it. He did not merely honor it by providing the law but honored it by giving of Himself. This self-giving forms the highest honor. Consider Paul's perspective that while the Jews prided themselves on prophets, he counters by asserting that we have received a greater honor through direct revelation, as expressed in his epistle to the Hebrews: "In the past, God spoke to our ancestors at many times and in various ways through the prophets, but in these last days, He has spoken to us by His Son."