THEOSISJohn Chrysostom
He has not acted this way toward any nation, nor has He disclosed His decrees to them. Consider how the speaker moves from a broad perspective to a specific focus, particularly aimed at the Jewish people, intending to inspire them to greater fervor. At the beginning of the psalm, he references earthly blessings—safety, fertility, and peace—but then elevates the conversation to spiritual matters, discussing divine law as a vital form of grace that leads away from wickedness, guides toward virtue, and illuminates the soul.
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Moses frequently reiterates this, as when he asks, “Is there any great nation whose gods are as near to it as the Lord our God is to us whenever we call upon Him?” And David echoes this sentiment, saying, “The Lord works righteousness and justice for all who are oppressed; He made known His ways to Moses, His acts to the people of Israel.” Furthermore, Jeremiah proclaims, “This is our God, and there is no one like Him. He has given His wisdom to His servant Jacob and to His beloved Israel.”
Yet, some might argue: if He did not reveal His will to others, why does He discipline them? The reality of His judgment upon those who lived prior to the law and those who fall short universally is clear in Christ's words: “The queen of the south will rise at the judgment with this generation and condemn it,” and again, “The men of Nineveh will stand up at the judgment with this generation and condemn it.” This indicates that they, too, will be accountable; some will receive commendation, while others will face retribution. But if they are uninformed of what they should do, how can they judge others? Moreover, why did the Lord declare, “The blood of righteous Abel will be avenged, from the blood of Zechariah”? And again, “It will be more bearable for the land of Sodom at the Day of Judgment.” The phrase “more bearably” suggests that while they will not escape punishment entirely, their punishment will be less severe. If those who have already faced punitive measures are subjected again to heavy judgments, who among humankind can expect to evade it? Consider those punished during the flood, along with many others, even Cain.
Paul expresses this notion, stating, “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness. For what may be known of God is manifest in them, for God has shown it to them. For His invisible attributes, namely His eternal power and divine nature, have been clearly perceived ever since the creation of the world, in the things that have been made. So they are without excuse.” In reference to life, he does not exempt them from accountability either, saying, “They know God's decree that those who practice such things deserve to die. They not only do them but give approval to those who practice them. Do you suppose, O man, that you will escape the judgment of God when you condemn those who do such things and yet do them yourself? Or do you presume upon the riches of His kindness and forbearance, not realizing that God's kindness is meant to lead you to repentance? But because of your hard and impenitent heart, you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. He will repay each person according to what they have done: to those who by persistence in doing good seek glory, honor, and immortality, He will give eternal life; but to those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil, first for the Jew, then for the Gentile.”
One can conclude from all this that while all sinners prior to the law faced punishment, those who pursued righteousness and renounced evil received divine favor. How can either scenario be possible if they lacked knowledge of what was expected of them? Yet, you might ask why the prophet declares that God has not done this for any other people nor revealed His judgments to them. The meaning of such words lies in the understanding that God did not bestow a written law upon the other nations, but within them exists a natural law that defines good and evil, naturally implanted by God. Alongside His creation of humanity, He instilled in each person an unwavering internal judge—a conscience. However, He offered a unique gift to the Jews by articulating the law's requirements in writing. Thus, the prophet's assertion is not that He did not grant these revelations to every language but rather that He bestowed neither tablets, nor writings, nor the lawgiver Moses, nor anything else given at Mount Sinai; all these gifts were reserved for the Jewish people, while the inherent conscience serves as sufficient law for all humanity. Paul articulates this when he states, “For when Gentiles who do not have the law do by nature what the law requires, they are a law to themselves even though they do not have the law.” Therefore, the Jews bear greater condemnation because, having been entrusted with both the natural law and the written law, they acted without adherence to either.
Thus, the exceptional grace of God led them to a more profound accountability due to their negligence. This is a fitting interpretation of the psalm. However, should one choose to interpret this psalm on a figurative level, we willingly explore that approach without deviating from the original context, seeking to uncover its meaning as thoroughly as possible. “He proclaims His word to Jacob, His statutes and His judgments to Israel.” Here, we rightly understand the spiritual essence of Jacob and Israel, whom Paul recognized, as he stated, “Peace and mercy upon them, and upon the Israel of God.”
Yet, the giving of the law stands as the most exalted of all blessings. By emphasizing that the receipt of the law and the understanding of His judgments is a gift far surpassing peace, security, and material abundance, the text crowns this gift as the pinnacle of all graces, asserting, “He has not done this for any other nation.” While many have enjoyed material blessings, the psalmist references a divine law distinct from all others. Thus, one may conclude, “His judgments they know not.” You see, the law holds a significance exceeding that of all earthly benefits. Jeremiah, in his lament for those in exile, reflects this when he asks, “What ails you, O Israel, that you dwell in the land of your enemies and forsake the fountain of wisdom?”—referring to the law. Just as a spring flows with multiple streams, granting life to many, the law provides countless commandments, nourishing our souls. Furthermore, the prophet shows the extraordinary dignity found in the gift of the law, stating that “This wisdom was not heard in Canaan, nor seen in Teman.” The seekers of earthly knowledge and the merchants failed to understand her paths, indicating that true wisdom is of a spiritual and divine essence.
Consequently, David affirms, “He has not done these things for any other nation.” Paul also clarifies, “What advantage has the Jew? Or what is the profit of circumcision? Much in every way. Chiefly because to them were committed the oracles of God.” This underscores that the special privilege of the Jewish people lies in their exclusive reception of the written law. Thus, it follows that the law was given not to encumber human nature but to elevate it. The greatest honor is not merely in the law's gift but in the Lawgiver Himself providing it. Paul illustrates this point, revealing how proud the Jews were of having received prophets while humbling that pride by asserting that a greater honor has been given to us: direct teaching through the Son rather than through mere servants. Hence, as he writes to the Hebrews, “In past times God spoke to our ancestors through the prophets at many times and in various ways, but in these last days He has spoken to us by His Son.”