belonged by covenant to the Jews; for by his coming he fulfilled what the Father had formerly
promised to Abraham, and thus he became the minister of that people. It hence follows that the old
covenant was in reality spiritual, though it was annexed to earthly types; for the fulfillment, of
which Paul now speaks, must necessarily relate to eternal salvation. And further, lest any one should
cavil, and say, that so great a salvation was promised to posterity, when the covenant was deposited
in the hand of Abraham, he expressly declares that the promises were made to the Fathers. Either
then the benefits of Christ must be confined to temporal things, or the covenant made with Abraham
must be extended beyond the things of this world.
9.The Gentiles also,^446 etc. This is the second point, on proving which he dwells longer, because
it was not so evident. The first testimony he quotes is taken from Psalm 18; which psalm is recorded
also in 2 Samuel 22, where no doubt a prophecy is mentioned concerning the kingdom of Christ;
and from it Paul proves the calling of the Gentiles, because it is there promised, that a confession
to the glory of God should be made among the Gentiles; for we cannot really make God known,
except among those who hear his praises while they are sung by us. Hence that God’s name may
be known among the Gentiles, they must be favored with the knowledge of him, and come into
communion with his people: for you may observe this everywhere in Scripture, that God’s praises
cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his
praise.
10 Exult, ye Gentiles, with his people This verse is commonly considered as if it was taken from
the song of Moses; but with this I cannot agree; for Moses’ design there was to terrify the adversaries
of Israel by setting forth his greatness, rather than to invite them to a common joy. I hence think
that this is quoted from Psalm 47:5, where it is written, “Exult and rejoice let the Gentiles, because
thou judgest the nations in equity, and the Gentiles on the earth thou guidest.” And Paul adds, with
his people, and he did this by way of explanation; for the Prophet in that psalm no doubt connects
the Gentiles with Israel, and invites both alike to rejoice; and there is no joy without the knowledge
of God.^447
11.Praise God, all ye Gentiles, etc. This passage is not inaptly applied; for how can they, who
know not God’s greatness, praise him? They could no more do this than to call on his name, when
(^446) The construction of this first sentence is differently viewed. Grotius and Stuart connect it with “I say” at the beginning of
the former verse; but Beza and Pareus connect it with the last clause, and consider as being here understood: and this seems
to be the best construction. Christ became the minister of the circumcision, a minister under the Abrahamic economy, for two
objects, — that he might confirm the promises made to the Fathers, — and that the Gentiles might glorify God for his mercy.
Mercy was destined to come to the Gentiles through the covenant made with Abraham, of which circumcision was the sign and
seal. The promise, “In thee shall the nations of the earth be blessed,” was made to Abraham, and not to the Gentiles. Hence it is
called “mercy” to them, there being to previous promise made distinctly to them, while the same mercy as to the Jews is called
“truth,” because it was the fulfillment of a promise. A remarkable instance of this difference, noticed by Haldane, is found in
Micah 7:20. What is said to be “mercy” to Abraham, to whom the promise was first made, is said to be “truth” to Jacob, to whom
it was confirmed. It may also, by the way, be observed, that this verse in Micah affords an example of what we often find in
Paul’s style; for in mentioning two or more things, he often reverses the regular order. What Micah mentions first is “truth” to
Jacob, and then he goes back to God’s “mercy” to Abraham.
The quotation from Psalm 18:49, is verbatim from the Septuagint. The Hebrew verb with its postfix, , in our version, “I
will give thanks to thee,” may more properly be rendered, “I will confess thee.” — Ed.
(^447) This passage is evidently taken from Deuteronomy 32:43, given literally as it is found in the Septuagint, and literally too
from the Hebrew, if the reading of two copies, referred to by Kennicalt, be adopted, in which , “with,” is placed before , “his
people.” It is no objection that “adversaries” are mentioned in the context. There have ever been adversaries to God’s people;
and God even now denounces his judgments on his adversaries, though the Gentiles as a people, as a separate class from the
Jews, have been long ago admitted to the privilege of rejoicing with his people. — Ed.