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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 Psa_18:0; which psalm is recorded also in 2Sa_22:0, 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’ 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’ praises cannot be declared, except in the assembly of the faithful, who have ears capable of hearing his praise.
(446) The construction of this first sentence is differently viewed. [Grotius ] and [Stuart ] connect it with “ say” at the beginning of the former verse; but [Beza ] and [Pareus ] connect it with the last clause, and consider εἰς τὸ 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, “ thee shall the nations of the earth be blessed,” was made to Abraham, and not to the Gentiles. Hence it is called “” to them, there being to previous promise made distinctly to them, while the same mercy as to the Jews is called “” because it was the fulfillment of a promise. A remarkable instance of this difference, noticed by [Haldane ], is found in Mic_7:20. What is said to be “” to Abraham, to whom the promise was first made, is said to be “” 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’ style; for in mentioning two or more things, he often reverses the regular order. What Micah mentions first is “” to Jacob, and then he goes back to God’ “” to Abraham.
The quotation from Psa_18:49, is verbatim from the Septuagint. The Hebrew verb with its postfix, אודך, in our version, “ will give thanks to thee,” may more properly be rendered, “ will confess thee.” — Ed.