Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1505

 people, and rejected those who followed idols, and that because of indignation that His sons and daughters practised such abominations. The expression “he saw” simply serves to bring out the causal link between the apostasy and the punishment. ויּנאץ has been very well rendered by Kamphausen, “He resolved upon rejection,” since Deu 32:20. clearly show that the rejection had only been resolved upon by God, and was not yet carried out. In what follows, Moses puts this resolution into the mouth of the Lord Himself.

verses 20-21
“''And He said, I will hide My face from them, I will see what their end will be: for they are a generation full of perversities, children in whom is no faithfulness. They excited My jealousy by a no-god, provoked Me by their vanities: and I also will excite their jealousy by a no-people, provoke them by a foolish nation. For a fire blazes up in My nose, and burns to the lowest hell, and consumes the earth with its increase, and sets on fire the foundations of the mountains.” The divine purpose contains two things: - first of all (Deu 32:20) the negative side, to hide the face, i.e., to withdraw His favour and see what their end would be, i.e., that their apostasy would bring nothing but evil and destruction; for they were “a nation of perversities” (taphuchoth is moral perversity, Pro 2:14; Pro 6:14), i.e., “a thoroughly perverse and faithless generation” (Knobel); - and then, secondly'' (Deu 32:21), the positive side, viz., chastisement according to the right of complete retaliation. The Israelites had excited the jealousy and vexation of God by a no-god and vanities; therefore God would excite their jealousy and vexation by a no-people and a foolish nation. How this retaliation would manifest itself is not fully defined however here, but is to be gathered from the conduct of Israel towards the Lord. Israel had excited the jealousy of God by preferring a no-god, or הבלים, nothingnesses, i.e., gods that were vanities or nothings (Elilim, Lev 19:4), to the true and living God, its Father and Creator. God would therefore excite them to jealousy and ill-will by a no-people, a foolish nation, i.e., by preferring a no-people to the Israelites, transferring His favour to them, and giving the blessing which Israel had despised to a foolish nation. It is only with this explanation of the words that full justice is done to the idea of retribution; and it was in this sense that Paul understood this passage as referring to the adoption of the Gentiles as the people of God (Rom 10:19), and that not merely by adaptation, or by connecting another meaning with the words, as Umbreit supposes, but by interpreting it in exact accordance with the