Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1508

 by the antithesis, upon which it is founded, the “wise nation,” from which the expression no-people first receives its precise definition, which would be altogether obliterated by the plural. Moreover, Moses did not intend to give expression to the thought that God would excite Israel to jealousy by either few, or many, or all the Gentile nations.

Verse 22
In Deu 32:22, the determination of the Lord with regard to the faithless generation is explained by the threat, that the wrath of the Lord which was kindled against this faithlessness would set the whole world in flames down to the lowest hell. We may see how far the contents of this verse are from favouring the conclusion that “no-people” means a barbarous and inhuman horde, from the difficulty which the supporters of this view had found in dealing with the word כּי. Ewald renders it doch (yet), in total disregard of the usages of the language; and Venema, certe, profecto (surely); whilst Kamphausen supposes it to be used in a somewhat careless manner. The contents of Deu 32:22, which are introduced with כּי, by no means harmonize with the thought, “I will send a barbarous and inhuman horde;” whilst the announcement of a judgment setting the whole world in flames may form a very suitable explanation of the thought, that the Lord would excite faithless Israel to jealousy by a “no-people.” This judgment, for example, would make the worthlessness of idols and the omnipotence of the God of Israel manifest in all the earth, and would lead the nations to seek refuge and salvation with the living God; and, as we learn from the history of the kingdom of God, and the allusions of the Apostle Paul to this mystery of the divine counsels, the heathen themselves would be the first to do so when they saw all their power and glory falling into ruins, and then the Israelites, when they saw that God had taken the kingdom from them and raised up the heathen who were converted to Him to be His people. The fire in the nose of the Lord is a figurative description of burning wrath and jealousy (vid., Deu 29:19). The fire signifies really nothing else than His jealousy, His vital energy, and in a certain sense His breath; it therefore naturally burns in the nose (vid., Psa 18:9). In this sense the Lord as “a jealous God” is a consuming fire (vid., Deu 4:24, and the exposition of Exo 3:2). This fire burns down even to the lower hell. The lower hell, i.e., the lowest region of sheol, or the lower regions, forms the strongest contrast to heaven; though we cannot deduce any definite doctrinal conclusions from the expression as to the existence of more hells than one. This fire “consumes the