Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/1518

 God had delivered up to death (so 1Sa 2:6; 2Ki 5:7; cf. Isa 26:19; Hos 13:10; Wisd. 16:13; Tobit 13:2). This thought, and the following one, which is equally consolatory, that God smites and heals again, are frequently repeated by the prophets (vid., Hos 6:1; Isa 30:26; Isa 57:17-18; Jer 17:14). None can deliver out of His hand (vid., Isa 43:13; Hos 5:14; Hos 2:12).

verses 40-42
The Lord will show Himself as the only true God, who slays and makes alive, etc. He will take vengeance upon His enemies, avenge the blood of His servants, and expiate His land, His people. With this promise, which is full of comfort for all the servants of the Lord, the ode concludes. “''For I lift up My hand to heaven, and say, As truly as I live for ever, if I have sharpened My flashing sword, and My hand grasps for judgment, I will repay vengeance to My adversaries, and requite My haters. I will make My arrows drunk with blood, and My sword will eat flesh; with the blood of the slain and prisoners, with the hairy head of the foe''.” Lifting up the hand to heaven was a gesture by which a person taking an oath invoked God, who is enthroned in heaven, as a witness of the truth and an avenger of falsehood (Gen 14:22). Here, as in Exo 6:8 and Num 14:30, it is used anthropomorphically of God, who is in heaven, and can swear by no greater than Himself (vid., Isa 45:23; Jer 22:5; Heb 6:17). The oath follows in Deu 32:41 and Deu 32:42. אם, however, is not the particle employed in swearing, which has a negative meaning (vid., Gen 14:23), but is conditional, and introduces the protasis. As the avenger of His people upon their foes, the Lord is represented as a warlike hero, who whets His sword, and has a quiver filled with arrows (as in Psa 7:13). “As long as the Church has to make war upon the world, the flesh, and the devil, it needs a warlike head” (Schultz). חרב בּרק, the flash of the sword, i.e., the flashing sword (vid., Gen 3:24; Nah 3:3; Hab 3:11). In the next clause, “and My hand grasps judgment,” mishpat (judgment) does not mean punishment or destruction hurled by God upon His foes, nor the weapons employed in the execution of judgment, but judgment is introduced poetically as the thing which God takes in hand for the purpose of carrying it out. נקם השׁיב, to lead back vengeance, i.e., to repay it. Punishment is retribution for evil done. By the enemies and haters of Jehovah, we need not understand simply the heathen enemies of the Israelites, for the ungodly in Israel were enemies of God quite as much as the ungodly heathen. If it is evident from Deu 32:25-27, where God is spoken of as punishing Israel to the utmost when it had fallen