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2. For the indignation of Jehovah is on all the nations. He undoubtedly means “the nations” which were hostile to the Jews, and at the same time were contiguous to them; for, being surrounded on all sides by various nations, they had almost as many enemies as neighbors. Though this hatred arose from other causes, such as envy, yet the diversity of religion very greatly inflamed their rage, for they were exceedingly offended at having their superstitions condemned. So much stronger was the reason why God proraised that he would be a judge and avenger.

On all their army. This is added because the Jews were few in number when compared with the rest of the nations. Although, therefore, “the nations” were proud of their vast numbers, and despised the Jews because they were few, yet he declares that God will easily diminish and crush them, in order to preserve, his little flock, of which he is the guardian.

He hath destroyed them. Though he speaks of future events, yet he chose to employ the past tense, in order to place the event immediately before the eyes of those who were lying low and overwhelmed with adversity. These predictions were made, as I briefly noticed a little before, not on account of the Edomites, who paid no regard to this doctrine, but for the sake of the godly, whom he wished to comfort, because they were wretchedly harassed by their enemies.

3. Their slain shall be cast out. By this circumstance he shews that it will be a great calamity, for if a few persons are “slain,” they are committed to the earth; but when so great a multitude is slain at one time, that there are not left as many as are necessary for burying them, there is no thought of interment, and therefore the air is polluted by the stench of their carcases. Hence it is evident, that God is sufficiently powerful to lay low innumerable armies. Perhaps, also, the Prophet intended to heighten the picture of the judgment of God, because to the slaughter of the nations there will be added shame and disgrace, so that they shall be deprived of the honor and duty of burial

And the mountains shall melt on account of their blood. Another figure of speech is employed to shew more fully the extent of the slaughter, for the “blood” will flow from “the mountains,” as if the very mountains were melted, just as when the waters run down violently after heavy showers, and sweep away the soil along with them. Thus, also, he shows that there will be no means of escape, because the sword will rage as cruelly on the very mountains as on the field of battle.

4. And all the armies of heaven shall fade away. Isaiah employs an exaggerated style, as other prophets are accustomed to do, in order to represent vividly the dreadful nature of the judgment of God, and to make an impression on men’s hearts that were dull and sluggish; for otherwise his discourse would have been deficient in energy, and would have had little influence on careless men. He therefore adds that “the stars” themselves, amidst such slaughter, shall gather blackness as if they were ready to faint, and he does so in order to show more fully that it will be a mournful calamity. In like manner, as in a dark and troubled sky, the clouds appear to be folded together, the sun and stars to grow pale and, as it were, to faint, and all those heavenly bodies to totter and give tokens of ruin; he declares that thus will it happen at that time, and that everything shall be full of the saddest lamentation.

These statements must be understood to relate to men’s apprehension, for heaven is not moved out of its place; but when the Lord gives manifestations of his anger, we are terrified as if the Lord folded up or threw down the heavens; not that anything of this kind takes place in heaven, but he speaks to careless men, who needed to be addressed in this manner, that they might not imagine the subject to be trivial or a fit subject of scorn. “You will be seized with such terror that you shall think that the sky is falling down on your heads.” It is the just punishment of indifference, that wicked men, who are not moved by any fear of God, dread their own shadow, and tremble “at the rustling of a falling leaf,” (Leviticus 26:36,) as much as if the sun were falling from heaven. Yet it also denotes a dreadful revolution of affairs, by which everything shall be subverted and disturbed.

5. For my sword is made drunken in the heavens. He says that the “sword” of the Lord is bloody, as extensive slaughter makes the “swords” wet with gore; and, in order to give greater weight to his style, he represents the Lord as speaking. But why does he say that it is in heaven? for God does not call men to heaven to inflict punishment on them, but executes his judgments openly in the world, and by the hand of men. ¹⁶¹⁶     Nothing is more customary among Eastern poets than to employ a ‘sword drunken with blood’ to denote extensive slaughter. (Schurrer on Habakkuk 3:9.) Or, perhaps, in this verse the sword in heaven ought rather to be understood to be drunk with the divine anger, before it is let down on the earth to be glutted with the blood of enemies; in which case the following verse would fifty describe that sword as glutted with blood in the land of the Edomites.” — Rosenmuller. Here the Prophet looks at the secret decree of God, by which he appoints and determines everything before it is executed; and he does not mean the act itself, but extols the efficacy of the prediction, because the certainty of the effect is manifest from the unchangeable purpose of God; that unbelievers may know that the Lord in heaven takes account of the crimes of wicked men, although for a time they may pursue their career of iniquity without being punished, and that, although they enjoy profound peace, still the sword by which they shall be slain is even now bloody in the sight of God, when he determines to inflict punishment on them. In like manner Sodom (Genesis 19:28) was already burning in the sight of God, while it freely indulged in wine and feasting, and in satisfying its lust; and the same thing must be said of other wicked men, who, while they are wallowing in pleasures, are held as appointed by God to be slain. We ought not, therefore, to fix our attention on the present state when we see wicked men enjoy prosperity and do everything according to their wish. Though no one annoys them, still they are not far from destruction when God is angry with them and is their enemy.

So it shall come down on Edom. He expressly mentions the Edomites, who were hostile to the people of God, though related to them by blood, and distinguished by the same mark of religion; for they were, as we have formerly mentioned, ¹⁷¹⁷     Commentary on Isaiah, vol. 1 p. 393. descended from Esau, (Genesis 36:8,) and were the posterity of Abraham. At the present day, in like manner, we have no enemies more deadly than the Papists, who have publicly received the same baptism with ourselves, and even profess Christ, and yet cruelly persecute and would wish utterly to destroy us, because we condemn their superstitions and idolatry. Such were the Edomites, and therefore the Prophet has chiefly selected them out of the whole number of the enemies.

On the people of my curse. By giving them this appellation he confirms the sentence which he had pronounced, for in vain would they endeavor to escape that destruction to which they were already destined and devoted. By this term he declares that they are already destroyed by a decree of heaven, as if they had been already separated and cut off from the number of living men. That it may not be thought that God has done it unjustly, he adds, to judgment; for there is nothing to which men are more prone than to accuse God of cruelty, and the greater part of men are unwilling to acknowledge that he is a righteous judge, especially when he chastises with severity. Isaiah, therefore, shews that it is a just judgment, for God does nothing through cruelty or through excessive severity.

6. The sword of Jehovah is filled with blood. He follows out the same statement, but by a different description, which places the matter in a much stronger light, in order to shake off the drowsiness of wicked men, who are wont to laugh and scoff at all doctrine, as we have formerly remarked. It is therefore necessary that the judgments of God should be set forth as in a lively picture, that it may not only make a deep impression on their dull minds, but may encourage believers by holy confidence, when they learn that the pride and rebellion of their enemies cannot at all hinder them from being dragged like cattle to the slaughter, whenever it shall be the will of God.

He compares it to sacrifices, for animals are slain in sacririce for the worship and honor of God, and in like manner the destruction of this people will also tend to the glory of God. And here he confirms what was formerly said about judgment, for when God executes his judgments, he shews forth his glow; so that the destruction of wicked men is justly compared to “sacrifices,” which belonged to his worship. “Sacrifices,” indeed, were undoubtedly not very pleasant and agreeable to behold, for the revolting act of taking away life, the reeking blood, and the stencil of the smoke, might have a repulsive effect; and yet in these things the honor of God shone brightly. Thus, also, this slaughter was hideous to behold, and little fitted to obtain regard; but believers, in order that they may hallow the name of God in this respect, are commanded to lift up their eyes to heaven; because, in executing such punishment, God erects altars to himself for slaying sacrifices. Because they unjustly oppressed the Church of God, and, forgetful of all humane feelings, treated the children of God with cruelty, Isaiah declares that in their blood is offered a sacrifice of sweet savor, and highly acceptable to God, because he executes his judgment.

With the blood of lambs and of goats. Under this appellation he describes metaphorically the people that were to be slain, and, alluding to the various kinds of victims, includes not only all men of ordinary rank, but all the nobles, in order to intimate that the Lord will punish his enemies in such a manner that no man of any class whatever shall be exempted he mentions Bozrah, the chief city and metropolls, as it were, of the nation, where the greatest slaughter shall take place; and next, he adds, the country of Edom, through the whole of which this calamity shall take its course. ¹⁸¹⁸     “Au travers de la quelle ceste desconfiture passera sans espargner endroit quelconque.” “Across which this overthrow shall pass without sparing any place whatever.”