聖書注解書

Verse 1. - Ye people; rather, ye peoples. The address is couched in the widest possible terms, so as to include the whole of humankind. The earth... and all that is therein; literally, the earth, and the fullness thereof. The inhabitants are no doubt intended.

Verse 2. - For the indignation of the Lord is upon, etc.; rather, for the Lord hath indignation against all the nations, and wrath against all their host. He hath utterly destroyed; rather, he hath devoted, or put under ban.

Verse 3. - Cast out; i.e. refused burial - thrown to the dogs and vultures (comp. Jeremiah 22:19; Jeremiah 36:30). Such treatment of the dead was regarded as a shame and a disgrace. It was on some occasions an intentional insult (Jeremiah 22:19); but here the idea is rather that it would be impossible to bury the slain on account of their number. In ancient times corpses often lay unburied on battle-fields (Herod., 3:12). The mountains shall be molted with their blood. When the feelings of the prophet are excited, he shrinks from no hyperbole. Here he represents the blood of God's enemies as shed in such torrents that mountains are melted by it.

Verse 4. - All the host of heaven shall be dissolved. A dissolution of the material frame of the heavens, in which the moon and stars are regarded as set, seems to be intended (comp. Matthew 24:29; 2 Peter 3:10). The slaughter of God's enemies is here connected with the cud of the world, as in the Book of Revelation (Revelation 19:11-21). The heavens shall be rolled together as a scroll; literally, as a book. Ancient books were written on long strips of paper or parchment, which, when unrolled, extended to many yards in length, but which might be rolled together "by means of one or two smooth round sticks into a very small compass." Such a rolling together of the widely extended heavens is here intended, not a shriveling by means of heat (comp. Revelation 6:14). All their host shall fall (comp. Matthew 24:29, "The stars shall fall from heaven").

Verse 5. - My sword shall be bathed in heaven; rather, has been bathed, or has been made drunken (ἐνεθύσθη, LXX.) in heaven. Some suppose a reference to the old" war in heaven," when the sword of Divine justice was drawn against the devil and his angels. Others regard the sword now to be used against the Idumeans as first, in heaven, "made drunken" with the Divine anger. It shall come down upon Idumea (comp. Isaiah 63:1-6). The Edomites first showed themselves enemies of Israel when they refused to allow the Israelites, under Moses, "a passage through their border" (Numbers 20:14-21). David subdued them (2 Samuel 9:14); but they revolted from Jehoram (2 Chronicles 21:8-10), and were thenceforward among the most bitter adversaries of the southern kingdom. They "smote Judah" in the reign of Ahaz (2 Chronicles 28:17), and were always ready to "shed the blood of the children of Israel by the force of the sword in the time of their calamity" (Ezekiel 35:5). Amos speaks of them very much in the same tone as Isaiah (Amos 1:11, 12). They ultimately "filled up the measure of their iniquities" by open rejoicing when Jerusalem was destroyed, and the people led away captive by Nebuchadnezzar (Psalm 137:7; Obadiah 1:10-14; Lamentations 4:21, 22; Ezekiel 35:10-13). In the present passage we must regard the Edomites as representative of the enemies of God's people generally (see the introductory paragraph). The people of my curse; i.e. "the people on whom I have laid a curse" - the Edomites. Esau was to "serve" Jacob (Genesis 25:23; Genesis 27:40), Edom to be "a possession" for Judah (Numbers 24:18). God had said of Edom, probably before Isaiah uttered the present prophecy, "For three transgressions of Edom, and for four, I will not turn away the punishment thereof... but I will send a fire upon Teman, which shall devour the palaces of Bozrah" (Amos 1:11, 12). Thus Edom was under a curse.

Verse 6. - The sword of the Lord is filled; or, glutted (Lowth). The tense is "the perfect of prophetic certainty." It is made fat with fatness. "Fed, as it were, on the fat of sacrifices" (see Leviticus 3:3, 4, 9, 10, 15; Leviticus 7:3, etc.). Lambs... goats... rams. The lesser cattle represent the lower classes of those about to be slain, while the "unicorns" and "bullocks" of ver. 7 represent the upper classes - the great men and leaders. The Lord hath a sacrifice in Bozrah. This Bozrah, one of the principal cities of Idumaea, is to be distinguished from "Bozrah of Moab," which was known to the Romans as "Bostra." It lay in the hilly country to the south-cast of the Dead Sea, about thirty-five miles north of Petra, and was one of the earliest settlements of the descendants of Esau, being mentioned as a well-known place in Genesis 34:33). The threats here uttered against it are repeated by Jeremiah (Jeremiah 49:13), who says that "Bozrah shall become a desolation, a reproach, a waste, and a curse; all the cities thereof [i.e. the dependent cities] shall be perpetual wastes." Bozrah is probably identified with the modern El-Busaireh, a village of about fifty houses, occupying a site in the position above indicated, amid ruins which seem to be those of a considerable city (Burckhardt, 'Syria,' p. 407; Robinson, 'Researches in Palestine,' vol. 2. pp. 570, 571).

Verse 7. - The unicorns; Bishop Lowth renders ream by "wild goats;" Mr. Cheyne by "buffaloes." Probably the wild ox, a native of the trans-Jordanic region, is intended (see Mr. Houghton's paper on the animals of the Assyrian bas-reliefs, in the 'Transactions of the Society of Bibl. Archaeology,' vol. 5. p. 336). Shall come down; rather, shall go down; i.e. shall fall and perish (comp. Jeremiah 50:27).

Verse 8. - The day of the Lord's vengeance (comp. Isaiah 61:2 and Isaiah 63:4). In all three places the "day" of God's vengeance is contrasted with the "year" of his recompense, to show how infinite is his mercy, how short-lived, comparatively speaking, his auger. Mr. Cheyne well compares the concluding clauses of the second commandment, where "retribution is declared to descend to the third and fourth generation, but mercy to the thousandth." Recompenses for the controversy of Zion; rather, for the vindication of Zion; i.e. for the maintenance of her right in the quarrel between her and her enemies.