Isaiah 34

Chap. XXXIV. Ver. 1—17. The church avenged the enemies.—This and the following chapter, as Bp. Lowth observes, form one distinct prophecy; an entire, regular, and beautiful poem, consisting of two parts. The first containing a denunciation of Divine vengeance against the enemies of the people or church of God. The second describing the flourishing state of that church consequent upon those judgments. The event foretold is represented as of the highest importance, and of universal concern: all nations are called upon to attend to the declaration of it; and the wrath of God is denounced against all the nations who had provoked to anger the Defender of the cause of Zion. By a figure very common in the prophetical writings, the cities and people mentioned here, who were remarkably distinguished as the enemies of the people of God, are put for those enemies in general: Edom and Bozrah are mentioned, a part for the whole.

Accordingly, the Edomites and neighbouring nations were subdued by Nebuchadnezzar. ((Jeremiah 25:15-26).) But this event, though it may not be excluded, “seems by no means to come up to the terms of this prophecy, or to justify so highly wrought and terrible a description.”….. “It seems, therefore, reasonable to suppose, with many learned expositors, that this prophecy has a farther view to events still future; to some great revolutions to be effected in later times, antecedent to that more perfect state of the kingdom of God upon earth, and serving to introduce it, which the scriptures warrant us to expect.” (Bp. Lowth) Chap. XXXV. Ver. 1—10. The blessings consequent on Messiah’s incarnation.—That this second part of the prophecy before us, describing the flourishing state of the church of God consequent to those judgments, is to be understood of the gospel-times, is plain from every part of it.—The 5th and 6th verses had their literal accomplishment in our Saviour.

He quoted them to the messengers of John the Baptist, who were directed to compare with them what they saw and heard, as affording satisfactory proofs of his divine mission and character. ((Matthew 11:4-5).) But Bp. Lowth supposes that “they may have a farther view; and that this part of the prophecy may run parallel to the former, and relate to the future advent of Christ, to the conversion of the Jews, and their restoration to their own land; to the greater influence and extension of the Christian faith; events predicted in the holy scriptures as antecedent and preparatory to that period.—Much of the imagery of this chapter seems to allude to the exodus from Egypt; but is exactly enlivened by the life, sentiments, and passions ascribed to inanimate objects.

All nature is represented as rejoicing with the people of God in consequence of their deliverance, and administering, in an unusual manner, to their relief and comfort,” insomuch that, by many, this part of the prophecy is understood as referring to the final [restoration] of heaven, “And in this sense, which cannot be wholly excluded, many of the words may be illustrated by the parallel to them in the New Testament.” Dr. J. Chap. XXXVI. Ver. 1—22. Blasphemy of Sennacherib.—Infidels, in every age, deride the dependence placed by believe

Notes on the verses

Chap. XXXIV. Ver. 2. He hath destroyed.—Lowth, “Devoted” them. Ver. 3. Mountains shall melt down with their blood.—An image of uncommon boldness, implying, perhaps, that the sanguinary torrent should flow down like a hail storm, carrying all before it. Compare Micah i. 3, 4. Ver. 4. And all the host of heaven shall be dissolved.—Sir Isaac Newton remarks, that “the figurative language of the prophets is taken from the analogy between the world natural, and an empire or kingdom considered as a world politic. Accordingly the whole world natural, consisting of heaven and earth, signifies the whole world politic, consisting of thrones and people.” On this principle, the dissolution of the host of heaven must mean, the overthrow of thrones and governments; and the falling of stars, the subjection of kings, &c.

As we shall have farther occasion to remark, The rolling together of the firmament as a scroll of parchment, must therefore imply, the removal of the existing powers, political or ecclesiastical, as a finished scroll. This interpretation of these figures in the prophets, is admitted by all judicious Ver. 5. My sword shall be bathed in heaven.—Taken literally, it may allude to the practice of cavalry, who flourish their swords in air, when advancing to battle; but figuratively, (as just explained,) it intimates great slaughter among the higher ranks of society. But the late Levi, a Jewish expositor, renders this verse, “For my sword that is in heaven, shall be satiated with blood: behold, on Edom (or Idumea) it shall descend;” and to this we feel much inclined.

By Bozrah, however, Mr. L. and his Jewish brethren understand Rome, the great enemy (by its persecutions) both of Jews and Christians; and they infer from ver. 9 and 10, that that city shall be literally visited by the same judgments as Sodom and Gomorrah, in which some Protestant commentators agree with them. See (Revelation 18:18).—xix. 3, 17, 18. Ver. 11. The cormorant and the bittern.—Lowth, “The pelican and the porcupine.”—— The line of confusion.—Lowth, “Of devastation.”…. And the stone.—Lowth, “Plummet of emptiness.” Ver. 12. They shall call the nobles thereof to the kingdom, &c.—Boothroyd, “As to her nobles, there shall be none, whom they may call to rule over them, for all her princes shall utterly fail.”

Ver. 14. Satyr.—[Sair, the he-goat. Goats are remarkable for calling one another, and delight to browse among ruined buildings.]—Bagster. Ver. 15. Great owl.—[Kippor, in Arabic, kafazat, the darter, a species of serpent; some of which we know are oviparous, and hatch their eggs on the ground.—See Aristotle, Hist. Anim.]—Bagster.