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. [1] 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, [2] 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.

Footnotes

1 - 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.

2 - Commentary on Isaiah, [3]vol. 1 p. 393.

For my sword shall be bathed in heaven - A sword is an instrument of vengeance, and is often so used in the Scriptures, because it was often employed in capital punishments (see the note at Isaiah 27:1). This passage bas given much perplexity to commentators, on account of the apparent want of meaning of the expression that the sword would be bathed in heaven. Lowth reads it:
For my sword is made bare in the heavens;
Following in this the Chaldee which reads תתגלי tı̂thgallı̂y, 'shall be revealed.' But there is no authority from manuscripts for this change in the Hebrew text. The Vulgate renders it, Quoniam inebriatus est in coelo gladius meuse - 'My sword is intoxicated in heaven.' The Septuagint renders it in the same way, Ἐμεθύσθη ἡ μάχαιρά μον ἐν τῷ οὐρανῷ Emethusthē hē machaira mou en tō ouranō; and the Syriac and Arabic in the same manner. The Hebrew word רוּתה rivetâh, from רוה râvâh, means properly to drink to the full; to be satisfied, or sated with drink; and then to be full or satiated with intoxicating liquor, to be drunk. It is applied to the sword, as satiated or made drunk with blood, in Jeremiah 46:10 :
And the sword shall devour,
And it shall be satiate, and made drunk with their blood.
And thus in Deuteronomy 32:42, a similar figure is used respecting arrows, the instruments also of war and vengeance:
I will make mine arrows drunk with blood;
And my sword shall devour flesh.
A similar figure is often used in Oriental writers, where the sword is represented as glutted, satiated, or made drunk with blood (see Rosenmuller on Deuteronomy 32:42). Thus Bohaddinus, in the lift of Saladin, in describing a battle in which there was a great slaughter, says, 'The swords drank of their blood until they were intoxicated.' The idea here is, however, not that the sword of the Lord was made drunk with blood in heaven, but that it was intoxicated, or made furious with wrath; it was excited as an intoxicated man is who is under ungovernable passions; it was in heaven that the wrath commenced, and the sword of divine justice rushed forth as if intoxicated, to destroy all before it. There are few figures, even in Isaiah, that are more bold than this.
It shall come down upon Idumea - (see the Analysis of the chapter for the situation of Idumea, and for the causes why it was to be devoted to destruction).
Upon the people of my curse - The people devoted to destruction.

For my sword shall be bathed in heaven "For my sword is made bare in the heavens" - There seems to be some impropriety in this, according to the present reading: "My sword is made drunken, or is bathed in the heavens; "which forestalls, and expresses not in its proper place, what belongs to the next verse: for the sword of Jehovah was not to be bathed or glutted with blood in the heavens, but in Botsra and the land of Edom. In the heavens it was only prepared for slaughter. To remedy this, Archbishop Secker proposes to read, for בשמים bashshamayim, בדמם bedamim; referring to Jeremiah 46:10. But even this is premature, and not in its proper place. The Chaldee, for רותה rivvethah, has תתגלי tithgalli, shall be revealed or disclosed: perhaps he read תראה teraeh or נראתה nirathah. Whatever reading, different I presume from the present, he might find in his copy, I follow the sense which he has given of it.

For my sword shall be (d) bathed in heaven: behold, it shall come down upon Edom, and upon the people of (e) my curse, to judgment.
(d) I have determined in my secret counsel and in the heavens to destroy them till my sword is weary with shedding blood.
(e) They had an opinion of holiness, because they came from the patriarch Isaac, but in effect were cursed by God, and enemies to his Church as the papists are.

For my sword shall be bathed in heaven,.... That is, the sword of the Lord, as it is called in the next verse Isaiah 34:6, and it is he that is speaking; it designs the vengeance of the Lord, the punishment he will inflict on the wicked, said to be "bathed in heaven", because determined and prepared there; the allusion may be to the bathing of swords in some sort of liquor, to harden or brighten them, and so fit them for use. Kimchi renders it, "my sword" which is "in heaven shall be bathed", that is, in the blood of the slain; "heaven" may denote the whole Roman Papal jurisdiction, as it does the whole Roman Pagan empire in Revelation 12:7 and may design the principal men in it, those that are in the highest places and offices, in whom the sword of the Lord shall be first drenched, and be as it were satiated and inebriated with the blood of them:
behold, it shall come down upon Idumea; with great weight, force, and vengeance, having a commission from heaven to execute. Idumea is here particularly mentioned, because the Edomites were implacable enemies to the Jews, and so are here put for all the enemies of God's church and people, all the antichristian states, particularly Rome, which the Jews, as Jerom observes, understand by Edom or Idumea here:
upon the people of my curse to judgment; a very descriptive character of the Papists, the people of God's curse, and righteously so; those who have anathematized his people, and cursed them with bell, book, and candle, are anathematized by him, devoted to destruction, and doomed to be accursed, sentenced to ruin, and on whom judgment shall pass, and shall be executed; they shall hear, "go, ye cursed", both here and hereafter, at the fall of Babylon, and at the general judgment. The Targum is,
"because my sword is revealed in heaven; behold, upon Edom it is revealed, and upon the people whom I have condemned to judgment.''

sword-- (Jeremiah 46:10). Or else, knife for sacrifice for God does not here appear as a warrior with His sword, but as one about to sacrifice victims doomed to slaughter [VITRINGA]. (Ezekiel 39:17).
bathed--rather "intoxicated," namely, with anger (so Deuteronomy 32:42). "In heaven" implies the place where God's purpose of wrath is formed in antithesis to its "coming down" in the next clause.
Idumea--originally extending from the Dead Sea to the Red Sea; afterwards they obtained possession of the country east of Moab, of which Bozrah was capital. Petra or Selah, called Joktheel (2-Kings 14:7), was capital of South Edom (see on Isaiah 16:1). David subjugated Edom (2-Samuel 8:13-14). Under Jehoram they regained independence (2-Chronicles 21:8). Under Amaziah they were again subdued, and Selah taken (2-Kings 14:7). When Judah was captive in Babylon, Edom, in every way, insulted over her fallen mistress, killed many of those Jews whom the Chaldeans had left, and hence was held guilty of fratricide by God (Esau, their ancestor, having been brother to Jacob): this was the cause of the denunciations of the prophets against Edom Isaiah 63:1, &c.; Jeremiah 49:7; Ezekiel 25:12-14; Ezekiel 35:3-15; Joel 3:19; Amos 1:11-12; Obadiah 1:8, Obadiah 1:10, Obadiah 1:12-18; Malachi 1:3-4). Nebuchadnezzar humbled Idumea accordingly (Jeremiah 25:15-21).
of my curse--that is, doomed to it.
to judgment--that is, to execute it.

If we bear this in mind, we shall not be surprised that the prophet gives the following reason for the passing away of the present heavens. "For my sword has become intoxicated in the heaven; behold, it comes down upon Edom, and upon the people of my ban to judgment. The sword of Jehovah fills itself with blood, is fattened with fat, with blood of lambs and he-goats, with kidney-fat of rams; for Jehovah has a sacrifice in Bozrah, and a great slaughter in the land of Edom. And buffaloes fall with them, and bullocks together with bulls; and their land become intoxicated with blood, and their dust fattened with fat." Just as in chapter 63 Jehovah is represented as a treader of the wine-press, and the nations as the grapes; so here He is represented as offering sacrifice, and the nations as the animals offered (zebhach: cf., Zephaniah 1:7; Jeremiah 46:10); Ezekiel 39:17.: all three passages founded upon this). Jehovah does not appear here in person as judge, as He does there, but His sword appears; just as in Genesis 3:24, the "sword which turned every way" is mentioned as an independent power standing by the side of the cherub. The sword is His executioner, which has no sooner drunk deeply of wrath in heaven, i.e., in the immediate sphere of the Deity (rivvethâh, an intensive form of the kal, like pittēăch, Isaiah 48:8; Ewald, 120, d), than it comes down in wild intoxication upon Edom, the people of the ban of Jehovah, i.e., the people upon whom He has laid the ban, and there, as His instrument of punishment, fills itself with blood, and fattens itself with fat. הדּשׁנה is the hothpaal = התדּשׁנה, with the ת of the preformative syllable assimilated (compare הזּכּוּ in Isaiah 1:16, and אדּמּה in Isaiah 14:14). The penultimate has the tone, the nâh being treated as in the plural forms of the future. The dropping of the dagesh in the שׁ eht ni hse is connected with this. The reading מחלב, in Isaiah 34:6, is an error that has been handed down in modern copies (in opposition to both codices and ancient editions); for חלב (primary form, chilb) is the only form met with in the Old Testament. The lambs, he-goats, and rams, represent the Edomitish nation, which is compared to these smaller sacrificial animals. Edom and Bozrah are also placed side by side in Isaiah 63:1. The latter was one of the chief cities of the Edomites (Genesis 36:33; Amos 1:12; Jeremiah 49:13, Jeremiah 49:22) - not the Bozrah in Auranitis (Haurân), however, which is well known in church history, but Bozrah in the mountains of Edom, upon the same site as the village of Buzaire (i.e., Minor Bozrah), which is still surrounded by its ruins. In contrast with the three names of the smaller animals in Isaiah 34:6, the three names of oxen in Isaiah 34:7 represent the lords of Edom. They also will fall, smitten by the sword (yâredū: cf., Jeremiah 50:27; Jeremiah 51:40; also Jeremiah 48:15). The feast of the sword is so abundant, that even the earth and the dust of the land of Edom are satiated with blood and fat.

Bathed - In the blood of these people. Heaven - Where God dwells; in which this is said to be done, because it was there decreed and appointed. Idumea - Upon the Edomites, who, tho' they were nearly related to the Israelites, yet were their implacable enemies. But these are named for all the enemies of God's church, of whom they were an eminent type. The people - Whom I have cursed, and devoted to utter destruction, as the word properly signifies.