5<\/strong>. my sword<\/em> (see on ch. Isa 27:1<\/span>) shall be bathed<\/em> ] Better: is drunk<\/strong>; i.e. not “with blood” (which suggests an idea foreign to this passage) but “with fury,” in preparation for its work, which is on earth.<\/p>\n Idumea<\/em> ] Read Edom<\/strong> with R.V. The A.V. uses this Greek form here and in Isa 34:6<\/em><\/span>, and in Eze 35:15<\/span>; Eze 36:5<\/span>, without any justification.<\/p>\n the people of my curse<\/em> ] The last word is strictly ban<\/strong> ( rem<\/em>, cf. Isa 34:2<\/em><\/span>): “the people on whom I have laid the ban.”<\/p>\n 5 8<\/strong>. The slaughter of the inhabitants of Edom.<\/p>\n For my sword shall be bathed in heaven – <\/B>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 Isa 27:1<\/span>). 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:<\/P> For my sword is made bare in the heavens;<\/P> Following in this the Chaldee which reads <\/span> tthgally<\/I>, 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, <\/SPAN><\/span> Emethusthe<\/I> he<\/I> machaira<\/I> mou<\/I> en<\/I> to<\/I> ourano<\/I>; and the Syriac and Arabic in the same manner. The Hebrew word <\/span> riv<\/I>e<\/I><\/SUP>tah<\/I>, from <\/span> ravah<\/I>, 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 Jer 46:10<\/span> :<\/P> And the sword shall devour,<\/P> And it shall be satiate, and made drunk with their blood.<\/P> And thus in Deu 32:42<\/span>, a similar figure is used respecting arrows, the instruments also of war and vengeance:<\/P> I will make mine arrows drunk with blood;<\/P> And my sword shall devour flesh.<\/P> 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 Deu 32:42<\/span>). 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.<\/P> It shall come down upon Idumea – <\/B>(see the Analysis of the chapter for the situation of Idumea, and for the causes why it was to be devoted to destruction).<\/P> Upon the people of my curse – <\/B>The people devoted to destruction.<\/P> <\/p>\n Isa 34:5<\/span><\/p>\n My sword shall be bathed in heaven<\/em><\/p>\n The sword bathed in heaven<\/strong><\/p>\n The text draws back the curtain which separates the visible world from the invisible.<\/p>\n It reveals celestial regions, in which there are also great struggles going on. It lifts up our eyes to the grander movements of the world of spirits; and then it declares that the sword which is to be used in fighting what seem to be the petty wars of the Hebrews and the Edomites, is the same sword which has been used in these celestial conflicts; that the means and instruments of righteousness upon the earth must be the same with the means and instruments of righteousness in the heavens. <\/p>\n Verse 5<\/span>. For my sword shall be bathed in heaven<\/B><\/I> – “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<\/I> proposes to read, for bashshamayim<\/I>, bedamim; referring to Jer 46:10<\/span>. But even this is premature, and not in its proper place. The Chaldee<\/I>, for rivvethah<\/I>, has tithgalli<\/I>, shall be revealed<\/I> or disclosed<\/I>: perhaps he read teraeh<\/I> or nirathah<\/I>. Whatever reading, different I presume from the present, he might find in his copy, I follow the sense which he has given of it.<\/P> <\/p>\n Shall be bathed in the blood of these people; <\/B>Heb. is or shall be made drunk. In heaven<\/I>; either, <\/P> 1. In my church, which is called heaven<\/I>, Dan 8:10<\/span>; Rev 4:1<\/span>; 12:1<\/span>, in and against which these enemies are said to be gathered together. Or, <\/P> 2. In the highest heaven, where God dwells; in which this is said to be done, because it was there decreed and appointed to be done. <\/P> Upon Idumea; <\/B>upon the Edomites, who, though they were nearly related to the Israelites, and were circumcised as well as they; yet were their most inveterate and implacable enemies, watching all opportunities, and being ready to join with all those that attempted, to destroy them; whereof we have many intimations and instances in Scripture. But these are not named exclusively, but rather comprehensively, and synecdochically, for all the enemies of Gods church, of whom they were a considerable part, and an eminent type. <\/P> Upon the people of my curse; <\/B>to whom my curse belongs; or, whom I have cursed, and devoted to utter destruction, as this Hebrew word properly signifies. <\/P> <\/p>\n 5. sword<\/B> (Jer46:10<\/span>). Or else, knife<\/I> for sacrifice for God does not hereappear as a warrior with His sword, but as one about to sacrificevictims doomed to slaughter [VITRINGA].(Eze 39:17<\/span>). <\/P> bathed<\/B>rather”intoxicated,” namely, with anger (so De32:42<\/span>). “In heaven” implies the place where God’spurpose<\/I> of wrath is formed in antithesis to its “comingdown” in the next clause. <\/P> Idumea<\/B>originallyextending from the Dead Sea to the Red Sea; afterwards they obtainedpossession of the country east of Moab, of which Bozrah was capital.Petra or Selah, called Joktheel (2Ki14:7<\/span>), was capital of South Edom (see on Isa16:1<\/span>). David subjugated Edom (2Sa 8:13<\/span>;2Sa 8:14<\/span>). Under Jehoram theyregained independence (2Ch 21:8<\/span>).Under Amaziah they were again subdued, and Selah taken (2Ki14:7<\/span>). When Judah was captive in Babylon, Edom, in every way,insulted over her fallen mistress, killed many of those Jews whom theChaldeans had left, and hence was held guilty of fratricide by God(Esau, their ancestor, having been brother to Jacob): this was thecause of the denunciations of the prophets against Edom (Isa 63:1<\/span>;Jer 49:7<\/span>; Eze 25:12-14<\/span>;Eze 35:3-15<\/span>; Joe 3:19<\/span>;Amo 1:11<\/span>; Amo 1:12<\/span>;Oba 1:8<\/span>; Oba 1:10<\/span>;Oba 1:12-18<\/span>; Mal 1:3<\/span>;Mal 1:4<\/span>). Nebuchadnezzar humbledIdumea accordingly (Jer25:15-21<\/span>). <\/P> of my curse<\/B>that is,doomed to it. <\/P> to judgment<\/B>that is, toexecute it.<\/P><\/p>\n For my sword shall be bathed in heaven<\/strong>,…. That is, the sword of the Lord, as it is called in the next verse Isa 34:6<\/span>, 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 Re 12:7<\/span> 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:<\/p>\n behold, it shall come down upon Idumea<\/strong>; 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:<\/p>\n upon the people of my curse to judgment<\/strong>; 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,<\/p>\n “because my sword is revealed in heaven; behold, upon Edom it is revealed, and upon the people whom I have condemned to judgment.”<\/p>\n 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.”<\/em> 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 <\/em>: cf., Zep 1:7<\/span>; Jer 46:10<\/span>); Eze 39:17<\/span>.: 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 Gen 3:24<\/span>, 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<\/em>, i.e., in the immediate sphere of the Deity ( rivv e thah <\/em>, an intensive form of the kal<\/em>, like pitteach <\/em>, Isa 48:8<\/span>; Ewald, 120, d<\/em>), 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. is the hothpaal <\/em> = , with the of the preformative syllable assimilated (compare in Isa 1:16<\/span>, and in Isa 14:14<\/span>). The penultimate has the tone, the nah <\/em> being treated as in the plural forms of the future. The dropping of the dagesh<\/em> in the eht ni hse is connected with this. The reading , in Isa 34:6<\/span>, is an error that has been handed down in modern copies (in opposition to both codices and ancient editions); for (primary form, chilb <\/em>) 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<\/em> and Bozrah<\/em> are also placed side by side in Isa 63:1<\/span>. The latter was one of the chief cities of the Edomites (Gen 36:33<\/span>; Amo 1:12<\/span>; Jer 49:13<\/span>, Jer 49:22<\/span>) – not the Bozrah in Auranitis ( Hauran <\/em>), however, which is well known in church history, but Bozrah in the mountains of Edom, upon the same site as the village of Buzaire<\/em> (i.e., Minor Bozrah), which is still surrounded by its ruins. In contrast with the three names of the smaller animals in Isa 34:6<\/span>, the three names of oxen in Isa 34:7<\/span> represent the lords of Edom. They also will fall, smitten by the sword ( yar e du <\/em>: cf., Jer 50:27<\/span>; Jer 51:40<\/span>; also Jer 48:15<\/span>). 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.<\/p>\n <\/strong><\/p>\n Vs. 5-15: EDOM, A SPECIAL ENEMY<\/p>\n 1. Edom is Esau, the twin brother of Israel, who, despising his birthright, sold it for a mess of pottage and insisted on living independently- without any reference to God, (Gen 25:20-34<\/span><\/strong>; Gen 36:8-9<\/span><\/strong>; Gen 36:12<\/span><\/strong>; Mal 1:1-4<\/span><\/strong>; Exo 17:13-16<\/span><\/strong>; Deu 25:17-18<\/span><\/strong>; 1Sa 15:11-23<\/span><\/strong>; 1Sa 28:15-18<\/span><\/strong>; 2Sa 1:2-8<\/span><\/strong>; Rev 3:11<\/span><\/strong>).<\/p>\n a. Edom (or Esau) is a type of “the flesh” which is antagonistic<\/p>\n toward God and refuses to submit to His rule, (Gal 5:16-17<\/span><\/strong>; Rom 7:18-25<\/span><\/strong>).<\/p>\n b. There is nothing about “the flesh” that God can approve; it can never do anything that will please Him, (Rom 8:5-8<\/span><\/strong>).<\/p>\n 2. Thus, the sword of the Lord, having dealt with the hosts of rebellion in the heavenlies, is now turned upon the accursed Edom, for judgment, (vs. 5; Jer 49:20-22<\/span><\/strong>; Eze 25:12-14<\/span><\/strong>; Oba 1:4<\/span><\/strong>; Oba 1:6<\/span><\/strong>).<\/p>\n 3. Then Isaiah desribes a great “sacrifice” in Bozrah – a slaughter in the land of Edom, (vs. 6-7; comp. Isa 63:1-6<\/span><\/strong>; Eze 35:3-15<\/span><\/strong>).<\/p>\n a. Oxen, bullocks, rams and goats represent the mighty men of Edom – all of whom will fall before the sword of divine majesty which is outraged by their wickedness.<\/p>\n b. The whole land is seen as glutted. with blood and saturated with fat, (Eze 35:6-8<\/span><\/strong>).<\/p>\n 4. The prophetic explanation, for this manifestation of divine vengeance, is that “the year of recompence for the controversy of Zion” has come, (vs. 8; Eze 35:5-6<\/span><\/strong>).<\/p>\n a. In patient and longsuffering mercy God has long suspended His judgment against the enemy of His people.<\/p>\n b. But, when His wrath is full, and the proper time has come, He pours it out, without mercy, upon the head of the proud offender.<\/p>\n 5. The results of the judgment that Isaiah sees drawing near are clearly stated, (vs. 9-15).<\/p>\n a. Edom will become a perpetual wasteland: her soil turned to brimstone and her streams to burning pitch – smoke ascending from it, day and night, so that none shall pass through it to the end of the age, (vs. 9-10).<\/p>\n b. Possession of it will pass to pelican and porcupine, owl and raven, wolves and ostriches, desert beasts and howling creatures, shaggy goats and night monsters, screech owls and vultures, (vs. 11-15).<\/p>\n c. Thornbushes will thrive in Edom’s proud palaces; nettles and thistles will overrun the once-impregnable fortresses, (vs. 13).<\/p>\n 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. (16) 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 (Gen 19:28<\/span>) 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. <\/p>\n 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, (17) descended from Esau, (Gen 36:8<\/span>,) 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. <\/p>\n 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. <\/p>\n (16) Nothing is more customary among Eastern poets than to employ a ‘sword drunken with blood’ to denote extensive slaughter. (Schurrer on Hab 3:9<\/span>.) 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. <\/p>\n (17) [unclear Commentary on Isaiah, ] [unclear vol. 1 p. 393 ]. <\/p>\n (5) My sword shall be bathed in heaven . . .<\/strong>Literally, hath drunk to the full. <\/em>The words find an echo in Deu. 32:41-42<\/span>, and Jer. 46:10<\/span>. There, however, the sword is soaked, or made drunk with blood. Here it is bathed in heaven, <\/em>and this seems to require a different meaning. We read in Greek poets, of the dippings by which steel was tempered. May not the bathing of Isaiah have a like significance?<\/p>\n It shall come down upon Idumea . . .<\/strong>Better, for Edom, <\/em>. . .<\/strong> here and in the next verse. No reason can be assigned for this exceptional introduction of the Greek form.<\/p>\n 5-7<\/strong>. <\/strong> For my sword <\/strong> Poetical instrument of vengeance, and its use an ethical necessity against conscious wrong doers. <\/p>\n Be bathed <\/strong> Or, made drunk, <\/em> (Septuagint and Vulgate;) a figure from Deu 32:42<\/span>, and kept up in Revelation, from wine of the wrath of God. <\/p>\n In heaven <\/strong> The seat of the divine plans upon Idumaea<\/strong>, or Edom, representatively, used for all peoples and nations warring against Jehovah’s cause. Nothing can expiate their crimes of incorrigible rebellion but their sacrifice. As all sin requires this, through use of the blood and fat of victims, so Edom, in one of its chief localities, Bozrah<\/strong>, for example, situated in its eastern hills, (not the “Bozrah” of the north, in the Hauran,) shall witness a great sacrificial slaughter, thorough, final, making clean sweep of men and animals, even wild, fierce, strong, young and old animals, all representing every class of men ranked among God’s potent and malignant foes. <\/p>\n Unicorns <\/strong> Is of doubtful meaning. Delitzsch and Gesenius translate it buffalo; <\/em> Bochart, gazelle. <\/em> Neither is satisfactory. The original word, R’em<\/em>, means a roaring, untamed animal of great strength and fierceness, and answers as much to wild bull <\/em> (possibly buffalo <\/em> bull) as to any thing else which present knowledge of the ancient natural history in of Palestine can supply. The rhinoceros may have rarely touched that territory in the warm jungles of the Ghor near the Dead Sea, but of this there is no other knowledge than what is possibly implied in the word itself. All these go down together, and in this way does Jehovah avenge Edom, a people figuratively comprehending all his enemies.<\/p>\n ‘For my sword has drunk its fill in heaven.<\/p>\n Behold it will come down on Edom,<\/p>\n And on the people of my curse, to judgment.<\/p>\n The sword of Yahweh is filled with blood, it is made fat with fatness,<\/p>\n With the blood of lambs and goats, with the fat of the kidneys of rams.<\/p>\n For Yahweh has a sacrifice in Bozrah,<\/p>\n And a great slaughter in the land of Edom.’<\/p>\n It is clear from this that the main verdict is against Edom and its neighbours, ‘the people of my curse’ (compare Exo 17:14<\/span>; Exo 17:16<\/span>; Exo 25:17-19<\/span>; Deu 23:3-6<\/span>; Neh 13:1-3<\/span>). Together they are the constituents of a great sacrifice when God will finally have His due because of their sinfulness. The time for mercy is past.<\/p>\n ‘My sword has drunk its fill in heaven.’ This may suggest that, like Daniel, Isaiah sees earthly nations as having counterpart angels in heaven (compare Isa 24:21<\/span>). When Edom is to be slaughtered their heavenly counterparts must suffer first. Or it may be that the idea is that His sword has already drunk its fill in heaven in anticipation of what it is about to do.<\/p>\n The destruction of Edom is then likened to the offering of sacrifices, as being like a great holocaust (compare Eze 39:17-19<\/span>; Zep 1:7-8<\/span>). In such sacrifices the blood and the fat were offered to God (Lev 1:5-8<\/span>; Lev 3:13-17<\/span> and often). The comparison brings out that this is not just arbitrary, it is necessary slaughter for the sins of the nations. They are receiving their due.<\/p>\n ‘Bozrah.’ Compare Amo 1:12<\/span> where it is described as a place of palaces. It is possibly modern Buseirah, a fortified city of nineteen acres on top of a crag at the head of the Wadi Hamayideh, sixty kilometres (thirty eight miles) north of Petra, and forty kilometres (twenty five miles) south-south-east of the Dead Sea, controlling the King’s Highway, and thus probably prominent in denying earlier passage to the Israelites (Num 20:17<\/span>).<\/p>\n <\/p>\n <\/strong> Idumea as a Type of Hostility Against God<\/p>\n v. 5. For My sword shall be bathed in heaven,<\/strong> intoxicated, as it were, as it prepares to execute His punishment; behold, it shall come down upon Idumea,<\/strong> as in a drunken frenzy, and upon the people of My curse,<\/strong> those doomed to experience His condemnation, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>ALL GOOD STRUGGLE IN THE WORLD IS REALLY GODS BATTLE, and ought to recognise itself as such. Every special victory of human progress–the victory over slavery, superstition, social wrong, nay, even thevictory over tough matter, the subduing of the hard stuff of nature to spiritual uses,–each of these is but a step in the great onward march of God taking possession of His own. Fight your battle with the sword bathed in heaven; so you shall make it victorious, and grow strong and great yourself in fighting it. <\/p>\n
II. <\/strong>One of the most marvellous things about Jesus is the UNION OF FIRE AND PATIENCE. He saw His Fathers house turned into a place of merchandise, and instantly the whip of small cords was in His hands, and He was cleansing the sacred place with His impassioned indignation. And yet He walked day after day through the streets of Jerusalem, and saw the sin, and let the sinners sin on with only the remonstrance of His pure presence and His pitying gaze. Only in Gods own time and in Gods own way can the battles of the Lord be fought. There is no self-will in Jesus. He is one with His Father, and lives by His Fathers will. His sword was always bathed in heaven. <\/p>\n
III. <\/strong>THE BATTLE WHICH GOES ON WITHIN OURSELVES IS GODS BATTLE, and is of supreme importance. If the battle be Gods, it must be fought only with Gods weapons. You want to get rid of your selfishness. You must not kill it with the sword of another selfishness, which thenceforth shall rule in its place. Selfishness can only be cast out by self-forget-fulness and consecration. To count sin Gods enemy, and to fight it with all His purity and strength, that is what it means for us that our sword should be bathed m heaven. (Phillips Brooks, D. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n