Again, Isaiah 34 is entirely parallel to
Ezekiel 25 and 26, where Edom's doom is particularly listed in Ezekiel 25:12-14. It also harmonizes with
Jeremiah 49:7-22 and the entire prophecy of Obadiah. As the prophecies said, Edom was destroyed
at that time.
Parallel passages can not be interpreted to have polar opposite meanings.
That's why.
As Commentators have noted, The Destruction of EDOM foretold in Isaiah 34 is in fact an historic event that is PAST:
Peake's Commentary on the Bible
Isaiah 34-35. The Downfall of Edom, and Permanent Desolation of its Land. The Blessedness of God’ s People and Fertility of its Land.— These chapters are generally, and probably correctly, attributed to the same hand. Isaiah 34 exhibits the fiercest hatred of Edom, reminding us most of Isaiah 63:1-7. This hatred, for which we may compare Lamentations 4:21 f., Psalms 137:7, Jeremiah 49:7-22, was largely due to the exultation displayed by the Edomites at the destruction of Jerusalem in 586, and it was cherished by the Jews from that time forward. The desolation of Edom is described in language very similar to that used in Isaiah 13 for the desolation of Babylon.
Jamieson-Fausset-Brown Bible Commentary
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 (2Ki 14:7), was capital of South Edom (see on [754]Isa 16:1). David subjugated Edom (2Sa 8:13, 14). Under Jehoram they regained independence (2Ch 21:8). Under Amaziah they were again subdued, and Selah taken (2Ki 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 (Isa 63:1, &c.; Jer 49:7; Eze 25:12-14; 35:3-15; Joe 3:19; Am 1:11, 12; Ob 8, 10, 12-18; Mal 1:3,4).
Nebuchadnezzar humbled Idumea accordingly (Jer 25:15-21).
Edom's original offense was: they would not let Israel pass through their land in peace to Canaan:
God recompensed them in kind, no traveller shall pass through Edom. Volney, the infidel,
was forced to confirm the truth of this prophecy: "From the reports of the Arabs, southeast of the Dead Sea, within three days' journey are upwards of thirty ruined towns, absolutely deserted."
Benson Commentary
Isaiah 34:4. And all the host of heaven — The sun, moon, and stars; shall be dissolved — We have frequently had occasion to observe, that, in the prophetic language,
the heavenly luminaries represent kings, empires, and states: see note on
Isaiah 13:10. The prophet here foretels the overthrow and dissolution of such states and kingdoms as were hostile to his church, whether under the Jewish or Christian dispensation. Or, alluding to a horrid tempest raging furiously, during which the heavens grow black, the sun disappears, and the stars seem to fall to the earth, and it appears as if the whole body of the heavens were about to be utterly dissolved,
he intends to signify, that, during these destructive judgments, of which he speaks, the confusion and consternation of mankind would be as great as if all the frame of the creation were broken into pieces. Some, indeed, understand the words as intended of the day of general and final judgment, but the context preceding and following will not agree with such an interpretation. And it is very usual for the prophetic writers, both of the Old and New Testaments, to represent great and general changes and calamities in such words and phrases as properly agree to the day of judgment, and the dissolution of all things: as, on the contrary, they often set forth the glorious deliverances of God’s people.
Barnes Notes on the Bible:
And all the host of heaven - On the word 'host' (צבא tsâbâ'), see the note at
Isaiah 1:9. The heavenly bodies often represent kings and princes (compare the note at
Isaiah 24:21).
Shall be dissolved - (ינמקוּ venâmaqqû. This figure Vitringa supposes to be taken from the common prejudice by which the stars appear to be crystals, or gems, set in the azure vault of heaven, which may melt and flow down by the application of heat.
The sense is, that the princes and nobles who had opposed God and his people would be destroyed, as if the sparkling stars, like gems, should melt in the heavens, and flow down to the earth.