Exegetical and Hermeneutical Commentary of Isaiah 14:31
Howl, O gate; cry, O city; thou, whole Philistia, [art] dissolved: for there shall come from the north a smoke, and none [shall be] alone in his appointed times.
31. As in Isa 14:29 the prophet had rebuked the premature rejoicing of the Philistines, so here he calls them to public lamentation in view of the advancing enemy.
thou art dissolved ] Render as an imper. melt away, entire Philistia! Smoke may be either a symbol of war (Jer 1:13 f.) or it may be a vivid picture of the burning villages that mark the track of the invader. The phrase from the north points almost unmistakeably to the Assyrians (see on ch. Isa 10:27).
none shall be times ] Most critics render: there is no straggler in his battalions (cf. ch. Isa 5:27). The last word closely resembles that for “appointed times,” but is differently vocalised, and does not occur elsewhere.
Fuente: The Cambridge Bible for Schools and Colleges
Howl, O gate – That is, ye who throng the gate. The gates of a city were the chief places of concourse.
Cry, O city – The prophet here fixes the attention upon some principal city of Philistia, and calls upon it to be alarmed in view of the judgments that were about to come upon the whole land.
Art dissolved – The word dissolved ( mug) is applied to that which melts, or which wastes away gradually, and then to that which faints or disappears. It means here that the kingdom of Philistia would disappear, or be destroyed. It probably conveys the idea of its fainting, or becoming feeble from fear or apprehension.
From the north a smoke – From the regions of Judah, which lay north and east of Philistia. The smoke here probably refers to a cloud of dust that would be seen to rise in that direction made by an invading army.
And none shall be alone in his appointed times – There has been a great variety of interpretation in regard to this passage. Lowth renders it, And there shall not be a straggler among his levies. The Hebrew is, as in the margin, And not solitary in his assemblies. The Septuagint renders it, Kai ouk estai tou einai – And it is not to be endured. The Chaldee, And there shall be none who shall retard him in his times. The Arabic, Neither is there anyone who can stand in his footsteps. The Vulgate, Neither is there anyone who can escape his army. Aben Ezra renders it, No one of the Philistines shall dare to remain in their palaces, as when a smoke comes into a house all are driven out. Probably the correct idea is given by Lowth; and the same interpretation is given by Gesenius, Rosenmuller, Dathe, and Michaelis. No one of the invading army of Hezekiah shall come by himself; no one shall be weary or be a straggler; the army shall advance in close military array, and in dense columns; and this is represented as the cause of the cloud or smoke that the prophet saw rising, the cloud of dust that was made by the close ranks of the invading host (compare Isa 5:27).
Fuente: Albert Barnes’ Notes on the Bible
Verse 31. There shall come from the north a smoke – “From the north cometh a smoke”] That is, a cloud of dust raised by the march of Hezekiah’s army against Philistia; which lay to the south-west from Jerusalem. A great dust raised has, at a distance, the appearance of smoke: Fumantes pulvere campi; “The fields smoking with dust.” – VIRG. AEn. xi. 908.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O gate: the gate is put either,
1. Metaphorically, for the people passing through the gates, or for the magistrates and others who used to meet in the gate for judgment, or upon other occasions; or,
2. Synecdochically, for the city, as gates are commonly put, as Jer 22:19, and as it is explained in the next words.
O city: city is here put collectively for their cities, of which see 1Sa 6:17.
Dissolved, Heb. melted; which may be understood either,
1. Of the fainting of their spirits and courage, as Exo 15:15; Jos 2:9,24, &c.; or, 2. Of the dissolution of their state.
From the north; either,
1. From Judea; which lay northward from some part of the Philistines land. But in truth Judea lay more east than north from Palestine, and therefore the Philistines are said to be on the west, Isa 11:14, and never, so far as I remember, on the north. Or,
2. From Chaldea. as may be gathered,
1. From the Scripture use of this phrase, which generally designs that country, as Jer 1:14,15; 6:1,22, &c.
2. From Jer 47, where destruction is threatened to the Philistines from the north, Isa 14:2, which all understand of the Chaldeans under Nebuchadnezzar. And whereas it is speciously objected, That this suits not with the next verse, which speaks of Zions safety at the time of this destruction of the Philistines, whereas Zion and the land and people of Judah were destroyed together with the Philistines by Nebuchadnezzar; I humbly conceive it may be answered, that that verse is added to express the far differing condition of Gods people and of the Philistines in the events of that Babylonian war; and that whereas the Philistines should be irrecoverably and eternally destroyed thereby, and no remnant of them should be left, as was said, Isa 14:30, Gods people, though they should be sorely scourged, and carried into captivity, yet they should be strangely preserved, and after some years delivered, and restored to their own land and temple; whereby it would appear that Zion stood upon a sure foundation, and, albeit it was grievously shaken, yet it could not be utterly and finally overthrown.
A smoke; a grievous judgment and calamity, which is oft signified by smoke, as Gen 15:17; Deu 29:20; Joe 2:30, either because smoke is generally accompanied with fire, or because it causeth a great darkness in the air; for afflictions are frequently described under the names of fire and darkness. In his appointed times: when Gods appointed time shall come for the execution of this judgment, not one person of all that numerous army, which is signified by the smoke last mentioned, shall retire and desert his colours, or lag behind the rest; but they shall march with great unanimity and alacrity, and none of them shall withdraw his hand till the work be finished, till the Philistines be utterly destroyed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. gatethat is, ye whothrong the gate; the chief place of concourse in a city.
from . . . northJudea,north and east of Palestine.
smokefrom thesignal-fire, whereby a hostile army was called together; the Jews’signal-fire is meant here, the “pillar of cloud and fire,”(Exo 13:21; Neh 9:19);or else from the region devastated by fire [MAURER].GESENIUS less probablyrefers it to the cloud of dust raised by the invading army.
none . . . alone . . . in . .. appointed timesRather, “There shall not be astraggler among his (the enemy’s) levies.” The Jewishhost shall advance on Palestine in close array; none shall fall backor lag from weariness (Isa 5:26;Isa 5:27), [LOWTH].MAURER thinks the Hebrewwill not bear the rendering “levies” or “armies.”He translates, “There is not one (of the Philistine watchguards) who will remain alone (exposed to the enemy) at hispost,” through fright. On “alone,” compare Psa 102:7;Hos 8:9.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Howl, O gate,…. Or gates of the cities of Palestine; the magistrates that sat there to execute judgment, or the people that passed through there; or because now obliged to open to their enemies; wherefore, instead of rejoicing, they are called to howling:
cry, O city; or cities, the several cities of the land, as well as their chief, because of the destruction coming upon them. The Targum is,
“howl over thy gates, and cry over thy cities;”
or concerning them:
thou, whole Palestina, [art] dissolved; or “melted”; through fear of enemies coming upon them; or it may design the entire overthrow and dissolution of their state;
for there shall come from the north a smoke; a numerous army, raising a dust like smoke as they move along, and coming with great “swiftness”, and very annoying. Some understand this of the Chaldean army under Nebuchadnezzar coming from Babylon, which lay north of Judea; so Aben Ezra; to which agrees Jer 47:1 but most interpret it of Hezekiah’s army, which came from Judea: which, Kimchi says, lay north to the land of the Philistines. Cocceius is of opinion that the Roman army is here meant, which came from the north against Judea, called whole Palestine; which country came into the hands of the Jews after the taking of Tyre and Gaza by the Greeks, and therefore the sanhedrim, which sat in the gate, and the city of Jerusalem, are called upon to howl and cry. But the first of these senses seems best, since the utter destruction of Palestine was by the Chaldean army under Nebuchadnezzar; and so the prophecy from the time of Hezekiah, with which it begins, is carried on unto the entire dissolution of this country by the Babylonians.
And none [shall be] alone in his appointed times; when the times appointed are come, for the gathering, mustering, and marching of the army, whether Hezekiah’s or the Chaldean, none shall stay at home; all will voluntarily and cheerfully flock unto it, and enlist themselves; nor will they separate or stray from it, but march on unanimously, and courageously engage the enemy, till the victory is obtained. Aben Ezra understands this of the Philistines, that they should not be able to abide alone in their palaces and houses, because of the smoke that should come in unto them.
Fuente: John Gill’s Exposition of the Entire Bible
The massah consists of two strophes. The first threatens judgment from Judah, and the second – of seven lines – threatens judgment from Asshur. “Howl, O gate! cry, O city! O Philistia, thou must melt entirely away; for from the north cometh smoke, and there is no isolated one among his hosts.” , which is a masculine everywhere else, is construed here as a feminine, possibly in order that the two imperfects may harmonize; for there is nothing to recommend Luzzatto’s suggestion, that should be taken as an accusative. The strong gates of the Philistian cities (Ashdod and Gaza), of world-wide renown, and the cities themselves, shall lift up a cry of anguish; and Philistia, which has hitherto been full of joy, shall melt away in the heat of alarm (Isa 13:7, namog , inf. abs. niph.; on the form itself, compare Isa 59:13): for from the north there comes a singing and burning fire, which proclaims its coming afar off by the smoke which it produces; in other words, an all-destroying army, out of whose ranks not one falls away from weariness or self-will (cf., Isa 5:27), that is to say, an army without a gap, animated throughout with one common desire. ( , after the form , the mass of people assembled at an appointed place, or mo’ed , Jos 8:14; 1Sa 20:35, and for an appointed end.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
31. Howl, O gate. Here the Prophet makes use of amplifications, that by means of them he may seal his predictions on the hearts of the godly, and may press with greater earnestness those things of which they might otherwise have entertained doubts. In explaining another passage, where it is said that her gates shall mourn and lament, (Isa 3:26,) we have stated that the gates mean crowded places, in which public meetings were held. (232) He threatens that there will be mourning in each of the cities, and mourning of no ordinary kind, for it will be spread through every one of the most crowded assemblies.
For a smoke cometh from the north. We may understand Smoke to mean Fire, so that the sign will denote the thing signified; for the smoke appears before the fire burns. By the north we may understand the Assyrians as well as the Jews, for both of them lay to the north with respect to the land of the Philistines. Yet I prefer to interpret it as referring to the Jews themselves, though I would not argue against the opposite exposition. The Philistines thought, as we have already said, that they were gainers by what the Jews suffered, as, for instance, when they sustained any defeat from the Assyrians; but they at length found that they suffered along with the Jews in such a defeat. Something of this kind happened, not long ago, to many nations who had taken great delight in seeing their enemies vanquished by the Turk: they found that such victories were destructive and mournful to themselves; for, after the defeat of those whom they wished to see destroyed, the road to themselves was likewise thrown open, and they also were defeated.
And no one shall be alone on his appointed day. (233) When he adds, that at that time no one shall be solitary, (234) this relates to the enemies; and he says, that on an appointed day, that is, when God shall have determined to ruin the land of the Philistines, the enemies shall be endued with such power and authority, that no one will remain unemployed at home, but all will be ready for battle; as if one who intended to applaud the authority of some prince should say that his subjects, if he but lift up his finger, assemble and give their attendance.
(232) Bogus footnote
(233) Bogus footnote
(234) Bogus footnote
Fuente: Calvin’s Complete Commentary
(31) Howl, O gate . . .The gate, as elsewhere, is the symbol of the citys strength. The city stands probably for Ashdod, as the most conspicuous of the Philistine cities.
From the north.Here of the Assyrian invaders, as in Jer. 1:14; Jer. 10:22; Jer. 46:20 of the Chaldean. The smoke may be either that of the cities which the Assyrians burnt, or, more probably, the torch-signals, or beacons, which they used in their night marches or encampments (Jer. 6:1; Jer. 1:2). (See Note on Isa. 4:5.)
None shall be alone in his appointed times.Better, there is no straggler at the appointed places: i.e., all the troops shall meet at the rendezvous which was indicated by the column of fiery smoke as a signal.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Howl, O gate Ye who throng the gates; the chief place of concourse for trials of justice, for news, and for business. The gates here are those of Philistia’s fortress-towns.
Dissolved Possibly, this word is used in allusion to another panic stricken Philistian scene, recorded in 1Sa 14:12-16. The word is well illustrated by it.
From the north a smoke From Judah, north and northeast. The passage, literally translated, reads: “Out of the north cometh a smoke,” as of a marching column of cloud or flame; symbol of Jehovah’s lead of his own to battle.
None shall be alone in his appointed times Most commentators now agree in the main with Lowth’s rendering: “There is no straggler in his levies,” or “in his appointed places.” That is, all the portions of his host are at their appointed posts of duty, and reach their places of rendezvous in good time and accurate order.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 14:31-32. Howl, O gate; &c. Howl, O gate; cry, O city; all of thee is dissolved, O Palestine; for, &c.And there shall not be a solitary one among his legions. Vitringa: see also Bishop Lowth. In this latter part, a new calamity is denounced upon Palestine, to be brought upon it by the Assyrians; and in the 32nd verse, the cause is explained why the Jews should be exempted from that calamity. The prophet sees as it were a thick cloud coming from the north, darkening the heaven, an emblem of the numerous army coming from that quarter against Palestine. Now he sees the messengers of this nation, as in a common danger, going to the king of Judaea, and deliberating concerning the common safety. While he beholds the first, he turns his discourse to one of the cities of the Philistines, which was most remarkable, and excites them to lamentation for this or for a new calamity; at the same time teaching the Jews what answer they should give the messengers of that nation upon this occasion. See Jer 47:2 and Vitringa.
REFLECTIONS.1st, It was peculiarly for Zion’s sake that God visited her oppressors, both to avenge her quarrel, and by their ruin to procure the liberty of the people, whom Cyrus, on his conquest of Babylon, sent back to their own land.
1. God encourages his people with promises of mercy in general, that they might not think, because of their sufferings, that they were utterly rejected.
2. He engages, in particular, to bring them once more into their own land; to increase their number by faithful proselytes, to open the hearts of Cyrus and his subjects to help them on their journey, see Ezr 1:4 and to give them servants and handmaids out of the land of their captivity. Thus God having restored them with honour, and replenished them, they would no longer be under servitude, distressed and sorrowful, but enjoy a happy rest in the fertile land of Canaan. And this seems to look forward to the times of the Gospel, when, through the preaching of Jesus and his apostles, multitudes of Jews and Gentiles should be converted and brought home to the church, the land of the Lord, and lead their captivity captive; no more the servants of corruption, or distressed with terrifying and guilty fears; but entering into pardon, peace, and rest, through Jesus, here below, as an earnest of that eternal rest which remaineth for the faithful above.
2nd, The triumphs of God’s people, and the wretchedness to which their conquerors shall be reduced, are here most elegantly displayed. The description is called a proverb, a taunting speech, full of sarcasm and irony.
1. With admiration and exultation the people of God behold the fall of Babylon, the golden city, full of splendor; and also of her oppressive king. For his wickedness, cruelty, and tyranny, God had broken his sceptre, and hurled him from his throne, overtaken by just judgment, and none either able or willing to deliver him. Note; (1.) Riches profit not in a day of wrath. (2.) When God in his determined justice seizes the sinner, none can stay his righteous vengeance, or deliver out of his hand.
2. The fall of this oppressive power would be the peace and joy of the nations of the earth. Their troubler removed, quietness would be restored, and with gladness the people would celebrate their deliverance. The very firs and cedars are represented as rejoicing, since now no feller would hew them down, to build gorgeous palaces for these proud monarchs. Or rather, the kings and princes of the earth, hereby represented, are happy to be delivered from the bondage and fears under which they groaned during the tyrannic sway of Babylon’s monarchs. Note; Peace and quietness in a nation is matter of great thankfulness.
3. Whilst earth rejoices in being rid of such a burden, those who are in hell, or the state of the dead, are represented as welcoming the king of Babylon with sarcastic taunts to their dark abode. They are all in motion, hasting to congratulate him on his arrival. It stirreth up the dead, Rephaim, the giants, the chief ones of the earth: these, informed of his approach, are represented as going to meet him; and the kings of the nations, as rising from their thrones, in derision to pay him that homage which in his lifetime they had been obliged to render. These all with affected wonder shall say, Art thou also become weak as we! a boasted god, but found, like us, a dying worm. How short-lived is thy glory! how despicable thy end! Thy pomp is faded in the dust, thy music lost in groans, and thy gorgeous body, once clothed in purple and fine linen, and faring sumptuously every day, is now loathsome in corruption, and meat for worms. How wondrous the change! How art thou fallen from heaven, O Lucifer, son of the morning! proud as the prince of darkness, like him once shining as the morning-star, and in glory exalted high as heaven, but now cut down even to the ground, low as the nations thou hast wasted. How vain thy former pride and boast! nothing once seemed too high for thy aspiring ambition: thou hast said, I will establish a monarchy as wide as the heavens, bring suppliant kings to the footstool of my throne, and sit as conqueror on Zion’s holy mount; yea, not content with earthly dignity, affecting divine honours, as if thou couldst ascend above the clouds, and rival the Most High. But how different thy catastrophe! brought down to hell, and numbered among the dead! Note; (1.) Pride is the bosom-sin of fallen man: since our first parents, affecting godlike wisdom, were undone, we have inherited their guilty ambition. (2.) They who go down to the grave in their iniquities, will be thrust down into hell as their eternal punishment.
4. The living can scarcely believe their own eyes, when they behold him fallen from his high estate, and weltering in his blood; so different his ghastly countenance, deformed with wounds, and pale in death, from what he once appeared; and therefore insulting over him they shall say, Is this the man, the mighty conqueror, who shook the thrones and humbled the monarchs of the earth; who by his ravages depopulated the nations, destroyed their cities, and made the world a wilderness, and whose captives groaned under a heavy yoke, without hope of being ever loosed? Yes; this is he, once higher than the highest, now more despicable than ever he was dignified. Whilst other kings in pomp are carried to the tomb, the clods of the valley made sweet unto them, and stately monuments erected over them to perpetuate their memory; destitute even of a grave, thy corpse is cast out as an abominable branch, and, like the raiment of those who are slain with the sword, clotted with blood, which none cared to touch as ceremonially unclean; trodden under foot as mire by men and horses in the battle, and afterwards cast into the pit, and covered with a heap of stones. Such shall be thy vile end, denied a place among the tombs of thy ancestors, because of thy wanton cruelty, murders, and arbitrary oppression; for this is God’s righteous decree, that the seed of evil-doers shall never be renowned, or not for ever, their momentary blaze of glory being quickly extinguished, and their honour laid in the dust. Note; (1.) In the blaze of conquest we admire the hero, and are apt to overlook the murderer, the robber, and the scourge of mankind. (2.) The pomp of a gorgeous sepulchre is a poor distinction; yet, for the punishment of iniquity to be denied a grave, is a brand of real infamy. (3.) Strange changes are soon brought about when God will work; and it is a wretched greatness to be proud of, which stands in so slippery a place, and may so quickly be dashed in pieces.
5. The utter ruin of the royal family, and Babylon the seat of their majesty, is declared. The Medes and Persians are commanded to prepare slaughter for them, to visit on them the sins of their fathers, and not spare the most distant branch, but utterly extirpate the name of the Babylonish monarchs, that they may no more succeed to the throne of their ancestors, or fill the world with cities to perpetuate their same, or extend their grandeur; and their metropolis, utterly ruined, should become a marsh, and the abode of bitterns, swept with the besom of destruction, and scarce a stone left upon another: all which was literally accomplished.
The whole of this awful and terrible destruction also looks forward to the ruin of Babylon mystical, whose pride, impiety, tyranny, and cruelty, will meet with as condign punishment, and be matter of the like joy to the saints of God, as fully appears from the book of Revelations. Compare Isa 14:7-8 with Rev 15:2-3; Rev 19:2-3; Rev 20:9-10 with 2Th 2:4; 2Th 2:8., Rev 13:4, Rev 20:10.; Isa 14:11 with Rev 18:22.; Isa 14:12 with Rev 11:7; Rev 13:7; Rev 13:15; Rev 18:21; Isa 14:13-14 with Rev 18:7-8., 2Th 2:4.; Isa 14:15-16 with Rev 19:20; Isa 14:23 with Rev 18:21; Rev 18:24.
3rdly, While the more distant events of the utter destruction of Babylon, and the deliverance of God’s people, are expected, an earnest of their fulfilment is given in two signal instances of a nearer date, the destruction of Sennacherib’s army, and the subdual of the Philistines.
1. The Assyrians shall be broken, when invading God’s land, and be trodden under foot on the mountains of Israel, who now shall be delivered from the yoke of bondage, and, with the ruin of their oppressors, regain their freedom. This work God undertakes himself to accomplish, ratified by his solemn oath. His hand is stretched out upon the mighty army of Assyria, composed of all nations brought under her tyrannic sway: or this is his purpose throughout the earth, to punish universally the persecutors of his people. And who can defeat the counsels of infinite wisdom, or oppose the arm of Omnipotence? Note; They who are the enemies of God’s people will smart for it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 14:31 Howl, O gate; cry, O city; thou, whole Palestina, [art] dissolved: for there shall come from the north a smoke, and none [shall be] alone in his appointed times.
Ver. 31. Howl, O gate. ] Philistines are elsewhere taxed for flashy and foolish mirth Jdg 16:23-30 2Sa 1:20-21 Here they are told they have more cause to fear than flear, to sigh than sing, to howl than hollo.
“ Quis globus, O cives, caligiue, volvitur atra?
Hostis adest. ” – Virg.
From the north a smoke, ] i.e., Hezekiah’s army raising a dust, and setting all in a combustion.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
gate. city. Put by Figure of speech Metonymy (of Subject), for the people in them.
none shall be alone = there shall be no stragglers.
in = at.
Fuente: Companion Bible Notes, Appendices and Graphics
Howl: Isa 13:6, Isa 16:7
for: Isa 20:1, Jer 1:14, Jer 25:16-20
none shall be alone: or, he shall not be alone
appointed times: or, assemblies
Reciprocal: Exo 15:14 – of Palestina Isa 15:2 – Moab Jer 49:3 – Howl Eze 30:2 – Howl Dan 11:29 – time Act 17:26 – hath determined 2Pe 3:11 – all these Rev 9:2 – there
Fuente: The Treasury of Scripture Knowledge
Isa 14:31. Howl, O gate O people, who used to pass through the gates; cry, O city O inhabitants of the city; or city may be put collectively for all their cities. Thou, whole Palestina, art dissolved Hebrew, , art melted, which may be understood, either of the faintness of their spirits and courage, or of the dissolution of their state; there shall come from the north a smoke A grievous judgment, or calamity, often signified by smoke, as Gen 15:17; Joe 2:30; both because smoke is generally accompanied with fire, and because it darkens the air, and afflictions are frequently signified by fire and darkness. Many interpreters understand the prophet as speaking here of the calamity brought on the Philistines by Hezekiah, foretold in the preceding verses, observing that Judea lay to the north of some parts of Palestine. But certainly it lay more to the east than north of the greater part of that country: and accordingly, the Scriptures generally speak of the Philistines as being to the west of the Jews: see Isa 11:14. It seems, therefore, that Chaldea, and not Judea, is here meant by the north, as it generally is in the writings of the prophets; and that the calamity intended is not that spoken of in Isa 14:29-30, but a new affliction to be brought upon them by the Assyrians or Babylonians: probably the same which Jeremiah predicted as coming from the north on the Philistines, Jer 47:2, &c. And none shall be alone in his appointed times When Gods appointed time shall come, not one of all that numerous army that shall invade Palestine, shall desert his colours, lag behind the rest, or withdraw his hand, till the work of destruction be finished.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:31 Howl, O gate; cry, O city; thou, all Palestina, [art] dissolved: for there shall come from the {u} north a smoke, and none [shall be] {x} alone in his appointed times.
(u) That is, from the Jews or Assyrians: for they were brought to extreme misery.