Isaiah 2:13

And upon all the cedars of Lebanon [that are] high and lifted up,.... That is, upon the kings of the earth, who have committed fornication with Babylon, and will join with the beast and false prophet in making war with the Lamb.

And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the cedars of Lebanon ... oaks - image for haughty nobles and princes (Amos 2:9; Zechariah 11:1-2 : cf.

Either, 1. Metaphorically, upon the highest and proudest sinners; or, 2. Literally, as may seem probable from the following verses, where there is distinct mention made of mountains and hills, , of towers and walls, , of ships and pictures, . Whereby he intimates that the judgment should be so universal and terrible, that it should not only reach to men, but to things also, whether natural or artificial, in all which there should be manifest tokens of God’ s displeasure against the land. The cedars and oaks standing in the mountains shall be either thrown down by furious winds or earthquakes, or torn in pieces by thunder and lightning, and the stately houses built with cedars and oaks shall be destroyed.

Isaiah 2:13 And upon all the cedars of Lebanon, [that are] high and lifted up, and upon all the oaks of Bashan,Ver. 13. And upon all the cedars of Lebanon.] Which was to the north. Ab Aquilone nihil boni. That are high and lifted up.] No man’ s might or height, whether of state or of stature, can secure him in the day of God’ s displeasure. And upon all the oaks of Bashan.] Which was to the east, by which way the Chaldees were to come upon them.

(13) Upon all the cedars of Lebanon . . .—The words find a striking parallel in the passage from Herodotus just referred to. In that storm which is about to burst over the land, the cedars and the oaks, and, we may add, those who were as the cedars and the oaks, in their pride and glory, should all alike be shattered.

Verse 13. - 16. And upon all the cedars - "Even against all the cedars"] Princes, potentates, rulers, captains, rich men, c. - So Kimchi. These verses afford us a striking example of that peculiar way of writing, which makes a principal characteristic of the parabolical or poetical style of the Hebrews, and in which the prophets deal so largely, namely, their manner of exhibiting things Divine, spiritual, moral, and political, by a set of images taken from things natural, artificial, religious, historical, in the way of metaphor or allegory. Of these nature furnishes much the largest and the most pleasing share and all poetry has chiefly recourse to natural images, as the richest and most powerful source of illustration. But it may be observed of the Hebrew poetry in particular, that in the use of such images, and in the application of them in the way of illustration and ornament, it is more regular and constant than any other poetry whatever; that it has for the most part a set of images appropriated in a manner to the explication of certain subjects. Thus you will find, in many other places besides this before us, that cedars of Lebanon and oaks of Bashan, are used in the way of metaphor and allegory for kings, princes, potentates of the highest rank; high mountains and lofty hills, for kingdoms, republics, states, cities; towers and fortresses, for defenders and protectors, whether by counsel or strength, in peace or war; ships of Tarshish and works of art, and invention employed in adorning them, for merchants, men enriched by commerce, and abounding in all the luxuries and elegances of life, such as those of Tyre and Sidon; for it appears from the course of the whole passage, and from the train of ideas, that the fortresses and the ships are to be taken metaphorically, as well as the high trees and the lofty mountains. Ships of Tarshish] Are in Scripture frequently used by a metonymy for ships in general, especially such as are employed in carrying on traffic between distant countries, as Tarshish was the most celebrated mart of those times, frequented of old by the Phoenicians, and the principal source of wealth to Judea and the neighbouring countries. The learned seem now to be perfectly well agreed that Tarshish is Tartessus, a city of Spain, at the mouth of the river Baetis, whence the Phoenicians, who first opened this trade, brought silver and gold, (Jeremiah 10:9; Ezekiel 27:12,) in which that country then abounded; and, pursuing their voyage still farther to the Cassiterides, (Bogart, Canaan, i. c. 39; Huet, Hist. de Commerce, p. 194,) the islands of Scilly and Cornwall, they brought from thence lead and tin. Tarshish is celebrated in Scripture, 2 Chronicles 8:17-18; 2 Chronicles 9:21, for the trade which Solomon carried on thither, in conjunction with the Tyrians. Jehoshaphat, 1Kg 22:48; 2 Chronicles 20:36, attempted afterwards to renew their trade.

12–16. The conception, although in the highest degree poetic, is not allegorical. Trees, mountains, ships, &c. are not emblems of kings, magnates, commerce and the like; the destruction of all that is imposing and sublime in nature or art is itself the concrete expression of the idea that “the Lord alone shall be exalted.” The appearing of Jehovah is depicted under the imagery of the thunderstorm, an ancient symbol of the Theophany (cf. Judges 5:4 f.; Psalms 18:7-14; Psalms 18:29).

And upon all the cedars of Lebanon - This is a beautiful specimen of the poetic manner of writing, so common among the Hebrews, where spiritual and moral subjects are represented by grand or

13. Cedars — Majestic trees in the Lebanon range, unsurpassed for beauty, strength, and building utility; often used as symbols of the great men in war and civil power. Oaks of Bashan — They abound on the east of the Jordan.