إشعياء ٢:٦

"For Thou hast rejected Thy people, the house of Jacob; for they are filled with things from the east, and are conjurors like the Philistines; and with the children of foreigners they go hand in hand." Here again we have "for" (Chi) twice in succession; the first giving the reason for the warning cry, the second vindicating the reason assigned. The words are addressed to Jehovah, not to the people. Saad., Gecatilia, and Rashi adopt the rendering, "Thou has given up thy nationality;" and this rendering is supported by J. D. Michaelis, Hitzig, and Luzzatto. But the word means "people," not "nationality;" and the rendering is inadmissible, and would never have been thought of were it not that there was apparently something strange in so sudden an introduction of an address to God. But in Isa 2:9; Isa 9:2, and other passages, the prophecy takes the form of a prayer. And nâtash (cast off) with âm (people) for its object recals such passages as Psa 94:14 and Sa1 12:22. Jehovah had put away His people, i.e., rejected them, and left them to themselves, for the following reasons: (1.) Because they were "full from the east" (mikkedem: min denotes the source from which a person draws and fills himself, Jer 51:34; Eze 32:6), i.e., full of eastern manners and customs, more especially of idolatrous practices. By "the east" (kedem) we are to understand Arabia as far as the peninsula of Sinai, and also the Aramaean lands of the Euphrates. Under Uzziah and Jotham, whose sway extended to Elath, the seaport town of the Elanitic Gulf, the influence of the south-east predominated; but under Ahaz and Hezekiah, on account of their relations to Asshur, Aram, and Babylon, that of the north-east. The conjecture of Gesenius, that we should read mikkesem, i.e., of soothsaying, it a very natural…

The calling in of the Gentiles was accompanied with the rejection of the Jews; it was their fall, and the diminishing of them, that was the riches of the Gentiles; and the casting off of them was the reconciling of the world (Rom 11:12-15); and it should seem that these verses have reference to that, and are designed to justify God therein, and yet it is probable that they are primarily intended for the convincing and awakening of the men of that generation in which the prophet lived, it being usual with the prophets to speak of the things that then were, both in mercy and judgment, as types of the things that should be hereafter. Here is, I. Israel's doom. This is set forth in two words, the first and the last of this paragraph; but they are two dreadful words, and which speak, 1. Their case sad, very sad (Isa 2:6): Therefore thou hast forsaken thy people. Miserable is the condition of that people whom God has forsaken, and great certainly must the provocation be if he forsake those that have been his own people. This was the deplorable case of the Jewish church after they had rejected Christ. Migremus hinc - Let us go hence. Your house is left unto you desolate, Mat 23:38. Whenever any sore calamity came upon the Jews thus far the Lord might be said to forsake them that he withdrew his help and succour from them, else they would not have fallen into the hands of their enemies. But God never leaves any till they first leave him. 2. Their case desperate, wholly desperate (Isa 2:9): Therefore forgive them not. This prophetical prayer amounts to a threatening that they should not be forgiven, and some think it may be read: And thou wilt not forgive them. This refers not to particular persons (many of them repented and were pardoned), but to the body of that nation, agains…

2:6 The Lord had rejected his people to discipline them (8:17). While not permanent, the rejection seriously threatened their expectations of a glorious future. • sorcerers: These practitioners of pagan religion were expressly banned from Israel (Deut 18:10-11). • The Philistines were Israel’s ancient enemies (Isa 9:12; 11:14; 14:29, 31).