Exegetical and Hermeneutical Commentary of Isaiah 26:10
Let favor be showed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.
10. the wicked probably includes both the heathen and the apostate Israelite.
the land of uprightness is the Holy Land; even there, surrounded by the institutions of a pure religion, the wicked outrages the dictates of morality, having no eyes for the majesty of Jehovah.
Fuente: The Cambridge Bible for Schools and Colleges
Let favor be showed to the wicked – This is designed as an illustration of the sentiment in the previous verse – that judgments were needful in order that wicked people might be brought to the ways of righteousness. The truth is general, that though wicked people are favored with success in their enterprises, yet the effect will not be to lead them to the ways of virtue and religion. How often is this illustrated in the conduct of wicked people! How often do they show, when rolling in wealth, or when surrounded with the comforts of the domestic circle, that they feel no need of the friendship of God, and that their heart has no response of gratitude to make for all his mercies! Hence, the necessity, according to the language of the song before us, that God should take away their property, remove their friends, or destroy their health, in order that they may be brought to honor him. To do this, is benevolence in God, for whatever is needful to bring the sinner to the love of God and to the ways of virtue, is kindness to his soul.
In the land of uprightness – Even when others are just and pious around him; when this is so much the general characteristic that it may be called the land of integrity, yet he will pursue his way of iniquity, though in it he may be solitary. Such is his love of sin, that neither the favor of God nor the general piety around him – neither the mercy of his Maker nor the influence of holy examples, will lead him in the way of piety and truth.
Will not behold the majesty of the Lord – Will not see that which makes the Lord glorious in his dealings with people, so as to love and adore him. He is blind, and sees no evidence of loveliness in the character of God.
Fuente: Albert Barnes’ Notes on the Bible
Isa 26:10-11
Let favour be shewed to the wicked, yet will he not learn righteousness
Insensibility of the wicked
God has written, and spread before mankind, three large books, all of which are legible and intelligible to such as have eyes to see and a disposition of mind to read them with attention.
These are, the books of Nature, of Scripture, and of Providence. None of these books should be despised, overlooked, or neglected. To this last our attention is called by the words of the text.
I. WHAT IS IMPLIED IN LEARNING RIGHTEOUSNESS. It is true righteousness which is here meant.
1. Not hypocritical righteousness, like that of many of the Pharisees.
2. Not ceremonial righteousness, like that of most of the Jews, who confided in circumcision and other ceremonies of their law.
3. Not partial and inconstant righteousness, such as the tithing of mint, and anise, and cummin, and the neglecting of the weightier matters of the law, judgment, mercy, and faith (Mat 23:23).
4. Not merely external righteousness, such as that of St. Paul before his illumination, and that of all unawakened sinners.
5. Not our own righteousness (Php 3:9); a righteousness proceeding from and terminating in ourselves, performed by the mere strength of nature, and in obedience to an outward law; which implies neither forgiveness of the past, nor renovation for the present, nor holiness for the future, but leaves the soul under guilt, and in its natural state of depravity and weakness.
6. True righteousness is intended: that which was possessed by righteous Abel and others. It is that righteousness through which grace reigns unto eternal life (Rom 5:21). This righteousness must be learned by experience and practice. We must be heartily convinced of our unrighteousness, humbled on that account, and brought to repentance. We must cordially embrace Christ by faith. Consider the vast importance of learning righteousness in this sense. All other learning, as of sciences, arts, gaining wealth, or power, or honour, is, compared to this, insignificant.
This is the end of all providential dispensations, and especially of Gods judgments in the earth: to teach us righteousness.
II. WHEN IT IS REASONABLE TO EXPECT MANKIND WILL LEARN RIGHTEOUSNESS. When Thy judgments are in the earth. The judgments of God in Scripture often mean His ordinances, or His laws (Psa 119:7; Eze 5:6-8; Eze 5:10). These, if attended to, would teach us righteousness. But, alas! they are neglected or abused. It becomes, therefore, necessary God should give us judgments of another kind, and such as are here chiefly meant, as the sword, the famine, and the pestilence (Eze 7:15; Eze 14:12-21). These visitations cause thoughtfulness. They cause a spirit of prayer for Divine light and grace; the rectifying of our mistaken views of Gods government of the world, and of the nature and obligation of holiness; the acknowledgment of His righteousness in thus correcting us; humiliation and contrition; hatred to sin, the evil of which we are now so severely taught; reformation of life; deadness to the world, the vanity and misery of which we now see and feel. They cause us to seek all our happiness in God, as the only certain source of felicity, and they cause subjection to His will; these judgments naturally tending to subdue us. They actually do produce this effect on the people of God, and on persons disposed to be His people (Isa 26:8-9). It is, moreover, highly reasonable they should have this effect. Those thus chastised may hereby see that God governs the world, and that He does not connive at sin, but severely punishes it; and that it is an evil thing and bitter to forsake the Lord God, whether as individuals, families, or as a nation. But it may be asked, Will not gentler methods answer the same end? To answer this inquiry brings me to show–
III. IF THEY DO NOT LEARN RIGHTEOUSNESS THEN, THERE IS REASON TO FEAR THEY NEVER WILL (Isa 26:10). (J. Benson, D. D.)
Mans wickedness provokes Gods wrath
I. SINNERS WALK CONTRARY TO GOD, and refuse to comply with the means used for their reformation, and to answer the intentions of them.
1. Favour is showed to them. Yet it is all in vain. They will not learn righteousness; will not be led to repentance by the goodness of God.
2. They live in a land of uprightness, where religion is professed and is in reputation, and the Word of God preached, and where they have many good examples set them; yet there they will deal unjustly, and go on frowardly in their evil ways. They that do wickedly deal unjustly both with God and man, and with their own souls. Gods majesty appears in all the dispensations of His providence, but they regard it not, and therefore study not to answer the ends of those dispensations.
3. God lifts up His hand to give them warning, that they may, by repentance and prayer, make their peace with Him; but they take no notice of it, are not aware that God is angry with them, or coming forth against them; they will not see–and none so blind as those that will not sea–who ascribe that to chance or common fate which is manifestly a Divine rebuke.
II. GOD WILL AT LENGTH BE TOO HARD FOR THEM. When He judgeth He will overcome. They will not see, but they shall see. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall see, by the tokens of Gods displeasure against them for it, and the deliverances in which God will plead His peoples cause, that what is done against them He takes as done against Himself, and will reckon for it accordingly. They shall see that they have done Gods people a great deal of wrong, and therefore shall be ashamed of their enmity, and envy towards them, and then in usage of such it deserved better treatment. (Matthew Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Let favour be showed to the wicked, yet will he not learn righteousness, this is the carriage of thy people; but the course of wicked men is directly contrary in all conditions; for if thou dost spare them, when thou punishest thine own people, they will not accept of that gracious invitation to repentance, nor walk worthy of so great a mercy.
In the land of uprightness; even in Gods church, and among his people, where righteousness is professed and taught, and by many practised; and where unrighteousness is discountenanced and punished; all which things are aggravations of his sin.
Will not behold the majesty of the Lord; although God gives such plain and clear discoveries of his majesty and glory, not only in his word, but also in his works, and especially in this glorious work of his patience and mercy to wicked men, yet they wilfully shut their eyes at it, and will not acknowledge it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. uprightnessrather, as inIsa 26:7, “prosperity,”answering to “favor” in the parallelism, and in antithesisto “judgments in the earth” (Isa26:9); where prosperity attends the wicked as well as the just,”he will not learn righteousness,” therefore judgmentsmust be sent that he may “learn” it [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let favour be showed to the wicked,…. As it often is in a providential way; they have the good things of this life, and sometimes more than heart could wish for; nor are they in trouble as other men; they have many mercies, and many deliverances; they have their portion here, and are filled with hidden treasure, and are spared when others are cut off; and, besides sparing mercy and providential goodness, sometimes enjoy the means of grace, have the word and ordinances:
[yet] will ye not learn righteousness; neither repent of sin, nor reform from it; though “the goodness of God” should, yet it does not, “lead” him “to repentance”; he neither learns the righteousness of God, nor of Christ, nor the insufficiency of his own righteousness, nor to live a truly righteous and godly life; all means and mercies will not do, without the efficacious grace of God:
in the land of uprightness will he deal unjustly; in the land of Judea, where were the laws and statutes of God, which were just and equitable, the word and worship of God, and many good men, who lived uprightly, and set good examples; and yet wicked men went on in their sinful courses. Jarchi interprets it of Jerusalem, and the temple, and of men’s spoiling, plundering, and destroying there; and the Talmud x of wicked Esau, by whom the Romans are meant, that should destroy Jerusalem, and the land of Israel. It seems best to understand it of any land or country in later times, or present ones, where there is a good polity, good and wholesome laws are enacted, vice is corrected and punished, and virtue encouraged, and where also the Gospel is preached, and the ordinances of it administered; and yet, notwithstanding all laws, instructions, precepts, and precedents, such men will go on to live unrighteous and ungodly lives and conversations:
and will not behold the majesty of the Lord; visible in the government of the world; in the dispensations of his providence, in protecting and defending his own people, and in punishing of the wicked; in the Gospel, and in the success of it: in the effusion of the Spirit; and in the setting up of the kingdom of Christ in greater glory in the latter day.
x T. Bab. Megilla, fol. 6. 1. & Gloss. in ib.
Fuente: John Gill’s Exposition of the Entire Bible
Here again the shiir has struck the note of a m ashal . And proceeding in this tone, it pauses here once more to reflect as at the close of a strophe. “If favour is shown to the wicked man, he does not learn righteousness; in the most upright land he acts wickedly, and has no eye for the majesty of Jehovah.” is a hypothetical clause, which is left to be indicated by the emphasis, like Neh 1:8 (Ewald, 357, b): granting that favour ( chen = “goodness,” Rom 2:4) is constantly shown to the wicked man. “ The most upright land: ” ‘eretz necochoth is a land in which everything is right, and all goes honourably. A worthless man, supposing he were in such a land, would still act knavishly; and of the majesty of Jehovah, showing itself in passing punishments of sin, though still sparing him, he would have no perception whatever. The prophet utters this with a painful feeling of indignation; the word bal indicating denial with emotion.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10. The wicked man will obtain favour. (167) Isaiah contrasts this statement with the former. He had said that the godly, even when they are afflicted, or see others afflicted, still rely on the love of God, and trust in him. But now he declares, on the other hand, that the wicked cannot be brought in any way to love God, though he endeavor, by every sort of kindness, to draw and gain them over; and that, whatever aspect the Lord assume towards them, they do not become better.
This verse appears, at first view, to contradict the former, in which the Prophet said, that the justice of God is acknowledged in the earth, when he executes his judgments, and shews that he is the Judge, and punishes the transgressions of men; while he says here that the wicked cannot in any way be led or persuaded to worship God, and that they are so far from being made better by the chastisements, that even acts of kindness make them worse. The good effect of chastisements certainly does not appear in all; for wicked men do not at all profit by them, as we see in Pharaoh, whom chastisements and scourges rendered more obstinate. (Exo 7:13.) But although he spoke indiscriminately about “the inhabitants of the earth,” yet he strictly included none but God’s elect, with whom indeed even some hypocrites share the profit that is gained; for sometimes, though reluctantly, they are moved by reverence for God, and are restrained by the dread of punishments. (168) But as the Prophet here describes sincere repentance, by “the inhabitants of the earth” he means only the children of God.
Some view it as a question, “Shall favor be shewn to the wicked?” or, “Why should the wicked man obtain favor?” as if the Prophet insinuated that they do not deserve that God should deal gently with them. But I choose rather to explain it thus, “Whatever may be the acts of kindness by which God draws the wicked, they will never learn to act uprightly.” The Prophet therefore has limited the statement made in the former verse.
In the land of upright actions he will deal unjustly. This is added in order to shew more strongly the baseness of this ingratitude. It was a sufficiently heinous offense that they abused the acts of God’s kindness, and by means of them became more rebellious; but it is their crowning wickedness, that “they deal wickedly in the land” which the Lord had consecrated to himself. What he now says relates to Judea, but may be extended also to other countries in which God is now worshipped; but at that time there was no other country on which Isaiah could bestow that title, for in no other was there any knowledge of God. (Psa 76:2.)
Thus he calls Judea “the land of upright actions.” I give this interpretation, because, since the Prophet employs נכחות ( nekōchōth) in the feminine gender, the word upright cannot apply to men. (169) He therefore bestows this title, because the law was there in full force, (Psa 76:1.) and that nation had been peculiarly chosen by God; and it was added, as I have already said, in order to exhibit more strongly the ingratitude of the nation. Some extend it indiscriminately to the whole world, because, wherever we live, God supports us on the condition of our maintaining uprightness. This is too far-fetched; but, since God has now spread abroad his kingdom in every direction, wheresoever men call on his name, that is “the land of upright actions;” (170) so that we are worthy of double condemnation, if, after having been stimulated by benefits so numerous and so great, we do not testify our gratitude by the practice of godliness and by good works.
When he adds, that the reprobate will not behold the majesty of the Lord, this does not in any degree palliate, but rather doubles their criminality; because it is base and shameful indolence not to observe the glory of God which is openly manifested before our eyes. The wicked are thus rendered the more inexcusable, because, how numerous soever may be the methods by which the Lord makes known his name, still they are blind amidst the clearest light. There is never any lack of testimonies by which the Lord openly manifests his majesty and glory, but, as we have formerly seen, (171) few consider them. God manifests his glory not only by the ordinary works of nature, but likewise by some astonishing miracles and demonstrations, by means of which he gives us abundant instruction about his goodness, wisdom, and justice. Wicked men shut their eyes, and do not observe them, though in trifling matters they are very clear-sighted; and the Prophet now censures them severely for this wickedness.
Others think that it is a threatening against the reprobate, they shall not behold the majesty of the Lord, as if they did not deserve to obtain this view of the works of God. Though this is true, yet, as this clause is closely connected with the former, the Prophet continues to censure the indolence of those who do not direct their minds to the works of God, but, on the contrary, become stupid. On this account, we ought to think it the less wonderful that so few repent, though very many demonstrations of the righteousness of God are openly made; for infidelity is always blind to behold the works of God.
(167) Bogus footnote
(168) Bogus footnote
(169) Bogus footnote
(170) Bogus footnote
(171) Bogus footnote
Fuente: Calvin’s Complete Commentary
(10) Let favour be shewed to the wicked . . .The thought of Isa. 26:9 is presented under another aspect. The judgments of God manifested against evil are the only discipline by which the doers of evil can be taught; without the, under a system of mere tolerance and favour, they remain as they are. In the very land of uprightness (Psa. 143:10) they will still work unrighteousness. The mind is its own place, and can make a hell of heaven itself. The eyes that see the majesty of the Lord are those of the pure in heart (Mat. 5:8).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Let favour be showed For a moment the song takes on the preceptive character. The idea is, the wicked will not learn that God’s goodness is bestowed on them to lead them to repentance and to do righteousness.
The land of uprightness That is, in a situation the most favourable, among a people whose example is right. The wicked still do not amend, nor see the goodness and majesty of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 26:10-11. Let favour be shewed, &c. This passage corresponds with the former in such a manner as to illustrate it. The chorus had shewn the necessity of the divine judgments, and the disposition of the righteous towards them. They continue their discourse, and say, that the wicked, when God, out of his long-suffering mercy, spares them, turn even this into a motive for greater insolence, and rage so much the more fiercely against the pious, as if they were secure from the divine vengeance. Such men will not learn righteousness, but will deal perversely, even in the land of uprightness, or rectitudes: [that is to say, in Canaan, where God had his prophets and teachers who taught what was true and right. See chap. Isa 30:10.] and will not observe the majesty of Jehovah; that is, when he first begins to avenge his people, they will not acknowledge that he is their avenger, and that he exerts his glory and power for their salvation. The chorus then go on to say, Isa 26:11. That though they will not acknowledge the divine hand, they shall at length be compelled with shame to do so, in consequence of God’s various and repeated judgments upon the enemies of his people. Vitringa renders the 11th verse, Lord, thy hand is lifted up; they do not see: But they shall see, and be ashamed: The zeal [thou hast] for thy people, yea fire, shall devour thine enemies. See chap. Isa 9:7.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 26:10 Let favour be shewed to the wicked, [yet] will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the LORD.
Ver. 10. Let favour be shewed to the wicked, &c. ] No fair means will work upon him, whatever foul may do. But as an evil stomach turneth good meat into bad humours, so here all is lost that is laid out upon them.
“ Ungentem pungit, pungentem rusticus ungit. ”
In the land of uprightness will he deal unjustly.
And will not behold the majesty of the Lord.
a Acts and Mon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the wicked = a lawless one. Hebrew. rasha. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
favour: Isa 63:9, Isa 63:10, Exo 8:15, Exo 8:31, Exo 8:32, Exo 9:34, Deu 32:15, 1Sa 15:17, Psa 106:43, Pro 1:32, Ecc 3:16, Hos 13:6, Rom 2:4, Rom 2:5, Rev 2:21
in the: Isa 2:10, Isa 24:5, Isa 27:13, Psa 78:54-58, Psa 143:10, Jer 2:7, Jer 31:23, Eze 22:2-16, Hos 9:3, Mic 2:10, Mic 3:10-12, Mat 4:5
and will not: Isa 5:12, Psa 28:4, Psa 28:5, Hos 11:7, Joh 5:37, Joh 5:38
Reciprocal: Exo 9:30 – General 1Ki 20:34 – So he made a covenant Psa 50:21 – I kept Psa 69:27 – let them Ecc 8:11 – sentence Isa 57:11 – have not Jer 40:14 – Ishmael Dan 5:22 – hast 2Co 3:14 – their
Fuente: The Treasury of Scripture Knowledge
Isa 26:10-11. Let favour be showed to the wicked If thou dost spare them, when thou chastisest thy own people, and grantest them health, prosperity, and other blessings; yet will they not learn righteousness They will not be led to repentance by thy goodness; and therefore it is requisite thou shouldest send thy judgments into the earth, to reckon with men for abused mercies. In the land of uprightness Even in thy church, and among thy people, where righteousness is taught, professed, and, among many, practised; and where unrighteousness is discountenanced and punished; will he The wicked man, deal unjustly Hebrew, , will act perfidiously, perversely, or injuriously; and will not behold the majesty of the Lord Although God gives such plain and clear discoveries of his majesty and glory, not only in his words, but also in his works, and in all the dispensations of his providence, whether those of justice, or those of grace; and especially in his glorious patience and mercy toward wicked men; yet they wilfully shut their eyes against these discoveries, and will not believe, or will not consider, and lay to heart, what a God of terrible and glorious majesty he is. Lord, when thy hand is lifted up To smite and chastise them, in order that by repentance, faith, and prayer, they may make their peace with thee; they will not see They will not take notice of it; are not aware that thou art angry with them, and about to execute thy judgments upon them. Nay, even when thou dost actually smite and punish them, they are guilty of the same obstinate blindness as when thou dost only threaten them, shutting their eyes against the clearest convictions of guilt and wrath, and ascribing to chance, common fate, or second causes, what is manifestly a divine correction and rebuke. They regard not the symptoms of their own ruin, but cry, Peace, peace, when thou, the holy and righteous God, art waging war against them. But they shall see Whether they will or not. They shall know and feel, and that by sad experience, what they would not learn by other and easier ways. Atheists, scorners, and the carnally secure shall shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall, at length, be convinced to their sorrow, by the tokens of Gods displeasure against them for it, that what is done against his people, God takes as done against himself. And be ashamed for their envy at the people They shall see that they have done Gods people a great deal of wrong, and therefore shall be ashamed of it, and of the enmity and envy which produced it. Yea, the fire of thine enemies, &c. Such fire or wrath as thou usest to pour forth upon thy implacable enemies.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26:10 Let favour {i} be shown to the wicked, [yet] he will not learn righteousness: in the land of uprightness he will deal unjustly, and will not behold the majesty of the LORD.
(i) The wicked though God show them evident signs of his grace, will not be any better off.
Fuente: Geneva Bible Notes
Yet the unrighteous do not learn the righteousness of God from His Word or His ways to the extent that they should. They do not understand but continue in sin and remain spiritually blind (cf. Rom 3:9-18).
Isaiah’s concern changed from present to future conditions.