10 Let favor be shown to the wicked, yet he will not learn righteousness. In the land of uprightness he will deal wrongfully, and will not see Yahweh's majesty.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The wicked man will obtain favour. [1] 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. (Exodus 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. [2] 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. (Psalm 76:2.) Thus he calls Judea "the land of upright actions." I give this interpretation, because, since the Prophet employs nkchvt (nekOchOth) in the feminine gender, the word upright cannot apply to men. [3] He therefore bestows this title, because the law was there in full force, (Psalm 76:1, 2.) 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;" [4] 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, [5] 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.
1 - "Let favour be shewed to the wicked." -- Eng. Ver.
2 - "Et se retiennent en bride de crainte qu'ils ont d'estre fouettez;" -- "And are kept in check through fear of being chastised."
3 - Accordingly, our English version, instead of "upright actions," uses the term "uprightness," which corresponds to the Author's French version, "la terre de droiture," "the land of uprightness." -- Ed
4 - "La terre de droiture;" -- "The land of uprightness."
5 - The Author refers to his exposition of Isaiah 5:12. See Commentary on Isaiah, [25]vol. 1 p. 176
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.
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.
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.
uprightness--rather, as in Isaiah 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Isaiah 26:9); where prosperity attends the wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may "learn" it [MAURER].
Here again the shiir has struck the note of a mâshâl. 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." רשׁע יחן is a hypothetical clause, which is left to be indicated by the emphasis, like Nehemiah 1:8 (Ewald, 357, b): granting that favour (chēn = "goodness," Romans 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.
Will not learn - 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, they will not accept of that gracious invitation to repentance. In the land - Even in God's church, and among his people, where righteousness is taught and practised. Will not behold - Tho' God gives such plain discoveries of his majesty and glory, not only in his word, but also in works, and especially in this glorious work of his patience and mercy to wicked men, yet they will not acknowledge it.
*More commentary available at chapter level.