Isaiah 26:9b-10 Exposition and Connection to Judgment Righteousness
Isaiah 26:9b-10 describes the relationship between divine judgment and humanity's response, particularly concerning righteousness. The passage reads, "for seeing thy judgments are in the earth, the inhabitants of the world shall learn righteousness. 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" (Isaiah 26:9b-10, Geneva 1599 and ESV adapted) [1, 3].
This passage is part of a larger prophetic song in Isaiah 26, often understood as a hymn of praise and trust in God's justice and salvation [6]. The preceding verses express a longing for God in the night and morning, indicating a deep spiritual yearning [6]. The context suggests a period of tribulation and the eventual triumph of God's people, where the wicked are brought low [2].
The phrase "the inhabitants of the world shall learn righteousness" in verse 9b suggests that divine judgments serve an instructive purpose [5]. When God's judgments are evident on earth, people are meant to recognize God's standards and acknowledge His justice [7]. This learning process is not always successful, however, as highlighted in verse 10.
Verse 10 presents a contrasting scenario: even when "favor be shown to the wicked," they often fail to "learn righteousness" [1]. The "land of uprightness" (or "prosperity" as some interpret it [4]) does not necessarily lead the wicked to abandon their wrongful ways or to "behold the majesty of the Lord" [1, 4]. This indicates a stubborn resistance to God's ways, even in the face of His patience and forbearance [13]. The prophet suggests that while God's judgments are intended to teach, some individuals remain unrepentant despite experiencing divine favor [13].
Rabbinic tradition, as seen in the Babylonian Talmud, interprets Isaiah 26:10 in a dialogue between Isaac and God concerning Esau. Isaac pleads for favor for his son, Esau, but God identifies Esau as wicked, implying that even with favor, he would not learn righteousness [8, 9, 10]. This highlights the inherent wickedness that resists divine instruction. Augustine, in his exposition on the Psalms, connects "righteousness and judgment" as closely related concepts, suggesting that while distinct, they often appear together in scripture to convey a similar sentiment [12]. Calvin also notes that God's anger and favor are often linked to the consequences of righteousness and iniquity, with the law enumerating blessings and curses [11]. The passage thus underscores a theological tension: God's judgments are meant to instruct, but the wicked may remain unyielding even when shown grace.
Sources
- Isaiah “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. -- Isaiah 26:10”
- Treasury of Scripture Knowledge “Isaiah 26:6 cross-references: Joshua 10:24, 2 Kings 9:33, Isaiah 3:15, Isaiah 25:10, Isaiah 37:25, Isaiah 60:14, Jeremiah 50:45, Daniel 7:27, Zephaniah 3:11, Malachi 4:3, Luke 1:51, Luke 10:19, Romans 16:20, 1 Corinthians 1:26, James 2:5, Revelation 2:26, Revelation 3:9”
- Isaiah “Isaiah 26:9 (Geneva1599) — With my soule haue I desired thee in the night, and with my spirit within mee will I seeke thee in the morning: for seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 26:10: uprightness--rather, as in Isa 26:7, "prosperity," answering to "favor" in the parallelism, and in antithesis to "judgments in the earth" (Isa 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].”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Isaiah 26:9: When Thy judgments are , etc. When Thy judgments appear on the earth the inhabitants of the world learn righteousness.”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 26:9: With, . . . soul . . . I--literally, "I . . . my soul," in apposition; the faithful Jews here speak individually. The overthrow of the foe and the restoration of the Jews are to follow upon prayer on the part of the latter and of all God's people (Isa 62:1-4, Isa 62:6-7; Psa 102:13-17). in the night-- (Psa 63:6; Sol 3:1). world . . . learn . . . righteousness--the remnant left after judgments (Psa 58:10-11; Zac 14:16).”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Isaiah 26:9: the inhabitants of the world learn justification They learn to justify Your judgment and to acknowledge Your standards for they see the sinner punished and the righteous receiving a good reward.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64b.11:18: § Having mentioned Edom, the Gemara cites what Rabbi Yitzḥak said: What is the meaning of that which is written: “Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord” (Isaiah 26:10)? Isaac said before the Holy One, Blessed be He: Master of the Universe, let favor be shown to Esau, my beloved son. God said to him: Esau is wicked. Isaac said to God: “Yet will he not learn righteousness,” i.e., is there no one who can find merit in him? God said”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64a.11:18: § Having mentioned Edom, the Gemara cites what Rabbi Yitzḥak said: What is the meaning of that which is written: “Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord” (Isaiah 26:10)? Isaac said before the Holy One, Blessed be He: Master of the Universe, let favor be shown to Esau, my beloved son. God said to him: Esau is wicked. Isaac said to God: “Yet will he not learn righteousness,” i.e., is there no one who can find merit in him? God said”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 6a.18: § Having mentioned Edom, the Gemara cites what Rabbi Yitzḥak said: What is the meaning of that which is written: “Let favor be shown to the wicked, yet will he not learn righteousness; in the land of uprightness he will deal wrongfully, and will not behold the majesty of the Lord” (Isaiah 26:10)? Isaac said before the Holy One, Blessed be He: Master of the Universe, let favor be shown to Esau, my beloved son. God said to him: Esau is wicked. Isaac said to God: “Yet will he not learn righteousness,” i.e., is there no one who can find merit in him? God said to ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: without end. But though in every passage where the favour or anger of God is mentioned, the former comprehends eternity of life and the latter eternal destruction, the Law, at the same time, enumerates a long catalogue of present blessings and curses ( Lev. 26:4 ; Deut. 28:1 ). The threatening attest the spotless purity of God, which cannot bear iniquity, while the promises attest at once his infinite love of righteousness (which he cannot leave unrewarded), and his wondrous kindness. Being bound to do him homage with all that we h”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CVI. (3) (part 4): to place these two words together; as, "Righteousness and judgment are the habitation of His seat;"(2) and this, "He shall make thy righteousness as clear as the light, and thy judgment as the noon-day;"(3) where there is apparently a repetition of the same sentiment. And perhaps on account of the resemblance of signification one may be put for the other, either judgment for righteousness, or righteousness for judgment: yet, if they be spoken of in their proper sense, I doubt not that there is some difference; viz. that h”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 26:10: 26:10 God has shown kindness to the wicked. Although they deserve judgment (see also Rom 2:4; 2 Pet 3:9), he has been patient and forbearing and has blessed them. However, time will run out one day.”