Isaiah 16:12

Isa 16:12 And it shall come to pass, when it is seen that Moab is weary on the high place, that he shall come to his sanctuary to pray; but he shall not prevail.

Ver. 12. That Moab is weary on the high place.] Tired out in his superstitious services, by all which he is not a button the better, but a great deal the worse.

But he shall not prevail.] This is every wicked man’s case and curse; for "we know that God heareth not sinners." {Joh 9:31} He will never accept of a good motion from a bad mouth. {Isa 1:1-31} The very heathen could say,

“Oς κε Yεοις επιπειθηται, μαλα τ’ εκλυον αυτου.”

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_16:12

He shall come to his sanctuary to pray

Fruitless supplications

This line in this dark picture reminds us of two fasts in the life of the men of our own time, who see clearly the folly of idolatry.

I. IN TIMES OF SORROW THEY ARE OFTEN SEEN IN THE SANCTUARY.

II. MANY OF THE SUPPLICATIONS THAT ARE OFFERED IN THE SANCTUARY ARE OFFERED IN VAIN. How is this to be explained? In such ways as these--

1. Many of the suppliants have little or no faith, and faith is the essential condition of blessing.

2. Many of the suppliants are not really in earnest, and lukewarmness is an offence to the Divine Being.

3. Many of the suppliants are not really penitent. (W. Manning.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

FRUITLESS SUPPLICATIONS [1039]

[1039] See Outlines: WORTHLESS HUSKS, and REASONS FOR THE REJECTION OF PRAYER, chap. Isa_1:15.

Isa_16:12. He shall come to his sanctuary to pray; but he shall not prevail.

In the profoundly affecting picture which the prophet draws of the calamities coming on the Moabites, he represents them as at length, every other means of relief being exhausted, coming with sad and weary hearts to their sanctuary to call upon their god for deliverance. Their supplications were destined to fail, for they were presented to that which had no power to hear or save (Psa_115:4-8). This line in this dark picture reminds us of two facts in the life of the men of our own time, who see clearly the folly of idolatry.

I. In times of sorrow they are often seen in the sanctuary. Many who at other times lead openly irreligious lives are then seen using the forms of devotion. This is natural (H. E. I., 3718); it is not wrong; that which is wrong is the infrequency with which the sanctuary is visited and prayer offered by them (H. E. I, 3878, 3879). It is natural and fitting that in time of trouble men should seek God in the sanctuary, tor the sanctuary is the place—

1. Of special promise (Exo_20:24; Deu_12:5; 1Ki_9:3; Mat_18:20).

2. Of special means. Everything there tends to the production and increase of a devotional spirit (H. E. I., 5078).

3. Of special memory—of memories of help obtained, of sorrows solaced in former times.

II. But all this makes more remarkable the other fact of which these words may well remind us, that many of the supplications that are offered in the sanctuary are offered in vain. We know that this is a fact: how is it to be explained? In such ways as these—

1. Many of the suppliants have little or no faith, and faith is the essential condition of blessing (H. E. I., 3827–3830).

2. Many of the suppliants are not really in earnest, and lukewarmness is an offence to the Divine Being (H. E. I., 3814, 3815, 3831–3838).

3. Many of the suppliants are not really penitent. Their prayers are mere calls for help in time of distress, and God has nowhere promised to help the impenitent and rebellious (H. E. I., 3846, 3858; P. D., 3595).

To point out the causes of the weakness and failure of such prayers is also to point out the remedies that must be applied if the suppliants would have their prayers “prevail.”—William Manning.

In times of trouble, men—

1. Feel their need of help.

2. Generally have recourse to fallacious sources (H. E. I., 172–175).

3. Meet with disappointment, because God is forgotten or unknown.—J. Lyth, D.D.: Homiletical Treasury, part i. p. 23.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

16:12 The hilltops were sites for pagan shrines (see 15:2). • No one will be able to save them, including the idols the Moabites called on for protection (see 40:18-19; 44:18-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

They shall use all means to seek help of their idols, and all in vain: for Chemosh their great god shall not be able to help them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

when it is seen that--rather, "When Moab shall have appeared (before his gods; compare Exo 23:15), when he is weary (that is, when he shall have fatigued himself with observing burdensome rites; Kg1 18:26, &c.), on the high place (compare Isa 15:2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail"; he shall effect nothing by his prayers [MAURER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. When it is seen that Moab, &c. - "When Moab shall see," &c.] For נראה nirah, a MS. reads ראה raah, and so the Syriac and Chaldee. "Perhaps כי נראה ki nirah is only a various reading of כי נלאה ki nilah." SECKER. A very probable conjecture.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) When it is seen . . .—Better thus: When Moab appeareth (sc., as a worshipper), when he wearies himself on the high place (the scene of Chemosh-worship), though he enter into the sanctuary to pray, yet shall he not prevail. The prophet draws a picture of the unavailing litanies which Moab, like the priests of Baal in 1Ki_18:26, shall offer to his gods.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. The failure of Moab’s religious confidence. The verse reproduces the thought of Isa_15:2, at the beginning of the elegy. It reads thus: and when Moab appears, when he wearies himself, upon the high place, and enters his sanctuary to pray, he shall prevail nothing. Ewald however turns the verse into a promise of the conversion of Moab, by continuing the protasis to the end of the present text, and completing the sense as follows (guided by Jer_48:13): … “and prevails nothing, then he shall be ashamed of Chemosh, and turn to Jehovah.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it shall come to pass, when it is seen that Moab is weary on the high place,.... With weeping there, Isa 15:2 or with frequent sacrifices, and going from one high place to another, as Balak king of Moab did; and by comparing places together, it looks as if this was the way of the Moabites in their distress, to offer up a multitude of sacrifices in different places; now, when it should be seen by others, and appear to themselves, that they wearied themselves in vain, and all their cries and sacrifices were to no purpose, they should then be ashamed of them, leave off, and betake themselves to some other method; though Jarchi interprets it of their being weary of fighting on the high places of their towers, which when observed, they would take another course, and apply to devotion:

that he shall come to his sanctuary to pray; to the temple of Chemosh, and to pray to that idol to help him, Kg1 11:7,

but he shall not prevail; his prayers shall be ineffectual; his suit will be fruitless, and without success; or "he cannot", that is, his idol cannot help him. So Kimchi interprets his sanctuary of the house of his God; and the Targum, of the house of his idolatry; yet since the house or temple of an idol is never called a sanctuary, it may be understood of God's sanctuary, the temple at Jerusalem; and the sense be, that when Moab shall see that his praying and sacrificing to idols are in vain, and he has tired himself with his superstition and idolatry, without having any redress, he shall think and express his desire of going up to the temple of Jerusalem, and of praying to the God of Israel; but he shall not be able to do it, because of the enemy; and could he get thither, he would not prevail with God, for the decree was gone forth, which could not be frustrated, as follows. Ben Melech interprets it of the palace of the king.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

When it is seen - When it occurs; that is, when Moab actually “becomes” weary.

Is weary on the high place - The “high place” denotes the place of idolatrous worship, and here means the same as the temple of Chemosh or his sanctuary. Temples and altars were usually constructed on such places, and especially the temples of the pagan gods. Moab is represented here as looking to her gods for protection. Weary, exhausted, worn down with calamities, she is represented as fleeing from the desolate towns and cities, and taking refuge at the altar, and seeking assistance there. This, says Jerome, is the final misery. She is now forsaken of those aids to which she had always trusted, and on which she had relied. Her people slain; her towns destroyed; her strong places broken down; her once fertile fields languishing and desolate, she flees to the shrine of her god, and finds even her god unable to aid and defend her.

Shall come to his sanctuary - To his “principle” sanctuary; or to the temple of the principal god which they worshipped - the god “Chemosh” 1Ki 11:7. This does not mean the temple at Jerusalem, though Kimchi so understands it; but the temple of the chief divinity of Moab. Jerome says that this temple was on mount Nebo.

Shall not prevail - That is, her prayer shall not be heard.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Prevail. Chamos shall not be able to help them.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

When it is seen that Moab is weary on the high place; when it shall appear to them and others that all their other devotions are vain and ineffectual.

To his sanctuary; to the temple of his great god, Chemosh, Num 21:29; 1Ki 11:7; Jer 48:46, from whom he shall seek and expect succour.

He shall not prevail; his god can neither hear nor help him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12-14. From times long, long past, Jehovah denounced calamity to Moab. Poole refers to Num_21:27-30, as intended. To the nation as a whole there was no relief.

Moab is weary on the high place — “Weary” with offering unanswered prayer to Chemosh, his god, in his sanctuary, always on hills. “Weary,” also, with calamities.

Word… since that time — Or, hitherto. “Word,” here, signifies former predictions respecting Moab; other prophets uttered them. They embodied the same principles contained in this entire prophecy. Isaiah now reiterates them as still applicable; and while his prophecy is in part generic, there is a reference in the fourteenth verse to a specific time when the ruin of Moab by some northern power shall be completed, and but the smallest remnant left of the people; they being chiefly those who abandon Chemosh for the worship of Jehovah. “The clause, as the years of a hireling, here, and Isa_21:16, must render the designation of time somewhat more definite, inasmuch as the hired labourer serves out his time but no more. Hence the sense is, ‘No longer and no shorter.’ See Isaiah 18:25.” — Gesenius.

The prophecy, as a whole, is very obscure. The theory of it as a generic prophecy, covering conditions of Moab at different periods, helps to some solution of it, but its comparative historic relations are so slight as to keep it still obscure.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When it is seen that Moab is weary; rather, when Moab shows himself, and has wearied himself. The heathen "thought to be heard for their much speaking". (Mat_6:7) They endeavored to weary their gods into granting their prayers, (1Ki_18:26) and frequently sue-ceeded in wearying themselves. On the high place. "High places" (bamoth) were common to the Moabites, with the other nations of Syria and Palestine. Mesha, in his inscription, speaks of having rebuilt a city called "Beth-Bamoth", (Isa_1:27) which must have been a "city of high places;" and he even calls the stele which he dedicates to Chemosh, whereon his inscription is written, a bamah, or "high place." That he shall come to his sanctuary... but he shall not, etc.; rather, and has come into his sanctuary, that he shall not prevail.

Unavailing prayer.

Moab "will come to his sanctuary to pray, but he shall not prevail." There are two kinds of unavailing prayer

I THE PRAYER WHICH IS ADDRESSED TO NON-EXISTENT BEINGS. How pitiable that, as the consequence of the blinding influence of sin, men should have spent so much thought and effort in devotion that must have been absolutely barren of all good result! It is painful to think of the multitude of sacrifices even human sacrifices that have been offered up beneath every sky, of the labors that have been undergone, of the pilgrimages that have been made, of the tortures that have been inflicted, of the privations that have been endured, of the observances that have been gone through, and, if last not least, of the prayers that have been presented from full and burdened hearts, that have all been wasted, inasmuch as the devotees have all been making their appeal to an ear that could not hear, to a hand that could not help.

II THE PRAYER WHICH IS UNAVAILINGLY ADDRESSED TO GOD. It is almost equally sad to think that there must have been, and must be, a vast amount of devotion vainly and fruitlessly directed to the living God. There is

(1) the format prayer the prayer which goeth forth from feigned lips, in which men honor God with their lips, but their hearts are far removed from him"; (Isa_29:13)

(2) the prayer of pride; (see Luk_18:9-14)

(3) the prayer of impenitence; (Psa_66:18 Pro_15:29 Pro_28:9 Isa_1:15)

(4) the prayer of unbelief; (Heb_11:6)

(5) the prayer of irreverence; (Heb_5:7)

(6) the prayer which is unacceptable by reason of the nature of the request. If we ask God for his interposition in the spirit of vindictiveness rather than of generosity, or if we ask for material enrichment or earthly honors rather than the Divine favor and spiritual progress, we may be asking for that which our heavenly Father will deny in mercy to ourselves. For he may know that the very thing we crave would prove to be the most mischievous thing we could possibly possess. It may be worth our while to look also at

III THE PRAYER WHICH DOES NOT SEEM TO PREVAIL, BUT WHICH IS NOT INEFFECTUAL. There are many acts of devotion which do not bring any immediate, desired result, but they are far from being vain and fruitless. Such are:

1. The prayers which are not supplicatory at all those which begin and end in communion; those in which the reverent and loving heart of the human child finds a holy and satisfying joy in holding fellowship with the heavenly Father, the redeemed spirit with its gracious Savior, its unchanging Friend.

2. The prayers which are not answered at the time, but after some patient waiting.

3. The prayers which are answered in a way altogether different from that expected by the soul. As the prophet of the Lord met Naaman"s request in a way which surprised and even angered him, so the Lord himself often meets our requests in a way which surprises and even "offends" us. We should prefer the immediate touch of his mighty hand, renewing, cleansing, enlarging, enlightening. But instead of this, he employs some simple and common instrumentality, or some unpleasant discipline, which brings about the change that "is to be desired. Thus in Newton"s hymn"I asked the Lord that I might grow In faith and love and every grace.

But instead of "his love"s constraining power" subduing sin and giving rest, come assaults from without and wrestlings within; and when the disturbed and questioning spirit asks, "Why is this?" the answer comesThese inward trials I employ From self and pride to set thee free, And break thy schemes of earthly joy, That thou may"st seek thine all in me. C.

Prayer that may not prevail.

The immediate reference of this verse is to the vain and hopeless prayers of Moab, offered in his time of distress to his idol-god Chemosh. Idols are only gods for sunshiny days, when their worshippers want nothing. There is no prevailing to secure help from them when life is full of calamities, and when hearts ache. But the expression reminds us that prayer offered to the true God does not always prevail at least, prevail to the securing of the precise thing asked for; though this comes about, not by reason of the Divine inability, but by reason of the Divine wisdom and love. Our prayer may not always prevail with Jehovah, for such reasons as the following

I BECAUSE THE ATTITUDE OF HIM WHO OFFERS IT IS WRONG.

1. He may demand, and that God can never allow.

2. He may not have clean hands; and man must put away his evil doings before he seeks God.

3. He may be unforgiving towards his brother; and if we forgive not our brother his trespass, God will heed no prayer from us for the forgiveness of ours.

4. He may fail in that importunity which is before God the sign of earnestness.

5. He may ask with purely selfish intentions to consume the blessing sought upon his lusts.

II BECAUSE THE PRAYER IS ONLY A CRY OF DESPAIR. Not a quiet, thoughtful turning to God, but only a feeling, "Nobody can help me let us see if even God can." There is nothing in such a cry to which God can hopefully respond. For prayer to prevail with God there must be some trust in it.

III BECAUSE GOD"S GOOD TIME FOR BLESSING MAY NOT HAVE COME. Prayer often only seems not to prevail, because the answer is held over until God"s best time has come. And Divine delayings are tests of sincerity and inspirations to importunity. "Though it tarry, wait fur it; it will surely come, it will not tarry.

IV BECAUSE OTHER PRAYERS MAY BE PRAYING AGAINST OUR PRAYERS. Other people"s prayers, and the voice of some things in ourselves. Sodom"s iniquity was crying hard against Abraham"s prayer, and Abraham could not prevail. Jerusalem was crying hard against the Lord Jesus, and his prayer could not prevail. St. Paul"s infirmities of temper were crying hard against his prayer that the thorn in the flesh should be removed; and they prevailed, not Paul, and the thorn stayed piercing on. Here is a hidden secret unfolded. Why have we so often seemed to pray only to feel the heavens like brass above us? We should know if we could hear all the prayers that rise to God, and know how many and how loud are the prayers that plead against us. God weighs them all, and the answer to us is always that which is best, on the whole. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When - When it shall appear that all their other devotions are vain. His sanctuary - To the temple of his great God Chemosh. But - His God can neither hear nor help him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The ultimate reason for this restlessness is, that Moab does not know the living God. "And it will come to pass, when it is seen that Moab is weary with weeping upon the mountain height, and enters into its sanctuary to pray, it will not gain anything." נלאה נראה, a pictorial assonance, such as Isaiah delights in. נראה .ni st is transferred from the Israelitish worship (appearance before God in His temple) to the heathen; syntactically, si apparuerit, etc., with Vav before the apodosis. It would be with the Moabites as with the priests of Baal in the time of Elijah (Kg1 18:26.).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

From the impending ruin Moab attempts in vain to save himself by supplication to his gods. They are powerless and he is desperate. “And it shall be (or come to pass), when Moab has appeared (before his gods), when he has wearied himself (with vain oblations) on the high place, then (literally and) he shall enter into his sanctuary to pray, and shall not be able (to obtain an answer).” Another construction, equally grammatical, though not so natural, is, ‘when he has appeared etc. and enters into his sanctuary to pray, he shall not be able.’ The weariness here spoken of is understood by some as referring to the complicated and laborious ritual of the heathen worship; by others, simply to the multitude of offerings; by others, still more simply, to the multitude of prayers put up in vain. The last clause may either represent the worshipper as passing from the open high place to the shrine or temple where his god resided, in continuation of the same religious service, or it may represent him as abandoning the ordinary altars, and resorting to some noted temple, or to the shrine of some chief idol, such as Chemosh (1Ki 11:7). It does not mean that he should not be able to reach or to enter the sanctuary on account of his exhaustion, but that he should not be able to obtain what he desired, or indeed to effect anything whatever by his prayers.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

that Moab has wearied on the high place to wage war on the high places of the towers.

and he shall enter his sanctuary to the place where they prepare themselves and ready themselves there to pray.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Moab is weary, etc. He is tired of going up to the high place for the worship of idols; or it is to be taken in the same sense as ולא יוכל And he shall not prevail. The second explanation is preferable.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.