Exegetical and Hermeneutical Commentary of Isaiah 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.
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.”
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. When it is seen that Moab, &c. – “When Moab shall see,” &c.] For nirah, a MS. reads raah, and so the Syriac and Chaldee. “Perhaps ki nirah is only a various reading of ki nilah.” SECKER. A very probable conjecture.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. when it is seen thatrather,”When Moab shall have appeared (before his gods; compareEx 23:15), when he isweary (that is, when he shall have fatigued himself with observingburdensome rites; 1Ki 18:26,c.), on the high place (compare Isa15:2), and shall come to his sanctuary (of the idolChemosh on Mount Nebo) to pray, he shall not prevail” he shalleffect nothing by his prayers [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, 1Ki 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.
Fuente: John Gill’s Exposition of the Entire Bible
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.” , a pictorial assonance, such as Isaiah delights in. .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 (1Ki 18:26.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
12. And it shall be. He again returns to that statement which he formerly noticed, namely, that idolaters in their affliction betake themselves to their idols, hoping to obtain some relief from them. Yet it means somewhat more; for while idolaters have their ordinary temples and places of worship, if any uncommon calamity befalls them, they go to another temple more sacred than the rest, expecting that there they will be more abundantly favored with the presence of their god. In like manner, the Papists of the present day, when they are reduced to any uncommon danger, (for this fault has existed in all ages,) think that they will more readily obtain their wish by running to St. Claude, or to Mary of Loretto, or to any other celebrated idol, than if they assembled in some neighboring church. They resolve that their extraordinary prayers shall be offered up in a church which is at a great distance. It is in this sense that the Prophet applies the term Sanctuary to that which was most highly celebrated among the Moabites, and says that they will go to it, but without any advantage. Now it is evident from sacred history that their most celebrated temple was dedicated to Chemosh. (1Kg 11:7.)
And shall not profit by it. (269) The phrase לא יוכל, ( lo yuchal,) they shall not be able, is explained by some to mean, that they shall at length be so completely worn out that they will not have sufficient strength to go to the temple. But I think it better to render it thus, he shall not profit by it; for he shuts out the Moabites from all hope of safety, by saying that they will find no protection even in their gods.
When it is seen. The word נראה, ( nirah,) seen, is emphatic. It means that idolaters are not guided by reason, but rather by the impressions made on their senses, like brute beasts: for as the beasts judge by feeling, smelling, and seeing, so idolaters have no other guide than the judgment of the flesh. Accordingly, if any one shall show that they are doing wrong, he will gain nothing by it. Though they have often known by experience that they gain nothing by so many laborious exertions, they will not desist from them, but will contrive new methods and introduce new modes of worship, hoping that God will approve of them. If they succeed according to their wish, they ascribe everything to their superstitions, and become more obstinate. If they perceive that they have derived no advantage, they reject their contrivances, condemn the superstitious worship, and curse their gods. In short, they rely altogether on the events, and do not judge of anything either by reason or by the word of God. The consequence is, that, as they are guided by what befalls them, they are continually changing their plans. But the Prophet appears to mean somewhat more, namely, that when their folly, in having hitherto labored to no purpose, shall have been openly manifested and exposed, the Moabites will come into the temple of Chemosh, rather through shame than in the exercise of judgment.
(269) Bogus footnote
Fuente: Calvin’s Complete Commentary
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 memoryof 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., 38273830).
2. Many of the suppliants are not really in earnest, and lukewarmness is an offence to the Divine Being (H. E. I., 3814, 3815, 38313838).
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., 172175).
3. Meet with disappointment, because God is forgotten or unknown.J. Lyth, D.D.: Homiletical Treasury, part i. p. 23.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 16:12. On the high place The meaning of the verse is, that the Moabites, as their last efforts, should go to their altars, there to perform their sacred rites, to appease the anger of their deity; but, wearied herewith, they should enter into the sanctuary, into some more sacred and celebrated sanctuary of their god Chemosh, to pour forth their earnest supplications and prayers; but should obtain nothing. This therefore is the last calamity of the Moabites, that struggling with so great evils they should fly to the help of their gods, whom they worshipped with the greatest superstition, and in their extremity should seek help from them; should weary themselves at their altars, should supplicate in their temples, should prostrate themselves before their shrines, but obtain nothing; thus proving the vanity of their superstition, and the imbecility of those false deities on whom they trusted. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
“Handfuls of Purpose”
For All Gleaners
“He shall come to his sanctuary to pray; but he shall not prevail.” Isa 16:12
Such was the judgment pronounced upon Moab. When Moab appeared as a worshipper, when he weaned himself on the high place, all his litanies and his outcry and prayers went for nothing. We know what the crying priests of Baal came to when Elijah challenged them on Mount Carmel. They called from the morning until the evening, but their deaf god heard them not. There is a prayer, therefore, that has no effect. But is this the fault of prayer? Not necessarily so. It may be the fault of the suppliant. “The prayers of the wicked are an abomination unto the Lord.” “Ye have not because ye ask not,” is one explanation which the apostle gives of unanswered prayer; the second explanation he gives is “or because ye have asked amis;.” asked in the wrong spirit, asked for the wrong things, asked at the wrong time. The sanctuary is never to be regarded merely as a refuge in distress, or as a convenience of which men may avail themselves in the time of hopeless calamity. Moab did not go to the right sanctuary, nor did he offer the right prayer. We may come to the right sanctuary, and yet our prayers may be unavailing. We are not to make Jacob-like bargaining with God. We are not to say we can at any time turn to the sanctuary and make things right with God. Unless the purpose of our life be itself a prayer, any mere words we can utter will end in disappointment and chagrin. The humble soul will prevail in the sanctuary because of its very humility. God will not allow hands steeped in human blood to be lifted to him in availing prayer. If we have left a false weight and a false measure that we may go into the sanctuary to pray, we shall find that we are praying to an empty heaven. If we come to the altar with our sacrifice and leave behind us a brother whom we have offended, God will not receive the sacrifice until we have reconciled the offended brother. Character is prayer. Character is eloquence. Not until we ourselves are right can we either find the true sanctuary or breathe the true desire.
Fuente: The People’s Bible by Joseph Parker
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.
“ O Y , ’ .”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
on. Some codices, with two early printed editions, read “unto”: weary with climbing up to. Compare Isa 15:2.
prevail = obtain anything.
Fuente: Companion Bible Notes, Appendices and Graphics
when: Isa 15:2, Isa 26:16, Num 22:39, Num 22:41, Num 23:1-3, Num 23:14, Num 23:28, Num 24:17, Pro 1:28, Jer 48:35
he shall: Isa 37:38, 1Ki 11:7, 2Ki 3:27, Jer 48:7, Jer 48:13, Jer 48:46
but: Isa 47:13, 2Ki 19:12, 2Ki 19:16-19, Psa 115:3-7, Jer 10:5
Fuente: The Treasury of Scripture Knowledge
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 {n} sanctuary to pray; but he shall not prevail.
(n) They will use all means to seek help for their idols, and all in vain: for Chemosh their great god will not be able to help them.