It will happen that when Moab presents himself, when he wearies himself on the high place, and comes to his sanctuary to pray, that he will not prevail.
Parallel Translations
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It will happen that when Moab presents himself, when he wearies himself on the high place, and comes to his sanctuary to pray, that he will not prevail.
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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.
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And it shall come to pass, when it is seen that Moab hath wearied himself upon the high place, that he shall come to his sanctuary to pray; but he shall not prevail
Cross-references (21)
Passages linked to Isaiah 16:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 15:2 They have gone up to Bayith, and to Dibon, to the high places, to weep. Moab wails over Nebo and over Medeba. Baldness is on all of their heads. Every beard is cut off.
- 1 Kings 18:29 When midday was past, they prophesied until the time of the evening offering; but there was no voice, no answer, and nobody paid attention.
- Jeremiah 48:35 Moreover I will cause to cease in Moab,” says Yahweh, “him who offers in the high place, and him who burns incense to his gods.
- Numbers 22:39 Balaam went with Balak, and they came to Kiriath Huzoth.
- Numbers 23:14 He took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bull and a ram on every altar.
- Numbers 23:28 Balak took Balaam to the top of Peor, that looks down on the desert.
- Jeremiah 48:7 For, because you have trusted in your works and in your treasures, you also will be taken. Chemosh will go out into captivity, his priests and his princes together.
- Jeremiah 48:46 Woe to you, O Moab! The people of Chemosh are undone; for your sons are taken away captive, and your daughters into captivity.
- Numbers 22:41–23:3 In the morning, Balak took Balaam, and brought him up into the high places of Baal; and he saw from there part of the people. Balaam said to Balak, “Build here seven altars for me, and prepare here seven bulls and seven rams for me.” Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bull and a ram. Balaam said to Balak, “Stand by your burnt offering, and I will go. Perhaps Yahweh will come to meet me. Whatever he shows me I will tell you.” He went to a bare height.
- Numbers 24:17 I see him, but not now. I see him, but not near. A star will come out of Jacob. A scepter will rise out of Israel, and shall strike through the corners of Moab, and crush all the sons of Sheth.
- 1 Kings 11:7 Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon.
- 2 Kings 3:27 Then he took his oldest son who would have reigned in his place, and offered him for a burnt offering on the wall. There was great wrath against Israel; and they departed from him, and returned to their own land.
- 2 Kings 19:12 Have the gods of the nations delivered them, which my fathers have destroyed, Gozan, Haran, Rezeph, and the children of Eden who were in Telassar?
- 2 Kings 19:16-19 Incline your ear, Yahweh, and hear. Open your eyes, Yahweh, and see. Hear the words of Sennacherib, which he has sent to defy the living God. Truly, Yahweh, the kings of Assyria have laid waste the nations and their lands, and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone. Therefore they have destroyed them. Now therefore, Yahweh our God, save us, I beg you, out of his hand, that all the kingdoms of the earth may know that you, Yahweh, are God alone.”
- Psalms 115:3-7 But our God is in the heavens. He does whatever he pleases. Their idols are silver and gold, the work of men’s hands. They have mouths, but they don’t speak. They have eyes, but they don’t see. They have ears, but they don’t hear. They have noses, but they don’t smell. They have hands, but they don’t feel. They have feet, but they don’t walk, neither do they speak through their throat.
- Proverbs 1:28 Then they will call on me, but I will not answer. They will seek me diligently, but they will not find me;
- Isaiah 26:16 Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
- Isaiah 37:38 As he was worshiping in the house of Nisroch his god, Adrammelech and Sharezer his sons struck him with the sword; and they escaped into the land of Ararat. Esar Haddon his son reigned in his place.
- Isaiah 47:13 You are wearied in the multitude of your counsels. Now let the astrologers, the stargazers, and the monthly prognosticators, stand up and save you from the things that will happen to you.
- Jeremiah 10:5 They are like a palm tree, of turned work, and don’t speak. They must be carried, because they can’t move. Don’t be afraid of them; for they can’t do evil, neither is it in them to do good.”
- Jeremiah 48:13 Moab will be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain They shall use all means to seek help of…
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.
John Trapp 1656 · Public Domain Isa 16:12 And it shall come to pass, when…
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.
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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.
Matthew Poole 1685 · Public Domain When it is seen that Moab is weary on…
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.
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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.
John Gill 1763 · Public Domain And it shall come to pass, when it is…
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,
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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.
John Wesley 1765 · Public Domain When - When it shall appear that all their…
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.
Adam Clarke 1810 · Public Domain Verse 12. When it is seen that Moab, &c.…
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.
Albert Barnes 1834 · Public Domain When it is seen - When it occurs; that…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain Prevail. Chamos shall not be able to help them.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain when it is seen that--rather, "When Moab shall have…
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.
Daniel D. Whedon 1874 · Public Domain 12-14. From times long, long past, Jehovah denounced calamity…
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.
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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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. The failure of Moab’s religious confidence. The verse…
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) When it is seen . . .—Better thus:…
(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.
The Pulpit Commentary 1880 · Public Domain When it is seen that Moab is weary; rather,…
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.
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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.
The Biblical Illustrator 1887 · Public Domain He shall come to his sanctuary to pray
Isa_16:12
He shall come to his sanctuary to pray
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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.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain [1039] See Outlines: WORTHLESS HUSKS, and REASONS FOR THE…
FRUITLESS SUPPLICATIONS [1039]
[1039] See Outlines: WORTHLESS HUSKS, and REASONS FOR THE REJECTION OF PRAYER, chap. Isa_1:15.
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 16:12 The hilltops were sites for pagan shrines (see…
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.