12“Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might profit, as if you might prevail.
13You 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.
14Behold, they are like stubble. The fire will burn them. They won’t deliver themselves from the power of the flame. It won’t be a coal to warm at or a fire to sit by.
15The things that you labored in will be like this: those who have trafficked with you from your youth will each wander in his own way. There will be no one to save you.
12 “Stand now with your enchantments and with the multitude of your sorceries, in which you have labored from your youth, as if you might profit, as if you might prevail.
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.
14 Behold, they are like stubble. The fire will burn them. They won’t deliver themselves from the power of the flame. It won’t be a coal to warm at or a fire to sit by.
15 The things that you labored in will be like this: those who have trafficked with you from your youth will each wander in his own way. There will be no one to save you.
KJVKing James Version
12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
13 Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee.
14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame: there shall not be a coal to warm at, nor fire to sit before it.
15 Thus shall they be unto thee with whom thou hast laboured, even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee.
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JPSJPS Tanakh (1917)
12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
13 Thou art wearied in the multitude of thy counsels; let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from the things that shall come upon thee.
14 Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame; it shall not be a coal to warm at, nor a fire to sit before.
15 Thus shall they be unto thee with whom thou hast laboured; they that have trafficked with thee from thy youth shall wander every one to his quarter; there shall be none to save thee.
Isaiah 44:25(vv12–13)who frustrates the signs of the liars, and makes diviners mad; who turns wise men backward, and makes their knowledge foolish;
Nahum 1:10(v14)For entangled like thorns, and drunken as with their drink, they are consumed utterly like dry stubble.
Malachi 4:1(v14)“For, behold, the day comes, it burns as a furnace; and all the proud, and all who work wickedness, will be stubble; and the day that comes…
Isaiah 10:17(v14)The light of Israel will be for a fire, and his Holy One for a flame; and it will burn and devour his thorns and his briers in one day.
Ezekiel 15:7(v14)I will set my face against them. They will go out from the fire, but the fire will devour them. Then you will know that I am Yahweh, when I…
Show all 44 cross-references
Acts 13:8-12(v12)But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn the proconsul away from the faith. But Saul,…
Jeremiah 51:58(vv13–14)Yahweh of Armies says: “The wide walls of Babylon will be utterly overthrown. Her high gates will be burned with fire. The peoples will…
Isaiah 41:2(v14)Who has raised up one from the east? Who called him to his foot in righteousness? He hands over nations to him and makes him rule over…
Isaiah 47:9-10(v12)But these two things will come to you in a moment in one day, the loss of children and widowhood. They will come on you in their full…
Isaiah 57:10(v13)You were wearied with the length of your ways; yet you didn’t say, ‘It is in vain.’ You found a reviving of your strength; therefore you…
Jeremiah 2:28(v12)“But where are your gods that you have made for yourselves? Let them arise, if they can save you in the time of your trouble; for you have…
Ezekiel 24:12(v13)She is weary with toil; yet her great rust, rust by fire, doesn’t leave her.
Daniel 2:2-10(v13)Then the king commanded that the magicians, the enchanters, the sorcerers, and the Chaldeans be called to tell the king his dreams. So they…
Nahum 3:4(v12)because of the multitude of the prostitution of the alluring prostitute, the mistress of witchcraft, who sells nations through her…
Matthew 10:28(v14)Don’t be afraid of those who kill the body, but are not able to kill the soul. Rather, fear him who is able to destroy both soul and body…
Exodus 7:11(v12)Then Pharaoh also called for the wise men and the sorcerers. They also, the magicians of Egypt, did the same thing with their enchantments.
Exodus 8:7(v12)The magicians did the same thing with their enchantments, and brought up frogs on the land of Egypt.
Exodus 8:18-19(v12)The magicians tried with their enchantments to produce lice, but they couldn’t. There were lice on man, and on animal. Then the magicians…
Exodus 9:11(v12)The magicians couldn’t stand before Moses because of the boils; for the boils were on the magicians and on all the Egyptians.
Psalms 83:13-15(v14)My God, make them like tumbleweed, like chaff before the wind. As the fire that burns the forest, as the flame that sets the mountains on…
Isaiah 5:24(v14)Therefore as the tongue of fire devours the stubble, and as the dry grass sinks down in the flame, so their root shall be as rottenness,…
Isaiah 8:19(v12)When they tell you, “Consult with those who have familiar spirits and with the wizards, who chirp and who mutter,” shouldn’t a people…
Isaiah 19:3(v12)The spirit of Egypt will fail within it. I will destroy its counsel. They will seek the idols, the charmers, those who have familiar…
Isaiah 30:14(v14)He will break it as a potter’s vessel is broken, breaking it in pieces without sparing, so that there won’t be found among the broken…
Isaiah 40:24(v14)They are planted scarcely. They are sown scarcely. Their stock has scarcely taken root in the ground. He merely blows on them, and they…
Isaiah 47:15(v13)The things that you labored in will be like this: those who have trafficked with you from your youth will each wander in his own way. There…
Isaiah 56:11(v15)Yes, the dogs are greedy. They can never have enough. They are shepherds who can’t understand. They have all turned to their own way, each…
Jeremiah 51:6-9(v15)“Flee out of the middle of Babylon! Everyone save his own life! Don’t be cut off in her iniquity; for it is the time of Yahweh’s vengeance.…
Jeremiah 51:25-26(v14)“Behold, I am against you, destroying mountain,” says Yahweh, “which destroys all the earth. I will stretch out my hand on you, roll you…
Jeremiah 51:30(v14)The mighty men of Babylon have stopped fighting, they remain in their strongholds. Their might has failed. They have become as women. Her…
Jeremiah 51:32(v14)So the passages are seized. They have burned the reeds with fire. The men of war are frightened.”
Ezekiel 27:12-25(v15)“ ‘ “Tarshish was your merchant by reason of the multitude of all kinds of riches. They traded for your wares with silver, iron, tin, and…
Daniel 5:7-8(v13)The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon,…
Daniel 5:7-9(v12)The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon,…
Daniel 5:15-16(v13)Now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me its…
Daniel 5:30(v13)In that night Belshazzar the Chaldean King was slain.
Joel 2:5(v14)Like the noise of chariots on the tops of the mountains, they leap, like the noise of a flame of fire that devours the stubble, like a…
Obadiah 1:18(v14)The house of Jacob will be a fire, the house of Joseph a flame, and the house of Esau for stubble. They will burn among them, and devour…
Habakkuk 2:13(v13)Behold, isn’t it of Yahweh of Armies that the peoples labor for the fire, and the nations weary themselves for vanity?
Matthew 16:26(v14)For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
Revelation 17:4-6(v12)The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of…
Revelation 18:11-19(v15)The merchants of the earth weep and mourn over her, for no one buys their merchandise any more: merchandise of gold, silver, precious…
Revelation 18:21(v14)A mighty angel took up a stone like a great millstone and cast it into the sea, saying, “Thus with violence will Babylon, the great city,…
2 Thessalonians 2:9-12(v12)even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
44 distinct cross-references across this passage (46 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv12, 14, 15He derideth their vain confidence, that put their trust…
He derideth their vain confidence, that put their trust in anything but in God, condemning also such vain sciences, which serve to no use, but to delude the people, and to bring them from depending only on God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv12–15Isa 47:12 Stand now with thine enchantments, and with…
Isa 47:12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
Ver. 12. Stand now with thine enchantments.] {a} Try thine utmost skill, and let us see what thou canst do for thyself. This is spoken in way of derision.
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Wherein thou hast laboured from thy youth.] But found them to be no better than toilsome toys, quae nec ignoranti nocent, nec scientem iuvant, Against judiciary astrology, see Aug. De Civ. Dei, lib. v. cap. 1-5.
{a} Hinc divinatores per antonomasiam Chaldaei appellati.
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 Poole1685 · Public DomainOn vv12–15Stand: this word notes either,
Stand: this word notes either,
1. Continuance. Persist or go on in these practices. Or,
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2. Their gesture. For those that inquired of their gods by any of these superstitious practices used to stand; this being a posture, both of reverence, and waiting for an answer. But this is not a command or concession, but a sacred irony or scoff at the folly of these men, who having so oft been disappointed by these impostures, yet were as forward to use them and trust to them as if they had never deceived them.
From thy youth; from the beginning of thy commonwealth or kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv12–15Stand now with thine enchantments, and with the multitude…
Stand now with thine enchantments, and with the multitude of thy sorceries,.... An ironic expression, deriding those evil arts, bidding defiance to them, calling upon the masters of them to do their utmost by them:
wherein thou hast laboured from thy youth; from the infancy of their state; as soon as their monarchy was founded, or they became a people, they were given to these practices, and were famous for them; and in which, no doubt, many among them were brought up from their youth; and to gain the knowledge of which they were at great labour and expense; and yet it was all in vain, and to no purpose:
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if so be thou shall be able to profit, if so be thou mayest prevail; if skill in these things can be of any advantage to keep off the impending calamity, and fortify against the powerful enemy that will quickly surprise thee; try if by thine art thou canst foresee the danger, and prevent it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv12, 13, 15Stand - Persist in these practices. laboured - From…
Stand - Persist in these practices. laboured - From the beginning of thy kingdom. For the Chaldeans in all ages were famous for the practice of these arts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv13, 15Verse 13. From these things - "What are the…
Verse 13. From these things - "What are the events"] For מאשר measher, read מה אשר mah asher, so the Septuagint, "what is to happen to thee."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v12Isa 47:12-15. Stand now with thine enchantments — Persist…
Isa 47:12-15. Stand now with thine enchantments — Persist in these practices. Wherein thou hast laboured from thy youth — From the beginning of thy kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts. Thou art wearied in thy counsels — Thou hast spent thy time and strength in going from one to another, in trying all manner of experiments, and all to no purpose. Let now the astrologers, &c., stand up — To succour thee, or to inquire for thee. Behold, they shall be as stubble — They shall have no more power to withstand the calamities coming upon them than stubble has to resist the violence of the fire. They shall not deliver themselves from the flame — And much less thee. There shall not be a coal to warm at, &c. — They shall be totally consumed, and all the comfort which thou didst expect from them shall utterly vanish. Thus shall they be unto thee — Such comfortless and helpless creatures, namely, thy sorcerers, astrologers, &c.; with whom thou hast laboured — Upon whom thou hast spent thy time, pains, and money; even thy merchants — Or negotiators, as Bishop Lowth translates סחרין, with whom thou hast had so much intercourse, and so many dealings. They shall wander every one to his quarter — Or, as some interpret the meaning, “They shall wander by whatsoever ways they can to the extreme boundaries of thy empire, to save themselves from the general calamity.” None shall save thee — From thy impending ruin, but all shall leave thee to perish without help, and without hope. Observe, reader, they, and only they, are safe and happy, who, by faith and prayer, deal with one that will always be a present help in time of trouble to those that flee to him for refuge, and trust in him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv12–15Stand now with thy enchantments - (See the notes…
Stand now with thy enchantments - (See the notes at Isa 47:9). This is evidently sarcastic and ironical. It is a call on those who practiced the arts of magic to stand forth, and to show whether they were able to defend the city, and to save the nation.
Wherein thou hast labored - Or in practicing which thou hast been diligently employed.
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From thy youth - From the very commencement of thy national existence. Babylon was always distinguished for these arts. Now was a time when their value was to be put to the test, and when it was to be seen whether they were able to save the nation.
If so be - Or perhaps or possibly, they may be able to profit thee - the language of irony. Perhaps by the aid of these arts you may be able to repel your foes.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv12–15
CHAPTER XLVII.
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 Brown1871 · Public DomainOn vv12–15Stand--forth: a scornful challenge to Babylon's magicians to show…
Stand--forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.
laboured--The devil's service is a laborious yet fruitless one (Isa 55:2).
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. Whedon1874 · Public DomainOn vv12–1512. Wherein thou hast laboured — Namely, in astrology,…
12. Wherein thou hast laboured — Namely, in astrology, magic, or sorceries, through which Babylon might attempt to thwart the divine decree.
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 Colleges1878 · Public DomainOn vv12–1512. Stand now with &c.] Either Stand by thy…
12. Stand now with &c.] Either Stand by thy spells, persist in them, stake everything upon them, as Lev_13:5; Jer_48:11, Eze_13:5 (these parallels, however, are not quite convincing); or (as in Isa_47:13) Stand forth with thy spells.
wherein thou hast laboured from thy youth] Or: with which thou hast wearied thyself, &c.; see on ch. Isa_43:22. Duhm omits these words entirely, for the sake of the rhythm, but they excite no suspicion on any other ground.
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if so be &c.] perchance thou wilt be able to profit!—
perchance thou wilt inspire terror! (Cf. R.V.)
keen and bitter irony.
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 Readers1878 · Public DomainOn vv12–15(12) If so be thou shalt be able .…
(12) If so be thou shalt be able . . .—The words come with a subtle tone of irony. Persevere in thy enchantments . . . perchance thou wilt be able to profit, perchance thou wilt strike terror.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv12–15Stand now. The fourth and concluding strophe now begins;…
Stand now. The fourth and concluding strophe now begins; it opens, like the third, with a single imperative. It has, as Mr. Cheyne observes, "a strongly ironical tinge, reminding us of Elijah"s language to the priests of Baal in 1Ki_18:27." The irony is, however, confined to the first half (vers. 12, 13); giving place in vers. 14 and 15 to a scathing sentence of judgment and ruin. Enchantments... sorceries; rather, spells, enchantments (see the comment on ver. 9). If so be, etc.; rather, perchance thou wilt be able to profit; perchance thou wilt cause terror. The prophet gives a pretended encouragement to Israel"s adversaries. "If Babylon uses all the resources of her magical art, perhaps she may succeed who knows? Perhaps she may strike terror into the hearts of her assailants."
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 Illustrator1887 · Public DomainOn v14Behold, they shall be as stubble
Isa_47:14
Behold, they shall be as stubble
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Gods judgment as consuming fire
The flame is no comfortable fire for warmth, no hearth-fire (Isa_44:16) to sit in front of; but, on thecontrary, consuming, eternal, i.annihilating flames (Isa_33:14). (F. Delitzsch, D. D.)
The portion of the ungodly
I. With reference to the FIRST SENTENCE.
1. One of the most striking thoughts which it conveys to the mind is this, that the punishment of the wicked will be easily inflicted. They shall be as stubble. Nothing can be more easy than to kindle stubble when it is fully dry. Oh, ungodly and impenitent man, there is that in thyself to-day which, let alone and permitted to ripen, will bring a hell upon thee. Thou hast in thyself the power of memory, and that power shall become a vehicle of sorrow to thee. Thou hast, beside thy memory, a conscience; a con science which thou hast striven to silence; but, even drugged and gagged as it is, it sometimes makes thee feel unhappy. You will then find that you cannot palliate the guilt of sin. Thy memory and thy conscience shall be as two great millstones grinding thee to powder. Then, added to thy memory and to thy conscience, there shall come thy increased knowledge. Thou knowest enough now to leave thee without excuse, but then thy knowledge shall increase so as to leave thee without pretence of apology. Thou shalt then perceive the craft of the tempter who deluded thee. Thou shalt then see the blackness and the filthiness of sin as thou dost not see it now. Then shalt thou understand the greatness and the goodness of the God whom thou hast despised; thou shalt then discern the glory of the heaven which thou hast lost; thou shalt then begin to get an idea of that eternity which shall roll over thy head for ever. Beside, think of thy companions. Shut up fifty drunkards and profane men together, and would they not soon make a hell for themselves without any interposition of Divine power? What will it be when they are bound up in bundles; when the tens of thousands of those who obey not Christ shall find themselves in their own place?
2. This punishment shall be most searching and terrible. The metaphor of fire is used in Scripture because it is that which of all things causeth the most pain, and is the most searching and trying. As fire consumes, and so reaches to the very essence of things, so shall the wrath to come reach to the very essence and subsistence of the soul.
3. This destruction will be most inevitable. They shall not deliver themselves from the power of the flame. There is hope now; there shall be no hope then. The Lord Jesus, though the most loving of spirits, was the most awful of preachers; and in His sermons, while there is everything that could melt and woo, there is no lack of the great and terrible thunderbolt, and the sounding forth of wrath to come, and the judgment which must await the impenitent.
II. BUT OUR TEXT NOW CHANGES ITS FIGURE. Thus saith the Lord, There shall not be a coal to warm at, nor fire to sit before it; by which is meant that there shall be nothing in hell that can give the sinner a moments comfort; nothing.
III. And now our text bids us BEHOLD, therefore I pray ye turn not away your eyes from this meditation.
1. Children of God, behold it; it will make you grateful. Does not the thought of the misery from which you have escaped make you love your Saviour? And oh, will it not make you love poor sinners too?
2. But specially, you that are unconverted, the text says, Behold. It is a gloomy subject for you to think upon, but better to think of it now than to think of it for ever. (C. H. Spurgeon.)
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 Commentary1892 · Public DomainOn v12(Fourth Sunday in Advent.)
A CALL TO THE UNRIGHTEOUS
(Fourth Sunday in Advent.)
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Isa_46:12-13. Hearken unto Me, ye stout-hearted, &c.
Referred at first to local and national circumstances, but addressed to the men of every generation—to ourselves in our own circumstances, rendered more obvious and striking by the near approach of the joyful season of Christmas.
I. God’s dealings with mankind have been all of a character which may be called unexpected. No reason can be given why men should be redeemed, rather than fallen angels, save that it so pleased Him who “worketh all things,” &c. Suppose that God had left the world to itself for many ages; suppose Him breaking the silence of centuries, of what nature would the world expect the summons to be if roused in the midst of its profligacy by the call, “Hearken,” &c.? Would it not be a message of wrath, &c.? It never could have been expected, that after such a summons would follow such words as are found in the text.
II. Having summoned the stout-hearted to hearken, the words that follow are specially adapted to their case—contain the motives which are most likely to bring them to contrition and repentance. The nearness of salvation is made an argument with the ungodly why they should turn from evil courses, just as preached by the Baptist—“Repent ye, for,” &c. The argument may not seem at first to be one of extraordinary force, but there is an energy and a persuasiveness in the approach of a Redeemer which may vainly be looked for in the approach of any other persons, or any other event. Apply this argument.
God goes on to speak with more distinctness of His purposes of mercy: “And I will place,” &c. Refers originally to what Christ would accomplish at His first appearing in Judea, and also what He would effect at His second advent. But if we confine our thoughts to what has been already effected, we have sufficient material from which to prove the accomplishment of the text. “Righteousness” is the salvation which God promises to be at hand. This is the most faithful description of the deliverance provided through the mediation of Christ, for that deliverance to righteousness which God provided for His own honour whilst providing for our rescue (Rom_9:30, &c.) And not only is salvation the righteousness of all, because it provides that God shall be just while the justifier; it is emphatically “God’s righteousness,” inasmuch as it communicates a righteousness to man which by his own strivings he could not have attained. It does this in two ways—by imputing Christ’s righteousness, and by working righteousness in us by the operation of the Holy Spirit.
And this salvation God placed in Zion, for it was only by the going up of the Mediator as a victim to the altar that the curse of the law was exhausted and the honour of the Divine attributes secured. Ages have no power to weaken or remove it. Still is virtue going out from Zion mighty as when the first Atonement was made. But we look for a yet nobler and ampler accomplishment of the prophecy (Isa_25:6-8; Isa_63:1).
“For Israel my glory.” Wonderful words! That fallen man should be His glory is an inexplicable mystery apart from Redemption. A redeemed creature is emphatically the glory of God.—H. Melvill, B.A.: Sermons, 1853, pp. 562–568.
I. A CALL OF GOD TO THE LISTLESS AND IMPENITENT. “Hearken unto Me ye stout-hearted, that are far from righteousness.”
1. This call may be said to apply to three classes—
(1.) To the spiritually deaf;
(2.) To the spiritually obdurate;
(3.) To the spiritually destitute—“Far from righteousness.”
2. This call is entitled to our immediate and most earnest attention.
(1.) Because it concerns our eternal destiny;
(2.) Because it is God’s call.
II. CONNECTED WITH THIS CALL IS THE GRACIOUS PROVISION AND ACCESSIBILITY OF SALVATION. “I bring near my righteousness; it shall not be far off, and my salvation shall not tarry.” Of this salvation, thus provided and so easily available, we reremark that—
1. It is Divine in its origin and nature. “I bring;” “my salvation.”
2. It is prompt in its announcement and delivery. The text signifies anything but delay, anything but cold and indifferent pauses. God makes haste to be gracious. He observes due time. and sent His Son in the fulness of time, He is slow to anger, but plenteous in mercy. As the prodigal’s father ran to meet him, so does God to save man.
3. It is mercifully adapted to the sinner’s condition.
(1.) He deserves threatening, but obtained instead mercy’s rich promise. God might justly have followed the call by threatening; but rather than this, there is a beautiful transition from the severe to the tender, from the prelude of thunder to the sweet and gentle music of love. It is a beautiful gradation from law to grace.
(2.) He deserves the loss of redemptive privileges, but is offered a near salvation.
(3.) He deserves present punishment, but is offered a timely pardon.
III. GOD CONSTITUTES HIS CHURCH THE TREASURY OF THIS ACCESSIBLE SALVATION. “I will place salvation in Zion, for Israel my glory.” Here we see—
1. That the church is the world’s house of mercy.
2. That the church is entrusted with the most solemn responsibilities.
3. That the church is God’s glory and object of honour. “For Israel my glory.”—Thomas Colclough in the “Lau Preacher,” vol. iii. p. 123.
I. THE DEPLORABLE CONDITION OF UNCONVERTED SINNERS.
1. “Stout-hearted”—stubborn, obdurate, hard. In Eze_11:19 we have a striking and instructive figure describing the condition of unconverted sinners: “The stony heart”—as hard, as cold, as barren, and as dead as a stone!
2. “Far from righteousness”—rightness in heart, in habit, and in life. Morally wrong. Alienated from God. All are naturally wrong (Rom_3:10). Yet some talk of moral excellence in fallen creatures, &c. The Bible acknowledges no real excellence but what arises from a work of grace upon the soul. Sin has defaced the moral excellences of man (Jer_17:9; Gen_6:5; Rom_8:7). “That which is born of the flesh is flesh”—fallen, corrupt, subject to the law of the Fall. “Ye must be born again.”
II. THE WONDERFUL MERCY OF GOD. Has provided a method of deliverance from this deplorable condition. “I bring near my righteousness,” &c. This deliverance God brings near (Rom_10:6-9). Your wrongness may be brought to a final end. The gospel is the grand provision for the restoration of righteousness in fallen and sinful men (2Co_5:21, &c.) Though by nature “far off,” you may be brought “nigh by the blood of Christ.”
III. THE IMPERATIVE DUTY TO WHICH SINNERS ARE SUMMONED. “Hearken unto Me.” When God speaks, it behoves us to listen (Heb_2:2-3). Hearken to His voice—immediately, earnestly, practically, constantly. “Hear, and your soul shall live.”—Alfred Tucker.
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.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv12, 14Connecting Statement:
Connecting Statement:
Yahweh continues to speak to Babylon about her downfall as if she were a queen who is humiliated. (See: Metaphor and Personification)
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Persist in casting your spells ... perhaps you will scare away disaster
Yahweh mocks Babylon by telling her to continue to practice her sorcery to keep bad things away, but he knows that it will not help her. (See: Irony)
Geneva Bible translators 1599 · Public Domain On vv12, 14, 15 He derideth their vain confidence, that put their trust…
He derideth their vain confidence, that put their trust in anything but in God, condemning also such vain sciences, which serve to no use, but to delude the people, and to bring them from depending only on God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–15 Isa 47:12 Stand now with thine enchantments, and with…
Isa 47:12 Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail.
Ver. 12. Stand now with thine enchantments.] {a} Try thine utmost skill, and let us see what thou canst do for thyself. This is spoken in way of derision.
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Wherein thou hast laboured from thy youth.] But found them to be no better than toilsome toys, quae nec ignoranti nocent, nec scientem iuvant, Against judiciary astrology, see Aug. De Civ. Dei, lib. v. cap. 1-5.
{a} Hinc divinatores per antonomasiam Chaldaei appellati.
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 On vv12–15 Stand: this word notes either,
Stand: this word notes either,
1. Continuance. Persist or go on in these practices. Or,
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2. Their gesture. For those that inquired of their gods by any of these superstitious practices used to stand; this being a posture, both of reverence, and waiting for an answer. But this is not a command or concession, but a sacred irony or scoff at the folly of these men, who having so oft been disappointed by these impostures, yet were as forward to use them and trust to them as if they had never deceived them.
From thy youth; from the beginning of thy commonwealth or kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts.
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 On vv12–15 Stand now with thine enchantments, and with the multitude…
Stand now with thine enchantments, and with the multitude of thy sorceries,.... An ironic expression, deriding those evil arts, bidding defiance to them, calling upon the masters of them to do their utmost by them:
wherein thou hast laboured from thy youth; from the infancy of their state; as soon as their monarchy was founded, or they became a people, they were given to these practices, and were famous for them; and in which, no doubt, many among them were brought up from their youth; and to gain the knowledge of which they were at great labour and expense; and yet it was all in vain, and to no purpose:
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if so be thou shall be able to profit, if so be thou mayest prevail; if skill in these things can be of any advantage to keep off the impending calamity, and fortify against the powerful enemy that will quickly surprise thee; try if by thine art thou canst foresee the danger, and prevent it.
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 On vv12, 13, 15 Stand - Persist in these practices. laboured - From…
Stand - Persist in these practices. laboured - From the beginning of thy kingdom. For the Chaldeans in all ages were famous for the practice of these arts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 15 Verse 13. From these things - "What are the…
Verse 13. From these things - "What are the events"] For מאשר measher, read מה אשר mah asher, so the Septuagint, "what is to happen to thee."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v12 Isa 47:12-15. Stand now with thine enchantments — Persist…
Isa 47:12-15. Stand now with thine enchantments — Persist in these practices. Wherein thou hast laboured from thy youth — From the beginning of thy kingdom. For the Chaldeans in all ages were famous, or rather infamous, for the study and practice of these arts. Thou art wearied in thy counsels — Thou hast spent thy time and strength in going from one to another, in trying all manner of experiments, and all to no purpose. Let now the astrologers, &c., stand up — To succour thee, or to inquire for thee. Behold, they shall be as stubble — They shall have no more power to withstand the calamities coming upon them than stubble has to resist the violence of the fire. They shall not deliver themselves from the flame — And much less thee. There shall not be a coal to warm at, &c. — They shall be totally consumed, and all the comfort which thou didst expect from them shall utterly vanish. Thus shall they be unto thee — Such comfortless and helpless creatures, namely, thy sorcerers, astrologers, &c.; with whom thou hast laboured — Upon whom thou hast spent thy time, pains, and money; even thy merchants — Or negotiators, as Bishop Lowth translates סחרין, with whom thou hast had so much intercourse, and so many dealings. They shall wander every one to his quarter — Or, as some interpret the meaning, “They shall wander by whatsoever ways they can to the extreme boundaries of thy empire, to save themselves from the general calamity.” None shall save thee — From thy impending ruin, but all shall leave thee to perish without help, and without hope. Observe, reader, they, and only they, are safe and happy, who, by faith and prayer, deal with one that will always be a present help in time of trouble to those that flee to him for refuge, and trust in him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12–15 Stand now with thy enchantments - (See the notes…
Stand now with thy enchantments - (See the notes at Isa 47:9). This is evidently sarcastic and ironical. It is a call on those who practiced the arts of magic to stand forth, and to show whether they were able to defend the city, and to save the nation.
Wherein thou hast labored - Or in practicing which thou hast been diligently employed.
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From thy youth - From the very commencement of thy national existence. Babylon was always distinguished for these arts. Now was a time when their value was to be put to the test, and when it was to be seen whether they were able to save the nation.
If so be - Or perhaps or possibly, they may be able to profit thee - the language of irony. Perhaps by the aid of these arts you may be able to repel your foes.
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 On vv12–15
CHAPTER XLVII.
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 On vv12–15 Stand--forth: a scornful challenge to Babylon's magicians to show…
Stand--forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.
laboured--The devil's service is a laborious yet fruitless one (Isa 55:2).
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 On vv12–15 12. Wherein thou hast laboured — Namely, in astrology,…
12. Wherein thou hast laboured — Namely, in astrology, magic, or sorceries, through which Babylon might attempt to thwart the divine decree.
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 On vv12–15 12. Stand now with &c.] Either Stand by thy…
12. Stand now with &c.] Either Stand by thy spells, persist in them, stake everything upon them, as Lev_13:5; Jer_48:11, Eze_13:5 (these parallels, however, are not quite convincing); or (as in Isa_47:13) Stand forth with thy spells.
wherein thou hast laboured from thy youth] Or: with which thou hast wearied thyself, &c.; see on ch. Isa_43:22. Duhm omits these words entirely, for the sake of the rhythm, but they excite no suspicion on any other ground.
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if so be &c.] perchance thou wilt be able to profit!—
perchance thou wilt inspire terror! (Cf. R.V.)
keen and bitter irony.
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 On vv12–15 (12) If so be thou shalt be able .…
(12) If so be thou shalt be able . . .—The words come with a subtle tone of irony. Persevere in thy enchantments . . . perchance thou wilt be able to profit, perchance thou wilt strike terror.
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 On vv12–15 Stand now. The fourth and concluding strophe now begins;…
Stand now. The fourth and concluding strophe now begins; it opens, like the third, with a single imperative. It has, as Mr. Cheyne observes, "a strongly ironical tinge, reminding us of Elijah"s language to the priests of Baal in 1Ki_18:27." The irony is, however, confined to the first half (vers. 12, 13); giving place in vers. 14 and 15 to a scathing sentence of judgment and ruin. Enchantments... sorceries; rather, spells, enchantments (see the comment on ver. 9). If so be, etc.; rather, perchance thou wilt be able to profit; perchance thou wilt cause terror. The prophet gives a pretended encouragement to Israel"s adversaries. "If Babylon uses all the resources of her magical art, perhaps she may succeed who knows? Perhaps she may strike terror into the hearts of her assailants."
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 On v14 Behold, they shall be as stubble
Isa_47:14
Behold, they shall be as stubble
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Gods judgment as consuming fire
The flame is no comfortable fire for warmth, no hearth-fire (Isa_44:16) to sit in front of; but, on thecontrary, consuming, eternal, i.annihilating flames (Isa_33:14). (F. Delitzsch, D. D.)
The portion of the ungodly
I. With reference to the FIRST SENTENCE.
1. One of the most striking thoughts which it conveys to the mind is this, that the punishment of the wicked will be easily inflicted. They shall be as stubble. Nothing can be more easy than to kindle stubble when it is fully dry. Oh, ungodly and impenitent man, there is that in thyself to-day which, let alone and permitted to ripen, will bring a hell upon thee. Thou hast in thyself the power of memory, and that power shall become a vehicle of sorrow to thee. Thou hast, beside thy memory, a conscience; a con science which thou hast striven to silence; but, even drugged and gagged as it is, it sometimes makes thee feel unhappy. You will then find that you cannot palliate the guilt of sin. Thy memory and thy conscience shall be as two great millstones grinding thee to powder. Then, added to thy memory and to thy conscience, there shall come thy increased knowledge. Thou knowest enough now to leave thee without excuse, but then thy knowledge shall increase so as to leave thee without pretence of apology. Thou shalt then perceive the craft of the tempter who deluded thee. Thou shalt then see the blackness and the filthiness of sin as thou dost not see it now. Then shalt thou understand the greatness and the goodness of the God whom thou hast despised; thou shalt then discern the glory of the heaven which thou hast lost; thou shalt then begin to get an idea of that eternity which shall roll over thy head for ever. Beside, think of thy companions. Shut up fifty drunkards and profane men together, and would they not soon make a hell for themselves without any interposition of Divine power? What will it be when they are bound up in bundles; when the tens of thousands of those who obey not Christ shall find themselves in their own place?
2. This punishment shall be most searching and terrible. The metaphor of fire is used in Scripture because it is that which of all things causeth the most pain, and is the most searching and trying. As fire consumes, and so reaches to the very essence of things, so shall the wrath to come reach to the very essence and subsistence of the soul.
3. This destruction will be most inevitable. They shall not deliver themselves from the power of the flame. There is hope now; there shall be no hope then. The Lord Jesus, though the most loving of spirits, was the most awful of preachers; and in His sermons, while there is everything that could melt and woo, there is no lack of the great and terrible thunderbolt, and the sounding forth of wrath to come, and the judgment which must await the impenitent.
II. BUT OUR TEXT NOW CHANGES ITS FIGURE. Thus saith the Lord, There shall not be a coal to warm at, nor fire to sit before it; by which is meant that there shall be nothing in hell that can give the sinner a moments comfort; nothing.
III. And now our text bids us BEHOLD, therefore I pray ye turn not away your eyes from this meditation.
1. Children of God, behold it; it will make you grateful. Does not the thought of the misery from which you have escaped make you love your Saviour? And oh, will it not make you love poor sinners too?
2. But specially, you that are unconverted, the text says, Behold. It is a gloomy subject for you to think upon, but better to think of it now than to think of it for ever. (C. H. Spurgeon.)
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 On v12 (Fourth Sunday in Advent.)
A CALL TO THE UNRIGHTEOUS
(Fourth Sunday in Advent.)
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Isa_46:12-13. Hearken unto Me, ye stout-hearted, &c.
Referred at first to local and national circumstances, but addressed to the men of every generation—to ourselves in our own circumstances, rendered more obvious and striking by the near approach of the joyful season of Christmas.
I. God’s dealings with mankind have been all of a character which may be called unexpected. No reason can be given why men should be redeemed, rather than fallen angels, save that it so pleased Him who “worketh all things,” &c. Suppose that God had left the world to itself for many ages; suppose Him breaking the silence of centuries, of what nature would the world expect the summons to be if roused in the midst of its profligacy by the call, “Hearken,” &c.? Would it not be a message of wrath, &c.? It never could have been expected, that after such a summons would follow such words as are found in the text.
II. Having summoned the stout-hearted to hearken, the words that follow are specially adapted to their case—contain the motives which are most likely to bring them to contrition and repentance. The nearness of salvation is made an argument with the ungodly why they should turn from evil courses, just as preached by the Baptist—“Repent ye, for,” &c. The argument may not seem at first to be one of extraordinary force, but there is an energy and a persuasiveness in the approach of a Redeemer which may vainly be looked for in the approach of any other persons, or any other event. Apply this argument.
God goes on to speak with more distinctness of His purposes of mercy: “And I will place,” &c. Refers originally to what Christ would accomplish at His first appearing in Judea, and also what He would effect at His second advent. But if we confine our thoughts to what has been already effected, we have sufficient material from which to prove the accomplishment of the text. “Righteousness” is the salvation which God promises to be at hand. This is the most faithful description of the deliverance provided through the mediation of Christ, for that deliverance to righteousness which God provided for His own honour whilst providing for our rescue (Rom_9:30, &c.) And not only is salvation the righteousness of all, because it provides that God shall be just while the justifier; it is emphatically “God’s righteousness,” inasmuch as it communicates a righteousness to man which by his own strivings he could not have attained. It does this in two ways—by imputing Christ’s righteousness, and by working righteousness in us by the operation of the Holy Spirit.
And this salvation God placed in Zion, for it was only by the going up of the Mediator as a victim to the altar that the curse of the law was exhausted and the honour of the Divine attributes secured. Ages have no power to weaken or remove it. Still is virtue going out from Zion mighty as when the first Atonement was made. But we look for a yet nobler and ampler accomplishment of the prophecy (Isa_25:6-8; Isa_63:1).
“For Israel my glory.” Wonderful words! That fallen man should be His glory is an inexplicable mystery apart from Redemption. A redeemed creature is emphatically the glory of God.—H. Melvill, B.A.: Sermons, 1853, pp. 562–568.
I. A CALL OF GOD TO THE LISTLESS AND IMPENITENT. “Hearken unto Me ye stout-hearted, that are far from righteousness.”
1. This call may be said to apply to three classes—
(1.) To the spiritually deaf;
(2.) To the spiritually obdurate;
(3.) To the spiritually destitute—“Far from righteousness.”
2. This call is entitled to our immediate and most earnest attention.
(1.) Because it concerns our eternal destiny;
(2.) Because it is God’s call.
II. CONNECTED WITH THIS CALL IS THE GRACIOUS PROVISION AND ACCESSIBILITY OF SALVATION. “I bring near my righteousness; it shall not be far off, and my salvation shall not tarry.” Of this salvation, thus provided and so easily available, we reremark that—
1. It is Divine in its origin and nature. “I bring;” “my salvation.”
2. It is prompt in its announcement and delivery. The text signifies anything but delay, anything but cold and indifferent pauses. God makes haste to be gracious. He observes due time. and sent His Son in the fulness of time, He is slow to anger, but plenteous in mercy. As the prodigal’s father ran to meet him, so does God to save man.
3. It is mercifully adapted to the sinner’s condition.
(1.) He deserves threatening, but obtained instead mercy’s rich promise. God might justly have followed the call by threatening; but rather than this, there is a beautiful transition from the severe to the tender, from the prelude of thunder to the sweet and gentle music of love. It is a beautiful gradation from law to grace.
(2.) He deserves the loss of redemptive privileges, but is offered a near salvation.
(3.) He deserves present punishment, but is offered a timely pardon.
III. GOD CONSTITUTES HIS CHURCH THE TREASURY OF THIS ACCESSIBLE SALVATION. “I will place salvation in Zion, for Israel my glory.” Here we see—
1. That the church is the world’s house of mercy.
2. That the church is entrusted with the most solemn responsibilities.
3. That the church is God’s glory and object of honour. “For Israel my glory.”—Thomas Colclough in the “Lau Preacher,” vol. iii. p. 123.
I. THE DEPLORABLE CONDITION OF UNCONVERTED SINNERS.
1. “Stout-hearted”—stubborn, obdurate, hard. In Eze_11:19 we have a striking and instructive figure describing the condition of unconverted sinners: “The stony heart”—as hard, as cold, as barren, and as dead as a stone!
2. “Far from righteousness”—rightness in heart, in habit, and in life. Morally wrong. Alienated from God. All are naturally wrong (Rom_3:10). Yet some talk of moral excellence in fallen creatures, &c. The Bible acknowledges no real excellence but what arises from a work of grace upon the soul. Sin has defaced the moral excellences of man (Jer_17:9; Gen_6:5; Rom_8:7). “That which is born of the flesh is flesh”—fallen, corrupt, subject to the law of the Fall. “Ye must be born again.”
II. THE WONDERFUL MERCY OF GOD. Has provided a method of deliverance from this deplorable condition. “I bring near my righteousness,” &c. This deliverance God brings near (Rom_10:6-9). Your wrongness may be brought to a final end. The gospel is the grand provision for the restoration of righteousness in fallen and sinful men (2Co_5:21, &c.) Though by nature “far off,” you may be brought “nigh by the blood of Christ.”
III. THE IMPERATIVE DUTY TO WHICH SINNERS ARE SUMMONED. “Hearken unto Me.” When God speaks, it behoves us to listen (Heb_2:2-3). Hearken to His voice—immediately, earnestly, practically, constantly. “Hear, and your soul shall live.”—Alfred Tucker.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14 Connecting Statement:
Connecting Statement:
Yahweh continues to speak to Babylon about her downfall as if she were a queen who is humiliated. (See: Metaphor and Personification)
Read full note →
Persist in casting your spells ... perhaps you will scare away disaster
Yahweh mocks Babylon by telling her to continue to practice her sorcery to keep bad things away, but he knows that it will not help her. (See: Irony)
translationWords
sorcerer
faithful
save
heaven
declare
new moon
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12–13 47:12-15 In the face of calamity, Babylon would turn…
47:12-15 In the face of calamity, Babylon would turn to occult practices for help, but it would not find help.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.