Isaiah 47:10
You were secure in your wickedness; you said, 'No one sees me.' Your wisdom and knowledge led you astray; you told yourself, 'I am, and there is none besides me.'
You felt secure in your wickedness
This phrase addresses the false sense of security that comes from engaging in sinful behavior. The Hebrew root for "secure" (בָּטַח, batach) implies a sense of trust or confidence. Historically, the people of Babylon, to whom this prophecy is directed, believed their power and wealth made them invincible. This false confidence is a warning to all who trust in their own strength rather than in God.

and said, ‘No one sees me.’
This reflects the delusion of anonymity in sin. The Hebrew word for "sees" (רָאָה, ra'ah) means to perceive or consider. The Babylonians believed their actions were hidden from divine judgment. This phrase serves as a reminder that God is omniscient, and nothing is hidden from His sight, as echoed in Hebrews 4:13.

Your wisdom and knowledge
Here, "wisdom" (חָכְמָה, chokmah) and "knowledge" (דַּעַת, da'ath) are ironically noted. The Babylonians prided themselves on their intellectual achievements and astrological insights. However, this worldly wisdom led them away from God. True wisdom begins with the fear of the Lord (Proverbs 9:10).

have deluded you
The term "deluded" (שָׁבַע, shavah) suggests being led astray or deceived. The Babylonians were misled by their own understanding, which is a cautionary tale about the dangers of relying solely on human intellect without divine guidance. This echoes the warning in Proverbs 3:5-6 to trust in the Lord rather than one's own understanding.

for you have said in your heart
The phrase "in your heart" (בְּלֵבָבֵךְ, b'levavech) indicates an internal conviction or belief. The heart, in Hebrew thought, is the center of will and emotion. This self-deception originates from within, highlighting the importance of guarding one's heart as advised in Proverbs 4:23.

‘I am, and there is none besides me.’
This declaration of self-sufficiency and pride mirrors the language God uses to describe Himself (Isaiah 45:5). The Babylonians arrogantly assumed a divine status, which is the ultimate form of idolatry. This phrase serves as a stark reminder of the first commandment, emphasizing that only God is sovereign and supreme.

Persons / Places / Events
1. Babylon
The primary subject of Isaiah 47, Babylon is personified as a woman who has become proud and self-reliant, believing herself to be invincible and beyond reproach.

2. Isaiah
The prophet who delivers God's message of judgment against Babylon, warning them of their impending downfall due to their arrogance and wickedness.

3. God's Judgment
The event being prophesied is the coming judgment and humiliation of Babylon, which serves as a warning against pride and self-deception.
Teaching Points
The Danger of Pride
Pride can lead individuals and nations to a false sense of security, believing they are beyond accountability. This passage warns against the arrogance that blinds us to our vulnerabilities.

Self-Deception
The belief that "no one sees me" reflects a dangerous self-deception. God sees all, and our actions have consequences. We must live with integrity, knowing that nothing is hidden from God.

False Wisdom
Relying on human wisdom and knowledge apart from God can lead us astray. True wisdom begins with the fear of the Lord and submission to His will.

The Illusion of Self-Sufficiency
The claim "I am, and there is none besides me" is a direct challenge to God's sovereignty. Recognizing our dependence on God is crucial for a humble and obedient life.

Repentance and Humility
The call to Babylon is a call to repentance. We must examine our hearts for pride and turn back to God in humility, acknowledging His rightful place as Lord of all.
Bible Study Questions
1. How does the pride of Babylon in Isaiah 47:10 reflect attitudes we might see in today's world or in our own lives?

2. In what ways can we guard against the self-deception of thinking "no one sees me" in our personal and spiritual lives?

3. How does the theme of pride leading to downfall in Isaiah 47:10 connect with the message of Proverbs 16:18?

4. What are some practical steps we can take to ensure that our wisdom and knowledge are rooted in God's truth rather than our own understanding?

5. How can the account of Babylon's judgment in Isaiah 47 serve as a warning and a call to repentance for us today?
Connections to Other Scriptures
Proverbs 16:18
This verse speaks to the theme of pride leading to destruction, echoing the warning given to Babylon in Isaiah 47:10.

Obadiah 1:3-4
Similar to Isaiah 47:10, this passage addresses the pride of Edom, highlighting the danger of self-exaltation and the false sense of security it brings.

Revelation 18
The fall of Babylon in Revelation parallels the judgment pronounced in Isaiah 47, illustrating the ultimate downfall of systems and nations that exalt themselves against God.
None Seeth MeJ. Trapp.Isaiah 47:10
Omniscience IgnoredPulpit AnalystIsaiah 47:10
Pernicious KnowledgeF. Close, M. A.Isaiah 47:10
Practical Atheism and Genuine PietyA. Tucker.Isaiah 47:10
The Fall of BabylonE. Johnson Isaiah 47:1-15
Afflictions in PerfectionIsaiah 47:7-11
Earthly Honour FleetingIsaiah 47:7-11
False SecurityIsaiah 47:7-11
Neglected WarningsS. Thodey.Isaiah 47:7-11
Sinful BoastingR. A. Griffin.Isaiah 47:7-11
Spiritual InfatuationW. Clarkson Isaiah 47:7-11
People
Babylonians, Isaiah
Places
Babylon
Topics
Astray, Beside, Besides, Confided, Confident, Deluded, Evil-doing, Faith, Felt, Hast, Heart, Led, Mislead, None, Perverted, Sayest, Secure, Seduced, Seeing, Sees, Trusted, Turning, Wickedness, Wisdom
Dictionary of Bible Themes
Isaiah 47:10

     5973   unreliability
     8366   wisdom, source of

Isaiah 47:1-15

     4215   Babylon

Isaiah 47:6-11

     5813   conceit

Isaiah 47:8-11

     5890   insecurity

Isaiah 47:9-10

     8032   trust, lack of

Isaiah 47:9-13

     4185   sorcery and magic

Isaiah 47:10-11

     8805   pride, results

Library
Humility is the Root of Charity, and Meekness the Fruit of Both. ...
Humility is the root of charity, and meekness the fruit of both. There is no solid and pure ground of love to others, except the rubbish of self-love be first cast out of the soul; and when that superfluity of naughtiness is cast out, then charity hath a solid and deep foundation: "The end of the command is charity out of a pure heart," 1 Tim. i. 5. It is only such a purified heart, cleansed from that poison and contagion of pride and self-estimation, that can send out such a sweet and wholesome
Hugh Binning—The Works of the Rev. Hugh Binning

The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration:
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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