Isaiah 47:3
Your nakedness will be uncovered and your shame will be exposed. I will take vengeance; I will spare no one."
Your nakedness will be uncovered
The phrase "your nakedness will be uncovered" is a vivid metaphor used to describe the exposure of Babylon's sins and vulnerabilities. In the Hebrew context, "nakedness" (עֶרְוָה, 'ervah) often symbolizes shame and disgrace. Historically, Babylon was a powerful empire, known for its opulence and might. However, this prophecy foretells a time when its hidden sins and moral corruption would be laid bare for all to see. The uncovering of nakedness signifies divine judgment and the stripping away of false security and pride.

and your shame will be exposed
The word "shame" (חֶרְפָּה, cherpah) in Hebrew conveys a deep sense of dishonor and humiliation. In the ancient Near Eastern culture, honor and shame were pivotal societal values. For Babylon, a city renowned for its grandeur and influence, the exposure of its shame would be a profound reversal of fortune. This phrase underscores the theme of divine retribution, where the once-proud empire would face public disgrace as a consequence of its arrogance and idolatry.

I will take vengeance
The declaration "I will take vengeance" reflects God's role as the ultimate judge and avenger. The Hebrew root for "vengeance" (נָקָם, naqam) implies a just retribution, not a capricious act of anger. In the biblical narrative, God’s vengeance is often portrayed as a righteous response to sin and injustice. This phrase reassures the faithful that God is aware of the wrongs committed by Babylon and will act to rectify them, affirming His sovereignty and justice.

I will spare no one
The phrase "I will spare no one" emphasizes the totality and inevitability of the coming judgment. In the context of Isaiah's prophecy, this indicates that Babylon's downfall would be comprehensive, affecting all levels of society. The Hebrew concept here suggests a thorough and complete execution of divine justice. This serves as a sobering reminder of the seriousness of sin and the certainty of God's judgment, encouraging believers to live righteously and trust in God's ultimate plan for justice.

Persons / Places / Events
1. Babylon
The city and empire that is the subject of God's judgment in Isaiah 47. Babylon is depicted as a proud and arrogant power that will be brought low.

2. Isaiah
The prophet who delivers God's message of judgment against Babylon. Isaiah's prophecies often include themes of justice and the sovereignty of God.

3. God
The ultimate judge who declares His intention to expose Babylon's shame and execute vengeance without sparing anyone.

4. The Chaldeans
The people of Babylon, often synonymous with the Babylonians, who are the recipients of this prophetic judgment.

5. The Exile
The historical context in which the Israelites were taken captive by Babylon, leading to prophecies of Babylon's eventual downfall.
Teaching Points
God's Sovereignty in Judgment
God is sovereign over all nations and empires. His judgment is just and inevitable for those who oppose His will and oppress His people.

The Consequences of Pride
Babylon's downfall serves as a warning against pride and self-reliance. Nations and individuals alike must recognize their dependence on God.

The Certainty of Divine Justice
God's promise to expose and judge Babylon assures believers that evil will not go unpunished. This provides hope and encouragement to those who suffer under injustice.

The Call to Repentance
While the prophecy is directed at Babylon, it serves as a reminder for all to examine their lives, repent of sin, and seek God's mercy.

The Hope of Redemption
For the Israelites, the fall of Babylon signified the end of exile and the hope of return. Believers today can find hope in God's redemptive plans through Christ.
Bible Study Questions
1. How does the imagery of "nakedness" and "shame" in Isaiah 47:3 relate to the concept of divine judgment throughout the Bible?

2. In what ways does the fall of Babylon in Isaiah 47 serve as a warning to modern societies and individuals?

3. How can believers find comfort in the assurance of God's justice as depicted in Isaiah 47:3, especially when facing personal or societal injustices?

4. What parallels can be drawn between the judgment of Babylon and the final judgment described in Revelation? How should this influence our daily lives?

5. How does understanding the historical context of the Babylonian exile enhance our interpretation of Isaiah 47:3 and its application to our faith journey?
Connections to Other Scriptures
Revelation 18
This chapter describes the fall of Babylon the Great, echoing the themes of judgment and exposure found in Isaiah 47.

Nahum 3:5
Similar imagery of exposure and shame is used in God's judgment against Nineveh, another powerful city that opposed God's people.

Jeremiah 50-51
These chapters also prophesy the downfall of Babylon, emphasizing God's justice and the eventual liberation of His people.
A Fearful MeetingHomiletic ReviewIsaiah 47:3
God Meeting Sinners as a ManH. Melvill, B. D.Isaiah 47:3
I Will not Meet Thee as a ManSkinner., Stier., Ruetschi., Hahn., Cheyne., Delitzsch., G. A. Smith., A. B. Davidson, D. D., J. A. Alexander.Isaiah 47:3
I Will not Meet Thee as a ManR. Macculloch.Isaiah 47:3
Mental and Moral NakednessR. Macculloch.Isaiah 47:3
Dirge on the Downfall of BabylonA. B. Davidson, D. D.Isaiah 47:1-3
The Fall of BabylonE. Johnson Isaiah 47:1-15
People
Babylonians, Isaiah
Places
Babylon
Topics
Condition, Exposed, Intercede, Meet, Mercy, Nakedness, None, Punishment, Reproach, Revealed, Shame, Spare, Stay, Unclothed, Uncovered, Vengeance, Yea, Yes
Dictionary of Bible Themes
Isaiah 47:3

     5146   covering
     5169   nakedness
     5947   shame

Isaiah 47:1-4

     6722   redemption, OT

Isaiah 47:1-15

     4215   Babylon

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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