Bible Studies
The Exodus from Babylonian Captivity (2 Cor. 6:14-7:1)
Series: A New CreationIntroduction:
1. Most of us are thoroughly familiar with the Exodus from Egypt. 2. We can tell the story of Moses, the burning bush, the ten plagues, and the crossing of the Red Sea. We know about the wilderness wandering and the nation finally coming into the Promised Land. 3. Recently we have been investigating the period of the kings. Although this period may be less familiar to us we thrill to hear the accounts of the history of the nation of Israel and God’s on-going activity with them. 4. Soon we will be rehearsing the period when Israel is taken captive by Assyria and Judah is taken captive by Babylon. 5. And although we are a people especially concerned with the N.T. documents, we know that the recording of all these O.T. events has been for our learning and admonition (Rom. 15:4; 1 Cor. 10:11). 6. One of the most intriguing things about the N.T. documents is how they use the O.T. material, its specific passages, its overall themes, and even its structure to communicate to us its exceedingly magnificent message. 7. In this lesson I want to pick up on one of those themes—the theme of a second exodus, not from Egypt—but from Babylon.Discussion:
I. Second Corinthians 6:14-7:1 makes this association when it quotes from Isa. 52:11. On verse 16 see Ex. 29:45; Lev. 26:12; Jer. 31:1; Ezek. 37:27.A. Verse 17 quotes Isa. 52:11: “Come out from their midst and be separate, says the Lord.
B. The context of Isa. 52 refers to God’s people being taken away (v. 5) and announces a time when God’s good news will be announced and He will save them (v. 10).
C. It would appear to be announcing God’s deliverance of them from Babylonian captivity, but Paul quotes v. 7 in Rom. 10:15 applying it to the preaching of the gospel of Jesus Christ.
D. How shall we interpret this? That the release of God’s people from Babylonian captivity reaches its fruition in the preaching of the gospel of Jesus Christ and the final restoration of His people. It means that the concept of salvation extends from the context of release from Babylonian captivity.
E. I believe this is the interpretation that Paul is making in 2 Cor. 6.
1. Paul is reasoning from new creation concepts about reconciliation through Christ (2 Cor. 5:17-6:1).
2. He uses Isa. 49:8 arguing that the acceptable time is now. It is the day of salvation and God is helping us (2 Cor. 6:2). The Isaiah text, of course, is set in the historical setting of the Babylonian captivity.
3. In 6:17 then he calls the new creation to come out from their midst,i.e.,Out of the midst of Babylon. His application is that the new creation must be separate.
4. Like Isa. 49:8 he uses covenant language in 2 Cor. 6:16. This language is reminiscent of the language of Exodus (29:45-46). Jer. 31:31-33 also connects this with the new covenant (note also Jer. 32:38). Ezek. 37:15-28 connects it with the coming Davidic kingdom.
F. There is very clear evidence for making a case that the deliverance from Babylonian Captivity does not reach its culmination in the return to Jerusalem during the days of Ezra and Nehemiah, but in “a second exodus” when the kingdom is established with the coming of Christ (begun on Pentecost) and reaching its final culmination when He returns.
II. Additional evidence of this founded in Isaiah.A. Isa. 40:3-5 is quoted in Lk. 3:3-6 and Mk. 1:2-3 of John the Baptist the forerunner of Christ.
1. It is in a context that has predicted the Babylonian captivity (39:6-7).
2. Upon the basis of the surety of the word of God (40:6-8) it predicts the coming of God. Its language is that of a highway prepared for a king.
3. Luke and Mark reference this passage in reference to the coming of Christ.
B. Luke in his Acts account refers to the people of the kingdom as “the Way.”
1. God has called His people out of Babylon (out of the world) and has them walking in “the Way.”
2. Acts 9:2: “And (Paul) asked for letters from (the high priest) to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem.”
3. Acts 19:9: “But when some were becoming hardened and disobedient, speaking evil of the Way before the people he withdrew from them and took away the disciples reasoning daily in the school of Tyrannus.”
4. Also Acts 19:23; 22:4; 24:14, 22.
C. Isa. 40-55 uses language reminiscent of the Exodus to refer to the deliverance from Babylon, but the language does not allow a terminus ending with the days of Ezra and Nehemiah. The deliverance extends to the Messianic kingdom.
1. 43:14-19. Babylon will be destroyed. The language is reminiscent of the Exodus (v. 16, 19). Cf. the roadway with “the Way” of Acts.
2. 46:4: “I will bear you (cf. Ex 19:4) and I will deliver you” from Babylon (46:1-2). “My salvation will not delay. I will grant salvation in Zion, and My glory for Israel” (46:13).
3. 48:20ff calls on them to “Go forth from Babylon.” Verse 21 remembers God’s provision in the wilderness (cf. Ex. 17:6).
4. 49:6-11. Verse 6 is quoted by Paul in Pisidian Antioch as he turns to the Gentiles with the gospel. Verse 8 refers to the covenant. Verse 9, those who are bound are to go forth. The message is a message of escape from the bondage of Babylon (the world). 46:25 refers to captives of the mighty being taken away. God will save. Cf. Eph. 4:8.
5. 51:14: refers to the exile soon being free.
6. 52:2 calls on Jerusalem to shake herself from the dust and rise up from her captivity. Verse 7 speaks of how lovely are the feet of those who bring good news. This verse is quoted by Paul in Rom. 10:15 of the preaching of the gospel.
7. 52:11, as already noted, is quoted in 2 Cor. 6:17 to call us from being bound to the world. (See also Rev. 18:4.) Temple imagery reflects this separateness. We are the temple of God therefore we must be separate.
8. 55:3, 12. Verse 3 refers to the everlasting covenant and the faithful mercies shown to David (cf. Heb. 8-9; Acts 13:34). In Acts 13:34-39 Paul connects this phrase (“faithful mercies”) with the resurrection of Christ and the preaching of forgiveness through Him.
D. What does all this mean? That we are to come out of Babylon (the world)! That we are in a second exodus! That we are on a journey! That this world is not our home! We are part of the new creation of God and that although we are in the Way, on the journey, we have not yet arrived. Therefore we look forward. We are careful in our walk (Heb. 3:12-4:16).
III. The message of Revelation is the doom of Babylon and the deliverance of the captives to the city of God.A. Rev. 18:4-8.
1. Verse 1: “Come out from her” (Isa. 52:11).
2. Note verse 7 is a quotation from Isa. 47:5, 7, 8.
B. If you want to understand the message of Revelation you need to understand the context of Isaiah.
IV. What does it all mean?A. We must come out! We must be separate. We are the new creation! Captives set free.
B. We can no longer continue in sin. We are the Way. We are the temple! Participants in the new covenant!
C. Israel was admonished not to turn back to Egypt. We cannot turn back to Babylon!
Conclusion:
1. Have you heard the good news? 2. God has delivered us! 3. We are on our way to the Promised Land!
