BOOK SUMMARY: THE CHRIST KEY - CHAPTER 6A - THE SANCTUARY GARDEN OF GOD, PAGES 109-116

INTRO: The architecture, furnishings and layout of the temple revealed God’s character and will for Israel.  The Lord’s OT homes look backward (creation) as well as forward (re-creation). There is a Christological Architecture in God’s house. The layout of God’s homes in Scripture is as follows

(1).       Genesis and the Creation Account

(2).       The Tabernacle as the New Eden

(3).       The Temple as the Tabernacle/Eden Expanded

(4).       The Work of the Messiah and His Church

(5).       The New Heavens and New Earth

The tabernacle was fashioned after the garden of Eden. In the garden, Adam and Eve served as priests in God’s temple-garden.

WORLD-CREATING AND TABERNACLE-MAKING

The creation account bears the marks of priestly literature. It’s presented in an orderly fashion. Divine acts are formal, systematic, and repetitive like sections of Leviticus. Creation week ends with the Sabbath which was crucial to Israel’s worship calendar. To read the creation account is like reading about a cosmic liturgy overseen by a Divine Priest. Genesis contains priestly language. 

• BADAL - The Hebrew word badal means to separate or make a distinction. God separated light and darkness, waters above and waters below and heavenly lights. In the rest of the OT the same word is used primarily in ritual contexts. The Most Holy Place was separated from the Holy Place (Exodus 26:33) and the priests had to make a distinction between holy and unholy things (Leviticus 10:10).

• MO’ED – It means a place of meeting or appointed time. The tent of meeting (mo’ed) is spoken of in Leviticus 1:1, 3. The same word is used in Genesis 1:14 in regard to seasons or appointed times. Heavenly lights are for appointed times connected with sanctuary worship.

• A SEVEN-FOLD PATTERN – Seven times God said creation was good or very good. God gave Moses blueprints for the tabernacle in seven speeches that started with “The Lord spoke.” See Exodus 25:1, 30:11, 30:17, 30:22, 30:34, 31:1, 31:12. The creation week ends with the Sabbath and the tabernacle instructions end with a speech about the Sabbath (Exodus 31:12-17).

• RA’AH / ASAH – Ra’ah means see. Asah means do/make. Both words are used at the completion of creation week and the tabernacle (Genesis1:31, Exodus 39:43).

• KALAH / M’LAKAH – Kalah means finished. M’lakah means work. God finished his work (Genesis 2:2). Moses finished the work (Exodus 40:33). The completion of the tabernacle is linguistically being linked to creation week.

• BARAK / KOL M’LAKAH – Barak means blessed. Kol M’lakah means all the work. Both are used in Genesis 2:3 and Exodus39:43.  Blessing or benediction followed the completed work.

• BEGINNING OF TIME / BEGINNING OF THE MONTH – Creation started time. The tabernacle was erected on the first day of the month (Exodus 40:2).

• THE SPIRIT OF GOD – The Spirit of God hovered over the face of the waters (Genesis 1:2). The Spirit of God was upon Bezalel to fill him with all knowledge and abilities to build the tabernacle (Exodus 31:3-5). 

The connections between creation and the tabernacle are undeniable. Creation was meant to be a cosmic tabernacle/temple where God dwells with humanity.  God had priests in His creation-temple (Adam and Eve). Sin ruined this ideal plan. The later Jewish tabernacle and temple were not God’s final plan. God would need a perfect priest to come and restore things and bring in a final new creation temple.

THE PRIESTLY COUPLE AND THE GARDEN TABERNACLE

Adam and Eve were placed in the garden and told to work (avad) and keep (shamar) it (Genesis 2:15). These two words are used together in regard to priestly duties. Avad is usually translated at serve. Shamar is translated as guard. Priests were to guard the tabernacle and serve the Lord (Numbers 3:7-8). Later priests were modeled after what Adam and Eve did. Adam was to serve in the garden and guard it, which he failed to do. Adam was to be careful to guard the command of God to not eat of the forbidden tree. A threat of death followed. The same is true of the OT priests. A threat of death came after the priests were given specific commands regarding their service (Exodus 28:35, 28:43, 30:20-21). Adam and Eve were to guard the garden from the serpent and his lies just as later guards and gatekeepers were to make sure that no one unclean should enter the temple (2 Chronicles 23:19). Adam and Eve failed at their priestly duties. They were exiled from the garden-temple and placed cherubim with flaming swords at the entrance of the garden-temple to guard it and the way to the tree of life (Genesis 3:24). Another priest was promised who would defeat Satan (Genesis 3:15) and eventually remove Him from God’s eternal dwelling place with humanity.

The later tabernacle and temple were laden with images from the garden of Eden. There was the menorah which was a lampstand that was a flowering tree just like the tree of life (Exodus 25:33, 1 Kings 7:49). On the tabernacle curtains were images of cherubim (Exodus 26:1).  The two doors leading into the Holy of Holies were covered with images of cherubim, palm trees and open flowers (1 Kings 6:32). Floral life, animal life and cherubim where everywhere in the temple remind us of the garden-temple of Eden. Israel was given a new mobile Eden—a home where God would dwell among them.

DISCUSSION QUESTIONS

(1).  Why is it necessary to see this massive theme of God’s home in Scripture?

(2).  Consider Jesus’s name Emmanuel. How is that connected to what we’re learning about?

(3).  If humanity was created to be priests of God, what do you think is required of us?

(4).  How does the notion of you being a royal priest shape your understanding of your life (1 Peter 2:9)?

(5).  If you were to glance at the layout of God’s homes on earth, what sort of forward movement do you see?

BOOK SUMMARY: WHEN SINNERS SAY I DO - CHAPTER 1 - WHAT REALLY MATTERS IN MARRIAGE

GOOD QUESTION, GREAT ANSWER

What we believe about God determines the quality of our marriage. Everyday things we say in our marriage relationship reveal assumptions we have adopted about who we are, what we need, what’s really important and how God figures all into it.  The strength of your entire life, which includes your marriage, is wrapped up in your knowing of God--theology.

What theology is revealed in a statement like, “You’ll never change!”?

 

FIRST THINGS FIRST: LINING UP THE BUTTONS

If you get your theology right, all other areas of life begin to, or at least have a chance to, line up correctly.

• The Foundation of Your Marriage: The Bible - We get our understanding of God and reality from Scripture. In Scripture we encounter Jesus from Genesis to Revelation. He is Truth. Truth-based marriages are centered on the Christ of Scripture. God’s Word concerning Christ will fill our marriages with eternal significance. This is where the strength and durability of our marriages comes from.

• The Foundation of Your Marriage: The Gospel - Humanity was created to live and rule with God as image bearers (Genesis). Sin ruined that. Scripture shows this image and relationship restored with God in a new creation (Revelation). Everything between the first couple chapters of Genesis as the last couple chapters or Revelation is in preparation for the gospel, presentation of the gospel or participation in the gospel. Scripture explains our most basic problem: sin has separated us from God and it has ruined relationships with each other. Scripture explains our only hope: the gospel of Christ. The gospel isn’t just for evangelism and getting saved. The gospel provides power to resist sin and hope that we can be transformed daily into better image bearers until we attain complete perfection when Christ comes again. Without the gospel, you cannot see God, yourself, or your marriage for what they truly are.

• The Focus Of Your Marriage: The Glory of God - Marriage was invented by God and belongs to God. It exists more for him than for us. If your goal isn’t to glorify God, you shouldn’t get marriage, yet.  Ephesians 5:22-33 provides a reference point for all our actions in marriage.  Marriage is meant to be a parable whereby we glorify God by displaying and acting out the eternal union between Christ and His church. This is why you should want to get married 

 

MARRIAGE IS STREET-LEVEL THEOLOGY

Christ came to save sinners. You have been saved (justification) but are still in need of saving. Marriage will reveal areas that need present salvation (sanctification) as we await final salvation (glorification). Problems within marriage are a result of our sinful hearts that need sanctifying.  You are committing your life to a sinner that needs sanctifying. You are a sinner that needs sanctifying. Are you committed to helping each other in sanctification through Scripture? Our root problem is not a lack of information, dedication or poor communication. Our root problem is the sin war within.

 

• Till Sin Be Bitter, Christ Will Not Be Sweet - If sin ruins our relationship with God and others, then a removal of it in any capacity will increase our relationship with God and others. The gospel is the remedy.

• Where Do We Go From Here? - God’s grace for living godly marriages comes through the Scriptural counsel, accountability and examples we receive from others in our church. This helps keep our knowledge of God correct which is worked out in our thoughts, actions and emotions. God wants your marriage thriving for His glory. He wants you to enjoy marriage.

BOOK SUMMARY: THE CHRIST KEY - CHAPTER 5B - PAGES 98-106 - EXODUSES: EXILE AND RETURN AS THE MESSIANIC MISSION

JEREMIAH 16 & 23 - Before Jeremiah starts the exodus (salvation) portion of his prophecy he reminds Israel why they are about to be judged and exiled into Babylon (Jeremiah 16:11-13). Exile is coming but it’s not the end of the story. As there was an exodus from Egypt, so there’ll be an exodus from the north country and from the entire world (Jeremiah 16:14-15). God will achieve this exodus through sending many fishermen and hunters (Jeremiah 16:16). Sending is the Hebrew word shalach. The Greek equivalent is apostello where we get our word apostle which means sent one.  Recall that Jesus called his disciples to be fishers of men (Matthew 4:19, Luke 5:10). The purpose of God sending many fishers and hunters in Jeremiah 16 is to bring God’s people home from exile. Thus, we can see that missions and evangelism are God’s means of bringing people out of captivity—THE EXODUS.  This is more than an Israelite exodus. This is a global exodus of the nations (Jeremiah 16:19). God’s promise to bless the nations through the seed of Abraham will be fulfilled (Genesis 12:3, 22:18).

Jeremiah 23 also shows us salvation in terms of exodus and re-creation. God is going to gather His flock out of all the countries and they will be fruitful and multiply. These are exodus and creation terms joined together.  What makes this possible? The righteous Branch of David (Jeremiah 23:3-8). This descendant of David will reign as king and Israel will dwell securely with Him. David’s last words in 2 Samuel 23 use the phrase branch. In speaking of the covenant God made with David, David says that it’s sure to succeed. David says it will prosper which is the Hebrew word tzemach which means to sprout, grow or branch. Jeremiah says that God will raise up for David a righteous Branch (tzemach) who will reign. Branch is a technical term for Messiah (Zechariah 3:8). This seed promised to David is the seed promised to Abraham (Genesis 12:3) and the seed promised to Eve (Genesis 3:15). This Branch was born of Mary (Luke 1:32-33). Jeremiah is teaching us that when the Son of David arrives, God’s people will rejoice in the worldwide exodus (Jeremiah 23:8). Jesus’ coming to us to die and rise again, is the beginning of the worldwide exodus which is still happening.
 
HOSEA - Hosea’s family was mean to be symbolic of Israel’s relationship with God. God told Hoses to go and take a wife of whoredom and have children with her. It could be that God was saying that she was going to cheat on Hosea. It could be that God was asking Hosea to marry a promiscuous woman or a prostitute. In either case, God was asking Hosea to share his bed with someone who would not be faithful to him. This would illustrate that God had endured centuries of infidelity from Israel and that His bride, Israel, fornicated with Baal, Molech and other idols. See Hosea 1:2, Hosea 3:1-3. Hosea had three children with Gomer: Jezreel which means God sows; Lo-Ruchamah which means no Mercy; Lo-Ammi which means not my people.
            But there is good new in Hosea described in terms of exodus and re-creation.  See Hosea 2:14-23. God says that He’s going to allure Israel which carries the idea of seduction. God is using honeymoon type language to show that He intends to bring Israel back into loving relationship with Him. All is not lost. There is hope. God is going to bring her into a wilderness (like Egypt) and give her vineyards and make the Valley of Achor a door of hope just as God brought Israel into the wilderness in order to lead her into an Eden-like, garden-like land. In Hosea, God’s love for Israel will lead her to call God her husband. God’s love for her is covenantal and will also result in God’s restoration of creation. A people that God judged and showed no mercy will now have mercy. A people that were formerly called not my people will now be called My people. See 1 Peter2:10, Revelation 21:3 and Jeremiah 31:33.   
            In Hosea we see what are likely three plays on words in Hosea 2:15. (1). Vineyard  in Hebrew is kerem. Achan’s father was Carim which is derived from kerem. Achan was a guy who caused Israel serious sorrow after God allowed Israel to be defeated at Ai for Achan taking spoils from the battle of Jericho that he should not have. (2). Hope (tiqvah) in Hosea 2:15 and cord (tiqvah), used in Joshua 2:18 are the same word. Recall the story of Rahab who used a scarlet cord to identify her home so that she would be spared from God’s destruction of Jericho. (3). Valley of Achor reminds us of the place that Achan was stoned and burned for sinning against God and causing Israel trouble (Joshua 7:1-9). The use of these three phrases lead us back to Joshua who God is using to lead Israel in their exodus into the promised land so that they can live with God. It’s as if Hosea is flipping around what happened in Achan’s situation and saying, “The son of Carmi made Israel lament, but God will give her vineyards for wine of rejoicing (exodus). The Valley of Achor will be transformed into a door of hope whereby re-creation or restoration happen, return to Eden-like land. As Rahab had a cord of hope for salvation, so too, Israel can have hope in the Lord’s exodus redemption/salvation.” The subtle allusion to Rahab ties together with the genealogy of Christ (Matthew 1:5). This salvation results in Israels anah – response, singing or confession that the Lord is her husband (Hosea 2:16). Harmony with humanity and animals will be restored in a new Eden-like state (Hosea 2:18).  God will sow her for himself in the land, He’ll have mercy on No Mercy and God will be God to His people. When Messiah comes, He will take His “Gomer” off the street corner, away from the brothel of idolatry and charm her into following Him into the wilderness where He’ll further lead her into the new creation.
 
THE STAGE ON WHICH CHRIST ACTED OUT HIS LIFE – The Exodus of Egypt was not just Israel’s past but a paradigm for future exoduses which point us towards the ultimate and final exodus. The final exodus is superior in quality and extent. Jesus is seen as recapping Israel’s history through His own life in that He was led down to Egypt as a child and then later had an Exodus when He returned home with His family.  Jesus’ feeding of the 5000+ in the wilderness harkens back to God providing quail and manna in the wilderness after their exodus. Jesus’ crucifixion is compared to the salvation God brought to Israel from venomous snakes as the bronze serpent was lifted up in the wilderness. Jesus is the Passover Lamb that the Exodus Passover Lamb pointed to. Passover lambs were inspected before sacrifice. So too, Jesus was tried in court and found blameless. The continually remind Isreal of the Exodus, high priest would yearly offered up the Passover lamb to God, just as the high priest had Jesus killed. The salvation account of Christ must be read through the lens of the Exodus or you’ll not see all that God intends for us to see in the grandest exodus of all. The OT exodus set the stage for Exodus Christ would lead us through. The Exodus eventually led to the tabernacle being erected—God’s house on earth. We’ll tackle that in our next lesson.
 
DISCUSSION QUESTIONS – How do exile and exodus now inform your reading of all of Scripture? 

SERMON: JOEL - A CHRISTOLOGICAL REDEMPTIVE PROPHECY

Sermon: Joel - A Christological Redemptive Prophecy

Audio: SermonAudio

Video: SermonAudio

Text: Joel 1-3

Slides: 

Series: Joel 

BOOK SUMMARY: FROM EDEN TO THE NEW JERUSALEM - CHAPTER 3B: PAGES 89-97 - THROWN FROM THE THRONE - REESTABLISHING THE SOVEREIGNTY OF GOD

THE CHURCH AND THE KINGDOM OF GOD

When we move to the NT, the theocracy of Israel is replaced by the Kingdom of God. Why would John the Baptist have to preach that the Kingdom of God was at hand if the theocracy of Israel was the end-all (Matthew3:2)? The coming of the Kingdom of God was to reestablish us as God’s viceroys. This is possible only through Jesus who receives the kingdom AS a human. Prior to the incarnation, Jesus was ruling and reigning. He was equal with God. But He did not rule AS a man. Read 1 Corinthians 15:24-28.  Jesus came to be the perfect human King and to put all things under His dominion or authority while under the authority of the Father. He is doing what Adam and the rest of humanity have failed to do. Jesus is the perfect IMAGE of God; the perfect human viceroy. And it’s through His death and resurrection that He is “crowned with glory and honor.” See Matthew 28:18, Hebrews 2:9. 

The notion of humans a viceregents of God (royal images) finds its root in Genesis.  This notion moves forward in the life of Abraham as God declares that kings will come from him and that he’ll be exceedingly fruitful (Genesis 17:5-8). The Davidic Covenant further moves this concept forward (2 Samuel 7:9-17). The New Covenant anointing of the Spirit, by Christ, takes this even further (2 Corinthians 1:21-22) as we are delegated to act in the place of Christ as King (viceregents).

But it is Jesus who is able to restore our status as God’s viceregents in His Kingdom. Psalm 2:7-8 establishes God’s Son as a Royal Viceregent. Luke’s genealogy (Luke 3:38-4:1) establishing both Adam and Jesus as God’s Son.  Whereas Adam failed as viceregent in Genesis, Jesus succeeds as God’s ultimate viceregent in the wilderness temptation. Daniel 7:13-14 & 7:27 establish the Son of Man as a ruler who shares His rule with His saints. 1 Corinthians 15:48 clearly establishes that Christ restores us as image bearers and thus viceregency. The human reign of Christ as the Father’s viceregent is tied to God’s intent for creation for us to reign as viceregents. And Christ’s human reign is achieved through His death and resurrection. By Christ reigning as a man, He brings to fruition the reality of us returning to priest-kings.

2 Timothy 2:12 shows this kingly reign for us is future. Although the kingdom of heaven is at hand, we still await final consummation (Matthew 5:3-10). The kingdom is our, but there are plenty of shall statements to indicate future finalization. We usually speak of this in terms of already, not yet. The inauguration of the kingdom does not do away with all evil. A future separation of God’s people and sinners is laid out in the NT. Only at the second coming of Christ do we see the consummation of the kingdom where evil is purged from this world. In that coming area we will experience in fullness what it means to be priest-kings.

As disciples of Christ, we participate in this kingdom now. We are to represent our King as viceregents as we live (have dominion) in this world, and we can approach our God directly (priestly status). This is not restriction to national boundaries but is worldwide in God’s church. This is not a geo-political kingdom. Jesus said His kingdom was not of this earth. With good reason, Peter tells the church that we are a royal priesthood (1 Peter2:9) echoing what God told Israel in Exodus 19.  OT language that was applied to Israel is now applied to the church which is comprise of Jews and Gentiles. This means that we are being linked to the creation mandate as royal image bearers who commune directly with God. Thus, we should be expecting a world-wide temple city that God is building through us. Revelation 1:5-6 & 5:10 continues with the motif of the church being ruling priests with God.

Until then we pray as Jesus taught us, “Your kingdom come, your will be done.” Revelation 21-22 shows us the final state when God has fully reestablished us a king priests where we live forever with God in the New Jerusalem on earth. Then, and then only, will God’s plan for a garden-home where He dwells with His perfect images be realized and it’s all because of the Lamb of God who takes away the sin of the world.

SERMON: JOEL 3:17-21 - HUMANITY'S DESOLATION- THE TIME OF JUDAH'S RENEWAL

Sermon: Humanity's Desolation - The Time Of Judah's Renewal

Audio: SermonAudio

Video: SermonAudio

Text: Joel 3:17-21

Slides: PDF 

Series: Joel

BOOK SUMMARY: THE CHRIST KEY - CHAPTER 5 - EXODUSES: EXILE AND RETURN AS THE MESSIANIC MISSION

INTRODUCTION
When it comes to the four gospels, no single narrator, in a single telling, from a single perspective, could do full justice to the expansive nature of the good news. The good news is rich and multifaceted. Yet there is a tendency to reduce the good news down to just one aspect of many. To avoid this pit fall we must read Scripture more and see that when Jesus taught about the Kingdom of God, He used themes of slavery/release, death/life and exile/return from OT books like Exodus, Psalms and Isaiah.

Exile and return is a theme Jesus used over and over again. This theme also stretches from Genesis to Revelation making it fall under the category of Biblical Theology.  Adam was exiled from Eden. Abraham and Sarah were exiled to Egypt. Israel was exiled to Egypt and also to Babylon. Many other exiles happened in Scripture. The prophets gave a message of hope to Israel and the nations by using the theme of exile and exodus. In Christ there is an exodus that all other exoduses point to. Messiah will gather His scattered and exiled people and lead them in an exodus to carry them home. Jesus spoke on this exodus on the Mount of Transfiguration (Luke 9:31).

THE FIRST EXODUS: ABRAM AND SARAI
There is interplay between the narrative books of Genesis and Exodus.  Abram and Sarai set foot in the promised land, travel southward through it when a famine sends them to Egypt to get food (Genesis 12:10). The same thing happens to Jacob’s/Israel’s sons which are Abraham’s great grandchilden (Genesis 41:57-42:3). What is happening to Abraham is happening to his descendants. The actions of the fathers are a sign for the sons (ma’aseh avot siman l’vanim). In other words, the fathers or patriarchs are paradigms whose lives set a pattern for that which is repeated in future generations. This is the first connection that we see been Abraham and Israel.

The second connection has to do with good looks.  Abraham’s wife was beautiful and out of fear, Abraham asked her to lie and say that she was his sister (Genesis 12:11-13). This lie led to Pharaoh taking Sarah into her house. Abraham prospered through this lie (Genesis 12:14-16) and God brought plagues upon Pharaoh (Genesis 12:17) which led to Sarah being released.

 

	Abram and Sarai	Israel
Famine	Genesis 12:10	Genesis 41:57-42:3
Good Looks	Genesis 12:11	Genesis 39:6
Plagues	Genesis 12:17	Exodus 7-12
Command to Go	Genesis 12:18-19	Exodus 12:31-32

Let’s quickly look at Adam and Eve to see the first exile. In Genesis 3:24 they were expelled or driven out (garash) from the garden of Eden. God also drove out the Canaanites from the promised land so that Israel could live there (Exodus 23:28-30).

We also seeing and exile and return in the life of Jacob (Genesis 28:10). Jacob left Beersheba and went toward Haran. His exile lasted 20 years where Laban defrauded and locked Jacob into staying away from his homeland. Jacob eventually made and exodus and left a very wealthy man (Genesis 30:43-31:1).

Then we see yet another exile and exodus with Israel and Moses. This stands out at the most well-known exile and exodus in the Old Testament. When the OT says that “the Lord brought us up from the land of Egypt”, it carries the same salvific force as “Jesus was crucified and raised for us.”

Under Joshua, Israel’s exodus and return continued under Joshua as they took over the promised land. Under Moses, Israel left Egypt and crossed the Red Sea on dry ground (Exodus 14:21). Under Joshua, Israel crossed the Jordan River on dry ground as they continued on towards the promised land (Joshua 3:17). The Scriptures actually make a connection between these two events (Joshua 4:23).

Gideon, Naomi and David also has their own kind of exodus as well. Israel experienced exodus under Gideon. Naomi was exiled and return home in the story of Ruth. David had to run from Saul and was able to return home after Saul’s death. Once we see the connections in these accounts, we can see that the authors of Scripture are telling these stories to amplify the theme of exile and return, which comes to its fullest sense in Christ. The gospel isn’t just about saving us from hell. It’s not only about justification. It’s not only about reconciliation. It’s not just about forgiveness. It’s also about exile and return.  

 

ISAIAH 11

The prophet Isaiah explains God’s grace in terms of redemption or being bought back. God will bring back His people that were scattered to the four winds. Isaiah 11:1 begins with a description of the Messiah, Son of David. This first second ends with a declaration that the earth will be full of the knowledge of the Lord (Isaiah 11:9). This provides a basis for a worldwide exodus that Isaiah transitions to next. Isaiah continues in 11:10 to say that the “root of Jesse” will arise as a signal for the gentile peoples, not just Israel. Notice in 11:11 that God describes a second gathering of His scattered people from the nations; the first time being the original exodus of Israel from Egypt. That means this second gathering of His people from among the nations is not just a people composed of Israelites but also of gentiles.  The Lord will recover (qanah) His people which means to buyback or to purchase.  Isaiah describes this gathered people as people who are victorious over their enemies like Joshua and the Israelites were in the promised land conquest (11:13-14).  Isaiah explains that this exodus will be greater than the first (11:15-16). God dried up the Red Sea in the first exodus but in the second the great Euphrates River will be divided into seven parts making it easy to cross in sandals. The Lord will create a highway to bring them home (11:16).  This whole chapter is describing final historic salvation as one massive exodus.

 

ISAIAH 51

This chapter describes Zion’s restoration to Edenic like conditions (Isaiah 51:3). Later, to describe salvation, Isaiah will move from a Genesis-based oracle to an Exodus-based oracle. The Lord’s strength and faithfulness is described in Isaiah 51:4-11.  Verse 9 highlights the “arm of the Lord” which is what God used to redeem Israel from Egypt (Exodus 6:6). It’s like Isaiah is saying “O Lord, get to exodusing again!” In Biblical Theology the theme of chaos to cosmos is present in all of Scripture. Rahab, sea, sea monster and leviathan are often used to describe a chaos from which we need to be delivered. Isaiah 51:9 mentions Rahab being cut into pieces and the dragon being pierced. This might be Isaiah’s way of borrowing from Canaanite texts to show that evil/chaos is defeated so that we can be delivered through exodus. Then verse 10 connects these victories over chaos to the drying up of the Red Sea (the exodus of Israel). This is God’s way of describing salvation as deliverance from chaos so that we can be free to be with Him in a new land. Those who are ransomed will return to Zion with singing (51:11). We see these connections even in Revelation 20:2 where Satan, the ancient serpent, is defeated. We, too, have come to Zion (Hebrews 12:22). Sorrow and sighing shall be gone (Isaiah 51:11) just as Revelation 21:4 tells us.  God’s mighty deliverance, as described in Isaiah 51, is an exodus by His mighty arm.

ISAIAH 52

In Isaiah 51 two exoduses are contrast: the first one (Egypt) was smaller than the second one (Global).  In chapter 52 the two exoduses are contrasted again: the first one was hurried, the second one will not be (Isaiah 52:1). They are getting ready to shake of chains of slavery (52:2). Both Egypt and Assyria remind us of evil powers that enslave humanity (52:4). But an evangelist is coming with good news (52:7). The messenger is bringing a news of a military victory. All God’s foes have been vanquished just like Egypt was. God’s people are liberated. Then they are told to depart or to make an exodus in (52:11-12).  They won’t have to hurry in this exodus because God will be guarding them in front and from behind. Paul quotes 52:11 in 2 Corinthians 6:17. It’s his way of saying that living in idolatry is living in captivity. Communion with idols is living in chains of death. Salvation requires a certain way of living. Isaiah is using metalepsis in 52:12 when he says that “you shall not go out in HASTE”.  That word is only used in reference to the exodus of Israel from Egypt. Isaiah is pointing us back to Exodus without telling us directly. In New Testament terms we might say, “Jesus’ death and resurrection means that we are free to live with God. We don’t have to look over our shoulders to see if the enemy is coming after us. In our exodus, we don’t have to worry.” 

 

DISCUSSION QUESTIONS

1.  What various themes have you begun to notice that the authors of Scripture use to explain the gospel?

2.  Explain the terms exile and exodus.

3.  How are you accustomed to thinking about Jesus’ departure in Luke 9:31?

4.  How does Galatian 5:1 point us back to the exodus from Egypt to show us our freedom in Christ?

5.  Does this change how you see Scripture?

6.  What insights have you gained from Isaiah 11, 51 & 52?