The Isaianic New Exodus in Colossians 1

In Colossians 1:12-14, Paul explains that part of what it means to walk in a manner worthy of Christ (v. 10), is to "give thanks to the Father, who has qualified us to share in the inheritance of the saints in Light." Paul then goes on to give the reason we are able to walk in a manner worthy of Christ. The reason is that "He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins."

Note that when Paul uses this language, he is bringing to the minds of his readers the new exodus about which the prophet Isaiah and several other Old Testament prophets speak. In the Jewish mind, during the time when this was written, the Exodus was the most significant event in the history of the nation of Israel. The nation of Israel was subject to brutal slavery in the land of Egypt. But through an awe-evoking supernatural work of God, they were delivered out of the hands of the Egyptians and brought to inherit the Promised Land. It is with this background that Isaiah begins to tell of a new covenant, a new inheritance, and a new exodus. In Isaiah chapter 60, Isaiah prophesies saying, “behold, darkness shall cover the earth, and thick darkness the peoples; but the LORD will arise upon you, and his glory will be seen upon you.” And then in the following chapter, Isaiah says that he has come “to preach good news to the poor” and “to proclaim freedom for the captives and release for the prisoners from darkness.”

So now when Paul says that these Christians have been "delivered" from the "dominion of darkness," when he speaks of "the inheritance if the saints" in v. 12, and when he speaks of their "redemption" in v. 14, he’s saying that the time of the new covenant, and the time of the new inheritance, and the time of the new exodus has dawned! Hallelujah!

Commentary on 2 Corinthians 5:15-17: The New Creation Has Dawned!

EXEGETICAL IDEA: The death of Christ has brought about a reality in which those who receive new life gain a spiritual knowledge of Christ and others which demonstrates that they are part of the new creation.

HOMILETICAL IDEA: As those who are in Christ, we have a new way of thinking that evidences our new creational status.

In v. 15, we see that “Christ died for all so that those who live might no longer live for themselves.” Now, at the beginning of v. 15b, the words “so that” indicate purpose—the purpose for which Christ died. What follows the words “so that” in v. 15 is a purpose for which Christ died.

Next note that the purpose for which Christ died in v. 15b relates to “those who live.” It was for the purpose that “those who live” might no longer live for themselves. Now, in Paul, and elsewhere in the New Testament, the concept of life often has more to do with spiritual life than mere physical life. And so the phrase “those who live” should be understood as a reference to “those who have come to have new spiritual life in Christ.” So, v. 15 indicates that Christ died for the purpose those who have come to have new spiritual life in Christ “might no longer live for themselves.” This is what they’re not going to do. Rather, Paul says in v. 15c, they are going to live “for him who died for them and was raised again.” Christ died for the purpose that those who have come to have new spiritual life in Him might no longer live for themselves, but for their Savior, Jesus Christ, who died for them and was raised again.

Now as I dive into v. 16, let’s look at the phrase “according to the flesh.” See in v. 16a where it says that “from now on we know no one according to the flesh” and in v. 16b where is says that “we had known Christ according to the flesh”? A prima facie reading of this might lead one to think that this refers to the fact that Christ’s earthly followers at one time experienced Christ’s physical presence with them on earth. Christ lived and dwelt among his disciples during his earthly ministry. But now, Christ is seated at God’s right hand. And so both Paul and those to whom he is writing no longer experience Jesus’ fleshly presence with them on earth. However, this is not what is in view. Notice that in other instances when Paul uses the phrase “according to the flesh,” that it has negative connotations. In Romans 8:4-5, Paul indicates that "we do not walk according to the flesh, but according to the Spirit. For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit." Here the phrase clearly has negative overtones. Also notice 1 Corinthians 1:26-27, "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble. But God has chosen the foolish things of the world to shame the wise." Here the phrase has a similar nuance. Not many who are called to Christian leadership were wise “according to the flesh,” that is, not many of them were wise according to the worldly standards of the old fallen order.

Now, keeping this in mind, let’s look at v. 16. The word “therefore,” indicates that what preceeds in v. 15 (see above) is the cause of that which follows in v. 16. The fact that “from now on we know no one according to the flesh” (v. 16) that we know no one according to the world’s standards, is what has resulted from Christ’s dying so that his followers might live for him (v. 15). Since Christ died for the purpose that those who have come to have new spiritual life might live for him, it has therefore produced the result that Christians no longer evaluate things according to the world’s standards, even though, moving on to v. 16b, we had known Christ "according to the flesh," which is to say, even though we had known Christ according to the standards of the fallen world. Before those who make up Paul's audience were Christians, they did not esteem Christ. They thought about Christ using the corrupt patterns of thinking prevalent in the world. But, Paul says in v. 16c, “we no longer know him in this way.” We have a new way of thinking that is unlike the way of thinking that characterized the old fallen order.

Therefore, Paul concludes in v. 17, if anyone is in Christ, he is a new creation! The old has passed away, the new has come. This is an allusion to Isaiah 65:17. Isaiah and other Old Testament prophets developed this concept of new creation. The Scriptures teach that we live in a fallen world in which sorrow, sin, suffering, sickness, and death are a reality. Ultimately, the entire created order is under the curse that God brought upon the earth because of the sin of Adam in Eden. But Isaiah and other Old Testament prophets foretold of a new era in which the curse would be brought to an end. Isaiah indicates that the wolf and the lamb will dwell together in peace (Isaiah 11:6). There will be no more death and God’s people would experience a resurrection to eternal life (Dan 12:2). God’s people would be made righteous and a new Davidic King was to rule over them upon a new earth in this new creational order (Isaiah 11, 60:21). God would make his covenant with his people and write his law on their hearts (Ezek 36:26-27).

In the New Testament, you can read about this in Revelation, chapter 21. This will be a time when there is no more death, no more sorrow, no more sickness, no more sin, and no more suffering (Revelation 21:4). God will be our God and we will be his people and we will never cease to praise his name (Revelation 21:3). But here in 2 Corinthians 5:17, Paul says, “if anyone is in Christ, he is a new creation. The old has gone, the new has come.” In light of this Old Testament eschatological perspective and Paul's direct allusion to Isaiah 65:17, Paul is saying that the promises made by Isaiah and the rest of the prophets have already begun to be fulfilled. Through his life, death, and resurrection, the cosmic event which is the culmination of all of redemptive history has come upon us. The new creation has broken into the present age and we experience it in the fact that God is writing his laws upon our hearts and we have come to acknowledge the Lordship of the coming Davidic King. Ultimately, although we were dead in trespasses and sins, we have now been raised from the dead and given new spiritual life so that we no longer evaluate things according to the standards of the old fallen world order.

Biblical Evidence that the Latter Days Have Already Begun

Greg Beales has a very helpful article, "Eschatology," in The IVP Dictionary of the Later New Testament and Its Developments. In this article he provides biblical evidence that the latter days have already begun in Christ's life, death, and resurrection. Here is the basic outline.

The OT Concept of the “Latter Days”
The eschatological themes in the OT include a progression of events that would come about in the future. 1) Israel would experience a period of tribulation in exile because of unfaithfulness (Jer 23:20; 30:24). This tribulation would be marked by oppression (Ezek 38:14-17), persecution (Dan 10:14; 11:27-12:10), and false teaching/apostasy (Dan 10:14ff.; 11:27-35). 2) Israel would again come to seek the Lord (Hos 3:4-5), would be delivered (Ezek 38:14-16; Dan 10:14; 12:1-3), and judgment would come upon their enemies (Ezek 38:14-16; Dan 10:14; 11:40-45; 12:2). 3) These two eschatological realities (judgment and deliverance) would come about through a leader who would come and defeat Israel’s enemies (Gen 49:1, 8-12; Num 24:14-19; Isa 2:2-4; Mic 4:1-3; Dan 2:28-45; 10:14-19). 4) There would be a resurrection from the dead (Dan 12:2). 5) God would establish a new covenant with Israel (Jer 31:31-34; Ezek 36:26). 6) God would establish his kingdom on the earth (Is 2:2-4; Dan 2:28-45; Mic 4:1-3) which would be ruled by a coming Davidic king (Hos 3:4-5). 7) There would be Gentiles who would be redeemed (Jer 47:48; 49:39; cf. Is 19:19-25).

1. Gen 49:1 – In Gen 49:1, Jacob calls together his sons in order to explain the things that will come about in “the latter days” (LXX). This is not merely a reference to the immediate future, but rather an allusion to the eschatological realities that were to come. This is evident for at least two reasons. First of all, the eschatological themes of the coming Messiah and the obedience of his people is referenced in 49:10. Secondly, these things about which Jacob speaks are the fulfillment of the Abrahamic promises which are an eschatological fulfillment of the failed Adamic commission (Gen 1:28).
   


2. Numbers 24:14 – Balaam prefaces his oracle against Balak by saying that the things about which he is preparing to speak are the things that Israel will bring against his people in “the latter days” (LXX). Again, this does not apply merely to the immediate future, but also to an eschatological fulfillment. This is evident from 24:17 which uses the phrase “crush the foreheads.” This alludes back to Genesis 3, again pointing toward the eschatological fulfillment of the failed Adamic commission. Furthermore, the NT authors understood this crushing to be fulfilled in Christ (See Heb 2:14 and Rom 16:20). Moreover, Numbers 24:17 is alluded to in Rev 22:16 indicating that the author understood Jesus to be the star from Jacob.
   


3. Isaiah 2:2-4 – “the latter days” (LXX) is used to refer to a time when eschatological events would come to pass. This includes a time in which the mountain of the house of the lord would grow (which, as Beale has observed, refers to a growing temple) and God’s kingdom would be established on the earth bringing everlasting peace. This theme is also picked up by Joel (see especially 2:28 and 3:10). Luke then alludes to Joel 2:28 in Acts 2:17 rendering Joel’s “after this” as “the latter days.”
   


4. Hosea 3:5 – According to Hosea 3:5, Israel would be restored after the exile under the rule of a Davidic king. These things, it is said, will come about in “the latter days.”



5. Daniel 2:28-45 – The interpretation of King Nebuchadnezzar’s dream was said to a revelation of what would come about in “the latter days.” This interpretation included the establishment of God’s eschatological kingdom on earth and the defeat of Israel’s enemies which harkens back to the ruling and subduing of Gen 1:28.
   

The “Latter Days” in the New Testament
The use of the phrase “latter days” in the NT indicates that the NT authors saw this time as a period which had been inaugurated in the life of Christ (especially his death and resurrection). Thus, the eschatological events described in the OT as events that would come about in the “latter days” are pictured in the NT as beginning fulfillment in the first century.

1. Acts 2:17 – Acts 2:17 indicates that the latter days have already begun. In his sermon, Peter quotes from Joel while pulling the phrase “in the latter days” from Isaiah 2:2. Therefore, Peter interprets “after these things” in Joel 2:28 as an equivalent to “in the latter days.” Ultimately, Peter here refers to the first century fulfillment of an eschatological reality, namely a time when God’s Spirit will be poured out on all of God’s people (as opposed to just kings, prophets, and priests).
   


2. Hebrews 1:2-13 – In v. 2, indicating that the “latter days” have come, the author says that these “latter days” are days when God has spoken through his Son. He then goes on in vv. 5-13 to describe, through the citation of OT texts, that the eschatological messianic Kingdom has begun fulfillment in the coming of the Son.
   


3. Hebrews 9:26-27 – The eschatological themes of Christ’s death and the final judgment of both God’s people and those who reject God are described here in the book of Hebrews. The author uses the phrase “the consummation of the ages,” which is a close synonymous verbal parallel to the “latter days,” indicating that it is a present reality by his use of the word “now” in v. 26.
   


4. 1 John 2:18 – In 1 John 2:18, John forms an inclusion, twice using the phrase “the last hour,” a close synonymous verbal expression to “latter days.” John says that “many antichrists have already appeared.” Thus, John sees that the end-time deception of the antichrist which was foretold in the Old Testament (Dan 10:14ff.; 11:27-35) was not merely future, but had already been consummated in the many antichrists who had already come.
   


5. 1 Peter 1:20-21 – In 1 Pet 1:20-21, Jesus’ resurrection is associated with “these last times.” Thus, Jesus’ resurrection is portrayed as the beginning of the end-time resurrection that was foretold by in Isa 26:19 and Dan 12:1-2. It should especially be noted that the phrase “in these last times” is indicated to be something that has already come about.

The Tribulation and the Antichrist

John tells us that “many antichrists have already appeared” (1 John 2:18). Similarly, 2 Thessalonians 2:7 says that “the mystery of lawlessness” spoken of by the prophet Daniel is already at work. These passages point to the inaugurated aspect of the deception of the antichrist whose ultimate deception awaits a future consummation.

The eschatological deception mentioned in the above passages is part of the eschatological tribulation that has already been inaugurated. The nature of the eschatological tribulation during the church age is one in which believers are undergoing deceptive influence which seeks to negatively influence them so that they do not believe in Christ and His Word (2 Corinthians 11:13-14). This is evidenced in John’s exhortation to believers which stresses a love that grows out of and expresses itself in a right understanding of Jesus’ person and death thereby protecting them from false teaching (1 Jn 4:1-18). This explains John’s emphasis on “love in truth” (1 John 3:18; 2 John 1:3; 3 John 1:1). This temptation for believers to embrace deception is a temptation to commit covenant-community apostasy.

This end-time deception is a reproduction of the deception which characterized the beginning of history with the first Adam. Thus John refers to the devil as the one who “has sinned from the beginning” (1 John 3:8). John's allusions to Genesis 3 provide further evidence that the end-time satanic deception will be like the deception of Adam and Eve in the garden. John alludes to Genesis 3 in his mention of “Cain” (1 John 3:12), “seed” (1 John 3:9), and “deception” (1 John 3:7).

The Epistle of Barnabas may also provide a precedent for an early tradition that would support the idea of an end-time typological reproduction of Satan’s original deception. The author ascribes these words to the Lord, “Behold, I will make the last things like the first” (Barnabas 6:13). So just as the new creation is inaugurated in the resurrection of Christ and in the believer’s unity with the resurrected Christ, so too the end-time tribulation has been inaugurated so that believers in the church age wrestle against the satanic deception that took place in the beginning and will achieve its consummation in the antichrist.

In light of these things, an understanding of Satan’s first deception may shed light on the nature of the eschatological deception about which the New Testament authors speak. To this end we should note that Satan’s original deception was one in which he deceived Adam and Even into breaking their covenant relationship with God. He accomplished this by telling Eve that she could achieve a deeper level of knowledge and enlightenment (Genesis 3:5). The reason that Satan was able to succeed in this was because Eve either did not know God’s Word well enough, or she did not esteem it highly enough. Satan deceived them about their own marital relationship (not to remember God’s Word together); he deceived them about the judgment of God (that it would not occur); he deceived them about the lethal danger of Satan himself; and he deceived them into believing that evil was good (also see 2 Corinthians 11:13-14). The end-time deception of the antichrist will likely take similar shape.