Isaiah 48:20 · Bible study
Isaiah 48:20 Commentary: Leave Babylon, Proclaim Redemption
Hebrew · 10 what the commentators say
Meaning in one sentence
A study on the historical command to leave Babylon, its typological fulfillment in Christ, and the call to globally proclaim redemption.
Research Summary
- Meaning: God commands His people to leave Babylon with joyful proclamation that He has redeemed them, a historical promise and a pattern for gospel announcement.
- Key words: 'go out' (יָצָא) and 'flee' (בָּרַח), urgent departure; 'redeemed' (גָּאַל), act of a kinsman-redeemer; 'proclaim' (הַגִּיד, הַשְׁמִיעַ), public, worldwide announcement.
- Main debate: Whether the verse speaks only of the literal return from Babylon or also typologically of redemption in Christ and the call to separate from sin/world (see Revelation 18:4).
- Theological theme: Redemption as the basis for joyful worship and global witness, God redeems His servant, and the redeemed become heralds.
- Best use: Teaching God's faithfulness in deliverance, the call to leave sin behind, and the missionary impulse to announce redemption to all nations.
Translation Comparison
BSB Berean Standard Bible 2020
Leave Babylon! Flee from the Chaldeans! Declare it with a shout of joy, proclaim it, let it go out to the ends of the earth, saying, “The LORD has redeemed His servant Jacob!”
WEB World English Bible 2000
Leave Babylon! Flee from the Chaldeans! With the sound of joyful shouting announce this, tell it even to the end of the earth; say, “Yahweh has redeemed his servant Jacob!”
KJV King James Version 1769
Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob.
ASV American Standard Version 1901
Go ye forth from Babylon, flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth: say ye, Jehovah hath redeemed his servant Jacob.
YLT Young's Literal Translation 1898
Go out from Babylon, flee from the Chaldeans, With a voice of singing declare, Cause ye this to be heard, Bring it forth unto the end of the earth, Say, Redeemed hath Jehovah His servant Jacob.
Darby Darby Bible 1890
Go ye forth from Babylon, flee from the Chaldeans, with a voice of singing; declare, cause this to be heard, utter it to the end of the earth; say ye, Jehovah hath redeemed his servant Jacob.
Douay-Rheims Douay-Rheims Bible 1899
Come forth out of Babylon, flee ye from the Chaldeans, declare it with the voice of joy: make this to be heard, and speak it out even to the ends of the earth. Say: The Lord hath redeemed his servant Jacob.
Translations in other languages (10 available)
Salid de Babilonia, huid de entre los Caldeos; dad nuevas de esto con voz de alegría, publicadlo, llevadlo hasta lo postrero de la tierra: decid: Redimió Jehová á Jacob su siervo.
Saí da Babilônia, fugi dos caldeus; declarai com voz de júbilo, anunciai, e levai isto até o fim da terra; dizei: O SENHOR resgatou a seu servo Jacó!
Sortez de Babylone, fuyez du milieu des Chaldéens!
Gehet aus von Babel, fliehet von den Chaldäern mit fröhlichem Schall; verkündiget und lasset solches hören; bringt es aus bis an der Welt Ende; sprechet: Der HERR hat seinen Knecht Jakob erlöst.
Gaat uit van Babel, vliedt van de Chaldeen, verkondigt met de stemme des gejuichs, doet zulks horen, brengt het uit tot aan het einde der aarde, zegt: De HEERE heeft Zijn knecht Jakob verlost!
Uscite da Babilonia, fuggitevene lungi dai Caldei! Con voce di giubilo, annunziatelo, banditelo, datene voce fino all’estremità della terra! Dite: “L’Eterno ha redento il suo servo Giacobbe.
Wynijdźcie z Babilonu, ucieczcie od Chaldejczyków; głosem to rozsławiajcie, rozgłaszajcie to, roznaszajcie to, aż do kończyn ziemi; mówcie: Pan odkupił sługę swego Jakóba.
Выходите из Вавилона, бегите от Халдеев, со гласом радости возвещайте и проповедуйте это, распространяйте эту весть до пределов земли; говорите: "Господь искупил раба Своего Иакова".
你們要從巴比倫 出來，從迦勒底人 中逃脫，以歡呼 的聲音 傳揚 說：耶和華 救贖了 他的僕人 雅各！你們要將這事 宣 揚 到 地 極。
Go out of Babylon, go in flight from the Chaldaeans; with the sound of song make it clear, give the news, let the word go out even to the end of the earth: say, The Lord has taken up the cause of his servant Jacob.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 48:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that verse 20 commands the exiles to depart from Babylon with joyful proclamation of Yahweh's redemption. Barnes notes that the imperative 'go forth' anticipates the deliverance that Cyrus would decree, and the command to 'utter it to the end of the earth' signals an event of worldwide significance. Calvin emphasizes the imperative mood as a means to confirm the promise: God speaks of a future deliverance as if already accomplished, to strengthen faith. Wesley echoes the call to 'publish God's wonderful works.' Gill and JFB expand the scope: the historical deliverance typifies redemption through Christ, and the command to 'flee from the Chaldeans' prefigures the call to leave 'mystical Babylon' (Revelation 18:4). Keil and Delitzsch see the proclamation becoming 'a gospel to all mankind.' Matthew Henry reads it as encouragement to trust God's promise. All agree that the joy commanded here is rooted in the certainty of God's redeeming act.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical-fulfillment view: The verse commands the literal return of Jewish exiles under Cyrus, with no reference beyond that event (Barnes, Calvin, Wesley).
- Typological-Christological view: The deliverance from Babylon is a type of redemption through Christ; the worldwide proclamation anticipates the gospel for all nations (Gill, JFB, Keil).
- Eschatological view: The command prefigures the final call to leave 'mystical Babylon' before judgment, drawn from Revelation 18:4.
What is clear: God redeems his servant Jacob and commands joyful worldwide proclamation of this redemption.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Historical vs. typological interpretation | The verse refers to Israel's deliverance from Babylonian exile. | Whether it also serves as a type of redemption in Christ and a call to separate from the world. Some (Barnes, Calvin) focus on the historical fulfillment; others (Gill, JFB, Keil) see a broader antitypical scope, citing Revelation 18:4. |
| The identity of 'Jacob' | 'Jacob' refers to the nation of Israel, the physical descendants of the patriarch. | Whether 'servant Jacob' refers solely to the faithful remnant within Israel or extends typologically to the Church as spiritual Israel. |
| The scope of the proclamation | The proclamation is to be made 'to the end of the earth,' indicating wide publication. | Whether this means literal geographical extent (the whole known world) or all nations as hearers of the gospel. Keil calls it 'a gospel to all mankind'; others see it as hyperbolic language for great publicity. |
| The role of joy | The departure from Babylon should be marked by joyful singing. | Whether the joy is a command or a natural consequence of deliverance. Calvin sees the imperative mood as strengthening faith; Wesley treats it as spontaneous praise. |
Historical & Cultural Context
In the century after Isaiah's prophecy, Babylon became the place of Judah's exile, a superpower that crushed Jerusalem and carried the people away (586 BC). By the time of Cyrus the Persian (539 BC), Babylon was the symbol of idolatry, oppression, and false security. Isaiah 48:20 addresses the exiles directly, commanding them to leave when the door opens. The surrounding context (vv.17-22) contrasts God's faithful teaching and the people's stubbornness; yet despite their failure, God promises redemption.
The imperative 'flee' (בָּרַח) does not imply panic but urgent, speedy departure, like the first exodus from Egypt (Exodus 12:33). The command to 'tell it to the end of the earth' echoes the scope of God's reputation among the nations (cf. Exodus 9:16; 15:14-16). The word 'redeem' (גָּאַל) invokes the family-redeemer duty: Yahweh acts as next-of-kin to rescue His servant Jacob. Historically, this redemption occurred when Cyrus allowed the exiles to return (Ezra 1:1-4). But the language of singing and worldwide proclamation lifts the event beyond a local repatriation.
The literary setting of Isaiah 48:20 is the climax of a three-chapter section (ch.46-48) focused on Babylon's fall. Throughout these chapters, Yahweh contrasts His foretelling power with Babylon's impotent idols. Verse 20 bursts as a summons: the proof is in the rescue. The surrounding verses (v.17-19) recall God's desire for obedience, which would have brought peace 'like a river,' but the people's failure led to exile. Yet now redemption is announced. The joy commanded here ('with the sound of joyful shouting') recalls the victory songs of Exodus 15 and anticipates the songs of Zion in Psalms and Isaiah 12. The phrase 'to the end of the earth' reaches beyond Israel's horizon; the redemption of Jacob is news for all peoples. Keil and Delitzsch note that the verb 'flee' (בָּרַח) appears in Exodus 14:5 when the Egyptians realized Israel had fled after the exodus, an ironic reversal. The redemption here renews the exodus pattern, even surpassing it in scope. The verse also serves as a transition to v.21-22, which describe the wilderness provision and the warning that 'the wicked' have no peace, implying that those who refuse to leave Babylon in heart share no part in redemption.
Textual Notes
Clarke notes that twenty-seven manuscripts of Kennicott's, along with the Septuagint, Syriac, Chaldee, and Arabic, prefix the conjunction waw to the verb 'make it heard' (השמיעו becomes והשמיעו), reading 'and make it heard' rather than simply 'make it heard.' The variant does not affect the sense of the verse. The consulted sources note no other significant textual variation.
Reception History
From the early church, interpreters read this verse as a prophecy of Christ's redemption. Jerome connected it to the Christian call to leave the world. The Geneva Bible (1599) notes the joy commanded. Calvin emphasizes God's faithfulness despite Israel's unworthiness. In later tradition, Gill and JFB explicitly apply the 'flee from Babylon' command to the call in Revelation 18:4 to separate from apostasy. The verse has been used in evangelical mission preaching as a summons to global proclamation of redemption. It also appears in hymns celebrating deliverance and the spread of the gospel to all nations.
Preaching This Verse
Three-point outline
- The Command to Depart, God orders His people to leave Babylon, a place of captivity, idolatry, and false hope. This is both a historical directive for exiles and a spiritual call to separate from sin and worldly systems.
- The Mode of Departure, They are to leave with joyful shouting and singing, not secretly or in shame. Redemption changes the posture of the redeemed from mourning to celebration.
- The Mission of the Redeemed, They are to proclaim the news to the ends of the earth. The experience of redemption becomes a global announcement. The redeemed become heralds.
Five-point outline
- Identity: 'Yahweh has redeemed his servant Jacob.' The people are defined by their Redeemer, not by their exile.
- Urgency: 'Flee from the Chaldeans', the break must be clean and speedy.
- Joy: 'With the sound of joyful shouting', worship is the natural response to deliverance.
- Publicity: 'Declare, tell, utter it even to the end of the earth', the news is too big to keep private.
- Scope: The redemption of one nation (Jacob) becomes a message for the whole world.
Illustration hooks
- Leaving a job that defined your identity but became unhealthy: the mix of relief, fear, and joy in stepping away.
- After a major debt is forgiven, the first thing you want to do is tell someone what happened.
- The tension between wanting to stay in a familiar but damaging situation and the call to move into the unknown.
Questions your congregation is asking
- Is this command to 'leave Babylon' only for ancient Israel, or does it apply to me? If so, what is 'my Babylon'?
- How can I proclaim redemption 'to the ends of the earth' when I feel like I am still struggling with sin myself?
- The verse says 'flee', but what if leaving feels impossible, or my family is still there?
Leading a Discussion
This verse is a pivot point in Isaiah: from judgment to redemption, from exile to exodus. The study group can explore how the historical situation of Israel mirrors the spiritual condition of believers, and how the call to proclaim redemption shapes the identity of God's people.
Discussion questions
- What specific commands do you see in Isaiah 48:20? List all the verbs.
- Why do you think the command to 'declare' is repeated three times? What does that tell you about the importance of the message?
- How does the word 'redeem' (ga'al) connect to the exodus story and to the family-redeemer concept?
- In what sense is redemption a past event, a present experience, and a future hope, both for Israel and for Christians?
- The proclamation is to go 'to the end of the earth.' How does this verse anticipate the Great Commission (Matthew 28:18-20)?
- Keil says the redemption experienced by Israel 'is to become a gospel to all mankind.' What does that mean practically for how we share our faith?
- The context includes a warning: 'There is no peace for the wicked' (v.22). How does the call to leave Babylon relate to that warning? What is the line between grace and judgment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 15:1 | Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea. |
| Exodus 15:21 | Miriam answered them, “Sing to Yahweh, for he has triumphed gloriously. He has thrown the horse and his rider into the sea.” |
| Exodus 19:4 | ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to myself. |
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| II Samuel 7:23 | What one nation in the earth is like your people, even like Israel, whom God went to redeem to himself for a people, and to make himself a name, and to do great things for you, and awesome things for your land, before your people, whom you redeemed to yourself out of Egypt, from the nations and their gods? |
| Psalms 126:1 | A Song of Ascents. When Yahweh brought back those who returned to Zion, we were like those who dream. |
| Isaiah 12:1 | In that day you will say, “I will give thanks to you, Yahweh; for though you were angry with me, your anger has turned away and you comfort me. |
| Isaiah 26:1 | In that day, this song will be sung in the land of Judah: “We have a strong city. God appoints salvation for walls and bulwarks. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that many ancient manuscripts, along with the Septuagint and other early versions, add the conjunction "and" before the verb, changing the phrase from "make it heard" to "and make it heard." This textual variant, he observes, is supported by a significant number of sources.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the command to leave Babylon is both a promise and a duty: the exiles must actively depart when the opportunity comes, doing so with joyful singing. The deliverance is so great that it should be proclaimed to the whole earth as the Lord's own redemption of his people.
Calvin's Commentaries Reformed 1564
Calvin stresses that even though Israel brought captivity on themselves by refusing to listen to God, He still delivers them out of sheer goodness. To strengthen their weak faith in this incredible promise, God commands them to leave Babylon with confident, shoutable language rather than whispering doubt.
Geneva Bible Notes Reformed 1599
Goe yee out of Babel: flee yee from the Chaldeans, with a voice of ioy: tel and declare this: shewe it foorth to the ende of the earth: say yee, The Lord hath redeemed his seruant Iaakob.
Gill's Exposition of the Bible Baptist 1748
Gill reads this verse as a layered call that goes beyond the historical return from Babylon. He sees it as a summons for believers to flee spiritual Babylon—the confusion of sin and wickedness—and as a prophecy of the gospel being proclaimed worldwide. For Gill, the command to declare this to the ends of the earth points to redemption by Christ, which apostles preached to all nations.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees a dual meaning in the call to leave Babylon: first, a literal command for Israel to depart from physical Babylon when God freed them, and second, a broader prophetic call to spiritual separation from the world system that Revelation calls mystical Babylon.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the call to leave Babylon is not literal flight but rapid, joyful departure. Israel's experience of redemption becomes a gospel for all nations: they must proclaim it to the whole earth. Yet the wicked within Israel—those without moral grip on God—have no share in this peace.
Lange's Commentary Reformed 1857
Lange observes that Isaiah 40-66 is a book of consolation, yet each of its three main sections begins with comfort but ends with the stern warning "no peace to the wicked." He sees this intentional contrast as driving home that God's consolation is not unconditional; only the pious truly partake of it.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws attention to God's call for his people to come near and listen, rather than standing at a distance. He stresses that approaching God is necessary for hearing and understanding what he says, and that those who draw nigh may find encouragement by reflecting on his past words and deeds.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that the singing commanded is not a bare act but a joyful one, filled with songs of praise. And the declaring he calls for is specifically the public proclamation or publication of God’s wonderful works.