Jeremiah 12

Jeremiah 12:1

Penetrating Questions

With Isaiah 42:23 begins the last part of this chapter, in which a last series of penetrating questions is asked. These questions are related to what preceded and are directly related to the miserable state in which the people find themselves. The question here is why a people destined to be a servant of the LORD, to whom the law, the teaching of God, has been entrusted, is not able to fulfill this task, but on the contrary, needs salvation themselves. Who of them will take this lesson, this question, to heart?

The suffering inflicted on them by the nations will become even greater. Only a remnant will listen in the future. “Hereafter” refers to the future. It is a call to be concerned with the future. The consequences for practical life will not fail. Only the remnant will recognize that the suffering that has come upon the people has been worked by the LORD (Isaiah 42:24).

They will recognize that the exile is the result of their own sins. The first exile is the one to Babylon. There they have been for seventy years because they did not keep the law and committed idolatry. The other exile is the one to every corner of the earth for a period that has lasted for about two thousand years now. Why is that? It is because of the rejection of the Lord Jesus (cf. Genesis 42:21).

Because the wicked mass of the people will not listen, even more intense plagues will strike them (Isaiah 42:25). Even worse than the chastisement itself is the failure to recognize that the LORD brings this upon them. These things are written to teach us to recognize that the Lord’s chastening hand in our lives is governed by His gracious purpose, wisdom, and love.

Jeremiah 12:2

Penetrating Questions

With Isaiah 42:23 begins the last part of this chapter, in which a last series of penetrating questions is asked. These questions are related to what preceded and are directly related to the miserable state in which the people find themselves. The question here is why a people destined to be a servant of the LORD, to whom the law, the teaching of God, has been entrusted, is not able to fulfill this task, but on the contrary, needs salvation themselves. Who of them will take this lesson, this question, to heart?

The suffering inflicted on them by the nations will become even greater. Only a remnant will listen in the future. “Hereafter” refers to the future. It is a call to be concerned with the future. The consequences for practical life will not fail. Only the remnant will recognize that the suffering that has come upon the people has been worked by the LORD (Isaiah 42:24).

They will recognize that the exile is the result of their own sins. The first exile is the one to Babylon. There they have been for seventy years because they did not keep the law and committed idolatry. The other exile is the one to every corner of the earth for a period that has lasted for about two thousand years now. Why is that? It is because of the rejection of the Lord Jesus (cf. Genesis 42:21).

Because the wicked mass of the people will not listen, even more intense plagues will strike them (Isaiah 42:25). Even worse than the chastisement itself is the failure to recognize that the LORD brings this upon them. These things are written to teach us to recognize that the Lord’s chastening hand in our lives is governed by His gracious purpose, wisdom, and love.

Jeremiah 12:4

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:5

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:6

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:7

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:8

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:9

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:10

The Loving God

With the words “but now” the LORD suddenly passes from judgment to comfort (Isaiah 43:1). This expression is typical for Isaiah, he uses it fifteen times, and also for Jeremiah, who uses it twelve times. The LORD leaves His complaint about the blinded, hardened and unrepentant state of Israel to unfold His actions in connection with His covenant in the past, present and future. In this and the following verses, the Divine “I” appears about thirty-five times, which places a strong emphasis on the personal actions of God.

These actions are all based on His creative power and His redeeming grace. For us who stand in the fulfillment of Christ’s atoning sacrifice and service to us through His Holy Spirit, God’s irrevocable assurances and promises in this section are doubly precious.

The action of God is represented in Isaiah 43:1-7 in a chiastic manner. Chiasm is a Hebrew poetic form that gives a symmetrical mirror image with emphasis on the middle part. The chiastic structure in these verses is as follows:

a. Isaiah 43:1 —b. Isaiah 43:2 ——c. Isaiah 43:3 ——c. Isaiah 43:4 —b. Isaiah 43:5-6 a. Isaiah 43:7

a. The first and the last part of this poem, Isaiah 43:1 and Isaiah 43:7 (2 x a.), make it clear that Israel will experience His grace because of their special bond with God. He is their Creator and will therefore never forsake them. b. Isaiah 43:2 and the parallel Isaiah 43:5-6 (2 x b.) give the encouragement to know that no power will ever be able to destroy the chosen people. c. Finally, Isaiah 43:3 and Isaiah 43:4 (2 x c.) make it clear as a center point how precious Israel is to God. God will always pay the ransom necessary to redeem His people. What an encouragement!

The change from righteous indignation to loving comfort and comforting promises and assurances is extraordinarily meaningful. It shows that restoration cannot be achieved by any meritorious effort on the part of the wandering people. Their terrible need can only be met by Divine grace.

The love of God is not sentimental. His love is never exercised at the expense of His holiness and never compromises His righteousness. The love that chastens is of earlier date than the chastening. He loves His people before they go astray, making His chastening necessary.

In His love the LORD created them. The expressions used here take us back to creation (Genesis 1:1; Genesis 2:4-7). This makes it clear that the same God Who created heaven and earth also formed the people of Israel. That same God now wants to show His mercy. The creation of Israel is a supernatural act in response to purposed counsel. He also formed them in His love.

This is a supernatural process which He had also purposed and of which He testifies in His actions with the patriarchs and the descendants of Jacob. In His love He also redeemed them. Again and again He has reminded the people that nothing but His direct power has redeemed them from Egypt. Finally, in His love He called them by their name.

The calling by name has in Scripture the thought of tenderness rejoicing in the possession of the called one. Thus He has called His own sheep by name and has led them (John 10:3). Creation, redemption and calling are also our part. We are created in Christ Jesus (Ephesians 2:10), redeemed by His blood (Ephesians 1:7) and called by His grace (Galatians 1:15). The encouragement “do not fear” is based on the evidence of God’s mercy in the past.

The LORD promises them His presence as they pass through the waters and rivers, reminding them of their going through the waters of the Red Sea and through the Jordan (Isaiah 43:2). He then assures them that He will be with them as they walk through the fire of the exile (Isaiah 42:25) and the great tribulation (cf. Daniel 3:25; Psalms 66:12).

In this context, water speaks for us of dangers arising from circumstances of daily life, trials of faith in the ordinary things of life. Fire speaks of persecution. Both forms can occur in the life of the believer. These are obstacles we encounter on our path to block our way, but through which the Lord helps us.

It is God’s purpose to banish fear from our hearts and to strengthen our faith through all that is contained in the assurance: “For I am the LORD your God” (Isaiah 43:3). These names speak of His majesty and the greatness of His infinite Being and His omnipotent power. He is their Savior. But when He saves them, He also does so as “the Holy One of Israel”. He never acts contrary to His holiness and righteousness; on the contrary, His actions result from it.

For the redemption of His people He pays with other nations. When Cyrus lets His people go, He gives him other nations in their place. “The wicked is a ransom for the righteous” (Proverbs 21:18). For this Israel must first stand righteously before God. How God works that, we see in the following chapters. He will never owe anyone anything. He acts in this way for the benefit of His people because these people are precious in His eyes (Isaiah 43:4). He holds it in high esteem and loves it above other nations. The language used here is that of a bridegroom to his bride.

What the LORD does is an act of pure grace, for the people have not deserved it. They are no better in themselves than other nations. We may think of ourselves in the same way. We are “justified” and “made pleasant” before God. This we are not in ourselves, but “in the Beloved” (Ephesians 1:6b). The Father loves us as He loves the Son (John 17:23).

Isaiah 43:5-6 indicate that the LORD will gather His people from all over the world and bring them into His land. This will happen in the end time. He commands the nations north and south of Israel to bring them, whom He calls “My sons” and “My daughters”, back to His land from the outermost places. As a reason for this action, He repeats the comforting message of Isa 43:1.

He identifies Himself with them by speaking of them as “everyone who is called by My name” (Isaiah 43:7). It refers both to identification in character with Him Himself and to possession of Him in order to show His glory and grace. They are His possession to radiate His honor.

He “created” them in an act of power by which He originated them as a people. That He has “formed” them, refers to the process of His grace to change what He has created so that it reflects His glory. He has also “made” them into what they are, which indicates the completion of His Divine work. In these three acts there is a climax: creating, forming, completing.

These three aspects also apply to us Christians. They express the wonders of God’s counsel and power and the riches of His grace. He created us in Christ, He changes us through the active power of the Holy Spirit and will complete us at the coming of the Lord.

Jeremiah 12:11

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:12

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:13

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:14

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:15

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:16

No One Can Be Compared to God

The command in Isaiah 43:8 is not given to bring Israel back from exile. This is the case in Isaiah 43:5. Here it is a general command to the nations to let His people go. The people are then no longer blind and deaf (cf. Isaiah 42:18).

The nations have gathered together in court session (Isaiah 43:9). Before they can enjoy the riches of the realm of peace, they must be brought to the acknowledgment of the facts concerning the true God, in contrast to their idols and superstition. The challenge is for the nations to bring their witnesses forward, so that they may be justified. Of course there are no such witnesses. The only alternative is the acknowledgment, “it is true”, that there is only one true and living God.

In Isaiah 43:10 the LORD declares that the people of Israel are His “witnesses” (cf. Isaiah 44:8). The people have always been His witnesses concerning the existence of the LORD, but when they are restored, they will be both witnesses and servants. They testify of the uninitiated and independently existing nature of His Being. “That I am He” is the declaration that He is God exclusive and eternal in the past and the future.

We also see here the wonder that a blind and deaf servant can be called as a witness in this heavenly courtroom. This is an indication that God is going to perform a wonder on this servant. This wonder has happened on us through which the Lord says to us, “you shall be My witnesses” (Acts 1:8).

Because His Being has no beginning and no end, the thought of another being apart from Him with characteristics of a deity is a contradiction in itself. How empty and useless are the attempts of the nations to show that the objects of their worship are true gods. And not only that, but how utterly doomed to failure will be the attempt of the man of sin to force the nations under him to worship him as God (2 Thessalonians 2:3). The judgment on this blasphemous arrogance will be executed by the Son of God Himself (2 Thessalonians 2:8).

The second statement that His earthly people are His witnesses is connected with the facts that He alone is the Savior and that no one can save from His hand (Isaiah 43:11-13). The facts of the creation of Israel and that Israel still exists is proof and testimony of the fact that the God of Israel is the only God.

He is not only the Eternal One, but He is also the Almighty. Not only can no one prevent Him from establishing anything, but neither can anyone change what He has established. If this is true with respect to His earthly, national witnesses, let us draw courage and new strength from this as those He has called to be His witnesses through the gospel.

Jeremiah 12:17

The Instrument of Redemption

With Isaiah 43:14 begins a new section that extends to Isaiah 44:5. In this section the LORD shows the nations that He is the Redeemer of Israel. This not only refers to His work of redemption in the past (Isaiah 43:18), but He also announces a new work of redemption (Isaiah 43:19). The subjects in this new section are judgment (Isaiah 43:14-21), salvation (Isaiah 43:22-28) and the outpouring of the Spirit (Isaiah 44:1-5).

The first part is about the exercise of the anger of God over the Chaldeans they have deserved because of their mistreatment of God’s people. “For your sake”, that is, for the purpose of redeeming His people, He has sent someone to Babylon as the executor of His judgment. That turns out to be Cyrus. The action of this Cyrus will have the effect that their war fleet of which they cheer and of which they are proud, will be relegated to a flight fleet.

In view of their deliverance, God gives a fourfold remembrance of His people of Who He is (Isaiah 43:15): 1. As the “LORD” He is the God of the covenant. 2. As “your Holy One” He contrasts with their unholy abandonment of Him and the unholy character of their heathen rulers. His Name is desecrated through exile, but that Name will be sanctified again through the redemption of Israel (Ezekiel 36:20-24). 3. As “the Creator of Israel” He created them for His glory and will never allow them to be definitively rejected. 4. As “your King” He will reign as a blessing for His people, unlike the always failing kings of Israel and Judah and the peoples of whom they have become slaves, and especially unlike the antichrist, the false king of Israel.