Jeremiah 13

Jeremiah 13:1

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.

Jeremiah 13:2

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:3

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:4

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:5

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:6

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:7

A Way for God’s People

He will make for them “a way through the sea and a path through the mighty waters” (Isaiah 43:16). This is how He did it before, when He made a path for them through the Red Sea (Exodus 14:21-22). This is also the experience of all saints. The waters of the nations rage and go wild, enmity and persecution increase, but God has a path for His people. This path does not only relate to salvation from trouble, but also to the proclamation of the gospel that goes its way to the appointed end.

Isaiah 43:17 gives a reminder, also valid for the present time, of the all overthrowing power of God with regard to the armies of the nations. Whatever the rulers may think, it is the LORD Who “brings forth the chariot and the horse”. The calamities of war are His judgments. By this He wants to bring the hearts of the people to repentance. He will also fulfill His national purposes and extinguish the fire of the battle of the enemies of His earthly people. This is how it happened with Pharaoh and his horsemen (Exodus 14:23-31).

Then they may forget the sad time of unfaithfulness and oppression (Isaiah 43:18). It may also mean that they should no longer think of the past as if God acted for His people only in that time. They may focus on the new that He is going to give (Isaiah 43:19). He is not only the God of the past, but He is also the God of the present and of the future.

Let us apply these promises to our own experiences and take together the four sentences that are meant to comfort us in times of trial and tribulation: 1. through the waters (Isaiah 43:2) – they are in themselves a means of giving us the experience of the presence of the Lord; 2. through the fire (Isaiah 43:2) – we are assured that He keeps us; 3. through the sea and through the mighty waters (Isaiah 43:16) – here God provides a way; difficult circumstances are a means to give us the awareness of His guidance; 4. in the wilderness and in the desert (Isaiah 43:19) – therein guidance and refreshment are our part.

The waters speak of overwhelming trials; the wilderness and the desert speak of the state of the world around us which, if we concern ourselves with it without being commissioned to do so, will cause us spiritual suffering and depression. But God has a way in the midst of such circumstances, a path of fellowship with Him, a path of joy and fertility.

In the past, God made a way through the sea during the exodus and He gave a stream, a river of water, from the rock in the wilderness (1 Corinthians 10:4). In the future He will give something new. He will make a roadway in the wilderness and rivers (plural) in the desert. The new will be a blessing for the whole earth when God’s earthly people enjoy the blessings of His work of salvation.

When the suffering of Israel has come to an end, the suffering of creation has also come to an end (Romans 8:21). Because God gives water in the wilderness, the beasts of the field will honor Him (Isaiah 43:20; Isaiah 35:1-7). Blessings are not only granted for the welfare of people and animals. The main purpose is the honor of God Himself (Isaiah 43:21).

Jeremiah 13:8

Israel and His Iniquities

The difference between the accusations in Isaiah 43:22-24 and the grace and mercy in Isaiah 43:25 is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him (Isaiah 43:22). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities.

Isaiah 43:23 says that God did not impose a burden on them, but in Isaiah 43:24 He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us (Romans 8:32).

In light of this we can better understand the contrast with Isaiah 43:25. The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin.

Therefore, Isaiah 43:25 is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions.

It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

Jeremiah 13:9

Israel and His Iniquities

The difference between the accusations in Isaiah 43:22-24 and the grace and mercy in Isaiah 43:25 is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him (Isaiah 43:22). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities.

Isaiah 43:23 says that God did not impose a burden on them, but in Isaiah 43:24 He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us (Romans 8:32).

In light of this we can better understand the contrast with Isaiah 43:25. The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin.

Therefore, Isaiah 43:25 is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions.

It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

Jeremiah 13:10

Israel and His Iniquities

The difference between the accusations in Isaiah 43:22-24 and the grace and mercy in Isaiah 43:25 is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him (Isaiah 43:22). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities.

Isaiah 43:23 says that God did not impose a burden on them, but in Isaiah 43:24 He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us (Romans 8:32).

In light of this we can better understand the contrast with Isaiah 43:25. The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin.

Therefore, Isaiah 43:25 is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions.

It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

Jeremiah 13:11

Israel and His Iniquities

The difference between the accusations in Isaiah 43:22-24 and the grace and mercy in Isaiah 43:25 is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him (Isaiah 43:22). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities.

Isaiah 43:23 says that God did not impose a burden on them, but in Isaiah 43:24 He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us (Romans 8:32).

In light of this we can better understand the contrast with Isaiah 43:25. The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin.

Therefore, Isaiah 43:25 is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions.

It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

Jeremiah 13:12

Why Judgment Must Come

With his call in Isaiah 43:26, the LORD commands his people to see if they can remember if there is any merit on their part by which He could justify them. He has just stated that He, and He alone, can and will wipe out their transgressions and purify them from their guilt. And furthermore, because this is their fault, He will do so not for their sake, but for His own sake.

Settlement of debt can only be on the basis of grace. The offer of grace is humiliating to man’s pride. It presupposes the total inability of man to save himself. If they think otherwise, let them bring their case, as in a court of law, against His case. But Israel cannot answer and remains silent.

Immediately afterward, the LORD shows the impossibility of their success. Their first forefather has sinned, reminding us of Jacob as the ancestor of the people (Isaiah 43:22; 28). Their spokesmen, intermediaries between the people and the LORD, have transgressed against Him (Isaiah 43:27). We can think of kings, priests and prophets. The people and also their leaders are sinners from the beginning and throughout their history. In view of their persistent unrepentance, especially of the superiors of the sanctuary, the priests, judgment is inevitable (Isaiah 43:28).

The expression “consign … to the ban” means the destruction of a people sunk so deep in sin that they no longer have a right to exist (cf. Joshua 6:17-18; 21; 1 Samuel 15:3). The holy place has become unholy and Israel has become like Canaan and Amalek. Sin means missing the goal or not achieving God’s glory. Instead of being the glory of God, the people have become to the total dishonor of God. Only grace is their hope.

Jeremiah 13:13

Why Judgment Must Come

With his call in Isaiah 43:26, the LORD commands his people to see if they can remember if there is any merit on their part by which He could justify them. He has just stated that He, and He alone, can and will wipe out their transgressions and purify them from their guilt. And furthermore, because this is their fault, He will do so not for their sake, but for His own sake.

Settlement of debt can only be on the basis of grace. The offer of grace is humiliating to man’s pride. It presupposes the total inability of man to save himself. If they think otherwise, let them bring their case, as in a court of law, against His case. But Israel cannot answer and remains silent.

Immediately afterward, the LORD shows the impossibility of their success. Their first forefather has sinned, reminding us of Jacob as the ancestor of the people (Isaiah 43:22; 28). Their spokesmen, intermediaries between the people and the LORD, have transgressed against Him (Isaiah 43:27). We can think of kings, priests and prophets. The people and also their leaders are sinners from the beginning and throughout their history. In view of their persistent unrepentance, especially of the superiors of the sanctuary, the priests, judgment is inevitable (Isaiah 43:28).

The expression “consign … to the ban” means the destruction of a people sunk so deep in sin that they no longer have a right to exist (cf. Joshua 6:17-18; 21; 1 Samuel 15:3). The holy place has become unholy and Israel has become like Canaan and Amalek. Sin means missing the goal or not achieving God’s glory. Instead of being the glory of God, the people have become to the total dishonor of God. Only grace is their hope.

Jeremiah 13:14

Why Judgment Must Come

With his call in Isaiah 43:26, the LORD commands his people to see if they can remember if there is any merit on their part by which He could justify them. He has just stated that He, and He alone, can and will wipe out their transgressions and purify them from their guilt. And furthermore, because this is their fault, He will do so not for their sake, but for His own sake.

Settlement of debt can only be on the basis of grace. The offer of grace is humiliating to man’s pride. It presupposes the total inability of man to save himself. If they think otherwise, let them bring their case, as in a court of law, against His case. But Israel cannot answer and remains silent.

Immediately afterward, the LORD shows the impossibility of their success. Their first forefather has sinned, reminding us of Jacob as the ancestor of the people (Isaiah 43:22; 28). Their spokesmen, intermediaries between the people and the LORD, have transgressed against Him (Isaiah 43:27). We can think of kings, priests and prophets. The people and also their leaders are sinners from the beginning and throughout their history. In view of their persistent unrepentance, especially of the superiors of the sanctuary, the priests, judgment is inevitable (Isaiah 43:28).

The expression “consign … to the ban” means the destruction of a people sunk so deep in sin that they no longer have a right to exist (cf. Joshua 6:17-18; 21; 1 Samuel 15:3). The holy place has become unholy and Israel has become like Canaan and Amalek. Sin means missing the goal or not achieving God’s glory. Instead of being the glory of God, the people have become to the total dishonor of God. Only grace is their hope.

Jeremiah 13:16

The Spirit Poured Out

The infinite grace of God is beautifully demonstrated in the opening verses of this chapter. The reproaches and accusations of Isaiah 43 are directly followed by assurance and promise, based on God’s purposed counsels and acts of creation concerning the people. It is evidence that in wrath He remembers mercy (Habakkuk 3:2).

The chapter begins with a Divine “but” (Isaiah 44:1), after He announced in the last verse of the previous chapter the judgment on the persistent sinfulness of the people (Isaiah 43:28). This corresponds remarkably with the “but” of the beginning of Isaiah 43 (Isaiah 43:1) which follows in the same sense the last verse of the chapter preceding it (Isaiah 42:25).

Here the LORD repeats His gracious statements from the beginning of Isaiah 43, to which He adds that He has “chosen” Israel. In both parts He uses for the birth of His people words which also appear in the account of the creation of man: creating (Genesis 1:27), making (Genesis 1:16) and forming (Genesis 2:7). It makes His purpose and promise to Jacob unchangeable, despite the great decay of His people.

He even calls them “Jeshurun” (Isaiah 44:2), a Hebrew word that means “sincere” and in the Septuagint – the Greek translation of the Old Testament – is translated as “beloved”. It is a name previously used by Moses (Deuteronomy 32:15; Deuteronomy 33:5; 26) and looks forward to the future state of righteousness of Israel. However, this name is in great contrast to the name “Jacob” which means “heels holder” (Genesis 27:36; Genesis 32:28). The LORD makes them the “sincere ones” and therefore He can save them.

The promises that follow are permeated with Divine delight. The thirsty become satiated, the seed of Jacob is blessed by the outpouring of the Spirit – in the picture of the outpouring of water (cf. John 7:38-39) – resulting in national and spiritual fertility (Isaiah 44:3-4). That time is near. Grace will triumph. It is also a comfort for us now. Let us walk as God’s ‘Jeshurun’ and be filled with the Spirit. Then we will bring forth fruit.

Isaiah 44:5 predicts the consequence for the nations of the restoration of Israel. The triple testimony should be read in the light of Psalm 87 (Psalms 87:4-5). There are mentioned some nations who will share in the privilege of knowing the LORD and who will be written down as born in Zion.

1. Among the nations who are in the blessing of the realm of peace, one shall say that he belongs to the LORD.

2. Another will pronounce the name of Jacob in a manner that shows great reverence. It is then no longer the name of defamation, of the deceiver, but the name of a people to whom the LORD has connected Himself as His chosen people.

3. Yet another shall declare in writing, “write [on] his hand”, that he belongs only to the LORD, and shall take the name ‘Israel’ as his honorary name. By adopting the name of Israel he indicates that carrying that name is a great honor (cf. Romans 11:12).

4. There is a remarkable parallel between this verse and the result of the gospel we preach. Just as in the future day a heathen will acknowledge that he belongs to the LORD, someone who repents today will learn to acknowledge that he belongs to the Lord (1 Corinthians 3:23; Galatians 3:29) and so he also mentions the Name of the Lord (2 Timothy 2:19).

Jeremiah 13:17

The Spirit Poured Out

The infinite grace of God is beautifully demonstrated in the opening verses of this chapter. The reproaches and accusations of Isaiah 43 are directly followed by assurance and promise, based on God’s purposed counsels and acts of creation concerning the people. It is evidence that in wrath He remembers mercy (Habakkuk 3:2).

The chapter begins with a Divine “but” (Isaiah 44:1), after He announced in the last verse of the previous chapter the judgment on the persistent sinfulness of the people (Isaiah 43:28). This corresponds remarkably with the “but” of the beginning of Isaiah 43 (Isaiah 43:1) which follows in the same sense the last verse of the chapter preceding it (Isaiah 42:25).

Here the LORD repeats His gracious statements from the beginning of Isaiah 43, to which He adds that He has “chosen” Israel. In both parts He uses for the birth of His people words which also appear in the account of the creation of man: creating (Genesis 1:27), making (Genesis 1:16) and forming (Genesis 2:7). It makes His purpose and promise to Jacob unchangeable, despite the great decay of His people.

He even calls them “Jeshurun” (Isaiah 44:2), a Hebrew word that means “sincere” and in the Septuagint – the Greek translation of the Old Testament – is translated as “beloved”. It is a name previously used by Moses (Deuteronomy 32:15; Deuteronomy 33:5; 26) and looks forward to the future state of righteousness of Israel. However, this name is in great contrast to the name “Jacob” which means “heels holder” (Genesis 27:36; Genesis 32:28). The LORD makes them the “sincere ones” and therefore He can save them.

The promises that follow are permeated with Divine delight. The thirsty become satiated, the seed of Jacob is blessed by the outpouring of the Spirit – in the picture of the outpouring of water (cf. John 7:38-39) – resulting in national and spiritual fertility (Isaiah 44:3-4). That time is near. Grace will triumph. It is also a comfort for us now. Let us walk as God’s ‘Jeshurun’ and be filled with the Spirit. Then we will bring forth fruit.

Isaiah 44:5 predicts the consequence for the nations of the restoration of Israel. The triple testimony should be read in the light of Psalm 87 (Psalms 87:4-5). There are mentioned some nations who will share in the privilege of knowing the LORD and who will be written down as born in Zion.

1. Among the nations who are in the blessing of the realm of peace, one shall say that he belongs to the LORD.

2. Another will pronounce the name of Jacob in a manner that shows great reverence. It is then no longer the name of defamation, of the deceiver, but the name of a people to whom the LORD has connected Himself as His chosen people.

3. Yet another shall declare in writing, “write [on] his hand”, that he belongs only to the LORD, and shall take the name ‘Israel’ as his honorary name. By adopting the name of Israel he indicates that carrying that name is a great honor (cf. Romans 11:12).

4. There is a remarkable parallel between this verse and the result of the gospel we preach. Just as in the future day a heathen will acknowledge that he belongs to the LORD, someone who repents today will learn to acknowledge that he belongs to the Lord (1 Corinthians 3:23; Galatians 3:29) and so he also mentions the Name of the Lord (2 Timothy 2:19).

Jeremiah 13:18

The Spirit Poured Out

The infinite grace of God is beautifully demonstrated in the opening verses of this chapter. The reproaches and accusations of Isaiah 43 are directly followed by assurance and promise, based on God’s purposed counsels and acts of creation concerning the people. It is evidence that in wrath He remembers mercy (Habakkuk 3:2).

The chapter begins with a Divine “but” (Isaiah 44:1), after He announced in the last verse of the previous chapter the judgment on the persistent sinfulness of the people (Isaiah 43:28). This corresponds remarkably with the “but” of the beginning of Isaiah 43 (Isaiah 43:1) which follows in the same sense the last verse of the chapter preceding it (Isaiah 42:25).

Here the LORD repeats His gracious statements from the beginning of Isaiah 43, to which He adds that He has “chosen” Israel. In both parts He uses for the birth of His people words which also appear in the account of the creation of man: creating (Genesis 1:27), making (Genesis 1:16) and forming (Genesis 2:7). It makes His purpose and promise to Jacob unchangeable, despite the great decay of His people.

He even calls them “Jeshurun” (Isaiah 44:2), a Hebrew word that means “sincere” and in the Septuagint – the Greek translation of the Old Testament – is translated as “beloved”. It is a name previously used by Moses (Deuteronomy 32:15; Deuteronomy 33:5; 26) and looks forward to the future state of righteousness of Israel. However, this name is in great contrast to the name “Jacob” which means “heels holder” (Genesis 27:36; Genesis 32:28). The LORD makes them the “sincere ones” and therefore He can save them.

The promises that follow are permeated with Divine delight. The thirsty become satiated, the seed of Jacob is blessed by the outpouring of the Spirit – in the picture of the outpouring of water (cf. John 7:38-39) – resulting in national and spiritual fertility (Isaiah 44:3-4). That time is near. Grace will triumph. It is also a comfort for us now. Let us walk as God’s ‘Jeshurun’ and be filled with the Spirit. Then we will bring forth fruit.

Isaiah 44:5 predicts the consequence for the nations of the restoration of Israel. The triple testimony should be read in the light of Psalm 87 (Psalms 87:4-5). There are mentioned some nations who will share in the privilege of knowing the LORD and who will be written down as born in Zion.

1. Among the nations who are in the blessing of the realm of peace, one shall say that he belongs to the LORD.

2. Another will pronounce the name of Jacob in a manner that shows great reverence. It is then no longer the name of defamation, of the deceiver, but the name of a people to whom the LORD has connected Himself as His chosen people.

3. Yet another shall declare in writing, “write [on] his hand”, that he belongs only to the LORD, and shall take the name ‘Israel’ as his honorary name. By adopting the name of Israel he indicates that carrying that name is a great honor (cf. Romans 11:12).

4. There is a remarkable parallel between this verse and the result of the gospel we preach. Just as in the future day a heathen will acknowledge that he belongs to the LORD, someone who repents today will learn to acknowledge that he belongs to the Lord (1 Corinthians 3:23; Galatians 3:29) and so he also mentions the Name of the Lord (2 Timothy 2:19).

Jeremiah 13:19

The Spirit Poured Out

The infinite grace of God is beautifully demonstrated in the opening verses of this chapter. The reproaches and accusations of Isaiah 43 are directly followed by assurance and promise, based on God’s purposed counsels and acts of creation concerning the people. It is evidence that in wrath He remembers mercy (Habakkuk 3:2).

The chapter begins with a Divine “but” (Isaiah 44:1), after He announced in the last verse of the previous chapter the judgment on the persistent sinfulness of the people (Isaiah 43:28). This corresponds remarkably with the “but” of the beginning of Isaiah 43 (Isaiah 43:1) which follows in the same sense the last verse of the chapter preceding it (Isaiah 42:25).

Here the LORD repeats His gracious statements from the beginning of Isaiah 43, to which He adds that He has “chosen” Israel. In both parts He uses for the birth of His people words which also appear in the account of the creation of man: creating (Genesis 1:27), making (Genesis 1:16) and forming (Genesis 2:7). It makes His purpose and promise to Jacob unchangeable, despite the great decay of His people.

He even calls them “Jeshurun” (Isaiah 44:2), a Hebrew word that means “sincere” and in the Septuagint – the Greek translation of the Old Testament – is translated as “beloved”. It is a name previously used by Moses (Deuteronomy 32:15; Deuteronomy 33:5; 26) and looks forward to the future state of righteousness of Israel. However, this name is in great contrast to the name “Jacob” which means “heels holder” (Genesis 27:36; Genesis 32:28). The LORD makes them the “sincere ones” and therefore He can save them.

The promises that follow are permeated with Divine delight. The thirsty become satiated, the seed of Jacob is blessed by the outpouring of the Spirit – in the picture of the outpouring of water (cf. John 7:38-39) – resulting in national and spiritual fertility (Isaiah 44:3-4). That time is near. Grace will triumph. It is also a comfort for us now. Let us walk as God’s ‘Jeshurun’ and be filled with the Spirit. Then we will bring forth fruit.

Isaiah 44:5 predicts the consequence for the nations of the restoration of Israel. The triple testimony should be read in the light of Psalm 87 (Psalms 87:4-5). There are mentioned some nations who will share in the privilege of knowing the LORD and who will be written down as born in Zion.

1. Among the nations who are in the blessing of the realm of peace, one shall say that he belongs to the LORD.

2. Another will pronounce the name of Jacob in a manner that shows great reverence. It is then no longer the name of defamation, of the deceiver, but the name of a people to whom the LORD has connected Himself as His chosen people.

3. Yet another shall declare in writing, “write [on] his hand”, that he belongs only to the LORD, and shall take the name ‘Israel’ as his honorary name. By adopting the name of Israel he indicates that carrying that name is a great honor (cf. Romans 11:12).

4. There is a remarkable parallel between this verse and the result of the gospel we preach. Just as in the future day a heathen will acknowledge that he belongs to the LORD, someone who repents today will learn to acknowledge that he belongs to the Lord (1 Corinthians 3:23; Galatians 3:29) and so he also mentions the Name of the Lord (2 Timothy 2:19).

Jeremiah 13:20

The Spirit Poured Out

The infinite grace of God is beautifully demonstrated in the opening verses of this chapter. The reproaches and accusations of Isaiah 43 are directly followed by assurance and promise, based on God’s purposed counsels and acts of creation concerning the people. It is evidence that in wrath He remembers mercy (Habakkuk 3:2).

The chapter begins with a Divine “but” (Isaiah 44:1), after He announced in the last verse of the previous chapter the judgment on the persistent sinfulness of the people (Isaiah 43:28). This corresponds remarkably with the “but” of the beginning of Isaiah 43 (Isaiah 43:1) which follows in the same sense the last verse of the chapter preceding it (Isaiah 42:25).

Here the LORD repeats His gracious statements from the beginning of Isaiah 43, to which He adds that He has “chosen” Israel. In both parts He uses for the birth of His people words which also appear in the account of the creation of man: creating (Genesis 1:27), making (Genesis 1:16) and forming (Genesis 2:7). It makes His purpose and promise to Jacob unchangeable, despite the great decay of His people.

He even calls them “Jeshurun” (Isaiah 44:2), a Hebrew word that means “sincere” and in the Septuagint – the Greek translation of the Old Testament – is translated as “beloved”. It is a name previously used by Moses (Deuteronomy 32:15; Deuteronomy 33:5; 26) and looks forward to the future state of righteousness of Israel. However, this name is in great contrast to the name “Jacob” which means “heels holder” (Genesis 27:36; Genesis 32:28). The LORD makes them the “sincere ones” and therefore He can save them.

The promises that follow are permeated with Divine delight. The thirsty become satiated, the seed of Jacob is blessed by the outpouring of the Spirit – in the picture of the outpouring of water (cf. John 7:38-39) – resulting in national and spiritual fertility (Isaiah 44:3-4). That time is near. Grace will triumph. It is also a comfort for us now. Let us walk as God’s ‘Jeshurun’ and be filled with the Spirit. Then we will bring forth fruit.

Isaiah 44:5 predicts the consequence for the nations of the restoration of Israel. The triple testimony should be read in the light of Psalm 87 (Psalms 87:4-5). There are mentioned some nations who will share in the privilege of knowing the LORD and who will be written down as born in Zion.

1. Among the nations who are in the blessing of the realm of peace, one shall say that he belongs to the LORD.

2. Another will pronounce the name of Jacob in a manner that shows great reverence. It is then no longer the name of defamation, of the deceiver, but the name of a people to whom the LORD has connected Himself as His chosen people.

3. Yet another shall declare in writing, “write [on] his hand”, that he belongs only to the LORD, and shall take the name ‘Israel’ as his honorary name. By adopting the name of Israel he indicates that carrying that name is a great honor (cf. Romans 11:12).

4. There is a remarkable parallel between this verse and the result of the gospel we preach. Just as in the future day a heathen will acknowledge that he belongs to the LORD, someone who repents today will learn to acknowledge that he belongs to the Lord (1 Corinthians 3:23; Galatians 3:29) and so he also mentions the Name of the Lord (2 Timothy 2:19).

Jeremiah 13:21

There Is No Other God

In Isaiah 44:6 the LORD speaks for the third time that He is the “Redeemer” of Israel (Isaiah 41:14; Isaiah 43:14). Then He presents Himself in yet other ways, which at the same time mean new reproaches for their foolish idolatry. He says of Himself: “I am the first and I am the last.” He does this three times in Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12). The Lord Jesus also calls Himself with this name three times (Revelation 1:17; Revelation 2:8; Revelation 22:13), with which He shows His Godhead and also the unity in the Godhead, the eternal pre-existence and the absolute exaltation.

It indicates that everything that is created, animate and inanimate, owes its existence to Him, and that the beginning, the course and the end are under His exalted control. Therefore, Israel may be sure that all Divine promises and predictions will be fulfilled, for they are made by Him Who is their “King … the LORD of hosts”.

In our circumstances, He Who redeemed us is also the First and the Last, for He is God the Son (John 1:1). He stands at the beginning and at the end, for He is the Creator (Colossians 1:16). He is also “the Alpha and the Omega” (Revelation 22:13), the first and last letters of the Greek alphabet, for He is the Word of God (John 1:1). He is at the beginning of our new life in Christ, He will be with us and will fulfill all His counsels toward us. Thus He is also the beginning, the course and the completion of our special service which He has entrusted to us.

In Isaiah 44:7-8 the LORD repeats what He said before (Isaiah 41:22-23; Isaiah 43:9-10). There is only one God, the First and the Last, the one true God of the past, Who is able to determine the future and thus also to proclaim it. Again, He challenges whether there is anyone who can proclaim or explain things as He does, and does so in regular order. He Himself has done so since He “established the ancient nation”. He raised up prophets among them who have proclaimed “the things that are coming and the events that are going to take place”. Let the gods and prophets of the nations explain such things.

No god of the nations can answer this challenge. That is why Israel can be free of fear and can trust in God, next to Whom there is no other. In spite of all the attacks of satan, they are witnesses of Who He is and of the immutable nature of His counsel. Why should they be frightened and fearful when He is their Rock (Deuteronomy 32:4; 15; 18; 30; 31; 1 Corinthians 10:4)? The rock represents immobility, strength and protection.

Let us, whom He left here as His witnesses, find our support in this. Things around us are in motion and uncertain. Everything changes, governments change, but He remains the same (Hebrews 1:12; Hebrews 13:8).

Jeremiah 13:22

There Is No Other God

In Isaiah 44:6 the LORD speaks for the third time that He is the “Redeemer” of Israel (Isaiah 41:14; Isaiah 43:14). Then He presents Himself in yet other ways, which at the same time mean new reproaches for their foolish idolatry. He says of Himself: “I am the first and I am the last.” He does this three times in Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12). The Lord Jesus also calls Himself with this name three times (Revelation 1:17; Revelation 2:8; Revelation 22:13), with which He shows His Godhead and also the unity in the Godhead, the eternal pre-existence and the absolute exaltation.

It indicates that everything that is created, animate and inanimate, owes its existence to Him, and that the beginning, the course and the end are under His exalted control. Therefore, Israel may be sure that all Divine promises and predictions will be fulfilled, for they are made by Him Who is their “King … the LORD of hosts”.

In our circumstances, He Who redeemed us is also the First and the Last, for He is God the Son (John 1:1). He stands at the beginning and at the end, for He is the Creator (Colossians 1:16). He is also “the Alpha and the Omega” (Revelation 22:13), the first and last letters of the Greek alphabet, for He is the Word of God (John 1:1). He is at the beginning of our new life in Christ, He will be with us and will fulfill all His counsels toward us. Thus He is also the beginning, the course and the completion of our special service which He has entrusted to us.

In Isaiah 44:7-8 the LORD repeats what He said before (Isaiah 41:22-23; Isaiah 43:9-10). There is only one God, the First and the Last, the one true God of the past, Who is able to determine the future and thus also to proclaim it. Again, He challenges whether there is anyone who can proclaim or explain things as He does, and does so in regular order. He Himself has done so since He “established the ancient nation”. He raised up prophets among them who have proclaimed “the things that are coming and the events that are going to take place”. Let the gods and prophets of the nations explain such things.

No god of the nations can answer this challenge. That is why Israel can be free of fear and can trust in God, next to Whom there is no other. In spite of all the attacks of satan, they are witnesses of Who He is and of the immutable nature of His counsel. Why should they be frightened and fearful when He is their Rock (Deuteronomy 32:4; 15; 18; 30; 31; 1 Corinthians 10:4)? The rock represents immobility, strength and protection.

Let us, whom He left here as His witnesses, find our support in this. Things around us are in motion and uncertain. Everything changes, governments change, but He remains the same (Hebrews 1:12; Hebrews 13:8).

Jeremiah 13:23

There Is No Other God

In Isaiah 44:6 the LORD speaks for the third time that He is the “Redeemer” of Israel (Isaiah 41:14; Isaiah 43:14). Then He presents Himself in yet other ways, which at the same time mean new reproaches for their foolish idolatry. He says of Himself: “I am the first and I am the last.” He does this three times in Isaiah (Isaiah 41:4; Isaiah 44:6; Isaiah 48:12). The Lord Jesus also calls Himself with this name three times (Revelation 1:17; Revelation 2:8; Revelation 22:13), with which He shows His Godhead and also the unity in the Godhead, the eternal pre-existence and the absolute exaltation.

It indicates that everything that is created, animate and inanimate, owes its existence to Him, and that the beginning, the course and the end are under His exalted control. Therefore, Israel may be sure that all Divine promises and predictions will be fulfilled, for they are made by Him Who is their “King … the LORD of hosts”.

In our circumstances, He Who redeemed us is also the First and the Last, for He is God the Son (John 1:1). He stands at the beginning and at the end, for He is the Creator (Colossians 1:16). He is also “the Alpha and the Omega” (Revelation 22:13), the first and last letters of the Greek alphabet, for He is the Word of God (John 1:1). He is at the beginning of our new life in Christ, He will be with us and will fulfill all His counsels toward us. Thus He is also the beginning, the course and the completion of our special service which He has entrusted to us.

In Isaiah 44:7-8 the LORD repeats what He said before (Isaiah 41:22-23; Isaiah 43:9-10). There is only one God, the First and the Last, the one true God of the past, Who is able to determine the future and thus also to proclaim it. Again, He challenges whether there is anyone who can proclaim or explain things as He does, and does so in regular order. He Himself has done so since He “established the ancient nation”. He raised up prophets among them who have proclaimed “the things that are coming and the events that are going to take place”. Let the gods and prophets of the nations explain such things.

No god of the nations can answer this challenge. That is why Israel can be free of fear and can trust in God, next to Whom there is no other. In spite of all the attacks of satan, they are witnesses of Who He is and of the immutable nature of His counsel. Why should they be frightened and fearful when He is their Rock (Deuteronomy 32:4; 15; 18; 30; 31; 1 Corinthians 10:4)? The rock represents immobility, strength and protection.

Let us, whom He left here as His witnesses, find our support in this. Things around us are in motion and uncertain. Everything changes, governments change, but He remains the same (Hebrews 1:12; Hebrews 13:8).

Jeremiah 13:24

The Idols Mocked

The whole message of the previous section is: ‘Trust Me, the Rock, and not the idols.’ Again and again the people tend to trust the idols of the nations. In this light one of the most striking of all Divine protests against the idols and their creators follows in these verses in flowery language (cf. Jeremiah 10:1-16).

There are two things to note on the subject of ‘idols’. One is that behind the idols are demons (Deuteronomy 32:17a; 1 Corinthians 10:19-20; Revelation 9:20). This means that serving idols is actually serving demons. The images represent concrete demonic powers, angels of satan. This also applies especially to the image that the antichrist will make (Revelation 13:14-15).

The other thing is that idols are ‘nothing’. They are ‘vanities’, ‘nullities’, that is to say, they represent nothing. Anyone who thinks that the image, the product of human hands, can help is a great fool. Anyone who seeks the help of the idols will also fall into chaos. Pointing out this foolishness, demonstrating its ridiculousness, will also work deliverance from the power of demons for him who realizes it.

The LORD ridicules those idols. Unlike Israel as God’s witness, the idols give testimony of their own powerlessness (Isaiah 44:9). From this self-testimony a scathing mockery is poured out over their makers. What foolishness it is to fabricate your own god and then expect something of it (Isaiah 44:10). Surely it is clear to every sensible person that a dead piece of material can’t work anything, isn’t it (Isaiah 44:11)? God creates man, but these people put it the other way around: man creates with a waste of all his powers a god – an image of metal or of wood – for which he fashions the material himself (Isaiah 44:12-14).

In the same way, man today is creating himself a god according to his own ‘dimensions’. Not the Bible is the standard, but one’s own judgment. Man wants a god who fulfills his wishes, who acts as he thinks is right. We are perhaps more guilty of this idolatry than we are aware of. A god who is only full of love and does not take evil so seriously, is such a god of one’s own making. The same goes for a god who can only judge and from whom no pity can be expected.

God here condemns Israel, who has turned from his Maker to the heathen use of idols. In Isaiah 44:15-17 we see how the same piece of wood serves to satisfy both the natural and religious needs of a human being. It shows that sinful man in his folly pursues the satisfaction of both needs in the same way. The whole part is full of man’s activity. They work hard, but without knowledge, for they are “darkened in their understanding” (Isaiah 44:18-19; Ephesians 4:17-18).

None of them get the idea that they are engaged in supreme foolishness. They feed on ashes, on something from which all life has disappeared, in which nothing useful is present anymore (Isaiah 44:20). They do not notice that they are engaged in deceit. It is clear that praying to these images, which are made by human hands, is vain and useless.

It’s like so many people today who willingly allow themselves to be deceived by horoscopes and occultism, rather than come into contact with the truth. They simply don’t wonder if it could also be deceit. If they do not repent, they will not save their lives and will perish forever.

The danger of idolatry is also not limited to unbelievers, because believers are also warned of this danger: “Little children, guard yourselves from idols” (1 John 5:21). In addition to serving images, there are many things that can take the place of the one true God, for example the Mammon, the god of money (Matthew 6:24). That is why the call to flee the love of money sounds (1 Timothy 6:10-11).

Jeremiah 13:25

The Idols Mocked

The whole message of the previous section is: ‘Trust Me, the Rock, and not the idols.’ Again and again the people tend to trust the idols of the nations. In this light one of the most striking of all Divine protests against the idols and their creators follows in these verses in flowery language (cf. Jeremiah 10:1-16).

There are two things to note on the subject of ‘idols’. One is that behind the idols are demons (Deuteronomy 32:17a; 1 Corinthians 10:19-20; Revelation 9:20). This means that serving idols is actually serving demons. The images represent concrete demonic powers, angels of satan. This also applies especially to the image that the antichrist will make (Revelation 13:14-15).

The other thing is that idols are ‘nothing’. They are ‘vanities’, ‘nullities’, that is to say, they represent nothing. Anyone who thinks that the image, the product of human hands, can help is a great fool. Anyone who seeks the help of the idols will also fall into chaos. Pointing out this foolishness, demonstrating its ridiculousness, will also work deliverance from the power of demons for him who realizes it.

The LORD ridicules those idols. Unlike Israel as God’s witness, the idols give testimony of their own powerlessness (Isaiah 44:9). From this self-testimony a scathing mockery is poured out over their makers. What foolishness it is to fabricate your own god and then expect something of it (Isaiah 44:10). Surely it is clear to every sensible person that a dead piece of material can’t work anything, isn’t it (Isaiah 44:11)? God creates man, but these people put it the other way around: man creates with a waste of all his powers a god – an image of metal or of wood – for which he fashions the material himself (Isaiah 44:12-14).

In the same way, man today is creating himself a god according to his own ‘dimensions’. Not the Bible is the standard, but one’s own judgment. Man wants a god who fulfills his wishes, who acts as he thinks is right. We are perhaps more guilty of this idolatry than we are aware of. A god who is only full of love and does not take evil so seriously, is such a god of one’s own making. The same goes for a god who can only judge and from whom no pity can be expected.

God here condemns Israel, who has turned from his Maker to the heathen use of idols. In Isaiah 44:15-17 we see how the same piece of wood serves to satisfy both the natural and religious needs of a human being. It shows that sinful man in his folly pursues the satisfaction of both needs in the same way. The whole part is full of man’s activity. They work hard, but without knowledge, for they are “darkened in their understanding” (Isaiah 44:18-19; Ephesians 4:17-18).

None of them get the idea that they are engaged in supreme foolishness. They feed on ashes, on something from which all life has disappeared, in which nothing useful is present anymore (Isaiah 44:20). They do not notice that they are engaged in deceit. It is clear that praying to these images, which are made by human hands, is vain and useless.

It’s like so many people today who willingly allow themselves to be deceived by horoscopes and occultism, rather than come into contact with the truth. They simply don’t wonder if it could also be deceit. If they do not repent, they will not save their lives and will perish forever.

The danger of idolatry is also not limited to unbelievers, because believers are also warned of this danger: “Little children, guard yourselves from idols” (1 John 5:21). In addition to serving images, there are many things that can take the place of the one true God, for example the Mammon, the god of money (Matthew 6:24). That is why the call to flee the love of money sounds (1 Timothy 6:10-11).

Jeremiah 13:26

The Idols Mocked

The whole message of the previous section is: ‘Trust Me, the Rock, and not the idols.’ Again and again the people tend to trust the idols of the nations. In this light one of the most striking of all Divine protests against the idols and their creators follows in these verses in flowery language (cf. Jeremiah 10:1-16).

There are two things to note on the subject of ‘idols’. One is that behind the idols are demons (Deuteronomy 32:17a; 1 Corinthians 10:19-20; Revelation 9:20). This means that serving idols is actually serving demons. The images represent concrete demonic powers, angels of satan. This also applies especially to the image that the antichrist will make (Revelation 13:14-15).

The other thing is that idols are ‘nothing’. They are ‘vanities’, ‘nullities’, that is to say, they represent nothing. Anyone who thinks that the image, the product of human hands, can help is a great fool. Anyone who seeks the help of the idols will also fall into chaos. Pointing out this foolishness, demonstrating its ridiculousness, will also work deliverance from the power of demons for him who realizes it.

The LORD ridicules those idols. Unlike Israel as God’s witness, the idols give testimony of their own powerlessness (Isaiah 44:9). From this self-testimony a scathing mockery is poured out over their makers. What foolishness it is to fabricate your own god and then expect something of it (Isaiah 44:10). Surely it is clear to every sensible person that a dead piece of material can’t work anything, isn’t it (Isaiah 44:11)? God creates man, but these people put it the other way around: man creates with a waste of all his powers a god – an image of metal or of wood – for which he fashions the material himself (Isaiah 44:12-14).

In the same way, man today is creating himself a god according to his own ‘dimensions’. Not the Bible is the standard, but one’s own judgment. Man wants a god who fulfills his wishes, who acts as he thinks is right. We are perhaps more guilty of this idolatry than we are aware of. A god who is only full of love and does not take evil so seriously, is such a god of one’s own making. The same goes for a god who can only judge and from whom no pity can be expected.

God here condemns Israel, who has turned from his Maker to the heathen use of idols. In Isaiah 44:15-17 we see how the same piece of wood serves to satisfy both the natural and religious needs of a human being. It shows that sinful man in his folly pursues the satisfaction of both needs in the same way. The whole part is full of man’s activity. They work hard, but without knowledge, for they are “darkened in their understanding” (Isaiah 44:18-19; Ephesians 4:17-18).

None of them get the idea that they are engaged in supreme foolishness. They feed on ashes, on something from which all life has disappeared, in which nothing useful is present anymore (Isaiah 44:20). They do not notice that they are engaged in deceit. It is clear that praying to these images, which are made by human hands, is vain and useless.

It’s like so many people today who willingly allow themselves to be deceived by horoscopes and occultism, rather than come into contact with the truth. They simply don’t wonder if it could also be deceit. If they do not repent, they will not save their lives and will perish forever.

The danger of idolatry is also not limited to unbelievers, because believers are also warned of this danger: “Little children, guard yourselves from idols” (1 John 5:21). In addition to serving images, there are many things that can take the place of the one true God, for example the Mammon, the god of money (Matthew 6:24). That is why the call to flee the love of money sounds (1 Timothy 6:10-11).

Jeremiah 13:27

The Idols Mocked

The whole message of the previous section is: ‘Trust Me, the Rock, and not the idols.’ Again and again the people tend to trust the idols of the nations. In this light one of the most striking of all Divine protests against the idols and their creators follows in these verses in flowery language (cf. Jeremiah 10:1-16).

There are two things to note on the subject of ‘idols’. One is that behind the idols are demons (Deuteronomy 32:17a; 1 Corinthians 10:19-20; Revelation 9:20). This means that serving idols is actually serving demons. The images represent concrete demonic powers, angels of satan. This also applies especially to the image that the antichrist will make (Revelation 13:14-15).

The other thing is that idols are ‘nothing’. They are ‘vanities’, ‘nullities’, that is to say, they represent nothing. Anyone who thinks that the image, the product of human hands, can help is a great fool. Anyone who seeks the help of the idols will also fall into chaos. Pointing out this foolishness, demonstrating its ridiculousness, will also work deliverance from the power of demons for him who realizes it.

The LORD ridicules those idols. Unlike Israel as God’s witness, the idols give testimony of their own powerlessness (Isaiah 44:9). From this self-testimony a scathing mockery is poured out over their makers. What foolishness it is to fabricate your own god and then expect something of it (Isaiah 44:10). Surely it is clear to every sensible person that a dead piece of material can’t work anything, isn’t it (Isaiah 44:11)? God creates man, but these people put it the other way around: man creates with a waste of all his powers a god – an image of metal or of wood – for which he fashions the material himself (Isaiah 44:12-14).

In the same way, man today is creating himself a god according to his own ‘dimensions’. Not the Bible is the standard, but one’s own judgment. Man wants a god who fulfills his wishes, who acts as he thinks is right. We are perhaps more guilty of this idolatry than we are aware of. A god who is only full of love and does not take evil so seriously, is such a god of one’s own making. The same goes for a god who can only judge and from whom no pity can be expected.

God here condemns Israel, who has turned from his Maker to the heathen use of idols. In Isaiah 44:15-17 we see how the same piece of wood serves to satisfy both the natural and religious needs of a human being. It shows that sinful man in his folly pursues the satisfaction of both needs in the same way. The whole part is full of man’s activity. They work hard, but without knowledge, for they are “darkened in their understanding” (Isaiah 44:18-19; Ephesians 4:17-18).

None of them get the idea that they are engaged in supreme foolishness. They feed on ashes, on something from which all life has disappeared, in which nothing useful is present anymore (Isaiah 44:20). They do not notice that they are engaged in deceit. It is clear that praying to these images, which are made by human hands, is vain and useless.

It’s like so many people today who willingly allow themselves to be deceived by horoscopes and occultism, rather than come into contact with the truth. They simply don’t wonder if it could also be deceit. If they do not repent, they will not save their lives and will perish forever.

The danger of idolatry is also not limited to unbelievers, because believers are also warned of this danger: “Little children, guard yourselves from idols” (1 John 5:21). In addition to serving images, there are many things that can take the place of the one true God, for example the Mammon, the god of money (Matthew 6:24). That is why the call to flee the love of money sounds (1 Timothy 6:10-11).