22Yet you have not called on me, Jacob; but you have been weary of me, Israel.
23You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense.
24You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices, but you have burdened me with your sins. You have wearied me with your iniquities.
22 Yet you have not called on me, Jacob; but you have been weary of me, Israel.
23 You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense.
24 You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices, but you have burdened me with your sins. You have wearied me with your iniquities.
KJVKing James Version
22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
23 Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
24 Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.
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JPSJPS Tanakh (1917)
22 Yet thou hast not called upon Me, O Jacob, neither hast thou wearied thyself about Me, O Israel.
23 Thou hast not brought Me the small cattle of thy burnt-offerings; neither hast thou honoured Me with thy sacrifices. I have not burdened thee with a meal-offering, nor wearied thee with frankincense.
24 Thou hast bought Me no sweet cane with money, neither hast thou satisfied Me with the fat of thy sacrifices; but thou hast burdened Me with thy sins, thou hast wearied Me with thine iniquities.
Amos 5:25(v23)“Did you bring to me sacrifices and offerings in the wilderness forty years, house of Israel?
Micah 6:3(v22)My people, what have I done to you? How have I burdened you? Answer me!
Isaiah 7:13(v24)He said, “Listen now, house of David. Is it not enough for you to try the patience of men, that you will try the patience of my God also?
Jeremiah 6:20(v24)To what purpose does frankincense from Sheba come to me, and the sweet cane from a far country? Your burnt offerings are not acceptable,…
Malachi 3:14(v22)You have said, ‘It is vain to serve God;’ and ‘What profit is it that we have followed his instructions, and that we have walked mournfully…
Show all 47 cross-references
Isaiah 1:14(v24)My soul hates your New Moons and your appointed feasts. They are a burden to me. I am weary of bearing them.
Malachi 1:13(v22)You say also, ‘Behold, what a weariness it is!’ and you have sniffed at it”, says Yahweh of Armies; “and you have brought that which was…
Ezekiel 6:9(v24)Those of you that escape will remember me among the nations where they are carried captive, how I have been broken with their lewd heart,…
Zechariah 7:5-6(v23)“Speak to all the people of the land, and to the priests, saying, ‘When you fasted and mourned in the fifth and in the seventh month for…
Psalms 50:9-13(v24)I have no need for a bull from your stall, nor male goats from your pens. For every animal of the forest is mine, and the livestock on a…
Psalms 95:10(v24)Forty long years I was grieved with that generation, and said, “It is a people that errs in their heart. They have not known my ways.”
Isaiah 63:10(v24)But they rebelled and grieved his Holy Spirit. Therefore he turned and became their enemy, and he himself fought against them.
Jeremiah 10:25(v22)Pour out your wrath on the nations that don’t know you, and on the families that don’t call on your name; for they have devoured Jacob.…
Malachi 2:13-17(v24)This again you do: you cover Yahweh’s altar with tears, with weeping, and with sighing, because he doesn’t regard the offering any more,…
James 4:2-3(v22)You lust, and don’t have. You murder and covet, and can’t obtain. You fight and make war. You don’t have, because you don’t ask. You ask,…
Exodus 30:7(v24)Aaron shall burn incense of sweet spices on it every morning. When he tends the lamps, he shall burn it.
Exodus 30:23-24(v24)“Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of…
Exodus 30:34(v24)Yahweh said to Moses, “Take to yourself sweet spices, gum resin, onycha, and galbanum; sweet spices with pure frankincense. There shall be…
Leviticus 2:1(v23)“ ‘When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour. He shall pour oil on it, and put…
Leviticus 3:16(v24)The priest shall burn them on the altar: it is the food of the offering made by fire, for a pleasant aroma; all the fat is Yahweh’s.
Leviticus 4:31(v24)All its fat he shall take away, like the fat is taken away from the sacrifice of peace offerings; and the priest shall burn it on the altar…
Job 21:14-15(v22)They tell God, ‘Depart from us, for we don’t want to know about your ways. What is the Almighty, that we should serve him? What profit…
Job 27:9-10(v22)Will God hear his cry when trouble comes on him? Will he delight himself in the Almighty, and call on God at all times?
Psalms 14:4(v22)Have all the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on Yahweh?
Psalms 79:6(v22)Pour out your wrath on the nations that don’t know you, on the kingdoms that don’t call on your name;
Proverbs 15:8(v23)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
Proverbs 21:27(v23)The sacrifice of the wicked is an abomination— how much more, when he brings it with a wicked mind!
Isaiah 1:24(v24)Therefore the Lord, Yahweh of Armies, the Mighty One of Israel, says: “Ah, I will get relief from my adversaries, and avenge myself on my…
Isaiah 64:7(v22)There is no one who calls on your name, who stirs himself up to take hold of you; for you have hidden your face from us, and have consumed…
Isaiah 66:3(v23)He who kills an ox is as he who kills a man; he who sacrifices a lamb, as he who breaks a dog’s neck; he who offers an offering, as he who…
Jeremiah 2:5(v22)Yahweh says, “What unrighteousness have your fathers found in me, that they have gone far from me, and have walked after worthless vanity,…
Jeremiah 2:11-13(v22)Has a nation changed its gods, which really are no gods? But my people have changed their glory for that which doesn’t profit. “Be…
Jeremiah 7:22(v23)For I didn’t speak to your fathers or command them in the day that I brought them out of the land of Egypt concerning burnt offerings or…
Ezekiel 16:43(v24)“ ‘ “Because you have not remembered the days of your youth, but have raged against me in all these things; therefore, behold, I also will…
Daniel 9:13(v22)As it is written in the law of Moses, all this evil has come on us. Yet we have not entreated the favor of Yahweh our God, that we should…
Hosea 7:10-14(v22)The pride of Israel testifies to his face; yet they haven’t returned to Yahweh their God, nor sought him, for all this. “Ephraim is like an…
Hosea 14:1-2(v22)Israel, return to Yahweh your God; for you have fallen because of your sin. Take words with you, and return to Yahweh. Tell him, “Forgive…
Amos 2:13(v24)Behold, I will crush you in your place, as a cart crushes that is full of grain.
Amos 5:21-22(v23)I hate, I despise your feasts, and I can’t stand your solemn assemblies. Yes, though you offer me your burnt offerings and meal offerings,…
Malachi 1:6-8(v23)“A son honors his father, and a servant his master. If I am a father, then where is my honor? And if I am a master, where is the respect…
Malachi 1:13-14(v23)You say also, ‘Behold, what a weariness it is!’ and you have sniffed at it”, says Yahweh of Armies; “and you have brought that which was…
Malachi 1:14(v24)“But the deceiver is cursed, who has in his flock a male, and vows, and sacrifices to the Lord a defective thing; for I am a great King,”…
Malachi 3:8(v23)Will a man rob God? Yet you rob me! But you say, ‘How have we robbed you?’ In tithes and offerings.
Matthew 11:30(v23)For my yoke is easy, and my burden is light.”
John 6:66-69(v22)At this, many of his disciples went back, and walked no more with him. Jesus said therefore to the twelve, “You don’t also want to go away,…
Isaiah 1:11-15(v23)“What are the multitude of your sacrifices to me?”, says Yahweh. “I have had enough of the burnt offerings of rams and the fat of fed…
Jeremiah 2:31-32(v22)Generation, consider Yahweh’s word. Have I been a wilderness to Israel? Or a land of thick darkness? Why do my people say, ‘We have broken…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv22–24Thou hast not worshipped me as thou oughtest to…
Thou hast not worshipped me as thou oughtest to have done.
Because thou hast not willingly received that which I did command thee, thou didst grieve me. Whereby he showeth that his mercies were the only cause of their deliverance, forasmuch as they had deserved the contrary.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv22–24Isa 43:22 But thou hast not called upon me,…
Isa 43:22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
Ver. 22. But thou hast not called upon me, O Jacob.] During the captivity they prayed not to any purpose, as Daniel also acknowledgeth: {Isa 9:13} "All this evil is come upon us, yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth." Nevertheless, of his free grace, God brought them back again.
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But thou hast been weary of me, O Israel.] Accounting my service a burden, and not a benefit. See on Mal 1:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv22–24But; or, for, as this conjunction is oft used.…
But; or, for, as this conjunction is oft used. So this may be added as a reason why God called the Gentiles to be his people, because the Jews forsook him.
Thou hast not called upon me; thou hast grossly neglected or very slightly performed the duties of my worship.
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Thou hast been weary of me; thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and bondage. Compare Mal 1:13.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v22This charge (and a high charge it is which…
This charge (and a high charge it is which is here exhibited against Jacob and Israel, God's professing people) comes in here, 1. To clear God's justice in bringing them into captivity, and to vindicate that. Were they not in covenant with him? Had they not his sanctuary among them? Why then did the Lord deal thus with his land? Deu 29:24. Here is a good reason given: they had neglected God and had cast him off, and therefore he justly rejected them and gave them to the curse (Isa 43:28); and they must be brought to own this before they are prepared for deliverance; and they did so, Dan 9:5; Neh 9:33. 2. To advance God's mercy in their deliverance and to make that appear more glorious. Many things are before observed to magnify the power of God in it; but this magnifies his goodness, that he should do such great and kind things for a people that had been so very provoking to him and were now suffering the just punishment of their iniquity. The pardoning of their sin was as great an instance of God's power (for so Moses reckons it, Num 14:17, etc.) as the breaking of the yoke of their captivity. Now observe here,
I. What the sins are which they are here charged with.
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1. Omissions of the good which God had commanded; and this part of the charge is here much insisted upon. Observe how it comes in with a but; compare Isa 43:21, where God tells them what favours he had bestowed upon them and what his just expectations were from them. He had formed them for himself, intending they should show forth his praise. But they had not done so; they had frustrated God's expectations from them, and made very ill returns to him for his favours. For, (1.) They had cast off prayer: Thou hast not called upon me, O Jacob! Jacob was a man famous for prayer (Hos 12:4); his seed bore his name, but did not tread in his steps, and therefore are justly upbraided with it. God takes it ill when children degenerate from the virtue and devotion of their pious ancestors. To boast of the name of Jacob, and yet live without prayer, is to mock God and deceive ourselves. If Jacob does not call upon God, who will? (2.) They had grown weary of their religion: "Thou art Israel, the seed not only of a praying but of a prevailing father, that was a prince with God; and yet, not valuing his experiences any more than his example, thou hast been weary of me." They had been in relation to God, employed in his service and in communion with him; but they began to snuff at it, and to say, Behold, what a weariness is it! Note, Those who neglect to call upon God do in effect tell him they are weary of him and have a mind to change their Master. (3.) They grudged the expense of their devotion, and were niggardly and penurious in it. They were for a cheap religion; and in those acts of devotion that were costly they desired to be excused. They had not brought, no, not their small cattle, the lambs and kids, which God required for burnt-offerings (Isa 43:23), much less did they bring their greater cattle, pretending they could not spare them, they must have them for the maintenance of their families. So little sense had they of the greatness of God and their obligations to him that they could not find in their hearts to part with a lamb out of their flock for his honour, though he called for it and would graciously have accepted it. Sweet cane, or calamus, was used for the holy oil, incense, and perfume; but they were not willing to be at the charge of that, Isa 43:24. What they had must serve, though it was old and good for nothing; they would not buy fresh. Perhaps it was usual for devout pious persons to bring free-will incense as well as other free-will offerings; but they were not so generous, nor did they fill the altar of God, nor moisten it abundantly, as they should have done, with the fat of their sacrifices; what sacrifices they did bring were of the lean and refuse of their cattle, that had no fat in them to regale the altar with. (4.) What sacrifices they did offer they did not honour God with them, and so they were, in effect, as no sacrifices (Isa 43:23): Neither hast thou honoured me with thy sacrifices. Some of them offered their sacrifices to false gods; others, who offered them to the true God, were either careless in the manner of offering them or hypocritical in their intentions, so that they might be truly said not to honour God with them, but rather to dishonour him. (5.) That which aggravated their neglect of sacrificing was that, as God had appointed it, it was no burdensome thing; it was not a service that they had any reason at all to complain of: "I have not caused thee to serve with an offering; I have not made it a task and drudgery to you, whatever you, through the corruption of your natures, have made it yourselves. I have not wearied thee with incense." None of God's commandments are grievous, no, not those concerning sacrifice and incense. They were not more costly than might be afforded by those that lived in such a plentiful country, nor did their attendance on them require any more time than they could well spare. But that which especially forbade them to call it a wearisome service was that they were required to be cheerful and pleasant, and to rejoice before God in all their approaches to him, Deu 12:12. They had many feasts and good days, but only one day in all the year in which they were to afflict their souls. The ordinances of the ceremonial law, though, in comparison with Christ's easy yoke, they are spoken of as heavy (Act 15:10), yet, in comparison with the service that idolaters did to their false gods, they were light, and not to be called services nor found fault with as wearisome. God did not require them to sacrifice their children, as Moloch did.
2. Commissions of the evil which God had forbidden; and omissions commonly make way for commissions: Thou hast made me to serve with thy sins. When we make God's gifts the food and fuel for our lusts, and his providence the patron of our wicked projects, especially when we encourage ourselves to continue in sin because grace has abounded, then we make God to serve with our sins. Or it may denote what a grief and burden sin is to God; it not only wearies men and makes the creation groan, but it wearies my God also (Isa 7:13) and makes the Creator complain that he is grieved (Psa 95:10), that he is broken (Eze 6:9), that he is pressed with sinners as a cart is pressed that is full of sheaves (Amo 2:13), and to cry out, Ah! I will ease me of my adversaries, Isa 1:24. The antithesis is observable: God had not made them to serve with their sacrifices, but they had made him to serve with their sins. The master had not tired the servants with his commands, but they had tired him with their disobedience. Those are wicked servants indeed that behave so ill to so good a Master. God is tender of our comfort, but we are careless of his honour. Let this engage us to keep close to our duty, that it is easy and reasonable, and no disparagement to us, nor too hard for us.
II. What were the aggravations of their sin, Isa 43:27. 1. That they were children of disobedience; for their first father (that is, their forefathers) had sinned; and they had not only sinned in their loins, but sinned like them. Ezra confesses this: Since the days of our fathers have we been in a great trespass, Ezr 9:7. But their forefathers are called their first father to put us in mind of the apostasy and rebellion of our first father Adam, to which corrupt fountain we must trace up the streams of all our transgressions. 2. That they were scholars of disobedience too: for their teachers had transgressed against God, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them.
III. What were the tokens of God's displeasure against them for their sins, Isa 43:23. He brought ruin both upon church and state. 1. The honour of their church was laid in the dust and trampled on: I have profaned the princes of the sanctuary, that is, the priests and Levites who presided with great dignity and power in the temple-service; they profaned themselves, and made themselves vile, by their enormities, and then God profaned them and made them vile, by their calamities and the contempt they fell into, Mal 2:9. 2. The honour of their state was ruined likewise: "I have given Jacob to the curse, that is, to be cursed, and hated, and abused by all their neighbours, and Israel to reproach, to be insulted, ridiculed, and triumphed over by their enemies." They reproached them perhaps for that in them that was good; they mocked at their sabbaths (Lam 1:7); but God gave them up to reproach, to correct them for what was amiss. Note, The dishonour which men at any time do us should humble us for the dishonour we have done to God; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion.
IV. What were the riches of God's mercy towards them notwithstanding (Isa 43:25): I even I, am he who notwithstanding all this blotteth out thy transgressions.
1. This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high: Thou hast wearied me with thy iniquities, Isa 43:24. Now one would think it would follow: "I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No, I, even I, am he that will forgive thee; as if the great God would teach us that forgiving injuries is the best way to make ourselves easy and to keep ourselves from being wearied with them. This comes in here to encourage them to repent, because there is forgiveness with God, and to show the freeness of divine mercy; where sin has been exceedingly sinful grace appears exceedingly gracious. Apply this, (1.) To the forgiving of the sins of Israel as a people, in their national capacity. When God stopped the course of threatening judgments, and saved them from utter ruin, even then when he had them under severe rebukes, then he might be said to blot out their transgressions. Though he corrected them, he was reconciled to them again, and did not cut them off from being a people. This he did many a time, till they rejected Christ and his gospel, which was a sin against the remedy, and then he would forgive them no more as a nation, but utterly destroyed them. (2.) To the forgiving of the sins of every particular believing penitent - transgressions and sins, infirmities though ever so numerous, backslidings though ever so heinous. Observe here, [1.] How the pardon is expressed; he will blot them out, as a cloud is blotted out by the beams of the sun (Isa 44:22), as a debt is blotted out not to appear against the debtor (the book is crossed as if the debt were paid, because it is pardoned upon the payment which the surety has made), or as a sentence is blotted out when it is reversed, as the curse was blotted out with the waters of jealousy, which made it of no effect to the innocent, Num 5:23. He will not remember the sin, which intimates not only that he will remit the punishment of what is past, but that it shall be no diminution to his love for the future. When God forgives he forgets. [2.] What is the ground and reason of the pardon. It is not for the sake of any thing in us, but for his own sake, for his mercies'-sake, his promise-sake, and especially for his Son's sake, and that he may himself be glorified in it. [3.] How God glories in it: I, even I, am he. He glories in it as his prerogative. None can forgive sin but God only, and he will do it; it is his settled resolution. He will do it willingly and with delight; it is his pleasure; it is his honour; so he is pleased to reckon it.
2. Those words (Isa 43:26), Put me in remembrance, may be understood either (1.) As a rebuke to a proud Pharisee, that stands upon his own justification before God, and expects to find favour for his merits and not to be beholden to free grace: "If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for my sake, put me in remembrance of it. I will give you leave to plead your own cause with me; declare what your merits are, that you may be justified by them:" but those who are thus challenged will be speechless. Or, (2.) As a publican. Is God thus ready to pardon sin, and, when he pardons it, will he remember it no more? Let us then put him in remembrance, mention before him those sins which he has forgiven; for they must be ever before us, to humble us, though they are pardoned, Psa 51:3. Put him in remembrance of the promises he has made to penitents, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon, and declare these things, in order that thou mayest be justified freely by his grace. This is the only way, and it is a sure way, to peace. Only acknowledge thy transgression.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv22–24Thou hast not brought me the small cattle of…
Thou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and much less did they bring the larger cattle of burnt offerings, as oxen and bullocks. The Targum and Vulgate Latin render it, "the rams of thy burnt offerings"; the Septuagint version, "the sheep"; and the Syriac and Arabic versions, "the lambs"; and these were not brought to him, but to their idols; or, however, were not brought in a right way and manner, and from right principles, and with right views. Kimchi thinks this refers to the times of Ahaz, when the service of God ceased in the temple, and idolatry was practised at Jerusalem but it seems to respect later times, nearer the times of Christ; see Mal 1:13,
neither hast thou honoured me with thy sacrifices; what sacrifices they did offer were not offered to God, but to their idols; or they were such as were not according to the law of God; or they were not offered up in the faith of the Messiah, nor with a true spirit of devotion, and with a sincere view to the glory of God, and in the exercise of repentance for sins; but rather as an atonement for them, and that they might go on in them with ease of mind; see Isa 1:11,
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I have not caused thee to serve with an offering; the "minchah", a meat offering or bread offering, which was a freewill offering, and they were not obliged to it; it was at their own option whether they would bring it or not, and which was not very chargeable to them:
nor wearied thee with incense; or frankincense, which was put upon the meat or bread offering; see Lev 2:1. Some understand this of all offerings in general, that they were not so many that were commanded them, as to be a burden to them; nor so expensive but that they were able to bear the charge of them, considering the fruitfulness of the land of Canaan, and especially the numerous and costly sacrifices of Heathen idolaters: and others think it has reference to the time of Israel's coming out of Egypt, and the covenant of God with them, when no mention was made of sacrifices, nor were they enjoined them, Jer 7:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv22–24For - God called to the Gentiles to be…
For - God called to the Gentiles to be his people, because the Jews forsook him. Weary - Thou hast not esteemed my service to be a privilege, but a burden and bondage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v22Verse 22. But thou hast not called upon me]…
Verse 22. But thou hast not called upon me] The connexion is: But thou, Israel, whom I have chosen, whom I have formed for myself to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The emphasis of this and the following parts of the sentence, on which the sense depends, is laid on the words ME, on MY ACCOUNT, c. The Jews were diligent in performing the external services of religion in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers. The Hebrew idiom excludes with a general negative, in a comparative sense, one of two objects opposed to one another: thus, "I will have mercy, and not sacrifice," Ho 6:6. "For I spoke not to your fathers, nor commanded them, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying, Obey my voice," Jer 7:22-23. And the meaning of this place of Isaiah seems to be much the same with that of Amos; who however has explained at large both parts of the comparison, and specified the false service opposed to the true: -
"Have ye offered unto me sacrifices and offerings,
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In the wilderness forty years, O house of Israel?
Nay, but you have borne the tabernacle of your Moloch,
And Chiun, your images;
The star of your god, which you made to yourselves."
Am 5:25-26.
But thou hast been weary of me, O Israel - "Neither on my account hast thou laboured, O Israel."] For כי יגעת ki yagata, the Septuagint and Vulgate read ויגעת veyagata. - Houbigant. The negative is repeated or referred to by the conjunction ו vau; as in many other places. See Clarke on Isa 23:4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v22Isa 43:22-24. But thou hast not called upon me…
Isa 43:22-24. But thou hast not called upon me — Thou hast grossly neglected, or very negligently and hypocritically performed the duties of my worship. Thou hast been weary of me — Thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and a bondage. “The connection is: But thou, Israel, whom I have chosen, whom I have formed for myself, to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The Jews were diligent in performing the external services of religion; in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith, and their oblations were made more frequently to their idols than to the God of their fathers.” Neither hast thou honoured me — If thou didst not neglect sacrificing to me, thou didst perform that duty merely out of custom; or didst dishonour me, and pollute thy sacrifices by thy wicked life. I have not wearied thee — Or, Although I have not wearied thee, &c. Although God had not laid such heavy burdens upon them, nor required such costly offerings, as might give them cause to be weary, nor such as idolaters did freely perform in the service of their idols. Thou hast brought me no sweet cane — This was used in the making of that precious ointment, (Exo 30:34,) and for the incense, Exo 30:7. See Jer 6:20. Thou hast been niggardly in my service, when thou hast spared for no cost in the service of thine idols. Nor filled me, &c. — Thou hast not multiplied thy thank-offerings and free-will-offerings, though I have given thee sufficient occasion to do so. But thou hast made me serve, &c. — Thou hast made me to bear the load and burden of thy sins.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv22–24But thou hast not called upon me - The…
But thou hast not called upon me - The design of this and the following verses, is to show them that they were indebted to the divine mercy alone for their deliverance from bondage. It was not because they had been either meritorious or faithful; it was not because they had deserved these favors at his hand, for they had been a people that had been distinguished for neglecting their God. On that account, these calamities had come upon them, and their deliverance, therefore, was to be an act of mere unmerited favor.
Thou hast been weary - As a people, you have been weary of my service. They had accounted his laws grievous and oppressive; and they had groaned under what they regarded as burdensome rites and ceremonies (see Amo 8:5-6; Mal 1:13). God here refers, doubtless, to the times before the captivity, and is stating what was the general characteristic of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv23–24Incense. My kindness is gratuitous. In a strange land,…
Incense. My kindness is gratuitous. In a strange land, thou couldst not offer sacrifice. See chap. xlviii. 9., and xlix. 1. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv22–24But--Israel, however, is not to think that these divine…
But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5).
but--rather, "for."
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weary of me-- (Amo 8:5-6; Mal 1:13), though "I have not wearied thee" (Isa 43:23), yet "thou hast been weary of Me."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn v2222-24. Sweet cane — A “reed of fragrance,” from…
22-24. Sweet cane — A “reed of fragrance,” from which perfuming extracts and ointments are made; used also in costly offerings. It is said “sweet cane” is not to be found in Syria. Gainsaying this, I quote from my journal of route from Sinai to Hebron, date March 6, 1870: “Found to-day, sixteen hours from Beersheba, in Wady El Abriad, moist from recent rains, a very fragrant reed, resembling Andropogon calamus, but the genus and species of which are unknown. These stalks were three feet high, of last year’s growth, and very fragrant.”
The tenor of these verses does not hold well with the preceding. The writer falls back to describing Jacob in another character than that which fits him for immediate restoration. How could this have been written by an unknown prophet at the end of the exile? But it tallies completely with Isaiah, through all these prophecies. From one subject to another he often leaps to the reader’s surprise. Then there is another difficulty for anti-supernaturalistic critics. The pious Jews were forbidden to offer sacrifices elsewhere than at Jerusalem. No remedy for the critics but to mutilate, as usual, the passage, and consign it to another origin. Yet this need not be done. The break here in Isaiah’s style of address, is in this wise explainable: His spirit had glowed in view of the grand Messianic outcome which the literal deliverance from exile suggested. But he at once bethought himself how unworthy, even yet, they were for so great a mercy, and he reminded them of it to show how great a gratuity they were to share, and how low in humiliation they needed to be. Failure of proper devotion to the temple was made an illustration of Israel’s habit of unfaithfulness.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv22–2422. But thou hast not called upon me] To…
22. But thou hast not called upon me] To call upon Jehovah “in the day of trouble” was the first and most obvious duty of Israel (Psa_50:15), but this duty Israel has neglected. The statement is of course general; it does not exclude the existence of a believing minority which poured out its heart in prayer to God. The position of the word “me” is emphatic in the original; but the emphasis on the object throws a corresponding emphasis on the subject: “But not upon me hast thou called, Jacob”; it is I who have called thee (ch. Isa_41:9, Isa_42:6, Isa_43:1 &c.). It is foreign to the context to suppose an antithesis between Jehovah and other gods.
but thou hast been weary of me] Or, perhaps: much less hast thou wearied thyself about me (Cheyne). The translation of E.V. is possible, although the expression is not elsewhere used of being weary of a person. The other sense, however, is much to be preferred because of Isa_43:23 b, and is justified by the analogy of ch. Isa_47:12; Isa_47:15, Isa_62:8; Jos_24:13. The use of the conjunction is peculiar; the simple kî seems to have the same force as the fuller ’aph kî (as in 1Ki_8:27, “much less this house” &c.). The easiest solution might be to suppose that the ’aph has been omitted, but this is not really necessary. How Israel might have “wearied itself about” Jehovah is explained in Isa_43:23 f.
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22–28. Jehovah effects this deliverance for His own sake, not in return for any service He has received at the hands of Israel. The argument of the section is difficult to follow, especially in the part which speaks of sacrifice. Two questions present themselves: (a) does Jehovah upbraid His people with their neglect of ritual, or does He assert His own indifference to it? and (b), is the reference to the whole course of Israel’s history or merely to the period of the Exile? The answer to (b) seems determined by the consideration that if understood of the history as a whole the statement is inconsistent with fact. Although the prophet undoubtedly takes a dark view of Israel’s past religious condition (Isa_43:27), we cannot suppose that he charges it with disregard of the externals of religion. Whatever faults Israel had been guilty of, it had not been slack in the performance of ritual (see ch. Isa_1:10 ff.). Now if we limit the reference to the Exile, the idea of an implied reproach (a) must be abandoned, because the suspension of the sacrificial system was in the circumstances inevitable. In other words, the main thought here is expressed in the second half of Isa_43:23 more clearly than in the first halves of Isa_43:23-24. At the same time this hardly amounts to a repudiation of sacrifice in principle on the part of Jehovah. The truth appears to be that the prophet directs attention to the simple fact that during the Exile sacrifice had not been offered; whether Israel was to blame for this or not is immaterial to his argument. He has in his view the prevailing ideas of the time as to the normal attitude of a people to its God; and he shews how inadequate these are to explain Jehovah’s relation to Israel. The natural and proper thing was for a nation to invoke the name of its God, and to honour Him with costly and laborious rites. Israel has done none of these things, it has only burdened Jehovah with its sins; yet Jehovah proves Himself to be its God by forgiving its iniquities and undertaking its cause against its enemies.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv22–24(22) But thou hast not called upon me.—The startling…
(22) But thou hast not called upon me.—The startling abruptness of the complaint has led many critics to question the genuineness of these verses (22-24). Their insertion, however, by a later writer would be at least as hard to understand as their having come from the hand of the same writer as the glowing picture that precedes them. May we not find the solution of the problem in the fact that Isaiah’s experience taught him that there would be in the future, as in the past, a dark as well as a bright side to the picture? that the mercies shown to the exiles would not be according to their merits, but to God’s great goodness? The worship of the restored exiles would be as that of the people had been in his own time, meagre and unthankful. Visions of failure alternate with the glowing hope that the ideal will be realised, and this alternation constitutes the great problem of the book, as it does of all like apocalyptic intimations.
But thou hast been weary.—Better, so that thou shouldest be weary. Others render it, Much less hast thou toiled for me. Sacrifices elsewhere than in the Temple were forbidden by the Law, and the prophet does not so much blame the people for not offering these as for not compensating for their absence by the true worship of which they were the symbols.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv22–24Vers. 22-28. A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR…
Vers. 22-28. A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR ITS A REPROACH A PAST OMISSIONS AND SINS. The thought of Israel in the future, redeemed, restored, and "telling out God"s praise" (ver. 21), raises naturally the con-trusted thought of Israel in the present and the past, disobedient, full of shortcomings (vers. 22-24), too often guilty of overt acts of sin (vers. 24-28). While reproaching his people, and reminding them that the exile is the wellmented punishment of their past offences (vers. 27, 28), God still promises them pardon if they will appeal to his covenant of mercy (vers. 25, 26).
But thou hast not called upon me. The Jews had never been greatly given to prayer. They were a "practical" people, active, energetic, hard-working, busily employed in handicrafts, commerce, or agriculture. David and Daniel, who prayed three times a day, (Psa_55:17 Dan_6:10) were probably exceptions to the general rule. At any rate, it appears here that in the exile the nation had neglected prayer. No doubt there was a nucleus of "faithful men," who did as Daniel did. But with the mass it was otherwise. Hard toil occupied their time. Despair made dull their hearts. They looked for no alleviation of their lot, and lived on in a sort of apathy. But thou hast been weary of me ; rather, for thou hast wearied of me. Thou hast left off praying, because thou wast weary of my service.
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Vers. 22-28. The folly of self-justification before God.
Self-justification, addressed by man to God, is doubly foolish
I AS HAVING NO BASIS IN TRUTH, AND THEREFORE EASILY CONFUTED. There is no fact more certain, whether we accept the statements of Scripture as authoritative, or pin our faith on our own observation and experience, than that "all have sinned and come short of the glory of God". (Rom_3:23) Each man is conscious to himself of sin, and no one claims perfection for his neighbours. The greatest saints, both of the Old Testament and the New, have shortcomings, defects, fall into actual sins. One alone is depicted without sin, and he was more than man. Human biographies are in accord. No one, whatever his admiration for his hero, claims that he was perfect. All accept the notion that the best man is simply the one who has fewest faults.
II As EXCLUDING MAN FROM THE ONLY JUSTIFICATION POSSIBLE TO HIM. God will not justify the self-righteous. He forgives those only who ask his forgiveness. Pride is a barrier which shuts men out from him, and places them on a par with the fallen angels, "to whom is reserved the blackness of darkness fee ever". (Jud_1:13) God "justifies the sinner", (Rom_4:5) but only the sinner who confesses his sin and begs for pardon. If we "go about to establish our own righteousness, and do not submit ourselves to the righteousness of God," we exclude ourselves from God"s covenant of salvation, which is made with the humble, the contrite, the self-abased, the penitent. "If we confess our sins, he is faithful and just to forgive us our sins". (1Jn_1:9)
Vers. 22-28. Memories of exile.
I THE FAITHLESSNESS OF THE PEOPLE. They have forgotten the covenant of their God. They have neglected one of its first duties prayer, which marks dependence; or they had prayed to other gods; or their prayers had been merely ritual and formal. And this was the less excusable as the burden of sacrifices had not laid upon them during the exile.
II THE MINDFUL MERCY OF JEHOVAH. He promises to blot out their sins; and this simply for his own sake. God can swear by none mightier; he can appeal to no principle that is higher than himself. He must be true first and above all to his nature; and next to that covenant which is the expression of his nature and of his relations to the people. Let them remember that; let them remind God of his promises, and he will not fail to respond. Although their ancestors had sinned; their leaders, the prophets and the priests and the princes, had rebelled against him, and had by him been rejected; the people are still dear to him, and must remain so while Jehovah remains Jehovah. For he is the Eternal; he changes not. Though he punishes, he will not destroy; in the midst of wrath he remembers mercy; and holds fast to the set counsels of his love, from generation to generation, despite all the fickleness of man"s fancies, opinions, and inclinations. Their endeavours to overcome his good by their evil shall be met by his mightier will to overcome their evil by his long-suffering. J.
Vers. 22-25. Righteousness, guilt, mercy.
We notice here
I THE REASONABLENESS OF GOD"S SERVICE. "I have not caused thee to serve with an offering, nor wearied thee with incense." God"s service is not a servitude, a slavery; nor is it a burdensome task, hard and heavy to be borne. Under the Mosaic Law, special provision was made for the poor, so that the sacrifices asked of them should be within their reach. (Lev_5:7 Lev_12:8 Lev_14:21) Women and children were excepted from certain requirements, because of their sex or their years. Various exemptions were allowed in the spirit of considerateness. There was nothing hard, rigorous, ungracious, in the Law. Nor is there in the Divine demands now made upon us. God desires indeed, he requires of us that we should yield to him our thought, our remembrance, our worship, regular, willing, spiritual; our love, our filial affection; our obedience to his precepts; our submission to his will. But there is nothing arbitrary or capricious about this demand; it is only that which grows, naturally and even necessarily, out of the intimate relation in which God stands to us and we to him. What is there less than this that we could rightly render to our Creator, our Sustainer, our bountiful Benefactor, our Father, our Redeemer? And in everything God makes full allowance for all our weakness and incapacity. He expects of us according to that which he has entrusted to us. From those to whom much is given, much will be required, etc. (see 2Co_8:12) From the very rich God will look for the talents of gold; from the very poor, small pieces of copper; from the strong man, his strength; from the weak man, his weakness.
II THE SERIOUSNESS AND THE HEINOUSNESS OF HUMAN SIN. The Divine complaint is against us all, that we have:
1. Withheld from him what is due to him. We have "not called upon" him; for we have been "weary of him." We have not brought him even our smaller offerings; we have not honoured him, as we might and should have done, in his courts. And this shortcoming is only a small part of all our sin of omission. We have all failed to render him the glory due to his Name, the reverence and the affection due to himself, the obedience and the service due to his will and to his cause. It is also against many that they have:
2. Added aggravating offences to their shortcoming; "served him with sins," "wearied him with iniquities." Many have not only refused their worship, but they have flagrantly and heinously broken his commandments; have multiplied their iniquities, and made him to write down the most grievous and shameful transgressions in his book against them.
III THE FULNESS AND FREENESS OF THE DIVINE MERCY. (Ver. 25.) For his own sake, not compelled thereto by anything which they had done or should do, but impelled by his abounding and overflowing grace, he would "blot out their transgressions" from his book of remembrance. God"s pardoning love to us, revealed in the gospel:
1. Is large and free.
(1) He forgives the most flagrant offences.
(2) He receives those who have been longest in rebellion against his rule, and have most pertinaciously resisted his overtures.
(3) He takes back those whom he forgives into his full favour and treats them with unstinted kindness. (Lu 15)
2. I s granted of his own grace, and for the sake of his own Son our Savior.
3. Is conditional on our repentance and faith. C.
Wearying of God"s worship.
This is quite a customary prophetical complaint. The idea seems to be that God noticed his people making a toil rather than a joy of his service. They kept it up, but it was evidently an irksome burden. We can understand that, during the Captivity, when removed from all the solemn associations of the temple-worship, it would be very burdensome to keep up family or public religion. Micah pleads thus, in God"s name: "O my people, what have I done unto thee? and wherein have "I wearied thee? testify against me". (Mic_6:3) And Malachi writes thus. Ye stud also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord". (Mal_1:13) Matthew Henry suggests the signs of the people being thus weary of God"s worship.
1. They had cast off prayer.
2. They had grown weary of their religion.
3. They grudged the expense of their devotion.
4. What sacrifices they did offer, they did not honour God with them.
5. Yet God made no unreasonable or burdensome commands upon them.The two points which may be illustrated and enforced, in direct relation to the religious life of our times, are these
I MEN SOON WEARY OF GOD"S WORSHIP WHEN THE HEART GOES OUT OF IT. The worship of human beings, enslaved by the senses, must be formal, ritual, ceremonial in greater or less degrees. And these are most valuable and helpful when they are, what they should be, expressions of the soul"s love and admiration and thankfulness. Worship is blessed if there is life in it, heart in it; if it says anything, if it means anything. As a round of formalities, it is but a "weariness." It may be kept up, but only as an irksome task that must be done. So our interest in Divine worship may become a test of ourselves. If there is life in the soul there is sure to be joy in the worship.
II THE HEART GOES OUT OF THE WORSHIP WHEN WE NEGLECT THE PRIVATE CULTIVATION OF THE REGENERATE LIFE. So often men think to make up by diligence in public religion for neglect and indifference in private religion. But it can never be done. The preparation for worship is private soul-cultivation. We must bring the worship with us, or we shall never find it in the Church. Revive personal piety, and the result will at once be revived interest in Divine worship. If men neglect the house of God, it will always be found that they have "left their first love. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv22–24But thou hast not called upon Me, O Jacob
Isa_43:22
But thou hast not called upon Me, O Jacob
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Insincerity in religion
It is a common observation that there is very little sincerity in the world.
We are now concerned with insincerity of a deeper and more serious character,--insincerity in religion. I propose to offer some remarks which may serve to detect a mere formal profession of religion. The subject on which I shall chiefly remark is the habit and enjoyment of secret prayer.
I. MANY HAVE CONTINUED FOR A WHILE IN HABITS OF SECRET PRAYER, AND YET ARE ONLY FORMAL PROFESSORS.
II. MERE FORMAL PROFESSORS AFTER AWHILE LEAVE OFF PRAYER IN A GREAT DEGREE.
III. It is evident that these formal worshippers are utterly deceived in thinking they are converted: THIS WEARINESS IN PRAYER SHOWS THE CHANGE WAS NOT REAL. How are we to distinguish the feelings of a mere formalist from the presence of Gods renovating Spirit?
1. They have not the spirit of prayer. Theirs is not prayer suggested, inspired by Gods Holy Spirit.
2. Mere professors, being deficient in secret prayer, soon fall back again into their former sins and worldliness.
3. It is utterly impossible for you to be saved so long as you live in neglect of prayer.
(1) To neglect prayer is utterly inconsistent with the love of God, which is the element of true religion.
(2) Contrary to the fear of God. This is expressed by the opponents of Job. Yea, thou castest off fear, and restrainest prayer before God.
(3) Utterly at variance with that holiness without which no man shall see God.
(4) Allowed negligence of prayer cannot be reconciled with the hope of dwelling with God for ever.
We offer four motives for holy perseverance in prayer.
1. It is wholly necessary for your salvation. If any man draw back, My soul hath no pleasure in him.
2. Take heed to yourselves, and be exceedingly watchful, that you may persevere in this duty, and maintain the spirit of vigorous piety. Let us never seek to shelter ourselves under mere doctrines, such as, true saints shall persevere.
3. To urge you to perseverance in the duty of secret prayer, think how much you need the help of the Spirit of God.
4. The fourth motive for perseverance in fervent prayer is, the great advantages that result from it. (W. B. Mackenzie, B. A.)
A fast sermon
There are two distinct charges--
1. A neglect of prayer.
2. Growing weary of God.
The point is this: people are at a dangerous pass when they begin to neglect prayer. Eliphaz layeth it as a heavy charge upon Job (Job_15:4): Surely thou restrainest prayer before God. When conscience is clamorous, wants pressing, and yet men cannot find the heart to go to God, it is a sad case. So the heathen are described to be the families that call not upon His name (Jer_10:25); that is, that do not acknowledge and worship Him. The workers of iniquity, of what religion soever they profess themselves to he, they call not upon the Lord (Psa_14:4). The evil of this will appear if we consider--
I. WHY THE DUTY WAS APPOINTED.
1. It is a notable part of Gods worship, or a serious calling to mind His presence and attributes. To withdraw from prayer is to withdraw from God; and to be unwilling to pray is to be unwilling to draw nigh to God, or to have any serious thoughts of His being and attributes.
2. It is a profession of our dependence.
3. It is a duty wherein the mysteries of our most holy faith are reduced to practice. There are two great mysteries in the Christian religion--the doctrine of the Trinity, and the mediation of the Son of God.
4. One special end of prayer is to nourish communion and familiarity between God and us; for it is the converse of a loving soul with God, between whom there is a mutual complacency.
5. Prayer is required to preserve in us a sense of our duty, and to keep the heart in better frame.
6. To engage our affections to heavenly things.
7. To be a means of comfort and spiritual refreshing. The soul is disburdened of trouble by this kind of utterance.
II. THE CAUSES WHY MEN NEGLECT IT.
1. Atheism is at the root. When men neglect prayer, either they believe there is no God or no providence.
2. Security.
3. Coldness in religion and weariness of God.
4. Want of peace breeds loathness and backwardness, as David hung off Psa_32:3) till he had recovered his peace.
5. Want of spiritual strength. He that hath lame joints cannot delight in exercise which is a pleasure to them that are strong. (T. Manton, D. D.)
Thou hast been weary of Me, O Israel
Weary of God
Marvellous words! We are not surprised to find God saying to us, Thou hast wearied Me; but it is astonishing that God, to His own people, should complain, Thou hast been weary of Me. We are not astonished that the creature wearies of the creature, man of man, saint of saint. This is in the very nature of things; it arises from the limitation of the creatures powers and resources: no creature can be to another what every creature wants. God in Christ alone can slake the thirst and meet the hunger of our needy souls, and it is worse than useless for men to try to take the place of God in their ministrations and relations to each other. And that God should stoop to say this is also marvellous. Many of you would be too proud to make this acknowledgment if you were placed in a similar position with respect to your fellow-creatures; but here is God reasoning with those whose hearts have wandered from Him, and saying, with all the fidelity of a father, and the pleading tenderness of a mother, Thou hast been weary of Me, O Israel. Many a parent may learn of God even in such matters as rebuke and chastisement. The power of rebuke is very intimately connected with the spirit in which it is administered; you may so rebuke a fault in a child as, by the very rebuking, to attach the child more strongly to yourself; or you may so rebuke as to increase the distance between your child and yourself, and at the same time to confirm him in his fault. Listen to Gods rebukes, and be followers of God, as dear children. The form in which this being weary of God showed itself was partly the restraint of prayer. Thou hast not called upon Me, O Jacob; but thou hast been weary of Me, O Israel. It is very likely that the form of prayer was kept up; yet God says, Thou hast not called upon Me. The day was when they had called upon God first, and upon God last. But now they restrained prayer, and they tried to carry their burdens by the independent strength (and their strength was weakness) of their own shoulders; or they tried to bear their sorrows with the sympathy and assistance which their fellow-creatures and their fellow-saints could administer. God noticed this conduct of His people, and He rebuked it. And not only in the restraint of prayer was this weariness manifested, but also in the neglect of sacrifice; in indifference towards the ordinances of God, and carelessness in the worship of God; in disregard to the will of God; and also in fretful discontent under the dispensations of God (Mal_1:2.). The prophet here represents Israel as sent into captivity, and God as justifying His procedure on the ground of Israel s own spirit and conduct. It is a fault common to Gods saints.
I. THE NATURE OF THIS EVIL. We have already indicated it, but we may put it in another light. We may show it, for example, in contrast. This people, God says, have I formed for myself; they shall show forth My praise. He made us in His own image, that we might reflect Himself, and in the sight of which we might rejoice. And He made us in His own image, that we might reflect Him to each other and to other people; while, for the same object He redeems us. God, in redeeming us, forms us for Himself, that we should love Him; that we should trust Him; that we should honour Him, and that we should try to please and glorify Him. And we realise the work which our blessed Saviour has wrought for us, and which the Spirit of God is now working within us, when we are able to say, I will rejoice in the God of my salvation. Now, what is it to be weary of God? It is to desire to break the connection that exists between us and God. It is to be impatient of continued connection with Him; to be tired of calling upon Him; tired of thinking of Him; tired of trusting Him; tired of waiting for Him; tired of serving Him. I know not a better illustration than that which is supplied by the first part of the parable of the Prodigal Son.
II. ITS MANIFESTATIONS AND DEVELOPMENT.
1. This weariness is first shown by formality in Divine worship.
2. It then shows itself in the outward neglect of Divine requirements. Declension begins in the heart, and shows itself first in formality, and then the steps between formality and the outward neglect of Divine requirements are not very many.
3. Then follows, not looking to God for aid and succour. The man depends more upon himself than he ought to depend, or he looks more to his fellow-creatures than he had been accustomed to look.
III. WHAT IS THE OCCASION OF THE MANIFESTATION OF THIS WEARINESS? You will generally find one of the following things--disappointed hope, the endurance of affliction, or the prosperity of the wicked.
IV. ITS CAUSES. You must be aware of the distinction between an occasion and a cause. Gods dispensations towards Pharaoh, as we are told, hardened his heart. They were the occasions of this, but the cause was not in God; neither was the cause in the dispensation of God--the cause was in Pharaoh. Unless Pharaoh had possessed a hardened heart, those dispensations of Divine providence, instead of increasing this obduracy, would have produced a totally different state of soul. The same dispensations have done it, as in the case of Nineveh; when Nineveh was threatened, Nineveh repented. The cause is to be found either in the absence of love or in the feebleness of love.
V. THE BITTER FRUITS of this weariness. God sees it; and He cannot see it without feeling it. God is angry, and He corrects; and He corrects so as to make the chastisement answer to the sin. The man has, to a certain extent, withdrawn from God, and God withdraws from the man. He deprives the man of whatever influences are still tending to promote his peace and joy and rest. And, of course, if the heart be alive, if it be a quickened heart, this state is one of great misery, until the soul is restored to God. Where there is not life, you find that the case gets worse and worse, and that very frequently men fall from this weariness into scepticism, and into atheism.
VI. THE MEANS OF PREVENTION. Ejecting the first hard thoughts of God; not yielding for a moment to indolence in the service of God; comprehension (so far as we can comprehend) of the principles, and of the general plan of the Divine Government, so as not to be expecting here that which God has given us no reason to hope for here; following Christ implicitly in the conduct of the spirit towards God; and cherishing most sacredly the influences of the Holy Spirit.
VII. When you have fallen into this evil state, WHAT IS THE CURE?
1. Full confession of the weariness. Be willing to speak of it as God speaks of it; to see it as God sees it; and to condemn it as God condemns it. Call it weariness of your merciful Father--weariness of your best and kindest friend.
2. Admission of the Divine goodness in the correction by which you are made sensible of your weariness.
3. Return to a careful observance of Gods ordinances and precepts, the obtaining of pardon, and the assurance of forgiveness. While you are in doubt about pardon with reference to this sin, you will find yourselves keeping at a distance from God. This subject is suitable for self-examination. Are there any signs of this weariness of God in you? (S. Martin.)
Weary of God
To be weary of God is to be weary of His worship and service. It is as sad a character as can be given, either of persons or of a people, to say that they are weary of God.
I. THE NATURE OF THE EVIL. Weariness in the body noteth a deficiency of strength, no more mind to work; in the soul, a falling from God, and we have no mind to His service, which is either partial or total.
1. Partial. When the heart is more alienated from God than before, and all our respects to Him grow burdensome and grievous, and the heart begins to repine at everything we do for Him (Mal_1:13; Amo_8:5).
2. Total when not only the power of religion is abated, but the very profession of it is cast off.
II. IT IS INCIDENT SOMETIMES TO PERSONS CONSIDERED IN THEIR SINGLE CAPACITY; SOMETIMES TO A PEOPLE CONSIDERED IN THEIR COMMUNITY.
1. To persons considered apart, and in their single capacity.
(1) Partly out of natural adverseness to God.
(2) Partly because of the fickleness of man.
2. It is incident to a people considered in their community.
(1) The Church of God in general.
(2) In every nation.
Usually religion is changed in a nation upon two grounds--
(a) Change of persons. When good old zealous men are gone the stage is shifted, and there cometh on a new scene of acts and actors; one generation passeth, and another cometh.
(b) Change of interests. When it is for their own interest to own God, men think they can never bind themselves fast enough to Him; but when the posture of interest is changed, God is laid aside, they grow weary of God; they deal treacherously with the Lord, and walk willingly after the commandment (Hos_5:7; Hos_5:11).
III. THE CAUSES WHY A PEOPLE GROW WEARY OF GOD. Besides those general causes, these may be added--
1. Want of love to God.
2. We are too much led by sense; and if we have not present satisfaction, we soon grow weary of religion.
3. It argueth too much love of the world, which by long importunity prevaileth with us to forsake God, and grow dead and cold in religion 2Ti_4:10).
4. It comes from indulgence to the ease of the flesh. As bodily weariness is most incident to the lazy, so is spiritual weariness to those who do not rouse up themselves.
5. Impatience of troubles, and the manifold discourage merits we meet with in the way to heaven.
IV. THE EFFECTS.
1. Boldness in sinning.
2. More coldness in duties of worship. Either it is omitted or performed perfunctorily, and in a careless, stupid manner.
3. Less care and study to please God.
V. What a sad state of soul it is appeareth--
1. By the heinousness of the sin.
(1) It is a horrible contempt of God, after trial, to fall off from God and return to our carnal pleasures and satisfactions again.
(2) It is a very senseless and unreasonable sin. God never gave you cause or occasion to grow weary of Him. He challengeth Israel: O My people, what have I done unto thee? and wherein have I wearied thee? testify against Me (Mic_6:3).
(3) There is much ingratitude in it. He hath given much cause to the contrary.
2. The terribleness of the judgment.
(1) On nations.
(2) On Churches (Rev_2:5).
(3) For particular persons, it layeth them open to Gods severe correction Hos_5:15).
(4) For total defection. There is dreadful vengeance appointed for them that prefer the creature before God. (T. Manton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v24Isa_43:24-26. Thou hast made me to serve with thy…
HOPE FOR THE PENITENT
Isa_43:24-26. Thou hast made me to serve with thy sins, &c.
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These words are addressed to penitent sinners, mourning before God on account of their transgressions. I joy to bring to them this message of mercy and peace. Listen, then, O mourners in Zion,
I. TO A DECLARATION OF YOUR SINS AND DESERTS.
With what a heavy charge does my text begin! Yet, you know it is true. Not only sinners by nature, you have grieved and wearied God by your actual transgressions. What evil tempers, words, actions, sins of omission and of commission, you have to confess before God! How often did you offend Him even in His sanctuary! The charges His word brought against you, you met by unbelief, itself the sin of sins; but now you feel that you are indeed guilty before God. But let not a sight and sense of your guilt discourage your souls; but let it make Christ and His salvation the more welcome. Listen,
II. TO THE PROCLAMATION OF A FREE AND FULL FORGIVENESS (Isa_43:25).
There is nothing but encouragement in these gracious words; they abound with blessings; they make known
“Mercy for all, immense and free.”
The Promiser, the promise itself, its kind application, and the basis on which it rests, open to us four sources of the most abundant joy and consolation.
1. The Author of the promise. “I am He that blotteth out thy transgressions.” Mourning sinners, do you know that voice? It is the voice of the Lord (Exo_34:6-7). He does not commission a multitude of the heavenly host to carry glad tidings of great joy to all who mourn over their trangressions; neither does He merely command the minister of His word to speak comfortably unto them: but from His lofty throne He Himself speaks unto their hearts!
2. Hence the promise in the text is expressed in the most cheering language (Isa_43:25). It is not uncommon for the Scriptures to represent sins as debts, an account of which is preserved in the book of the creditor. When the debt is paid, the sum is crossed over, to intimate that the creditor’s demands are satisfied, and that the debtor is known in that character no longer. But here, to point out the free and full manner in which God bestows pardon, the significant expression “blotteth out” is used, the debt is not merely crossed but obliterated; so that the record can be read no more. God forgives large debts as well as small (Luk_7:40-42). Nor will He make any demand of thy debt at any future time; He will remember thy sins no more.
3. His promise applies to the man who feels most that he deserves no mercy from God. Thou mourner in Zion, thy self-despair makes it evident that “thou art not far from the kingdom of God.” No longer despair; “be not faithless, but believing” (H. E. I. 2332–2337).
4. The basis on which this promise rests may further assure us of the certainty of its fulfilment. God forgives the guilty for His own sake, and not for the sake of their deservings (Isa_43:25; Isa_48:9-11; Eze_36:22; Eze_36:25-26; Eze_36:31-32). God pardons the believing penitent—
(1) For His mercy’s sake. It is the property of the eternal Jehovah “always to have mercy,” but every act of free unmerited grace in justifying the ungodly furnishes a new display of His glory. God is concerned for His own honour; He, therefore, will save all who come to Him through His Son Jesus Christ. Will God, “who spared not His own Son, but delivered Him up for us all, that with Him He might freely give us all things,” withhold from thee that pardon which, at His feet, thou art groaning to obtain? If thou wert to perish while coming to God in the way He Himself hath appointed, what a triumph it would afford to all the powers of darkness!
(2) For His justice’s sake (Rom_3:23-26). On the ground of the all-sufficient atonement of our Lord Jesus Christ, it is for the honour of the justice of God to pardon the guilty the moment he confesses his sins, and truly believes upon the righteous Saviour.
(3) For His truth’s sake (Eze_33:11; Isa_55:7). God will as certainly perform all His promises as His threatenings.
As the promise rests on a foundation that cannot be shaken, we ought with confidence and joy to receive it.
III. TO THE INVITATION URGING YOU TO ACCEPT THE PROFFERED MERCY (Isa_43:26).
These glorious words invite all the contrite in heart into the very presence of God, there to prefer their requests, assured that He will “fulfil all their petitions.” In pressing these petitions they have a threefold duty to perform:—
1. To state the grounds on which they expect an answer: “Put Me in remembrance.” Thus He speaks in compassion to our infirmities, and to encourage us to “come with boldness to the throne of grace, that we may obtain mercy.” Put Him in remembrance—
(1) Of Gethsemane and the cross.
(2) Of His promises. The best prayers penitent sinners can use are the promises of God turned into petitions.
(3) Of His wonted compassion to sinners.
2. To urge in humble confidence their requests: “Let us plead together.” (Cf. Job_23:1-7.) Let the pleading begin on your part; and let this be your encouragment, that the Holy Spirit “will help your infirmities.” All your arguments must be such as proceed from a full and unqualified admission of your own guilt, a ready acknowledgment of past sinfulness, of your present unworthiness, and of your utter helplessness. Confession of sin is one of the most powerful pleas you can use! But, saith the Redeemer, “Let us plead together.” Listen, therefore, to His pleadings with you. Renouncing your own righteousness, you plead His merits; He also pleads those merits as a reason why you should no longer doubt, but take Him as the Lord in whom you have righteousness and strength. He will remind you of His promises; and if there be any upbraiding at all on His part, it will be nothing more than is contained in these Scriptures (Joh_16:24; Joh_20:27).
3. To claim in strong faith the promised blessing: “Declare thou, that thou mayest be justified.” Nothing is wanting to pardon, but their own declaration! “What must I declare?” Declare with all thine heart, “I believe that Jesus Christ is the Son of God. I believe that He is my Saviour, my Lord, and my God. I take Him for my wisdom, my righteousness, my sanctification, my redemption.”
“Lord, I believe Thy precious blood,
Which at the mercy-seat of God
For ever doth for sinners plead,
For me, even for my soul, was shed.”
—W. J. Shrewsbury: Sermons, pp. 370–400.
FORGIVENESS OF SIN
Isa_43:25. I, even I, am He that blotteth out thy transgressions, for mine own sake, and will not remember thy sins.
“THY SINS.” What is sin? We must go the Word of God for a correct reply; for although at first the divine law was written on the human heart, yet now depravity has well nigh effaced that writing, and sin itself has made the conscience vile. Neither can we truly learn what sin is by comparing ourselves with our fellow-men, for they are sinners as we are. In God’s Word alone can we clearly perceive what sin is, as being in its essence a violation of law, and contempt of the divine Lawgiver (H. E. I. 4478–4480). But even in this aspect its full enormity does not come into view. We must consider what God is, and what we owe to Him, and then it will appear that our iniquity is the forthputting of our strength against Him from whom our strength has been derived, and to whom we owe our all.
Observe, our iniquities are here called ours. “Thy sins,” “thy transgressions.” We often boast of our possessions, but there is nothing else ours as sin is ours. In the sense of absolute possession, sins are the only things we have. We are their authors, their creators; and if we repent not, throughout eternity they will be vultures which will gnaw our hearts, the undying worm, and the unquenchable fire to which we shall be constantly exposed.
Can no one sever the connection between me and my sin? Must I perish thus? The text is God’s gracious answer to that anxious question.
I. THE BLESSING HERE PROMISED.
1. Forgiveness. “I am He that blotteth out thy transgressions.” The language is figurative, and may refer either to the blotting out of a dark cloud from the heavens, until thereshall not be a single speck upon the blue expanse; or to the blotting out of a sentence, when the criminal is pardoned. Forgiveness is the setting free of a guilty man from liability to the punishment which his crimes have merited. Of this pardon two characteristics are prominent in the phraseology of the text.
(1.) Its fulness. It is a blotting out. He redeems Israel from all his iniquities.
(2.) It is a present blessing. The words imply that God does so even now. Soon as the sinner believes, he is forgiven.
2. “I will not remember thy sins.” In a strict sense I am not sure that God can be said to remember or to forget anything. The expression of my text must not be taken in its strictest literality; it is used in accommodation to our finite minds, as the best means of telling us that our former sins will not, after we are pardoned, be any, even the slightest barrier, on God’s side at least, to our intercourse with Him. They are as good as forgotten; we may therefore rise to friendship with God, undimmed by anything which, coming from Him, could painfully remind us that we had formerly been His enemies.
II. THE SOURCE FROM WHICH THIS BLESSING FLOWS.
“I, even I,” &c. It is thus a pardon from God. “Who can forgive sins but God only?” There can be no peace enjoyed by any one until he knows that it is God who has forgiven him. When a criminal has been condemned to death, the fact that he is pitied and forgiven by the friends of him whom he has murdered will not save his life, for he has sinned not merely against them, but against the law, and if the sovereign do not issue pardon, he must endure the penalty. And so I have sinned against God; and I can rest in nothing short of absolution pronounced by Him. If it be a merely human pardon on which I rest, the first thought of God will be sufficient to bring back my disquietude and fear; but if it be God’s forgiveness, I may rest on that for ever. If I certainly know that He has justified, I may sound out the daring defiance, and challenge the universe for a reply, “Who is he that condemneth?” If man pardon, God may still condemn; but if God forgive, then there is no power that can reverse His deed, and He Himself will never revoke it.
III. THE GROUND ON WHICH THIS BLESSING IS BESTOWED.
“For mine own sake.” The words imply,
1. That God does not forgive sin on the ground of anything in the sinner, or done by him. It is not written, for thy tears’ sake, or for thy good deeds’ sake, or for thy repentance’ sake, but “for mine own sake.” When the tribes of Israel were about to enter Canaan, it was over and over again declared that God gave them not that good land to possess it for their own sake, &c. (Deu_9:4-6). So with the blessings of the new covenant, “Not for your sakes do I this, saith the Lord” (Eze_36:32). God will not, because He cannot, forgive you on the ground of your own worthiness, or for your own sake.
2. That God forgives sin only on such a ground as glorifies Himself. He cannot forgive sin in every way, or on every ground. He cannot do it simply for His mercy’s sake, for He is just as well as merciful; and both of these attributes must be radiant with glory, in His method of forgiveness. Hence it is only “for His own sake”—that is, through the atonement of our Lord Jesus Christ—that this blessing is bestowed: for only thus is the whole glory secured to Himself. If God were to forgive sin without any satisfaction to His justice, or any vindication of His law, His doing so would dishonour His character, and sap the foundations of His moral government. He must be seen to be a “just God” as well as “a Saviour:” and in the very matter of justifying the ungodly, His justice must be clearly manifested (H. E. I. 376).
“In that salvation wrought by Thee,
Thy glory is made great.”
For here His justice is satisfied, His law magnified, His name honoured.
IV. THE EVIDENT DELIGHT WHICH GOD HAS IN GRANTING THIS BLESSING.
“I, even I, am He.” He dwells on it, and specially on the fact of its coming from Him, to show that it is not only His own proper prerogative, but His especial delight, to forgive sin for His own sake. He delighteth in mercy, and the depth of that delight is nowhere seen so clearly as in the Cross through which He seeks to enjoy it. He is not the austere Master that many picture Him to be: He is a loving Father, if men would only let Him love them; and there is nothing now in which He so rejoices as in the bestowment of forgiveness on His believing people. Some of us can tell how blessed it is to receive this pardon; but who can conceive how much greater is the blessedness of Him who gives it! (H. E. I. 2328.) Sinner, the highest happiness thou canst give to God will be by accepting this gracious blessing.
V. THE CHARACTER OF THOSE TO WHOM THIS DECLARATION IS HERE MADE.
Read Isa_43:22-24. After this, as an old commentator has said, “one would think it should follow—I, even I, am He that will destroy thee, and burden myself no longer with care about thee:” but no; where sin has abounded, grace does much more abound; where wrath is most deserved, mercy is most graciously expressed. If forgiveness has been offered to sinners such as these, who had wearied God with their iniquities, is there any reason why it should not be to us? We may have been very aggravated transgressors, but we can hardly be worse than they were. Yet even if we are, we may take these words as addressed to us. It makes no matter who or what we are, yet with the Lord there is mercy for us, and with Him there is plenteous redemption.
But how, you say, am I to take it? I answer in the words of the prophet, “Let the wicked forsake His way,” &c. You are to take it by repentance and faith. Repentance looses your hold from sin, faith fixes it upon Jesus Christ.—W. M. Taylor, D.D.: “Life Truths,” pp. 21–37.
That article in the creed, “I believe in the forgiveness of sin,” is too little thought of. Men flippantly declare that they believe in it when they are not conscious of any great sin of their own, but when his transgression is made apparent to a man, and his iniquity comes home to him, it is quite another matter. His first instinct is to fear that his sins are altogether unpardonable. If he does not state his unbelief in so many words, yet in the secret of his soul that dreadful conviction takes hold upon him and darkens every window of hope. He looks to the law of God, and while he looks in that direction he will certainly conclude that there is no pardon, for the law knows nothing of forgiveness. Within the awakened man there is the memory of his past offences, and on account of these his conscience passes judgment upon his soul, and condemns it as even the law doth. Many natural impressions and instincts assist and increase the clamours of conscience; for the man knows within himself, as the result of observation and experience, that sin must bring its own punishment. He perceives that it is a knife which cuts the hand of him that handles it, a sword that kills the man who fights therewith. He feels that he cannot himself readily pass by offences committed by his fellow-men, and so he concludes that the Lord cannot willingly forgive. That part of the hardness of his heart goes to deepen the conviction that God will not pass by his transgression; and he is therefore terribly dismayed and hopeless of mercy. The convinced sinner is able to believe that mercy may be shown to others; but as for himself he signs his own death-warrant, and labours under the full persuasion that the acts of God’s mercy can never extend to him. No stocks can hold a man so fast as his own guilty fears.
With the desponding I shall try to deal.
I. THERE IS FORGIVENESS.
1. This appears in the treatment of sinners by God, inasmuch as He spares their forfeited lives. When our first parents had transgressed, they came at once under desert of penalty. The Lord visited the garden and convinced the offenders of their transgression; but instead of there and then casting them for ever away, He talked to them of a certain seed of the woman that should bruise the serpent’s head. Would the Lord thus have spared them, if He had not meant to show mercy? If God had no pardons, would He not long ago have cut us down? God waiteth long, because He willeth not the death of any, but that they turn to Him and live.
2. Why did God institute the ceremonial law, if there were no ways of pardoning transgression? Why the sacrificial shedding of blood, if God did not intend to blot out sin? Does not a type imply the existence of that which is typified? The evident design of the whole Mosaic economy was to reveal to man the existence of mercy in the heart of God, and the effectual operation of that mercy in washing away sin.
3. If there is no forgiveness of sin, why has the Lord given to sinful men exhortations to repent?
4. There must be pardons in the hand of God, or why the institution of religious worship among us to this day? Why are we allowed to pray, if we cannot be forgiven? Why are we allowed to sing the praises of God? Does God expect the condemned to praise Him? Will He shut us up in the prison-house for certain death, and yet expect us to chant hallelujahs to His praise?
5. Why did Christ institute the Christian ministry, and send forth His servants to proclaim His gospel? What is the gospel but a declaration that Christ is exalted on high to give repentance unto Israel and remission of sins? Why are we so earnestly commanded to preach this gospel to every creature, if the creature hearing it and believing it must, nevertheless, still lie under his sin?
6. Why are we taught in that blessed model of prayer which our Saviour has left us, to say, “Forgive us our trespasses, as we forgive them that trespass against us”? It is evident that God means us to give a true absolution to all who have offended us. He does not intend that we should play at forgiveness, but should really forgive all those who have done evil towards us in any way. Yes; but then He has linked with that forgiveness our prayer for mercy, teaching us to ask that He would forgive us as we forgive them. If, then, our forgiveness is real, so is His. A star of hope shines upon the sinner from the Lord’s Prayer in that particular petition.
7. God has actually forgiven multitudes of sinners. We have read in Holy Scripture of men who walked with God and had this testimony, that they pleased God; but they could not have pleased Him if their sins still provoked Him to wrath; therefore He must have put their sins away. But I need not talk of past ages; many sitting among you this day will tell you that they enjoy a clear sense of forgiven sin.
II. THIS FORGIVENESS IS TANTAMOUNT TO FORGETTING SIN.
The Lord does not exercise memory as you and I do. We recall the past, but He has no past; all things are present with Him. God sees everything at once by an intuitive perception: the past, the present, the future are before Him at a glance. We may not speak, except after the manner of men, of the Lord God as having memory; and yet how blessed it is that He should Himself use the speech which is current among ourselves, and represent Himself after the manner of a man, and then say, “Their sins and their iniquities will I remember no more for ever.” He wishes us to know that His pardon is so true and deep that it amounts to an absolute oblivion, a total forgetting of all the wrongdoing of the pardoned ones.
You know what we do when we exercise memory.
1. To speak popularly, a man lays up a thing in his mind; but when sin is forgiven it is not laid up in God’s mind. We make a kind of store-room of our memory, and there things are preserved, like fruits in autumn, stored up to be used by and by (Luk_2:19). The Lord will not do this with our sins. He will not store them in His archives; He will not give them house-room. As for the ungodly, their sins are written with an iron pen, and the measure of their iniquity is daily filling, till it be poured out upon their own head; their sins have gone before them to the judgment-seat, and are crying aloud for vengeance. As for God’s people, their case is otherwise; the Lord imputeth not their iniquities to them, and does not treasure them up against a day of wrath. Of course the Lord remembers their evil-doings in the sense that He cannot forget anything; but judicially, as a judge, He forgets the transgressions of the pardoned ones. They are not before Him in court, and come not under His official ken.
2. In remembering, men also consider and meditate on things; but the Lord will not think over the sins of His people. I have known persons brood over an offence, as a hen gathers her chickens under her wings. The wrong grows worse as they think it over. They carefully observe the offence from different points of view, and whereas they were indignant at first, they nurse their wrath and make it so warm that it turns to fury. At first, they would have been satisfied with an apology; but when they have brooded over the injustice, it seems so atrocious that they demand vengeance on the offender. The merciful Lord doth not so to those who repent. No; for He saith, “Their sins and their iniquities will I remember no more.”
3. Sometimes you have almost forgotten a thing, and it is quite gone out of your mind; but an event happens which recalls it so vividly, that it seems as if it were perpetrated but yesterday. God will not recall the sin of the pardoned. The transgressions of His people are dead and buried, and they shall never have a resurrection: “I will not remember their sins.”
4. This not remembering means that God will never seek any further atonement. Under the old law, there was remembrance of sins made every year on the day of atonement; but now the blessed One hath entered once for all within the veil, and hath put away sin for ever by the sacrifice of Himself, so that there remaineth no more sacrifice for sin. The Lord will never seek another expiatory offering. The sufferings of Jesus are so all-sufficient that no believer shall be made to suffer penalty for his unrighteousness.
5. When it is said that God forgets our sins, it signifies that He will never punish us for them. How can He, when He has forgotten them? Next, that He will never upbraid us with them,—“He giveth liberally and upbraideth not.” How can He upbraid us with what He has forgotten? He will not even lay them to our charge (Eze_18:22; Rom_8:33-34).
6. When the Lord says, “I will not remember their sins,” what does it mean but this—that He will not treat us any the less generously on account of our having been great sinners? Look how the Lord takes some of the biggest sinners and uses them for His glory. When I think of Peter standing up on the Day of Pentecost, and three thousand being converted under his first sermon, I think no more of Peter’s failure and the cockcrowing. I can see that the Lord has forgotten his threefold denial, and placed him in the front to be a soulwinner. But the Lord Jesus not only uses His people, He honours then greatly. What honours He put upon the apostles, those men that forsook Him and fled in the hour of His passion! God has taken some here present, and has given them commission and ability to bring blood-bought souls to Himself. Is not this the sign of perfect forgiveness? Blessing He blesses us; yea, and makes us blessings. We shall have grace on earth, and glory in heaven. Surely all this proves that He has altogether blotted out our sins, and has determined to treat us as if we had been perfectly innocent.
III. FORGIVENESS IS TO BE HAD.
How? Through the atoning blood! Come for it in God’s appointed way. “Repent;” that is, be sorry for your sin; change your mind about it and hate it, though once you loved it. Then confess it, for He saith, “only acknowledge thine iniquity.” Chief of all, “Believe in the Lord Jesus Christ, and thou shalt be saved,” and that saving includes an act of amnesty and oblivion as to all your sinful thoughts, and words, and acts. Hast thou done this? Then thou art forgiven Never forget thy sin, nor the mercy which has forgiven it. Always repent and always praise the Lord. Honour the forgetfulness of God in not remembering thy faults, and henceforth do thou tell this blessed news to every one thou seest—there is forgiveness, such forgiveness as was never heard of until God Himself revealed it by saying of His people, “Their sins and their iniquities will I remember no more”.—C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1685.
It is in standing well with God that the chief good of man consists. On this everything depends, both for time and eternity. As man is His creature, His child, there can be in the heart of God no other feeling towards him in this character than good-will and complacency. But one thing there is that has come between us and Him—sin, a thing that He cannot but hate; the one thing in all the universe against which His displeasure is declared. Yet it has proved the occasion of bringing out His love into fuller manifestation. He has been pleased to proclaim a free pardon, altogether irrespective of the nature and extent of our sins, and with no other condition attached to it than that we receive it as the gift of His grace. How great a blessing! The pledge of every other blessing that can come upon the soul. Needed by every one of us (H. E. I. 2329, 2330). Needed all through life, in death, and beyond death!
I. God undertakes to pardon sin for His own sake. It is against Him that we have sinned, and consequently it is only He that can forgive us. There is but one thing that can give hope to the guilty soul, and that is an assurance from God Himself that He will deal with it in mercy, and not remember it against us. Such an assurance He has given us; indeed it may be said to be the chief purpose of Revelation to convey this message of peace to our sinruined world, and commend it to our acceptance (Exo_34:6-7; Isa_1:18; Psa_86:5, &c.)
But it is not in love alone, but in righteousness as well that sin is forgiven. He has also made known to us the special provision which has been made for this purpose. The Son of God appears in this world in our nature, bears the burden of our sin, suffers and dies in homage to the law of righteousness, and rises from the dead as a sign that nothing more can be demanded either at His hands or at the hands of those whose representative He is (Rom_4:25; 1Pe_3:18; 2Co_5:21). It is as the All-just, then, and not only as the All-merciful,—in His full character as the Righteous Father,—that God saves the soul from sin. This meets the demands of our moral nature. It is a righteous pardon that is conveyed in the Gospel, and as such it is proof against conscience, and law, and judgment, and all the terrors which it is in their power to summon against us.
Yet we must never cease to think of mercy as the grand source of salvation. Let no one suppose that the work of Christ was necessary in order to incline God to mercy (see p. 92, and H. E. I. 390). On the contrary, it was in His mercy that the plan of grace took its rise (Joh_3:16; 1Jn_4:10). It is “for His own sake” that He pardons and saves,—not on the ground of anything lying outside His own nature, but on the ground of that love, so full and changeless, that it has been in His heart from of old, even from everlasting. And if it is “for His own sake,” in this high sense, how much more may we say that it is not by reason of anything in man that He pardons sin?
II. Let us now consider pardon as a thing which every one may look upon as put in his own power. It is the guilty that are in need of pardon; it is to them that it is offered; and as all men are guilty in the sight of God, the offer is intended to be co-extensive with the whole human family. [1402] This being so, with what shadow of reason can any one stand afar off, as if the message of peace were not intended for him?
[1402] As far as the proclamation of mercy is concerned, no one is excepted of any class or character, so that every one is warranted to take it to himself. Where there is no express exclusion, all must be held to be included. A whole province, let us suppose, has risen up in rebellion against its sovereign, and he might justly take punishment on all the inhabitants. Instead of this, however, he proclaims a free pardon through all its borders, among all ranks and classes of the people, whether leaders or followers in the revolt, whether more or less criminal, without exception or qualification of any kind. Such a proclamation would take in every individual in the land, and would at once put an end to fear and inspire universal confidence. For none could pretend, with any show of reason, that the king’s pardon was not meant for him, and that he had no warrant for embracing it. Now this is an exact representation of how the matter stands between the King of heaven and the inhabitants of this guilty world. As all are involved in the same sin, the same pardon is proclaimed to all.—Hutchison.
The offer of pardon is sometimes presented in a manner still more pointed and individualising. The individual is singled out from the mass, and has the offer made to him in as direct and personal a manner as if it were made to none beside him.
The offer applies to every one just in the state in which it finds him. Yet there are few things men are more slow to believe, than that a free and unconditional pardon is put in their own power.
“How can pardon have any reference to us, so long as our hearts are hard, cold, and impenitent, as we know them to be!” There are discases to which the body is liable of a very formidable kind, and which yet are attended with so little pain as to give the patient no alarm of his danger. But when the physician assures him of his real condition, and offers to cure him, would his insensibility to the disease be any good reason for saying that the remedy prescribed to him could have no application to his case? And so as to the sinner. This very want of feeling is itself a part of our sin; and therefore, to say that we dare not think of pardon until we get rid of it, is to say either that it is a sin which the mercy of God does not reach, or that it must be overcome in some way or other before it can be forgiven. But “the blood of Jesus Christ cleanseth from all sin;” and this includes blindness, coldness, impenitence, not less than sin of any other kind, so that however insensate a man may be, he has full pardon put in his power. [1405] It is not merely to the humble and contrite that pardon is proclaimed, but to man simply as a sinner, with all his impenitence and all his insensibility (H. E. I. 942).
[1405] As to overcoming our insensibility or any other sin, as a prerequisite for pardon, that is a thing which it is not in any man to achieve. But suppose it were possible, and that it were made one of the conditions on which sin is forgiven, then pardon would come to be a kind of compromise between God and man—each going so far to meet the other—God doing so much in mercy, and man being expected to do the rest in the way of a meritorious movement towards God. Nor is this objection met even if we strike out the element of merit, and ascribe the movement to the grace of the Spirit; for this would be to reverse the Divine order of the two grand elements of salvation, as if holiness could come before pardon, and as if pardon were not the very first step in the way of life.—Hutchison.
III. The manner in which we close with the offer of pardon. As the offer is made to us in the free and unqualified form in which we have just described it, a simple acceptance of it is all that can be necessary. But what are we to understand by the acceptance of a gift of this nature? Faith is the only power by which we can deal with it. When some one whom you have offended tells you that he forgives you, all you have to do is to satisfy yourself that he is sincere in what he says, and trust in his honour to make it good; and at once the difference is at an end, and you have no more any uneasiness on the subject. In like manner, an offer of pardon is made to you by God: He cannot be insincere in making it. He can neither repent of it, nor prove unable to do as He has said. Rest in all this as true, trust in God for His own blessing, and in this state of mind you close with His great offer, and your sin is no more remembered against you (H. E I.1962).
IV. The acceptance of pardon will lead to two things,—Comfort and Holiness.
1. If we could realise all that is implied in it,—how deep the death from which we are saved, and how high and blessed the life which begins to open up to us; and could we take it home to ourselves in all its fulness, our consolation would be unspeakable (H. E. I. 306, 307). The man who has no belief that his sins are forgiven can have no comfort in the thought of God or eternity. But just in the degree in which you can trust in God for the pardon of which He has been pleased to assure you, you will have peace. To you He will be a Friend and a Father. There is joy also in the sense of pardon. Those who know what it is to be in distress of soul, as if the terrors of the Lord had been let loose upon them, and the pains of hell had taken hold upon them, and who pass from this into the peace of God, will be filled with gladness, and for a time perhaps with ecstasy. [1408]
[1408] But let no one reckon on the permanency of such emotions, nor despair when they sink down into a calmer state of mind, as if the mercy and faithfulness of the Most High were dependent on the variable flow of human feelings. As the man that but an hour before was counting the few swift days that seemed to lie between him and his doom, goes along the streets on his way from prison pardoned and free, we can suppose him to be so glad at heart that the very din and tumult of the busy crowds, as they hurry to and fro, are as music to his ear; and when he goes out into the fields and woods, he sees a beauty in the leaf and in the flower, and hears a melody in the song of the birds, such as he had never known before. But can it be supposed that rapture like this will continue for any length of time? And when it has given place to a calmer state of feeling, are we to say there is no comfort remaining? Emotion may and must subside, but there is a happiness bound up with a sense of safety that is sure to survive. And so with the man whose sins are forgiven, and who clings to this conviction in every variety of experience. Your hearts at times may be as dry as dust, yet doubt not even then that you are safe,—as clear of guilt in the eye of God, and as radiant in the white robes of righteousness, as at other times when the tide of feeling is at the fullest.—Hutchison (see also H. E. I. 2073, 2074).
2. The other result that may be expected to flow from an acceptance of the remission of sin is Holiness. No sooner do we receive the grace of reconciliation, than we enter into new relations, and begin to move in a new sphere: the whole of our spiritual surroundings are changed: “old things are passed away, and all things are become new.” The consequence of this will be a new tendency of thought and action. It is not in the spirit of a hireling, not for wages that we serve, but in love to one who loves us with an everlasting love, and at whose hands we receive infinitely more as a free gift than anything we could have ever earned for ourselves. Having been forgiven much, we love much. Here is the great spring of holiness,—love to the Holy One, and this blending with a regard for His holy will, and this, again, being inseparable from a feeling of active delight in His holy law.—George Hutchison, D.D.: Sermons, pp. 244–266.
This is a promise of forgiveness. Every criminal is liable to punishment, and fears it. Does not the child desire forgiveness when he has transgressed his father’s command? This promise is made to sinners. In promising or bestowing forgiveness, God does not exterminate sin. The accusation against the Jewish people is drawn out in Isa_43:22-24. Sin is universal. There are degrees of heinousness. Some have gone greater lengths than others, and sinned against greater light. There is more or less acknowledgment of sinfulness in all. Some are deeply convinced and awakened to concern. They are conscious of the alienation from God and exposure to wrath.
The Gospel proclaims forgiveness. It is a Gospel of mercy.
I. The text represents the Gospel forgiveness as Divine. “I, even I, am He.” It rested with Himself exclusively to determine whether mercy should be exercised; and if so, in what way. And it is His exclusive prerogative to exercise the mercy, if it is exercised at all. “Who can forgive sins, but God only?” No priest possesses this power. His words of absolution are ineffective, excepting as they declare God’s readiness to forgive. “But did not Jesus give this power to the Apostles?” (Joh_20:23). If He did, it would not follow that the power descended to any subsequent minister of Christ. The Apostles had no successors. But there is no instance recorded of their ever exercising this power. It is fair to infer that they did not possess it. The power conferred was simply ministerial. Power to declare the way of salvation, the forgiveness of sins. Possessed by every preacher. And by every Christian (Rev_22:17).
He who alone can forgive does forgive. He has chosen to provide mercy. The text affirms it The Gospel affirms it. In this capacity He will be known to men. He is the sin-pardoning God. Encouraging to those who desire forgiveness.
II. The text represents the Gospel forgiveness as Gracious. “For mine own sake.” He must glorify Himself. The display of the Divine glory is intimately associated with and essential to His moral government. The mercy of the Gospel displays—
1. His love. Human sin is the fearful problem of the ages. But it gave occasion for the manifestation of an attribute which without it could not have been known. Divine love, in the exercise of forgiveness, becomes possible by sin. The truth that God is love stands forth more distinctly.
2. His righteousness. Seen in the method and grounds of forgiveness. What a father may do in the privacy of his family in relation to offences, is different from what a magistrate may do in his public capacity. The latter is bound to maintain the law without deviation. He is the representative of justice. In this capacity the Divine wisdom and righteousness have combined with love in providing mercy, after satisfying the demands of justice. Christ has made the satisfaction (H. E. I. 376).
3. His faithfulness. He revealed His saving purpose to the Jews. He has revealed His grace in Christ. His honour is bound to the pardon of all that accept the proclamation by believing in Jesus.
In providing mercy and exercising forgiveness He acts according to His own nature as well as for the sinner’s advantage. And the view of the Divine character which is presented by the Gospel is more calculated to secure honour, and trust, and love, and obedience than any other.
III. The text represents the Gospel forgiveness as Complete. “That blotteth out thy transgressions; and will not remember thy sins.” Here is the assurance of a true, because a complete forgiveness. There is a sense in which it is impossible for sin to be blotted out. Many of its effects must remain on ourselves and on others. Even suffering through sin after it is forgiven. The drunkard and the impure may have repented and found forgiveness in Christ, and yet the ruin of their health and affairs may not be repaired. Nothing can undo the past. Neither can God literally forget sin. His Omniscience retains everything for ever. Men say they may forgive, but cannot forget. They often mean something different from what He means. He blots out sin, when the sinner repairs to the Cross, as the record of a debt is blotted from the book; so that the debtor is treated as if he did not owe it. He will not remember sin against the sinner. It is as if the recipient of a past injury dismisses all feeling from his mind, and treats the offender as if he had not sinned. He reconciles him to Himself. He numbers him among His children (Psa_32:1-2).
How interesting and attractive this representation of the Divine character. Have you contemplated God only with dread as the righteous Judge? Let His mercy be also taken into the account. His mercy does not destroy His justice; His justice consents to the exercise of mercy. For justice is satisfied when Jesus dies.
The subject suggests solemn inquiry. All are sinners. Are all our sins forgiven? Have we turned from sin? Have we trusted in the Saviour? Let there be a continued resting in Him. Let there be a steadfast current of the heart’s preferences towards God’s ways. Let there be watchful holiness and earnest usefulness.
Are your sins not forgiven? Living on with all the sins of your life against you as an uncancelled debt? Kind and amiable in your deportment; you would not wrong any man. Yet you live in this state of alienation from God. And you are allowing the opportunity of reconciliation to slip past you. You cannot say you are unforgiven because He is unwilling to forgive. Conscience says it is because you have never sought forgiveness, because you do not like the terms on which it is offered. You will not relinquish your sins. You will not come to Him that you might have life.
Do you say you would gladly come; that you earnestly desire forgiveness; that you are willing to have Christ if He will only have you? What have you to fear? Does not the Gospel proclaim the forgiving God? Come to Him then. “Through this Man is preached unto you the forgiveness of sins.”—J. Rawlinson.
There is one thing that God always does with sin. He removes it out of His presence. When He casts away a guilty soul, and when He pardons a penitent soul, He is doing the same thing—removing sin absolutely and infinitely. In the depth of His justice, I see the height of His mercy. There is not a greater distance between a soul in hell and heaven than there is between a pardoned man and a pardoned man’s sins. When we think of sin’s power and consequences, what can be compared with that single word, forgiveness?
I. THE AUTHOR OF FORGIVENESS. “I, even I,” an expression which denotes that God is taking to Himself, in some especial degree, some sovereign prerogative.
In earthly things, when a sovereign passes pardon, he has been aggrieved, indeed, in so far as the cause of justice is the cause of all; but still he has no personal injury to forgive. Or, when an offended man forgives his enemy, there comes across his mind the recollection that he must stand in need of pardon too. But now mark it with God. He is the being most nearly concerned in all the transgressions you have ever committed (H. E. I. 4478–4480). His law was broken; His empire disarranged; His mercy trampled upon; His love frustrated (Isa_43:24). But then, how grandly comes in the text! Were it that one God is injured and another God steps in to make the atonement and forgive, I should marvel less. But here lies the wonder, that God whom we provoke, despise, and neglect, originates the plan and conducts the scheme of mercy Himself.
Carry this thought a step further into the manner in which pardon of sin is procured. Men wish to do something to help their pardon. If they could feel more, pray more, do more, and be better than they are, they might hope for forgiveness. We want to find some reason in ourselves why God should forgive us. We endeavour to have before pardon that which will never come till after pardon. But how does God forgive? Like a sovereign: not because you are good, but because He is love. This is the hinging-point of the peace of thousands, who will not take forgiveness as an act of mercy.
Look, again, at the text in respect to the way by which the sense of forgiveness when it is granted is communicated to a man’s mind. This is the direct work of Almighty God, who has never communicated it to any man to do it. It belongs not to any living man to pronounce a sinner’s pardon in any other than a conditional or declaratory sense. If you desire a clear apprehension of God’s reconciling love, you must acknowledge that to Him alone it appertaineth to forgive sin. The Author of forgiveness, then, is God. All the attributes are brought to bear upon your peace—omnipotence, unchangeableness, love, justice. The pardoned sinner stands upon the eternal, leans upon the infinite, and looks out upon the unfading. It is the very Saviour who shed His life-blood, that says, “I, even I” (Rom_8:33-34).
II. THE NATURE OF FORGIVENESS.
1. In respect of time. The verb runs in the present tense. It is not “I have blotted,” nor, “I will blot,” but something far better. Probably, the metaphor is taken from a man obliterating with a sponge the record made upon a tablet. We think of God as unwilling to forgive; but He is ready, always waiting to blot out the record of every sin, as the mist that gathers round the mountain top is dispersed by the breeze. See, then, the Christian’s privilege. He looks up to God and he is forgiven. And He who forgives once goes on day after day forgiving. He does not upbraid, and say, “I forgave you yesterday, and I cannot forgive you to-day.” Sins are falling every moment upon that book, but the hand of love wipes out the record. A drop of blood fell on the page and washed it all away like snow. O try it! There is God waiting to wipe out every trace of your sin, if only you look up in simple faith to Him.
2. In respect of degree. I thank God for that little word “out.” None can read a trace where God’so bliterating hand has once passed. You never read of a partial cure wrought by Christ on earth, and you never find such a thing in the history of the Church as the partial healing of a man’s soul. Whatever God does is infinite. It is out—“blotteth out.” Some may feel, “God has forgiven me that sin, but not all my sins.” That is impossible. There never was the case of a man upon the earth who has had only one sin forgiven.
There is a distinction between “transgression” and “sin.” The former is the wicked act that lies upon the surface; the latter the deep corruption that lies within the heart. God blots out the transgressions, and will not remember the sins. He deals with both the stream and the fountain. Do not misunderstand me. God’s people commit sin, and are punished very heavily for it in this world after forgiveness. But sin is never imputed to a man in Christ Jesus (Rom_8:1).
3. In respect of continuance. The present swells out into the future. It stretches on to your sick and dying bed; it meets you at the judgment-seat—“I will not remember.”
III. THE REASON OF FORGIVENESS. God finds all motive within Himself—“for mine own name’s sake.” You say, “Does not He seek the good of His creatures?” Yes; but the good of His creatures and His own glory are identical. You ask, “Why does God forgive a rebel creature?” The answer is nowhere in the creature. It is not in prayer, not in repentance, not in faith; but it is in God. Here is our confidence. God’s forgiveness is not like the ocean. It has the ocean’s depths, but not the ocean’s tides. Therefore He has based it, not on the universe, but on Himself. If the ground of your pardon rested on yourself or your fellow-creatures, on the holy motives you cherished, on the good deeds you performed, what hope could there be of forgiveness? The reason for forgiveness is found in that eternal counsel wherein God gave to His Son a kingdom; in God’s will that there should be a multitude round the throne of His glory; in that unfathomable love in which He is the loving Father of all His creatures; in justice, where, in faithfulness to His Son, He hath made it unjust to punish one pardoned in the Son; in that immutable wisdom wherein He hath given us an earnest of His forgiveness; but above all, seek it in that spot where His love, power, and wisdom stand out unitedly magnified, that purest revelation of His being, that bright effulgence of His name, wherein all meet—in the man Christ Jesus, the crucified, the risen Saviour.—James Vaughan, M.A.: Fifty Sermons, pp. 279–288.
I. Free grace blots out our transgressions FROM GOD’S BOOK.
II. WITH GOD’S HAND.
1. The recording hand.
2. The hand of Him against whom you have offended.
3. The rejected hand.
4. The avenging hand.
5. The spotless hand of justice.
6. The hand of the Supreme Being.
7. The hand of the unchanging God.
III. FOR GOD’S SAKE. “I, even I, am He that blotteth out thy transgressions, for mine own sake” (Eze_36:21-22; Ezekiel 32). Everything God does is for His glory. “Of Him, and through Him, and to Him are all things.” “Of Him,” as the great cause; “through Him,” as the great worker; “to Him,” as the great end.
1. Is it for the glory of God to manifest His infinite wisdom? See it, in its brightness, in this work of salvation.
2. Is it for His glory to manifest His infinite justice? In the salvation of the Church, God has revealed that justice in its inflexible severity.
(1.) In the eternal plan of salvation by sacrifice.
(2.) Shining in the solemn glory of the cross of Emmanuel.
3. Is it for His glory to manifest His infinite power? See it in the fearful miracles of Egypt; in the merciful deeds of the great Miracle-Worker; in the pardoning of sins, the destroying of the works of the devil, the regeneration of the corrupt, the resurrection of the dead, the restoration of immortality, and the everlasting reign of righteousness.
4. Is it for His glory to manifest His infinite love? In the salvation of the Church it is revealed in its immeasurable greatness; in His compassion for the perishing, forbearance towards the rebellious, forgiveness of the repenting, and in His kindness to the believing.
IV. FROM GOD’S MEMORY. “I will not remember thy sins.” A heavenly truth in an earthly dress.—H. Grattan Guinness; Sermons, pp. 333–363.
If we were to ask, who need the forgiveness of sins? the ready answer would be, sinners. All men are sinners (Rom_3:10; Rom_3:12; Rom_3:23, and 1Jn_1:8; 1Jn_1:10). The dreadful reality of sin in us, and sin on us, making us sinners in the deepest sense, gives the teaching of the Word touching forgiveness a large and living interest to us all.
I. The fact that God forgives sin. Stated in Exo_34:6-7; 2Ch_7:14; Psa_86:5; Psa_130:4. Illustrated in David (Psa_32:5). Sick of the palsy (Mat_9:2). Woman in Simon’s house (Luk_7:48).
II. The meritorious ground on which God forgives. Christ Jesus (Col_1:14; 1Jn_2:12; Act_10:43; Rom_3:24-25). The question may be asked, What has Christ done that He forgives for His sake? See Heb_9:22-26; 1Pe_3:18; Isa_53:5-6.
III. The conditions in us necessary to forgiveness. Repentance (Joh_1:9; Act_3:19). Faith (Act_13:38). Forsaking sin (Pro_28:13).
IV. The perfection of Divine forgiveness.
1. Sins are blotted out (Isa_43:25).
2. Totally removed from sight (Isa_1:18).
3. Forgotten for ever (Jer_31:34; Heb_10:17).
V. The consequences of forgiveness. We have:—
1. Life (Col_2:13).
2. Blessedness in the soul (Psa_32:1-2; 1Jn_5:10).
3. Praise in the heart (Isa_12:1).
4. The fear of God (Psa_130:4; Jer_33:8-9).
5. Reconciliation with God (Luk_15:12-32).
6. Praise and joy (Rom_5:1-2).—J. A. R. Dickson.
We may learn:—
I. That it is God only who can pardon sin. How vain, then, is it for man to attempt it! How wicked for man to claim the prerogative! And yet it is an essential part of the Papal system, that the Pope and his priests have the power of remitting the penalty of transgression.
II. That this is done by God solely for His own sake. It is not—
1. Because we have any claim to it, for then it would not be pardon, but justice.
2. Nor have we any power to compel God to forgive—for who can contend with Him, and how can mere power procure pardon?
3. Nor have we any merit, for then also it would be justice; and we have no merit.
4. Nor is it primarily in order that we may be happy—for our happiness is a matter not worthy to be named, compared with the honour of God. But it is solely for His own sake; to promote His glory; to show His perfections; to evince the greatness of His mercy; and to show His boundless and eternal love.
III. They who are pardoned should live to His glory, and not to themselves. For that they were forgiven.
IV. If men are ever pardoned, they must come to God—and to God alone. They must come not to justify themselves, but to confess their crimes; and they must come with a willingness that God should pardon them on just such terms as He pleases; at just such a time as He pleases; and solely with a view to the promotion of His own glory. Unless they have this feeling, they never can be forgiven, nor should they be forgiven.—A. Barnes.
The text solves most of the problems arising out of our moral condition.
I. OUR NEED OF FORGIVENESS. This is evident on account of our transgressions. All guilty before God. The text refers to one species of moral evil—“transgressions”—violations of the Divine law. They are—
1. Diversified. Against both tables—Divine providences, &c.
2. Numberless.
3. Individual—distinctly ours.
4. Heinous. As committed against a good and gracious God, &c. As scarlet and crimson.
5. Recorded. Symbol of the text (Rev_20:11. &c.)
6. Connected with Divine penalties.
7. No created being can deliver us from the results of our transgressions. No priest, &c. Jesus only.
II. THE DIVINE DECLARATION AS TO BLOTTING OUT TRANSGRESSION. Striking. I. the Creator (Isa_43:15); the Jehovah (Isa_43:3); the Holy One of Israel (Isa_43:3); your Redeemer (Isa_43:14).
1. He has sovereign right to do so.
2. His infinite love and mercy disposes Him to do so (Exo_32:18, &c.)
3. This Divine nature and name Christ the Saviour possessed as the Son of God (Col_2:9). He was appointed the Mediator, and by and through His person, merit, and work we obtain forgiveness of sin. There is salvation in none other.
4. By faith in the Gospel of Christ, we realise the removal of our sins.
CONCLUSION.—God blots out all sin utterly and for ever. The erasure is complete. How solicitous we should be to hear God speaking thus to our hearts, by His Holy Spirit. There is no excuse for the unforgiven.—J. Burns, D.D., LL.D.: Sketches and Outlines, pp. 348.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v22Israel’s Salvation the Work of Jehovah’s Mercy
Israel’s Salvation the Work of Jehovah’s Mercy
v. 22. But thou hast not called upon Me, O Jacob, they had not chosen the true God; but thou hast been weary of Me, O Israel, they had in no way exerted themselves on His account, His election of them as His peculiar people rather being an act of His free love and mercy.
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v. 23. Thou hast not brought Me the small cattle of thy burnt offerings, to atone for the general condition of sinfulness and to dedicate themselves to Jehovah; neither hast thou honored Me with thy sacrifices, in order to establish and maintain the relation of dependence brought about by the mercy of God imparted in the Word. I have not caused thee to serve with an offering, the unbloody sacrifice which expressed the praise of God on the part of His saints, nor wearied thee with incense, which signified the prayers of the believers. Before the Lord called the patriarchs and designated their descendants as the people sanctified to Him, they had not sought Him, His selection of Abraham and of the children of Israel being a matter of His free grace and mercy alone.
v. 24. Thou hast bought Me no sweet cane with money, the sweet-smelling plant used in preparing the sacred oil, imported at a great price, neither hast thou filled Me with the fat of thy sacrifices, never tiring themselves out in acts of worship, just as there was no merit on their part in being called into the relation of the covenant; on the contrary: but thou hast made Me to serve with thy sins, causing Him much trouble after He had accepted them into the relation of His children, thou hast wearied Me with thine iniqulties, their constant transgression of His holy Law causing Him great distress and vexation.
v. 25. I, even I, am He that blotteth out thy transgressions for Mine own sake, by an act of His boundless mercy, in order that His name might not be blasphemed among the heathen, and will not remember thy sins, this being the essence of forgiveness, that He remits the specific breach of faith as well as the general deviation from the path of His holy will.
v. 26. Put Me in remembrance, Israel reminding the Lord of His acts of mercy by a recital of the same; let us plead together, in order to establish their case, if they thought they were in a position to say anything in their own favor; declare thou, that thou mayest be justified, be established as righteous in the face of God’s accusation.
v. 27. Thy first father, the ancestor of the children of Israel, hath sinned, and thy teachers have transgressed against Me, the very ones who should have transmitted the will of God to the people.
v. 28. Therefore, because they made themselves unworthy of the honor given them in their office, I have profaned the princes of the Sanctuary, degrading the high priests, treating them as no longer consecrated, and have given Jacob to the curse and Israel to reproaches. Israel alone was to blame for its present misfortune. The fact that the Lord intended to bring salvation was due entirely to His grace and mercy. Hos 13:9.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv22, 24General Information:
General Information:
Yahweh continues speaking to the people of Israel.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v2243:22 Israel’s history of rebellion had led them into…
43:22 Israel’s history of rebellion had led them into crisis after crisis, yet their rebellion was so great that they stubbornly refused to ask God for help. When they did pray, their wickedness often caused their prayers not to be heard (1:15).
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Geneva Bible translators 1599 · Public Domain On vv22–24 Thou hast not worshipped me as thou oughtest to…
Thou hast not worshipped me as thou oughtest to have done.
Because thou hast not willingly received that which I did command thee, thou didst grieve me. Whereby he showeth that his mercies were the only cause of their deliverance, forasmuch as they had deserved the contrary.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–24 Isa 43:22 But thou hast not called upon me,…
Isa 43:22 But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
Ver. 22. But thou hast not called upon me, O Jacob.] During the captivity they prayed not to any purpose, as Daniel also acknowledgeth: {Isa 9:13} "All this evil is come upon us, yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth." Nevertheless, of his free grace, God brought them back again.
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But thou hast been weary of me, O Israel.] Accounting my service a burden, and not a benefit. See on Mal 1:13.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–24 But; or, for, as this conjunction is oft used.…
But; or, for, as this conjunction is oft used. So this may be added as a reason why God called the Gentiles to be his people, because the Jews forsook him.
Thou hast not called upon me; thou hast grossly neglected or very slightly performed the duties of my worship.
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Thou hast been weary of me; thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and bondage. Compare Mal 1:13.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v22 This charge (and a high charge it is which…
This charge (and a high charge it is which is here exhibited against Jacob and Israel, God's professing people) comes in here, 1. To clear God's justice in bringing them into captivity, and to vindicate that. Were they not in covenant with him? Had they not his sanctuary among them? Why then did the Lord deal thus with his land? Deu 29:24. Here is a good reason given: they had neglected God and had cast him off, and therefore he justly rejected them and gave them to the curse (Isa 43:28); and they must be brought to own this before they are prepared for deliverance; and they did so, Dan 9:5; Neh 9:33. 2. To advance God's mercy in their deliverance and to make that appear more glorious. Many things are before observed to magnify the power of God in it; but this magnifies his goodness, that he should do such great and kind things for a people that had been so very provoking to him and were now suffering the just punishment of their iniquity. The pardoning of their sin was as great an instance of God's power (for so Moses reckons it, Num 14:17, etc.) as the breaking of the yoke of their captivity. Now observe here,
I. What the sins are which they are here charged with.
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1. Omissions of the good which God had commanded; and this part of the charge is here much insisted upon. Observe how it comes in with a but; compare Isa 43:21, where God tells them what favours he had bestowed upon them and what his just expectations were from them. He had formed them for himself, intending they should show forth his praise. But they had not done so; they had frustrated God's expectations from them, and made very ill returns to him for his favours. For, (1.) They had cast off prayer: Thou hast not called upon me, O Jacob! Jacob was a man famous for prayer (Hos 12:4); his seed bore his name, but did not tread in his steps, and therefore are justly upbraided with it. God takes it ill when children degenerate from the virtue and devotion of their pious ancestors. To boast of the name of Jacob, and yet live without prayer, is to mock God and deceive ourselves. If Jacob does not call upon God, who will? (2.) They had grown weary of their religion: "Thou art Israel, the seed not only of a praying but of a prevailing father, that was a prince with God; and yet, not valuing his experiences any more than his example, thou hast been weary of me." They had been in relation to God, employed in his service and in communion with him; but they began to snuff at it, and to say, Behold, what a weariness is it! Note, Those who neglect to call upon God do in effect tell him they are weary of him and have a mind to change their Master. (3.) They grudged the expense of their devotion, and were niggardly and penurious in it. They were for a cheap religion; and in those acts of devotion that were costly they desired to be excused. They had not brought, no, not their small cattle, the lambs and kids, which God required for burnt-offerings (Isa 43:23), much less did they bring their greater cattle, pretending they could not spare them, they must have them for the maintenance of their families. So little sense had they of the greatness of God and their obligations to him that they could not find in their hearts to part with a lamb out of their flock for his honour, though he called for it and would graciously have accepted it. Sweet cane, or calamus, was used for the holy oil, incense, and perfume; but they were not willing to be at the charge of that, Isa 43:24. What they had must serve, though it was old and good for nothing; they would not buy fresh. Perhaps it was usual for devout pious persons to bring free-will incense as well as other free-will offerings; but they were not so generous, nor did they fill the altar of God, nor moisten it abundantly, as they should have done, with the fat of their sacrifices; what sacrifices they did bring were of the lean and refuse of their cattle, that had no fat in them to regale the altar with. (4.) What sacrifices they did offer they did not honour God with them, and so they were, in effect, as no sacrifices (Isa 43:23): Neither hast thou honoured me with thy sacrifices. Some of them offered their sacrifices to false gods; others, who offered them to the true God, were either careless in the manner of offering them or hypocritical in their intentions, so that they might be truly said not to honour God with them, but rather to dishonour him. (5.) That which aggravated their neglect of sacrificing was that, as God had appointed it, it was no burdensome thing; it was not a service that they had any reason at all to complain of: "I have not caused thee to serve with an offering; I have not made it a task and drudgery to you, whatever you, through the corruption of your natures, have made it yourselves. I have not wearied thee with incense." None of God's commandments are grievous, no, not those concerning sacrifice and incense. They were not more costly than might be afforded by those that lived in such a plentiful country, nor did their attendance on them require any more time than they could well spare. But that which especially forbade them to call it a wearisome service was that they were required to be cheerful and pleasant, and to rejoice before God in all their approaches to him, Deu 12:12. They had many feasts and good days, but only one day in all the year in which they were to afflict their souls. The ordinances of the ceremonial law, though, in comparison with Christ's easy yoke, they are spoken of as heavy (Act 15:10), yet, in comparison with the service that idolaters did to their false gods, they were light, and not to be called services nor found fault with as wearisome. God did not require them to sacrifice their children, as Moloch did.
2. Commissions of the evil which God had forbidden; and omissions commonly make way for commissions: Thou hast made me to serve with thy sins. When we make God's gifts the food and fuel for our lusts, and his providence the patron of our wicked projects, especially when we encourage ourselves to continue in sin because grace has abounded, then we make God to serve with our sins. Or it may denote what a grief and burden sin is to God; it not only wearies men and makes the creation groan, but it wearies my God also (Isa 7:13) and makes the Creator complain that he is grieved (Psa 95:10), that he is broken (Eze 6:9), that he is pressed with sinners as a cart is pressed that is full of sheaves (Amo 2:13), and to cry out, Ah! I will ease me of my adversaries, Isa 1:24. The antithesis is observable: God had not made them to serve with their sacrifices, but they had made him to serve with their sins. The master had not tired the servants with his commands, but they had tired him with their disobedience. Those are wicked servants indeed that behave so ill to so good a Master. God is tender of our comfort, but we are careless of his honour. Let this engage us to keep close to our duty, that it is easy and reasonable, and no disparagement to us, nor too hard for us.
II. What were the aggravations of their sin, Isa 43:27. 1. That they were children of disobedience; for their first father (that is, their forefathers) had sinned; and they had not only sinned in their loins, but sinned like them. Ezra confesses this: Since the days of our fathers have we been in a great trespass, Ezr 9:7. But their forefathers are called their first father to put us in mind of the apostasy and rebellion of our first father Adam, to which corrupt fountain we must trace up the streams of all our transgressions. 2. That they were scholars of disobedience too: for their teachers had transgressed against God, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them.
III. What were the tokens of God's displeasure against them for their sins, Isa 43:23. He brought ruin both upon church and state. 1. The honour of their church was laid in the dust and trampled on: I have profaned the princes of the sanctuary, that is, the priests and Levites who presided with great dignity and power in the temple-service; they profaned themselves, and made themselves vile, by their enormities, and then God profaned them and made them vile, by their calamities and the contempt they fell into, Mal 2:9. 2. The honour of their state was ruined likewise: "I have given Jacob to the curse, that is, to be cursed, and hated, and abused by all their neighbours, and Israel to reproach, to be insulted, ridiculed, and triumphed over by their enemies." They reproached them perhaps for that in them that was good; they mocked at their sabbaths (Lam 1:7); but God gave them up to reproach, to correct them for what was amiss. Note, The dishonour which men at any time do us should humble us for the dishonour we have done to God; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion.
IV. What were the riches of God's mercy towards them notwithstanding (Isa 43:25): I even I, am he who notwithstanding all this blotteth out thy transgressions.
1. This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high: Thou hast wearied me with thy iniquities, Isa 43:24. Now one would think it would follow: "I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No, I, even I, am he that will forgive thee; as if the great God would teach us that forgiving injuries is the best way to make ourselves easy and to keep ourselves from being wearied with them. This comes in here to encourage them to repent, because there is forgiveness with God, and to show the freeness of divine mercy; where sin has been exceedingly sinful grace appears exceedingly gracious. Apply this, (1.) To the forgiving of the sins of Israel as a people, in their national capacity. When God stopped the course of threatening judgments, and saved them from utter ruin, even then when he had them under severe rebukes, then he might be said to blot out their transgressions. Though he corrected them, he was reconciled to them again, and did not cut them off from being a people. This he did many a time, till they rejected Christ and his gospel, which was a sin against the remedy, and then he would forgive them no more as a nation, but utterly destroyed them. (2.) To the forgiving of the sins of every particular believing penitent - transgressions and sins, infirmities though ever so numerous, backslidings though ever so heinous. Observe here, [1.] How the pardon is expressed; he will blot them out, as a cloud is blotted out by the beams of the sun (Isa 44:22), as a debt is blotted out not to appear against the debtor (the book is crossed as if the debt were paid, because it is pardoned upon the payment which the surety has made), or as a sentence is blotted out when it is reversed, as the curse was blotted out with the waters of jealousy, which made it of no effect to the innocent, Num 5:23. He will not remember the sin, which intimates not only that he will remit the punishment of what is past, but that it shall be no diminution to his love for the future. When God forgives he forgets. [2.] What is the ground and reason of the pardon. It is not for the sake of any thing in us, but for his own sake, for his mercies'-sake, his promise-sake, and especially for his Son's sake, and that he may himself be glorified in it. [3.] How God glories in it: I, even I, am he. He glories in it as his prerogative. None can forgive sin but God only, and he will do it; it is his settled resolution. He will do it willingly and with delight; it is his pleasure; it is his honour; so he is pleased to reckon it.
2. Those words (Isa 43:26), Put me in remembrance, may be understood either (1.) As a rebuke to a proud Pharisee, that stands upon his own justification before God, and expects to find favour for his merits and not to be beholden to free grace: "If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for my sake, put me in remembrance of it. I will give you leave to plead your own cause with me; declare what your merits are, that you may be justified by them:" but those who are thus challenged will be speechless. Or, (2.) As a publican. Is God thus ready to pardon sin, and, when he pardons it, will he remember it no more? Let us then put him in remembrance, mention before him those sins which he has forgiven; for they must be ever before us, to humble us, though they are pardoned, Psa 51:3. Put him in remembrance of the promises he has made to penitents, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon, and declare these things, in order that thou mayest be justified freely by his grace. This is the only way, and it is a sure way, to peace. Only acknowledge thy transgression.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–24 Thou hast not brought me the small cattle of…
Thou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and much less did they bring the larger cattle of burnt offerings, as oxen and bullocks. The Targum and Vulgate Latin render it, "the rams of thy burnt offerings"; the Septuagint version, "the sheep"; and the Syriac and Arabic versions, "the lambs"; and these were not brought to him, but to their idols; or, however, were not brought in a right way and manner, and from right principles, and with right views. Kimchi thinks this refers to the times of Ahaz, when the service of God ceased in the temple, and idolatry was practised at Jerusalem but it seems to respect later times, nearer the times of Christ; see Mal 1:13,
neither hast thou honoured me with thy sacrifices; what sacrifices they did offer were not offered to God, but to their idols; or they were such as were not according to the law of God; or they were not offered up in the faith of the Messiah, nor with a true spirit of devotion, and with a sincere view to the glory of God, and in the exercise of repentance for sins; but rather as an atonement for them, and that they might go on in them with ease of mind; see Isa 1:11,
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I have not caused thee to serve with an offering; the "minchah", a meat offering or bread offering, which was a freewill offering, and they were not obliged to it; it was at their own option whether they would bring it or not, and which was not very chargeable to them:
nor wearied thee with incense; or frankincense, which was put upon the meat or bread offering; see Lev 2:1. Some understand this of all offerings in general, that they were not so many that were commanded them, as to be a burden to them; nor so expensive but that they were able to bear the charge of them, considering the fruitfulness of the land of Canaan, and especially the numerous and costly sacrifices of Heathen idolaters: and others think it has reference to the time of Israel's coming out of Egypt, and the covenant of God with them, when no mention was made of sacrifices, nor were they enjoined them, Jer 7:21.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22–24 For - God called to the Gentiles to be…
For - God called to the Gentiles to be his people, because the Jews forsook him. Weary - Thou hast not esteemed my service to be a privilege, but a burden and bondage.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v22 Verse 22. But thou hast not called upon me]…
Verse 22. But thou hast not called upon me] The connexion is: But thou, Israel, whom I have chosen, whom I have formed for myself to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The emphasis of this and the following parts of the sentence, on which the sense depends, is laid on the words ME, on MY ACCOUNT, c. The Jews were diligent in performing the external services of religion in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers. The Hebrew idiom excludes with a general negative, in a comparative sense, one of two objects opposed to one another: thus, "I will have mercy, and not sacrifice," Ho 6:6. "For I spoke not to your fathers, nor commanded them, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying, Obey my voice," Jer 7:22-23. And the meaning of this place of Isaiah seems to be much the same with that of Amos; who however has explained at large both parts of the comparison, and specified the false service opposed to the true: -
"Have ye offered unto me sacrifices and offerings,
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In the wilderness forty years, O house of Israel?
Nay, but you have borne the tabernacle of your Moloch,
And Chiun, your images;
The star of your god, which you made to yourselves."
Am 5:25-26.
But thou hast been weary of me, O Israel - "Neither on my account hast thou laboured, O Israel."] For כי יגעת ki yagata, the Septuagint and Vulgate read ויגעת veyagata. - Houbigant. The negative is repeated or referred to by the conjunction ו vau; as in many other places. See Clarke on Isa 23:4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v22 Isa 43:22-24. But thou hast not called upon me…
Isa 43:22-24. But thou hast not called upon me — Thou hast grossly neglected, or very negligently and hypocritically performed the duties of my worship. Thou hast been weary of me — Thou hast not esteemed my service to be a privilege, as in truth it is, but as a burden and a bondage. “The connection is: But thou, Israel, whom I have chosen, whom I have formed for myself, to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The Jews were diligent in performing the external services of religion; in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith, and their oblations were made more frequently to their idols than to the God of their fathers.” Neither hast thou honoured me — If thou didst not neglect sacrificing to me, thou didst perform that duty merely out of custom; or didst dishonour me, and pollute thy sacrifices by thy wicked life. I have not wearied thee — Or, Although I have not wearied thee, &c. Although God had not laid such heavy burdens upon them, nor required such costly offerings, as might give them cause to be weary, nor such as idolaters did freely perform in the service of their idols. Thou hast brought me no sweet cane — This was used in the making of that precious ointment, (Exo 30:34,) and for the incense, Exo 30:7. See Jer 6:20. Thou hast been niggardly in my service, when thou hast spared for no cost in the service of thine idols. Nor filled me, &c. — Thou hast not multiplied thy thank-offerings and free-will-offerings, though I have given thee sufficient occasion to do so. But thou hast made me serve, &c. — Thou hast made me to bear the load and burden of thy sins.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv22–24 But thou hast not called upon me - The…
But thou hast not called upon me - The design of this and the following verses, is to show them that they were indebted to the divine mercy alone for their deliverance from bondage. It was not because they had been either meritorious or faithful; it was not because they had deserved these favors at his hand, for they had been a people that had been distinguished for neglecting their God. On that account, these calamities had come upon them, and their deliverance, therefore, was to be an act of mere unmerited favor.
Thou hast been weary - As a people, you have been weary of my service. They had accounted his laws grievous and oppressive; and they had groaned under what they regarded as burdensome rites and ceremonies (see Amo 8:5-6; Mal 1:13). God here refers, doubtless, to the times before the captivity, and is stating what was the general characteristic of the people.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23–24 Incense. My kindness is gratuitous. In a strange land,…
Incense. My kindness is gratuitous. In a strange land, thou couldst not offer sacrifice. See chap. xlviii. 9., and xlix. 1. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv22–24 But--Israel, however, is not to think that these divine…
But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5).
but--rather, "for."
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weary of me-- (Amo 8:5-6; Mal 1:13), though "I have not wearied thee" (Isa 43:23), yet "thou hast been weary of Me."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v22 22-24. Sweet cane — A “reed of fragrance,” from…
22-24. Sweet cane — A “reed of fragrance,” from which perfuming extracts and ointments are made; used also in costly offerings. It is said “sweet cane” is not to be found in Syria. Gainsaying this, I quote from my journal of route from Sinai to Hebron, date March 6, 1870: “Found to-day, sixteen hours from Beersheba, in Wady El Abriad, moist from recent rains, a very fragrant reed, resembling Andropogon calamus, but the genus and species of which are unknown. These stalks were three feet high, of last year’s growth, and very fragrant.”
The tenor of these verses does not hold well with the preceding. The writer falls back to describing Jacob in another character than that which fits him for immediate restoration. How could this have been written by an unknown prophet at the end of the exile? But it tallies completely with Isaiah, through all these prophecies. From one subject to another he often leaps to the reader’s surprise. Then there is another difficulty for anti-supernaturalistic critics. The pious Jews were forbidden to offer sacrifices elsewhere than at Jerusalem. No remedy for the critics but to mutilate, as usual, the passage, and consign it to another origin. Yet this need not be done. The break here in Isaiah’s style of address, is in this wise explainable: His spirit had glowed in view of the grand Messianic outcome which the literal deliverance from exile suggested. But he at once bethought himself how unworthy, even yet, they were for so great a mercy, and he reminded them of it to show how great a gratuity they were to share, and how low in humiliation they needed to be. Failure of proper devotion to the temple was made an illustration of Israel’s habit of unfaithfulness.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–24 22. But thou hast not called upon me] To…
22. But thou hast not called upon me] To call upon Jehovah “in the day of trouble” was the first and most obvious duty of Israel (Psa_50:15), but this duty Israel has neglected. The statement is of course general; it does not exclude the existence of a believing minority which poured out its heart in prayer to God. The position of the word “me” is emphatic in the original; but the emphasis on the object throws a corresponding emphasis on the subject: “But not upon me hast thou called, Jacob”; it is I who have called thee (ch. Isa_41:9, Isa_42:6, Isa_43:1 &c.). It is foreign to the context to suppose an antithesis between Jehovah and other gods.
but thou hast been weary of me] Or, perhaps: much less hast thou wearied thyself about me (Cheyne). The translation of E.V. is possible, although the expression is not elsewhere used of being weary of a person. The other sense, however, is much to be preferred because of Isa_43:23 b, and is justified by the analogy of ch. Isa_47:12; Isa_47:15, Isa_62:8; Jos_24:13. The use of the conjunction is peculiar; the simple kî seems to have the same force as the fuller ’aph kî (as in 1Ki_8:27, “much less this house” &c.). The easiest solution might be to suppose that the ’aph has been omitted, but this is not really necessary. How Israel might have “wearied itself about” Jehovah is explained in Isa_43:23 f.
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22–28. Jehovah effects this deliverance for His own sake, not in return for any service He has received at the hands of Israel. The argument of the section is difficult to follow, especially in the part which speaks of sacrifice. Two questions present themselves: (a) does Jehovah upbraid His people with their neglect of ritual, or does He assert His own indifference to it? and (b), is the reference to the whole course of Israel’s history or merely to the period of the Exile? The answer to (b) seems determined by the consideration that if understood of the history as a whole the statement is inconsistent with fact. Although the prophet undoubtedly takes a dark view of Israel’s past religious condition (Isa_43:27), we cannot suppose that he charges it with disregard of the externals of religion. Whatever faults Israel had been guilty of, it had not been slack in the performance of ritual (see ch. Isa_1:10 ff.). Now if we limit the reference to the Exile, the idea of an implied reproach (a) must be abandoned, because the suspension of the sacrificial system was in the circumstances inevitable. In other words, the main thought here is expressed in the second half of Isa_43:23 more clearly than in the first halves of Isa_43:23-24. At the same time this hardly amounts to a repudiation of sacrifice in principle on the part of Jehovah. The truth appears to be that the prophet directs attention to the simple fact that during the Exile sacrifice had not been offered; whether Israel was to blame for this or not is immaterial to his argument. He has in his view the prevailing ideas of the time as to the normal attitude of a people to its God; and he shews how inadequate these are to explain Jehovah’s relation to Israel. The natural and proper thing was for a nation to invoke the name of its God, and to honour Him with costly and laborious rites. Israel has done none of these things, it has only burdened Jehovah with its sins; yet Jehovah proves Himself to be its God by forgiving its iniquities and undertaking its cause against its enemies.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22–24 (22) But thou hast not called upon me.—The startling…
(22) But thou hast not called upon me.—The startling abruptness of the complaint has led many critics to question the genuineness of these verses (22-24). Their insertion, however, by a later writer would be at least as hard to understand as their having come from the hand of the same writer as the glowing picture that precedes them. May we not find the solution of the problem in the fact that Isaiah’s experience taught him that there would be in the future, as in the past, a dark as well as a bright side to the picture? that the mercies shown to the exiles would not be according to their merits, but to God’s great goodness? The worship of the restored exiles would be as that of the people had been in his own time, meagre and unthankful. Visions of failure alternate with the glowing hope that the ideal will be realised, and this alternation constitutes the great problem of the book, as it does of all like apocalyptic intimations.
But thou hast been weary.—Better, so that thou shouldest be weary. Others render it, Much less hast thou toiled for me. Sacrifices elsewhere than in the Temple were forbidden by the Law, and the prophet does not so much blame the people for not offering these as for not compensating for their absence by the true worship of which they were the symbols.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22–24 Vers. 22-28. A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR…
Vers. 22-28. A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR ITS A REPROACH A PAST OMISSIONS AND SINS. The thought of Israel in the future, redeemed, restored, and "telling out God"s praise" (ver. 21), raises naturally the con-trusted thought of Israel in the present and the past, disobedient, full of shortcomings (vers. 22-24), too often guilty of overt acts of sin (vers. 24-28). While reproaching his people, and reminding them that the exile is the wellmented punishment of their past offences (vers. 27, 28), God still promises them pardon if they will appeal to his covenant of mercy (vers. 25, 26).
But thou hast not called upon me. The Jews had never been greatly given to prayer. They were a "practical" people, active, energetic, hard-working, busily employed in handicrafts, commerce, or agriculture. David and Daniel, who prayed three times a day, (Psa_55:17 Dan_6:10) were probably exceptions to the general rule. At any rate, it appears here that in the exile the nation had neglected prayer. No doubt there was a nucleus of "faithful men," who did as Daniel did. But with the mass it was otherwise. Hard toil occupied their time. Despair made dull their hearts. They looked for no alleviation of their lot, and lived on in a sort of apathy. But thou hast been weary of me ; rather, for thou hast wearied of me. Thou hast left off praying, because thou wast weary of my service.
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Vers. 22-28. The folly of self-justification before God.
Self-justification, addressed by man to God, is doubly foolish
I AS HAVING NO BASIS IN TRUTH, AND THEREFORE EASILY CONFUTED. There is no fact more certain, whether we accept the statements of Scripture as authoritative, or pin our faith on our own observation and experience, than that "all have sinned and come short of the glory of God". (Rom_3:23) Each man is conscious to himself of sin, and no one claims perfection for his neighbours. The greatest saints, both of the Old Testament and the New, have shortcomings, defects, fall into actual sins. One alone is depicted without sin, and he was more than man. Human biographies are in accord. No one, whatever his admiration for his hero, claims that he was perfect. All accept the notion that the best man is simply the one who has fewest faults.
II As EXCLUDING MAN FROM THE ONLY JUSTIFICATION POSSIBLE TO HIM. God will not justify the self-righteous. He forgives those only who ask his forgiveness. Pride is a barrier which shuts men out from him, and places them on a par with the fallen angels, "to whom is reserved the blackness of darkness fee ever". (Jud_1:13) God "justifies the sinner", (Rom_4:5) but only the sinner who confesses his sin and begs for pardon. If we "go about to establish our own righteousness, and do not submit ourselves to the righteousness of God," we exclude ourselves from God"s covenant of salvation, which is made with the humble, the contrite, the self-abased, the penitent. "If we confess our sins, he is faithful and just to forgive us our sins". (1Jn_1:9)
Vers. 22-28. Memories of exile.
I THE FAITHLESSNESS OF THE PEOPLE. They have forgotten the covenant of their God. They have neglected one of its first duties prayer, which marks dependence; or they had prayed to other gods; or their prayers had been merely ritual and formal. And this was the less excusable as the burden of sacrifices had not laid upon them during the exile.
II THE MINDFUL MERCY OF JEHOVAH. He promises to blot out their sins; and this simply for his own sake. God can swear by none mightier; he can appeal to no principle that is higher than himself. He must be true first and above all to his nature; and next to that covenant which is the expression of his nature and of his relations to the people. Let them remember that; let them remind God of his promises, and he will not fail to respond. Although their ancestors had sinned; their leaders, the prophets and the priests and the princes, had rebelled against him, and had by him been rejected; the people are still dear to him, and must remain so while Jehovah remains Jehovah. For he is the Eternal; he changes not. Though he punishes, he will not destroy; in the midst of wrath he remembers mercy; and holds fast to the set counsels of his love, from generation to generation, despite all the fickleness of man"s fancies, opinions, and inclinations. Their endeavours to overcome his good by their evil shall be met by his mightier will to overcome their evil by his long-suffering. J.
Vers. 22-25. Righteousness, guilt, mercy.
We notice here
I THE REASONABLENESS OF GOD"S SERVICE. "I have not caused thee to serve with an offering, nor wearied thee with incense." God"s service is not a servitude, a slavery; nor is it a burdensome task, hard and heavy to be borne. Under the Mosaic Law, special provision was made for the poor, so that the sacrifices asked of them should be within their reach. (Lev_5:7 Lev_12:8 Lev_14:21) Women and children were excepted from certain requirements, because of their sex or their years. Various exemptions were allowed in the spirit of considerateness. There was nothing hard, rigorous, ungracious, in the Law. Nor is there in the Divine demands now made upon us. God desires indeed, he requires of us that we should yield to him our thought, our remembrance, our worship, regular, willing, spiritual; our love, our filial affection; our obedience to his precepts; our submission to his will. But there is nothing arbitrary or capricious about this demand; it is only that which grows, naturally and even necessarily, out of the intimate relation in which God stands to us and we to him. What is there less than this that we could rightly render to our Creator, our Sustainer, our bountiful Benefactor, our Father, our Redeemer? And in everything God makes full allowance for all our weakness and incapacity. He expects of us according to that which he has entrusted to us. From those to whom much is given, much will be required, etc. (see 2Co_8:12) From the very rich God will look for the talents of gold; from the very poor, small pieces of copper; from the strong man, his strength; from the weak man, his weakness.
II THE SERIOUSNESS AND THE HEINOUSNESS OF HUMAN SIN. The Divine complaint is against us all, that we have:
1. Withheld from him what is due to him. We have "not called upon" him; for we have been "weary of him." We have not brought him even our smaller offerings; we have not honoured him, as we might and should have done, in his courts. And this shortcoming is only a small part of all our sin of omission. We have all failed to render him the glory due to his Name, the reverence and the affection due to himself, the obedience and the service due to his will and to his cause. It is also against many that they have:
2. Added aggravating offences to their shortcoming; "served him with sins," "wearied him with iniquities." Many have not only refused their worship, but they have flagrantly and heinously broken his commandments; have multiplied their iniquities, and made him to write down the most grievous and shameful transgressions in his book against them.
III THE FULNESS AND FREENESS OF THE DIVINE MERCY. (Ver. 25.) For his own sake, not compelled thereto by anything which they had done or should do, but impelled by his abounding and overflowing grace, he would "blot out their transgressions" from his book of remembrance. God"s pardoning love to us, revealed in the gospel:
1. Is large and free.
(1) He forgives the most flagrant offences.
(2) He receives those who have been longest in rebellion against his rule, and have most pertinaciously resisted his overtures.
(3) He takes back those whom he forgives into his full favour and treats them with unstinted kindness. (Lu 15)
2. I s granted of his own grace, and for the sake of his own Son our Savior.
3. Is conditional on our repentance and faith. C.
Wearying of God"s worship.
This is quite a customary prophetical complaint. The idea seems to be that God noticed his people making a toil rather than a joy of his service. They kept it up, but it was evidently an irksome burden. We can understand that, during the Captivity, when removed from all the solemn associations of the temple-worship, it would be very burdensome to keep up family or public religion. Micah pleads thus, in God"s name: "O my people, what have I done unto thee? and wherein have "I wearied thee? testify against me". (Mic_6:3) And Malachi writes thus. Ye stud also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord". (Mal_1:13) Matthew Henry suggests the signs of the people being thus weary of God"s worship.
1. They had cast off prayer.
2. They had grown weary of their religion.
3. They grudged the expense of their devotion.
4. What sacrifices they did offer, they did not honour God with them.
5. Yet God made no unreasonable or burdensome commands upon them.The two points which may be illustrated and enforced, in direct relation to the religious life of our times, are these
I MEN SOON WEARY OF GOD"S WORSHIP WHEN THE HEART GOES OUT OF IT. The worship of human beings, enslaved by the senses, must be formal, ritual, ceremonial in greater or less degrees. And these are most valuable and helpful when they are, what they should be, expressions of the soul"s love and admiration and thankfulness. Worship is blessed if there is life in it, heart in it; if it says anything, if it means anything. As a round of formalities, it is but a "weariness." It may be kept up, but only as an irksome task that must be done. So our interest in Divine worship may become a test of ourselves. If there is life in the soul there is sure to be joy in the worship.
II THE HEART GOES OUT OF THE WORSHIP WHEN WE NEGLECT THE PRIVATE CULTIVATION OF THE REGENERATE LIFE. So often men think to make up by diligence in public religion for neglect and indifference in private religion. But it can never be done. The preparation for worship is private soul-cultivation. We must bring the worship with us, or we shall never find it in the Church. Revive personal piety, and the result will at once be revived interest in Divine worship. If men neglect the house of God, it will always be found that they have "left their first love. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv22–24 But thou hast not called upon Me, O Jacob
Isa_43:22
But thou hast not called upon Me, O Jacob
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Insincerity in religion
It is a common observation that there is very little sincerity in the world.
We are now concerned with insincerity of a deeper and more serious character,--insincerity in religion. I propose to offer some remarks which may serve to detect a mere formal profession of religion. The subject on which I shall chiefly remark is the habit and enjoyment of secret prayer.
I. MANY HAVE CONTINUED FOR A WHILE IN HABITS OF SECRET PRAYER, AND YET ARE ONLY FORMAL PROFESSORS.
II. MERE FORMAL PROFESSORS AFTER AWHILE LEAVE OFF PRAYER IN A GREAT DEGREE.
III. It is evident that these formal worshippers are utterly deceived in thinking they are converted: THIS WEARINESS IN PRAYER SHOWS THE CHANGE WAS NOT REAL. How are we to distinguish the feelings of a mere formalist from the presence of Gods renovating Spirit?
1. They have not the spirit of prayer. Theirs is not prayer suggested, inspired by Gods Holy Spirit.
2. Mere professors, being deficient in secret prayer, soon fall back again into their former sins and worldliness.
3. It is utterly impossible for you to be saved so long as you live in neglect of prayer.
(1) To neglect prayer is utterly inconsistent with the love of God, which is the element of true religion.
(2) Contrary to the fear of God. This is expressed by the opponents of Job. Yea, thou castest off fear, and restrainest prayer before God.
(3) Utterly at variance with that holiness without which no man shall see God.
(4) Allowed negligence of prayer cannot be reconciled with the hope of dwelling with God for ever.
We offer four motives for holy perseverance in prayer.
1. It is wholly necessary for your salvation. If any man draw back, My soul hath no pleasure in him.
2. Take heed to yourselves, and be exceedingly watchful, that you may persevere in this duty, and maintain the spirit of vigorous piety. Let us never seek to shelter ourselves under mere doctrines, such as, true saints shall persevere.
3. To urge you to perseverance in the duty of secret prayer, think how much you need the help of the Spirit of God.
4. The fourth motive for perseverance in fervent prayer is, the great advantages that result from it. (W. B. Mackenzie, B. A.)
A fast sermon
There are two distinct charges--
1. A neglect of prayer.
2. Growing weary of God.
The point is this: people are at a dangerous pass when they begin to neglect prayer. Eliphaz layeth it as a heavy charge upon Job (Job_15:4): Surely thou restrainest prayer before God. When conscience is clamorous, wants pressing, and yet men cannot find the heart to go to God, it is a sad case. So the heathen are described to be the families that call not upon His name (Jer_10:25); that is, that do not acknowledge and worship Him. The workers of iniquity, of what religion soever they profess themselves to he, they call not upon the Lord (Psa_14:4). The evil of this will appear if we consider--
I. WHY THE DUTY WAS APPOINTED.
1. It is a notable part of Gods worship, or a serious calling to mind His presence and attributes. To withdraw from prayer is to withdraw from God; and to be unwilling to pray is to be unwilling to draw nigh to God, or to have any serious thoughts of His being and attributes.
2. It is a profession of our dependence.
3. It is a duty wherein the mysteries of our most holy faith are reduced to practice. There are two great mysteries in the Christian religion--the doctrine of the Trinity, and the mediation of the Son of God.
4. One special end of prayer is to nourish communion and familiarity between God and us; for it is the converse of a loving soul with God, between whom there is a mutual complacency.
5. Prayer is required to preserve in us a sense of our duty, and to keep the heart in better frame.
6. To engage our affections to heavenly things.
7. To be a means of comfort and spiritual refreshing. The soul is disburdened of trouble by this kind of utterance.
II. THE CAUSES WHY MEN NEGLECT IT.
1. Atheism is at the root. When men neglect prayer, either they believe there is no God or no providence.
2. Security.
3. Coldness in religion and weariness of God.
4. Want of peace breeds loathness and backwardness, as David hung off Psa_32:3) till he had recovered his peace.
5. Want of spiritual strength. He that hath lame joints cannot delight in exercise which is a pleasure to them that are strong. (T. Manton, D. D.)
Thou hast been weary of Me, O Israel
Weary of God
Marvellous words! We are not surprised to find God saying to us, Thou hast wearied Me; but it is astonishing that God, to His own people, should complain, Thou hast been weary of Me. We are not astonished that the creature wearies of the creature, man of man, saint of saint. This is in the very nature of things; it arises from the limitation of the creatures powers and resources: no creature can be to another what every creature wants. God in Christ alone can slake the thirst and meet the hunger of our needy souls, and it is worse than useless for men to try to take the place of God in their ministrations and relations to each other. And that God should stoop to say this is also marvellous. Many of you would be too proud to make this acknowledgment if you were placed in a similar position with respect to your fellow-creatures; but here is God reasoning with those whose hearts have wandered from Him, and saying, with all the fidelity of a father, and the pleading tenderness of a mother, Thou hast been weary of Me, O Israel. Many a parent may learn of God even in such matters as rebuke and chastisement. The power of rebuke is very intimately connected with the spirit in which it is administered; you may so rebuke a fault in a child as, by the very rebuking, to attach the child more strongly to yourself; or you may so rebuke as to increase the distance between your child and yourself, and at the same time to confirm him in his fault. Listen to Gods rebukes, and be followers of God, as dear children. The form in which this being weary of God showed itself was partly the restraint of prayer. Thou hast not called upon Me, O Jacob; but thou hast been weary of Me, O Israel. It is very likely that the form of prayer was kept up; yet God says, Thou hast not called upon Me. The day was when they had called upon God first, and upon God last. But now they restrained prayer, and they tried to carry their burdens by the independent strength (and their strength was weakness) of their own shoulders; or they tried to bear their sorrows with the sympathy and assistance which their fellow-creatures and their fellow-saints could administer. God noticed this conduct of His people, and He rebuked it. And not only in the restraint of prayer was this weariness manifested, but also in the neglect of sacrifice; in indifference towards the ordinances of God, and carelessness in the worship of God; in disregard to the will of God; and also in fretful discontent under the dispensations of God (Mal_1:2.). The prophet here represents Israel as sent into captivity, and God as justifying His procedure on the ground of Israel s own spirit and conduct. It is a fault common to Gods saints.
I. THE NATURE OF THIS EVIL. We have already indicated it, but we may put it in another light. We may show it, for example, in contrast. This people, God says, have I formed for myself; they shall show forth My praise. He made us in His own image, that we might reflect Himself, and in the sight of which we might rejoice. And He made us in His own image, that we might reflect Him to each other and to other people; while, for the same object He redeems us. God, in redeeming us, forms us for Himself, that we should love Him; that we should trust Him; that we should honour Him, and that we should try to please and glorify Him. And we realise the work which our blessed Saviour has wrought for us, and which the Spirit of God is now working within us, when we are able to say, I will rejoice in the God of my salvation. Now, what is it to be weary of God? It is to desire to break the connection that exists between us and God. It is to be impatient of continued connection with Him; to be tired of calling upon Him; tired of thinking of Him; tired of trusting Him; tired of waiting for Him; tired of serving Him. I know not a better illustration than that which is supplied by the first part of the parable of the Prodigal Son.
II. ITS MANIFESTATIONS AND DEVELOPMENT.
1. This weariness is first shown by formality in Divine worship.
2. It then shows itself in the outward neglect of Divine requirements. Declension begins in the heart, and shows itself first in formality, and then the steps between formality and the outward neglect of Divine requirements are not very many.
3. Then follows, not looking to God for aid and succour. The man depends more upon himself than he ought to depend, or he looks more to his fellow-creatures than he had been accustomed to look.
III. WHAT IS THE OCCASION OF THE MANIFESTATION OF THIS WEARINESS? You will generally find one of the following things--disappointed hope, the endurance of affliction, or the prosperity of the wicked.
IV. ITS CAUSES. You must be aware of the distinction between an occasion and a cause. Gods dispensations towards Pharaoh, as we are told, hardened his heart. They were the occasions of this, but the cause was not in God; neither was the cause in the dispensation of God--the cause was in Pharaoh. Unless Pharaoh had possessed a hardened heart, those dispensations of Divine providence, instead of increasing this obduracy, would have produced a totally different state of soul. The same dispensations have done it, as in the case of Nineveh; when Nineveh was threatened, Nineveh repented. The cause is to be found either in the absence of love or in the feebleness of love.
V. THE BITTER FRUITS of this weariness. God sees it; and He cannot see it without feeling it. God is angry, and He corrects; and He corrects so as to make the chastisement answer to the sin. The man has, to a certain extent, withdrawn from God, and God withdraws from the man. He deprives the man of whatever influences are still tending to promote his peace and joy and rest. And, of course, if the heart be alive, if it be a quickened heart, this state is one of great misery, until the soul is restored to God. Where there is not life, you find that the case gets worse and worse, and that very frequently men fall from this weariness into scepticism, and into atheism.
VI. THE MEANS OF PREVENTION. Ejecting the first hard thoughts of God; not yielding for a moment to indolence in the service of God; comprehension (so far as we can comprehend) of the principles, and of the general plan of the Divine Government, so as not to be expecting here that which God has given us no reason to hope for here; following Christ implicitly in the conduct of the spirit towards God; and cherishing most sacredly the influences of the Holy Spirit.
VII. When you have fallen into this evil state, WHAT IS THE CURE?
1. Full confession of the weariness. Be willing to speak of it as God speaks of it; to see it as God sees it; and to condemn it as God condemns it. Call it weariness of your merciful Father--weariness of your best and kindest friend.
2. Admission of the Divine goodness in the correction by which you are made sensible of your weariness.
3. Return to a careful observance of Gods ordinances and precepts, the obtaining of pardon, and the assurance of forgiveness. While you are in doubt about pardon with reference to this sin, you will find yourselves keeping at a distance from God. This subject is suitable for self-examination. Are there any signs of this weariness of God in you? (S. Martin.)
Weary of God
To be weary of God is to be weary of His worship and service. It is as sad a character as can be given, either of persons or of a people, to say that they are weary of God.
I. THE NATURE OF THE EVIL. Weariness in the body noteth a deficiency of strength, no more mind to work; in the soul, a falling from God, and we have no mind to His service, which is either partial or total.
1. Partial. When the heart is more alienated from God than before, and all our respects to Him grow burdensome and grievous, and the heart begins to repine at everything we do for Him (Mal_1:13; Amo_8:5).
2. Total when not only the power of religion is abated, but the very profession of it is cast off.
II. IT IS INCIDENT SOMETIMES TO PERSONS CONSIDERED IN THEIR SINGLE CAPACITY; SOMETIMES TO A PEOPLE CONSIDERED IN THEIR COMMUNITY.
1. To persons considered apart, and in their single capacity.
(1) Partly out of natural adverseness to God.
(2) Partly because of the fickleness of man.
2. It is incident to a people considered in their community.
(1) The Church of God in general.
(2) In every nation.
Usually religion is changed in a nation upon two grounds--
(a) Change of persons. When good old zealous men are gone the stage is shifted, and there cometh on a new scene of acts and actors; one generation passeth, and another cometh.
(b) Change of interests. When it is for their own interest to own God, men think they can never bind themselves fast enough to Him; but when the posture of interest is changed, God is laid aside, they grow weary of God; they deal treacherously with the Lord, and walk willingly after the commandment (Hos_5:7; Hos_5:11).
III. THE CAUSES WHY A PEOPLE GROW WEARY OF GOD. Besides those general causes, these may be added--
1. Want of love to God.
2. We are too much led by sense; and if we have not present satisfaction, we soon grow weary of religion.
3. It argueth too much love of the world, which by long importunity prevaileth with us to forsake God, and grow dead and cold in religion 2Ti_4:10).
4. It comes from indulgence to the ease of the flesh. As bodily weariness is most incident to the lazy, so is spiritual weariness to those who do not rouse up themselves.
5. Impatience of troubles, and the manifold discourage merits we meet with in the way to heaven.
IV. THE EFFECTS.
1. Boldness in sinning.
2. More coldness in duties of worship. Either it is omitted or performed perfunctorily, and in a careless, stupid manner.
3. Less care and study to please God.
V. What a sad state of soul it is appeareth--
1. By the heinousness of the sin.
(1) It is a horrible contempt of God, after trial, to fall off from God and return to our carnal pleasures and satisfactions again.
(2) It is a very senseless and unreasonable sin. God never gave you cause or occasion to grow weary of Him. He challengeth Israel: O My people, what have I done unto thee? and wherein have I wearied thee? testify against Me (Mic_6:3).
(3) There is much ingratitude in it. He hath given much cause to the contrary.
2. The terribleness of the judgment.
(1) On nations.
(2) On Churches (Rev_2:5).
(3) For particular persons, it layeth them open to Gods severe correction Hos_5:15).
(4) For total defection. There is dreadful vengeance appointed for them that prefer the creature before God. (T. Manton, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v24 Isa_43:24-26. Thou hast made me to serve with thy…
HOPE FOR THE PENITENT
Isa_43:24-26. Thou hast made me to serve with thy sins, &c.
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These words are addressed to penitent sinners, mourning before God on account of their transgressions. I joy to bring to them this message of mercy and peace. Listen, then, O mourners in Zion,
I. TO A DECLARATION OF YOUR SINS AND DESERTS.
With what a heavy charge does my text begin! Yet, you know it is true. Not only sinners by nature, you have grieved and wearied God by your actual transgressions. What evil tempers, words, actions, sins of omission and of commission, you have to confess before God! How often did you offend Him even in His sanctuary! The charges His word brought against you, you met by unbelief, itself the sin of sins; but now you feel that you are indeed guilty before God. But let not a sight and sense of your guilt discourage your souls; but let it make Christ and His salvation the more welcome. Listen,
II. TO THE PROCLAMATION OF A FREE AND FULL FORGIVENESS (Isa_43:25).
There is nothing but encouragement in these gracious words; they abound with blessings; they make known
“Mercy for all, immense and free.”
The Promiser, the promise itself, its kind application, and the basis on which it rests, open to us four sources of the most abundant joy and consolation.
1. The Author of the promise. “I am He that blotteth out thy transgressions.” Mourning sinners, do you know that voice? It is the voice of the Lord (Exo_34:6-7). He does not commission a multitude of the heavenly host to carry glad tidings of great joy to all who mourn over their trangressions; neither does He merely command the minister of His word to speak comfortably unto them: but from His lofty throne He Himself speaks unto their hearts!
2. Hence the promise in the text is expressed in the most cheering language (Isa_43:25). It is not uncommon for the Scriptures to represent sins as debts, an account of which is preserved in the book of the creditor. When the debt is paid, the sum is crossed over, to intimate that the creditor’s demands are satisfied, and that the debtor is known in that character no longer. But here, to point out the free and full manner in which God bestows pardon, the significant expression “blotteth out” is used, the debt is not merely crossed but obliterated; so that the record can be read no more. God forgives large debts as well as small (Luk_7:40-42). Nor will He make any demand of thy debt at any future time; He will remember thy sins no more.
3. His promise applies to the man who feels most that he deserves no mercy from God. Thou mourner in Zion, thy self-despair makes it evident that “thou art not far from the kingdom of God.” No longer despair; “be not faithless, but believing” (H. E. I. 2332–2337).
4. The basis on which this promise rests may further assure us of the certainty of its fulfilment. God forgives the guilty for His own sake, and not for the sake of their deservings (Isa_43:25; Isa_48:9-11; Eze_36:22; Eze_36:25-26; Eze_36:31-32). God pardons the believing penitent—
(1) For His mercy’s sake. It is the property of the eternal Jehovah “always to have mercy,” but every act of free unmerited grace in justifying the ungodly furnishes a new display of His glory. God is concerned for His own honour; He, therefore, will save all who come to Him through His Son Jesus Christ. Will God, “who spared not His own Son, but delivered Him up for us all, that with Him He might freely give us all things,” withhold from thee that pardon which, at His feet, thou art groaning to obtain? If thou wert to perish while coming to God in the way He Himself hath appointed, what a triumph it would afford to all the powers of darkness!
(2) For His justice’s sake (Rom_3:23-26). On the ground of the all-sufficient atonement of our Lord Jesus Christ, it is for the honour of the justice of God to pardon the guilty the moment he confesses his sins, and truly believes upon the righteous Saviour.
(3) For His truth’s sake (Eze_33:11; Isa_55:7). God will as certainly perform all His promises as His threatenings.
As the promise rests on a foundation that cannot be shaken, we ought with confidence and joy to receive it.
III. TO THE INVITATION URGING YOU TO ACCEPT THE PROFFERED MERCY (Isa_43:26).
These glorious words invite all the contrite in heart into the very presence of God, there to prefer their requests, assured that He will “fulfil all their petitions.” In pressing these petitions they have a threefold duty to perform:—
1. To state the grounds on which they expect an answer: “Put Me in remembrance.” Thus He speaks in compassion to our infirmities, and to encourage us to “come with boldness to the throne of grace, that we may obtain mercy.” Put Him in remembrance—
(1) Of Gethsemane and the cross.
(2) Of His promises. The best prayers penitent sinners can use are the promises of God turned into petitions.
(3) Of His wonted compassion to sinners.
2. To urge in humble confidence their requests: “Let us plead together.” (Cf. Job_23:1-7.) Let the pleading begin on your part; and let this be your encouragment, that the Holy Spirit “will help your infirmities.” All your arguments must be such as proceed from a full and unqualified admission of your own guilt, a ready acknowledgment of past sinfulness, of your present unworthiness, and of your utter helplessness. Confession of sin is one of the most powerful pleas you can use! But, saith the Redeemer, “Let us plead together.” Listen, therefore, to His pleadings with you. Renouncing your own righteousness, you plead His merits; He also pleads those merits as a reason why you should no longer doubt, but take Him as the Lord in whom you have righteousness and strength. He will remind you of His promises; and if there be any upbraiding at all on His part, it will be nothing more than is contained in these Scriptures (Joh_16:24; Joh_20:27).
3. To claim in strong faith the promised blessing: “Declare thou, that thou mayest be justified.” Nothing is wanting to pardon, but their own declaration! “What must I declare?” Declare with all thine heart, “I believe that Jesus Christ is the Son of God. I believe that He is my Saviour, my Lord, and my God. I take Him for my wisdom, my righteousness, my sanctification, my redemption.”
“Lord, I believe Thy precious blood,
Which at the mercy-seat of God
For ever doth for sinners plead,
For me, even for my soul, was shed.”
—W. J. Shrewsbury: Sermons, pp. 370–400.
FORGIVENESS OF SIN
Isa_43:25. I, even I, am He that blotteth out thy transgressions, for mine own sake, and will not remember thy sins.
“THY SINS.” What is sin? We must go the Word of God for a correct reply; for although at first the divine law was written on the human heart, yet now depravity has well nigh effaced that writing, and sin itself has made the conscience vile. Neither can we truly learn what sin is by comparing ourselves with our fellow-men, for they are sinners as we are. In God’s Word alone can we clearly perceive what sin is, as being in its essence a violation of law, and contempt of the divine Lawgiver (H. E. I. 4478–4480). But even in this aspect its full enormity does not come into view. We must consider what God is, and what we owe to Him, and then it will appear that our iniquity is the forthputting of our strength against Him from whom our strength has been derived, and to whom we owe our all.
Observe, our iniquities are here called ours. “Thy sins,” “thy transgressions.” We often boast of our possessions, but there is nothing else ours as sin is ours. In the sense of absolute possession, sins are the only things we have. We are their authors, their creators; and if we repent not, throughout eternity they will be vultures which will gnaw our hearts, the undying worm, and the unquenchable fire to which we shall be constantly exposed.
Can no one sever the connection between me and my sin? Must I perish thus? The text is God’s gracious answer to that anxious question.
I. THE BLESSING HERE PROMISED.
1. Forgiveness. “I am He that blotteth out thy transgressions.” The language is figurative, and may refer either to the blotting out of a dark cloud from the heavens, until thereshall not be a single speck upon the blue expanse; or to the blotting out of a sentence, when the criminal is pardoned. Forgiveness is the setting free of a guilty man from liability to the punishment which his crimes have merited. Of this pardon two characteristics are prominent in the phraseology of the text.
(1.) Its fulness. It is a blotting out. He redeems Israel from all his iniquities.
(2.) It is a present blessing. The words imply that God does so even now. Soon as the sinner believes, he is forgiven.
2. “I will not remember thy sins.” In a strict sense I am not sure that God can be said to remember or to forget anything. The expression of my text must not be taken in its strictest literality; it is used in accommodation to our finite minds, as the best means of telling us that our former sins will not, after we are pardoned, be any, even the slightest barrier, on God’s side at least, to our intercourse with Him. They are as good as forgotten; we may therefore rise to friendship with God, undimmed by anything which, coming from Him, could painfully remind us that we had formerly been His enemies.
II. THE SOURCE FROM WHICH THIS BLESSING FLOWS.
“I, even I,” &c. It is thus a pardon from God. “Who can forgive sins but God only?” There can be no peace enjoyed by any one until he knows that it is God who has forgiven him. When a criminal has been condemned to death, the fact that he is pitied and forgiven by the friends of him whom he has murdered will not save his life, for he has sinned not merely against them, but against the law, and if the sovereign do not issue pardon, he must endure the penalty. And so I have sinned against God; and I can rest in nothing short of absolution pronounced by Him. If it be a merely human pardon on which I rest, the first thought of God will be sufficient to bring back my disquietude and fear; but if it be God’s forgiveness, I may rest on that for ever. If I certainly know that He has justified, I may sound out the daring defiance, and challenge the universe for a reply, “Who is he that condemneth?” If man pardon, God may still condemn; but if God forgive, then there is no power that can reverse His deed, and He Himself will never revoke it.
III. THE GROUND ON WHICH THIS BLESSING IS BESTOWED.
“For mine own sake.” The words imply,
1. That God does not forgive sin on the ground of anything in the sinner, or done by him. It is not written, for thy tears’ sake, or for thy good deeds’ sake, or for thy repentance’ sake, but “for mine own sake.” When the tribes of Israel were about to enter Canaan, it was over and over again declared that God gave them not that good land to possess it for their own sake, &c. (Deu_9:4-6). So with the blessings of the new covenant, “Not for your sakes do I this, saith the Lord” (Eze_36:32). God will not, because He cannot, forgive you on the ground of your own worthiness, or for your own sake.
2. That God forgives sin only on such a ground as glorifies Himself. He cannot forgive sin in every way, or on every ground. He cannot do it simply for His mercy’s sake, for He is just as well as merciful; and both of these attributes must be radiant with glory, in His method of forgiveness. Hence it is only “for His own sake”—that is, through the atonement of our Lord Jesus Christ—that this blessing is bestowed: for only thus is the whole glory secured to Himself. If God were to forgive sin without any satisfaction to His justice, or any vindication of His law, His doing so would dishonour His character, and sap the foundations of His moral government. He must be seen to be a “just God” as well as “a Saviour:” and in the very matter of justifying the ungodly, His justice must be clearly manifested (H. E. I. 376).
“In that salvation wrought by Thee,
Thy glory is made great.”
For here His justice is satisfied, His law magnified, His name honoured.
IV. THE EVIDENT DELIGHT WHICH GOD HAS IN GRANTING THIS BLESSING.
“I, even I, am He.” He dwells on it, and specially on the fact of its coming from Him, to show that it is not only His own proper prerogative, but His especial delight, to forgive sin for His own sake. He delighteth in mercy, and the depth of that delight is nowhere seen so clearly as in the Cross through which He seeks to enjoy it. He is not the austere Master that many picture Him to be: He is a loving Father, if men would only let Him love them; and there is nothing now in which He so rejoices as in the bestowment of forgiveness on His believing people. Some of us can tell how blessed it is to receive this pardon; but who can conceive how much greater is the blessedness of Him who gives it! (H. E. I. 2328.) Sinner, the highest happiness thou canst give to God will be by accepting this gracious blessing.
V. THE CHARACTER OF THOSE TO WHOM THIS DECLARATION IS HERE MADE.
Read Isa_43:22-24. After this, as an old commentator has said, “one would think it should follow—I, even I, am He that will destroy thee, and burden myself no longer with care about thee:” but no; where sin has abounded, grace does much more abound; where wrath is most deserved, mercy is most graciously expressed. If forgiveness has been offered to sinners such as these, who had wearied God with their iniquities, is there any reason why it should not be to us? We may have been very aggravated transgressors, but we can hardly be worse than they were. Yet even if we are, we may take these words as addressed to us. It makes no matter who or what we are, yet with the Lord there is mercy for us, and with Him there is plenteous redemption.
But how, you say, am I to take it? I answer in the words of the prophet, “Let the wicked forsake His way,” &c. You are to take it by repentance and faith. Repentance looses your hold from sin, faith fixes it upon Jesus Christ.—W. M. Taylor, D.D.: “Life Truths,” pp. 21–37.
That article in the creed, “I believe in the forgiveness of sin,” is too little thought of. Men flippantly declare that they believe in it when they are not conscious of any great sin of their own, but when his transgression is made apparent to a man, and his iniquity comes home to him, it is quite another matter. His first instinct is to fear that his sins are altogether unpardonable. If he does not state his unbelief in so many words, yet in the secret of his soul that dreadful conviction takes hold upon him and darkens every window of hope. He looks to the law of God, and while he looks in that direction he will certainly conclude that there is no pardon, for the law knows nothing of forgiveness. Within the awakened man there is the memory of his past offences, and on account of these his conscience passes judgment upon his soul, and condemns it as even the law doth. Many natural impressions and instincts assist and increase the clamours of conscience; for the man knows within himself, as the result of observation and experience, that sin must bring its own punishment. He perceives that it is a knife which cuts the hand of him that handles it, a sword that kills the man who fights therewith. He feels that he cannot himself readily pass by offences committed by his fellow-men, and so he concludes that the Lord cannot willingly forgive. That part of the hardness of his heart goes to deepen the conviction that God will not pass by his transgression; and he is therefore terribly dismayed and hopeless of mercy. The convinced sinner is able to believe that mercy may be shown to others; but as for himself he signs his own death-warrant, and labours under the full persuasion that the acts of God’s mercy can never extend to him. No stocks can hold a man so fast as his own guilty fears.
With the desponding I shall try to deal.
I. THERE IS FORGIVENESS.
1. This appears in the treatment of sinners by God, inasmuch as He spares their forfeited lives. When our first parents had transgressed, they came at once under desert of penalty. The Lord visited the garden and convinced the offenders of their transgression; but instead of there and then casting them for ever away, He talked to them of a certain seed of the woman that should bruise the serpent’s head. Would the Lord thus have spared them, if He had not meant to show mercy? If God had no pardons, would He not long ago have cut us down? God waiteth long, because He willeth not the death of any, but that they turn to Him and live.
2. Why did God institute the ceremonial law, if there were no ways of pardoning transgression? Why the sacrificial shedding of blood, if God did not intend to blot out sin? Does not a type imply the existence of that which is typified? The evident design of the whole Mosaic economy was to reveal to man the existence of mercy in the heart of God, and the effectual operation of that mercy in washing away sin.
3. If there is no forgiveness of sin, why has the Lord given to sinful men exhortations to repent?
4. There must be pardons in the hand of God, or why the institution of religious worship among us to this day? Why are we allowed to pray, if we cannot be forgiven? Why are we allowed to sing the praises of God? Does God expect the condemned to praise Him? Will He shut us up in the prison-house for certain death, and yet expect us to chant hallelujahs to His praise?
5. Why did Christ institute the Christian ministry, and send forth His servants to proclaim His gospel? What is the gospel but a declaration that Christ is exalted on high to give repentance unto Israel and remission of sins? Why are we so earnestly commanded to preach this gospel to every creature, if the creature hearing it and believing it must, nevertheless, still lie under his sin?
6. Why are we taught in that blessed model of prayer which our Saviour has left us, to say, “Forgive us our trespasses, as we forgive them that trespass against us”? It is evident that God means us to give a true absolution to all who have offended us. He does not intend that we should play at forgiveness, but should really forgive all those who have done evil towards us in any way. Yes; but then He has linked with that forgiveness our prayer for mercy, teaching us to ask that He would forgive us as we forgive them. If, then, our forgiveness is real, so is His. A star of hope shines upon the sinner from the Lord’s Prayer in that particular petition.
7. God has actually forgiven multitudes of sinners. We have read in Holy Scripture of men who walked with God and had this testimony, that they pleased God; but they could not have pleased Him if their sins still provoked Him to wrath; therefore He must have put their sins away. But I need not talk of past ages; many sitting among you this day will tell you that they enjoy a clear sense of forgiven sin.
II. THIS FORGIVENESS IS TANTAMOUNT TO FORGETTING SIN.
The Lord does not exercise memory as you and I do. We recall the past, but He has no past; all things are present with Him. God sees everything at once by an intuitive perception: the past, the present, the future are before Him at a glance. We may not speak, except after the manner of men, of the Lord God as having memory; and yet how blessed it is that He should Himself use the speech which is current among ourselves, and represent Himself after the manner of a man, and then say, “Their sins and their iniquities will I remember no more for ever.” He wishes us to know that His pardon is so true and deep that it amounts to an absolute oblivion, a total forgetting of all the wrongdoing of the pardoned ones.
You know what we do when we exercise memory.
1. To speak popularly, a man lays up a thing in his mind; but when sin is forgiven it is not laid up in God’s mind. We make a kind of store-room of our memory, and there things are preserved, like fruits in autumn, stored up to be used by and by (Luk_2:19). The Lord will not do this with our sins. He will not store them in His archives; He will not give them house-room. As for the ungodly, their sins are written with an iron pen, and the measure of their iniquity is daily filling, till it be poured out upon their own head; their sins have gone before them to the judgment-seat, and are crying aloud for vengeance. As for God’s people, their case is otherwise; the Lord imputeth not their iniquities to them, and does not treasure them up against a day of wrath. Of course the Lord remembers their evil-doings in the sense that He cannot forget anything; but judicially, as a judge, He forgets the transgressions of the pardoned ones. They are not before Him in court, and come not under His official ken.
2. In remembering, men also consider and meditate on things; but the Lord will not think over the sins of His people. I have known persons brood over an offence, as a hen gathers her chickens under her wings. The wrong grows worse as they think it over. They carefully observe the offence from different points of view, and whereas they were indignant at first, they nurse their wrath and make it so warm that it turns to fury. At first, they would have been satisfied with an apology; but when they have brooded over the injustice, it seems so atrocious that they demand vengeance on the offender. The merciful Lord doth not so to those who repent. No; for He saith, “Their sins and their iniquities will I remember no more.”
3. Sometimes you have almost forgotten a thing, and it is quite gone out of your mind; but an event happens which recalls it so vividly, that it seems as if it were perpetrated but yesterday. God will not recall the sin of the pardoned. The transgressions of His people are dead and buried, and they shall never have a resurrection: “I will not remember their sins.”
4. This not remembering means that God will never seek any further atonement. Under the old law, there was remembrance of sins made every year on the day of atonement; but now the blessed One hath entered once for all within the veil, and hath put away sin for ever by the sacrifice of Himself, so that there remaineth no more sacrifice for sin. The Lord will never seek another expiatory offering. The sufferings of Jesus are so all-sufficient that no believer shall be made to suffer penalty for his unrighteousness.
5. When it is said that God forgets our sins, it signifies that He will never punish us for them. How can He, when He has forgotten them? Next, that He will never upbraid us with them,—“He giveth liberally and upbraideth not.” How can He upbraid us with what He has forgotten? He will not even lay them to our charge (Eze_18:22; Rom_8:33-34).
6. When the Lord says, “I will not remember their sins,” what does it mean but this—that He will not treat us any the less generously on account of our having been great sinners? Look how the Lord takes some of the biggest sinners and uses them for His glory. When I think of Peter standing up on the Day of Pentecost, and three thousand being converted under his first sermon, I think no more of Peter’s failure and the cockcrowing. I can see that the Lord has forgotten his threefold denial, and placed him in the front to be a soulwinner. But the Lord Jesus not only uses His people, He honours then greatly. What honours He put upon the apostles, those men that forsook Him and fled in the hour of His passion! God has taken some here present, and has given them commission and ability to bring blood-bought souls to Himself. Is not this the sign of perfect forgiveness? Blessing He blesses us; yea, and makes us blessings. We shall have grace on earth, and glory in heaven. Surely all this proves that He has altogether blotted out our sins, and has determined to treat us as if we had been perfectly innocent.
III. FORGIVENESS IS TO BE HAD.
How? Through the atoning blood! Come for it in God’s appointed way. “Repent;” that is, be sorry for your sin; change your mind about it and hate it, though once you loved it. Then confess it, for He saith, “only acknowledge thine iniquity.” Chief of all, “Believe in the Lord Jesus Christ, and thou shalt be saved,” and that saving includes an act of amnesty and oblivion as to all your sinful thoughts, and words, and acts. Hast thou done this? Then thou art forgiven Never forget thy sin, nor the mercy which has forgiven it. Always repent and always praise the Lord. Honour the forgetfulness of God in not remembering thy faults, and henceforth do thou tell this blessed news to every one thou seest—there is forgiveness, such forgiveness as was never heard of until God Himself revealed it by saying of His people, “Their sins and their iniquities will I remember no more”.—C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1685.
It is in standing well with God that the chief good of man consists. On this everything depends, both for time and eternity. As man is His creature, His child, there can be in the heart of God no other feeling towards him in this character than good-will and complacency. But one thing there is that has come between us and Him—sin, a thing that He cannot but hate; the one thing in all the universe against which His displeasure is declared. Yet it has proved the occasion of bringing out His love into fuller manifestation. He has been pleased to proclaim a free pardon, altogether irrespective of the nature and extent of our sins, and with no other condition attached to it than that we receive it as the gift of His grace. How great a blessing! The pledge of every other blessing that can come upon the soul. Needed by every one of us (H. E. I. 2329, 2330). Needed all through life, in death, and beyond death!
I. God undertakes to pardon sin for His own sake. It is against Him that we have sinned, and consequently it is only He that can forgive us. There is but one thing that can give hope to the guilty soul, and that is an assurance from God Himself that He will deal with it in mercy, and not remember it against us. Such an assurance He has given us; indeed it may be said to be the chief purpose of Revelation to convey this message of peace to our sinruined world, and commend it to our acceptance (Exo_34:6-7; Isa_1:18; Psa_86:5, &c.)
But it is not in love alone, but in righteousness as well that sin is forgiven. He has also made known to us the special provision which has been made for this purpose. The Son of God appears in this world in our nature, bears the burden of our sin, suffers and dies in homage to the law of righteousness, and rises from the dead as a sign that nothing more can be demanded either at His hands or at the hands of those whose representative He is (Rom_4:25; 1Pe_3:18; 2Co_5:21). It is as the All-just, then, and not only as the All-merciful,—in His full character as the Righteous Father,—that God saves the soul from sin. This meets the demands of our moral nature. It is a righteous pardon that is conveyed in the Gospel, and as such it is proof against conscience, and law, and judgment, and all the terrors which it is in their power to summon against us.
Yet we must never cease to think of mercy as the grand source of salvation. Let no one suppose that the work of Christ was necessary in order to incline God to mercy (see p. 92, and H. E. I. 390). On the contrary, it was in His mercy that the plan of grace took its rise (Joh_3:16; 1Jn_4:10). It is “for His own sake” that He pardons and saves,—not on the ground of anything lying outside His own nature, but on the ground of that love, so full and changeless, that it has been in His heart from of old, even from everlasting. And if it is “for His own sake,” in this high sense, how much more may we say that it is not by reason of anything in man that He pardons sin?
II. Let us now consider pardon as a thing which every one may look upon as put in his own power. It is the guilty that are in need of pardon; it is to them that it is offered; and as all men are guilty in the sight of God, the offer is intended to be co-extensive with the whole human family. [1402] This being so, with what shadow of reason can any one stand afar off, as if the message of peace were not intended for him?
[1402] As far as the proclamation of mercy is concerned, no one is excepted of any class or character, so that every one is warranted to take it to himself. Where there is no express exclusion, all must be held to be included. A whole province, let us suppose, has risen up in rebellion against its sovereign, and he might justly take punishment on all the inhabitants. Instead of this, however, he proclaims a free pardon through all its borders, among all ranks and classes of the people, whether leaders or followers in the revolt, whether more or less criminal, without exception or qualification of any kind. Such a proclamation would take in every individual in the land, and would at once put an end to fear and inspire universal confidence. For none could pretend, with any show of reason, that the king’s pardon was not meant for him, and that he had no warrant for embracing it. Now this is an exact representation of how the matter stands between the King of heaven and the inhabitants of this guilty world. As all are involved in the same sin, the same pardon is proclaimed to all.—Hutchison.
The offer of pardon is sometimes presented in a manner still more pointed and individualising. The individual is singled out from the mass, and has the offer made to him in as direct and personal a manner as if it were made to none beside him.
The offer applies to every one just in the state in which it finds him. Yet there are few things men are more slow to believe, than that a free and unconditional pardon is put in their own power.
“How can pardon have any reference to us, so long as our hearts are hard, cold, and impenitent, as we know them to be!” There are discases to which the body is liable of a very formidable kind, and which yet are attended with so little pain as to give the patient no alarm of his danger. But when the physician assures him of his real condition, and offers to cure him, would his insensibility to the disease be any good reason for saying that the remedy prescribed to him could have no application to his case? And so as to the sinner. This very want of feeling is itself a part of our sin; and therefore, to say that we dare not think of pardon until we get rid of it, is to say either that it is a sin which the mercy of God does not reach, or that it must be overcome in some way or other before it can be forgiven. But “the blood of Jesus Christ cleanseth from all sin;” and this includes blindness, coldness, impenitence, not less than sin of any other kind, so that however insensate a man may be, he has full pardon put in his power. [1405] It is not merely to the humble and contrite that pardon is proclaimed, but to man simply as a sinner, with all his impenitence and all his insensibility (H. E. I. 942).
[1405] As to overcoming our insensibility or any other sin, as a prerequisite for pardon, that is a thing which it is not in any man to achieve. But suppose it were possible, and that it were made one of the conditions on which sin is forgiven, then pardon would come to be a kind of compromise between God and man—each going so far to meet the other—God doing so much in mercy, and man being expected to do the rest in the way of a meritorious movement towards God. Nor is this objection met even if we strike out the element of merit, and ascribe the movement to the grace of the Spirit; for this would be to reverse the Divine order of the two grand elements of salvation, as if holiness could come before pardon, and as if pardon were not the very first step in the way of life.—Hutchison.
III. The manner in which we close with the offer of pardon. As the offer is made to us in the free and unqualified form in which we have just described it, a simple acceptance of it is all that can be necessary. But what are we to understand by the acceptance of a gift of this nature? Faith is the only power by which we can deal with it. When some one whom you have offended tells you that he forgives you, all you have to do is to satisfy yourself that he is sincere in what he says, and trust in his honour to make it good; and at once the difference is at an end, and you have no more any uneasiness on the subject. In like manner, an offer of pardon is made to you by God: He cannot be insincere in making it. He can neither repent of it, nor prove unable to do as He has said. Rest in all this as true, trust in God for His own blessing, and in this state of mind you close with His great offer, and your sin is no more remembered against you (H. E I.1962).
IV. The acceptance of pardon will lead to two things,—Comfort and Holiness.
1. If we could realise all that is implied in it,—how deep the death from which we are saved, and how high and blessed the life which begins to open up to us; and could we take it home to ourselves in all its fulness, our consolation would be unspeakable (H. E. I. 306, 307). The man who has no belief that his sins are forgiven can have no comfort in the thought of God or eternity. But just in the degree in which you can trust in God for the pardon of which He has been pleased to assure you, you will have peace. To you He will be a Friend and a Father. There is joy also in the sense of pardon. Those who know what it is to be in distress of soul, as if the terrors of the Lord had been let loose upon them, and the pains of hell had taken hold upon them, and who pass from this into the peace of God, will be filled with gladness, and for a time perhaps with ecstasy. [1408]
[1408] But let no one reckon on the permanency of such emotions, nor despair when they sink down into a calmer state of mind, as if the mercy and faithfulness of the Most High were dependent on the variable flow of human feelings. As the man that but an hour before was counting the few swift days that seemed to lie between him and his doom, goes along the streets on his way from prison pardoned and free, we can suppose him to be so glad at heart that the very din and tumult of the busy crowds, as they hurry to and fro, are as music to his ear; and when he goes out into the fields and woods, he sees a beauty in the leaf and in the flower, and hears a melody in the song of the birds, such as he had never known before. But can it be supposed that rapture like this will continue for any length of time? And when it has given place to a calmer state of feeling, are we to say there is no comfort remaining? Emotion may and must subside, but there is a happiness bound up with a sense of safety that is sure to survive. And so with the man whose sins are forgiven, and who clings to this conviction in every variety of experience. Your hearts at times may be as dry as dust, yet doubt not even then that you are safe,—as clear of guilt in the eye of God, and as radiant in the white robes of righteousness, as at other times when the tide of feeling is at the fullest.—Hutchison (see also H. E. I. 2073, 2074).
2. The other result that may be expected to flow from an acceptance of the remission of sin is Holiness. No sooner do we receive the grace of reconciliation, than we enter into new relations, and begin to move in a new sphere: the whole of our spiritual surroundings are changed: “old things are passed away, and all things are become new.” The consequence of this will be a new tendency of thought and action. It is not in the spirit of a hireling, not for wages that we serve, but in love to one who loves us with an everlasting love, and at whose hands we receive infinitely more as a free gift than anything we could have ever earned for ourselves. Having been forgiven much, we love much. Here is the great spring of holiness,—love to the Holy One, and this blending with a regard for His holy will, and this, again, being inseparable from a feeling of active delight in His holy law.—George Hutchison, D.D.: Sermons, pp. 244–266.
This is a promise of forgiveness. Every criminal is liable to punishment, and fears it. Does not the child desire forgiveness when he has transgressed his father’s command? This promise is made to sinners. In promising or bestowing forgiveness, God does not exterminate sin. The accusation against the Jewish people is drawn out in Isa_43:22-24. Sin is universal. There are degrees of heinousness. Some have gone greater lengths than others, and sinned against greater light. There is more or less acknowledgment of sinfulness in all. Some are deeply convinced and awakened to concern. They are conscious of the alienation from God and exposure to wrath.
The Gospel proclaims forgiveness. It is a Gospel of mercy.
I. The text represents the Gospel forgiveness as Divine. “I, even I, am He.” It rested with Himself exclusively to determine whether mercy should be exercised; and if so, in what way. And it is His exclusive prerogative to exercise the mercy, if it is exercised at all. “Who can forgive sins, but God only?” No priest possesses this power. His words of absolution are ineffective, excepting as they declare God’s readiness to forgive. “But did not Jesus give this power to the Apostles?” (Joh_20:23). If He did, it would not follow that the power descended to any subsequent minister of Christ. The Apostles had no successors. But there is no instance recorded of their ever exercising this power. It is fair to infer that they did not possess it. The power conferred was simply ministerial. Power to declare the way of salvation, the forgiveness of sins. Possessed by every preacher. And by every Christian (Rev_22:17).
He who alone can forgive does forgive. He has chosen to provide mercy. The text affirms it The Gospel affirms it. In this capacity He will be known to men. He is the sin-pardoning God. Encouraging to those who desire forgiveness.
II. The text represents the Gospel forgiveness as Gracious. “For mine own sake.” He must glorify Himself. The display of the Divine glory is intimately associated with and essential to His moral government. The mercy of the Gospel displays—
1. His love. Human sin is the fearful problem of the ages. But it gave occasion for the manifestation of an attribute which without it could not have been known. Divine love, in the exercise of forgiveness, becomes possible by sin. The truth that God is love stands forth more distinctly.
2. His righteousness. Seen in the method and grounds of forgiveness. What a father may do in the privacy of his family in relation to offences, is different from what a magistrate may do in his public capacity. The latter is bound to maintain the law without deviation. He is the representative of justice. In this capacity the Divine wisdom and righteousness have combined with love in providing mercy, after satisfying the demands of justice. Christ has made the satisfaction (H. E. I. 376).
3. His faithfulness. He revealed His saving purpose to the Jews. He has revealed His grace in Christ. His honour is bound to the pardon of all that accept the proclamation by believing in Jesus.
In providing mercy and exercising forgiveness He acts according to His own nature as well as for the sinner’s advantage. And the view of the Divine character which is presented by the Gospel is more calculated to secure honour, and trust, and love, and obedience than any other.
III. The text represents the Gospel forgiveness as Complete. “That blotteth out thy transgressions; and will not remember thy sins.” Here is the assurance of a true, because a complete forgiveness. There is a sense in which it is impossible for sin to be blotted out. Many of its effects must remain on ourselves and on others. Even suffering through sin after it is forgiven. The drunkard and the impure may have repented and found forgiveness in Christ, and yet the ruin of their health and affairs may not be repaired. Nothing can undo the past. Neither can God literally forget sin. His Omniscience retains everything for ever. Men say they may forgive, but cannot forget. They often mean something different from what He means. He blots out sin, when the sinner repairs to the Cross, as the record of a debt is blotted from the book; so that the debtor is treated as if he did not owe it. He will not remember sin against the sinner. It is as if the recipient of a past injury dismisses all feeling from his mind, and treats the offender as if he had not sinned. He reconciles him to Himself. He numbers him among His children (Psa_32:1-2).
How interesting and attractive this representation of the Divine character. Have you contemplated God only with dread as the righteous Judge? Let His mercy be also taken into the account. His mercy does not destroy His justice; His justice consents to the exercise of mercy. For justice is satisfied when Jesus dies.
The subject suggests solemn inquiry. All are sinners. Are all our sins forgiven? Have we turned from sin? Have we trusted in the Saviour? Let there be a continued resting in Him. Let there be a steadfast current of the heart’s preferences towards God’s ways. Let there be watchful holiness and earnest usefulness.
Are your sins not forgiven? Living on with all the sins of your life against you as an uncancelled debt? Kind and amiable in your deportment; you would not wrong any man. Yet you live in this state of alienation from God. And you are allowing the opportunity of reconciliation to slip past you. You cannot say you are unforgiven because He is unwilling to forgive. Conscience says it is because you have never sought forgiveness, because you do not like the terms on which it is offered. You will not relinquish your sins. You will not come to Him that you might have life.
Do you say you would gladly come; that you earnestly desire forgiveness; that you are willing to have Christ if He will only have you? What have you to fear? Does not the Gospel proclaim the forgiving God? Come to Him then. “Through this Man is preached unto you the forgiveness of sins.”—J. Rawlinson.
There is one thing that God always does with sin. He removes it out of His presence. When He casts away a guilty soul, and when He pardons a penitent soul, He is doing the same thing—removing sin absolutely and infinitely. In the depth of His justice, I see the height of His mercy. There is not a greater distance between a soul in hell and heaven than there is between a pardoned man and a pardoned man’s sins. When we think of sin’s power and consequences, what can be compared with that single word, forgiveness?
I. THE AUTHOR OF FORGIVENESS. “I, even I,” an expression which denotes that God is taking to Himself, in some especial degree, some sovereign prerogative.
In earthly things, when a sovereign passes pardon, he has been aggrieved, indeed, in so far as the cause of justice is the cause of all; but still he has no personal injury to forgive. Or, when an offended man forgives his enemy, there comes across his mind the recollection that he must stand in need of pardon too. But now mark it with God. He is the being most nearly concerned in all the transgressions you have ever committed (H. E. I. 4478–4480). His law was broken; His empire disarranged; His mercy trampled upon; His love frustrated (Isa_43:24). But then, how grandly comes in the text! Were it that one God is injured and another God steps in to make the atonement and forgive, I should marvel less. But here lies the wonder, that God whom we provoke, despise, and neglect, originates the plan and conducts the scheme of mercy Himself.
Carry this thought a step further into the manner in which pardon of sin is procured. Men wish to do something to help their pardon. If they could feel more, pray more, do more, and be better than they are, they might hope for forgiveness. We want to find some reason in ourselves why God should forgive us. We endeavour to have before pardon that which will never come till after pardon. But how does God forgive? Like a sovereign: not because you are good, but because He is love. This is the hinging-point of the peace of thousands, who will not take forgiveness as an act of mercy.
Look, again, at the text in respect to the way by which the sense of forgiveness when it is granted is communicated to a man’s mind. This is the direct work of Almighty God, who has never communicated it to any man to do it. It belongs not to any living man to pronounce a sinner’s pardon in any other than a conditional or declaratory sense. If you desire a clear apprehension of God’s reconciling love, you must acknowledge that to Him alone it appertaineth to forgive sin. The Author of forgiveness, then, is God. All the attributes are brought to bear upon your peace—omnipotence, unchangeableness, love, justice. The pardoned sinner stands upon the eternal, leans upon the infinite, and looks out upon the unfading. It is the very Saviour who shed His life-blood, that says, “I, even I” (Rom_8:33-34).
II. THE NATURE OF FORGIVENESS.
1. In respect of time. The verb runs in the present tense. It is not “I have blotted,” nor, “I will blot,” but something far better. Probably, the metaphor is taken from a man obliterating with a sponge the record made upon a tablet. We think of God as unwilling to forgive; but He is ready, always waiting to blot out the record of every sin, as the mist that gathers round the mountain top is dispersed by the breeze. See, then, the Christian’s privilege. He looks up to God and he is forgiven. And He who forgives once goes on day after day forgiving. He does not upbraid, and say, “I forgave you yesterday, and I cannot forgive you to-day.” Sins are falling every moment upon that book, but the hand of love wipes out the record. A drop of blood fell on the page and washed it all away like snow. O try it! There is God waiting to wipe out every trace of your sin, if only you look up in simple faith to Him.
2. In respect of degree. I thank God for that little word “out.” None can read a trace where God’so bliterating hand has once passed. You never read of a partial cure wrought by Christ on earth, and you never find such a thing in the history of the Church as the partial healing of a man’s soul. Whatever God does is infinite. It is out—“blotteth out.” Some may feel, “God has forgiven me that sin, but not all my sins.” That is impossible. There never was the case of a man upon the earth who has had only one sin forgiven.
There is a distinction between “transgression” and “sin.” The former is the wicked act that lies upon the surface; the latter the deep corruption that lies within the heart. God blots out the transgressions, and will not remember the sins. He deals with both the stream and the fountain. Do not misunderstand me. God’s people commit sin, and are punished very heavily for it in this world after forgiveness. But sin is never imputed to a man in Christ Jesus (Rom_8:1).
3. In respect of continuance. The present swells out into the future. It stretches on to your sick and dying bed; it meets you at the judgment-seat—“I will not remember.”
III. THE REASON OF FORGIVENESS. God finds all motive within Himself—“for mine own name’s sake.” You say, “Does not He seek the good of His creatures?” Yes; but the good of His creatures and His own glory are identical. You ask, “Why does God forgive a rebel creature?” The answer is nowhere in the creature. It is not in prayer, not in repentance, not in faith; but it is in God. Here is our confidence. God’s forgiveness is not like the ocean. It has the ocean’s depths, but not the ocean’s tides. Therefore He has based it, not on the universe, but on Himself. If the ground of your pardon rested on yourself or your fellow-creatures, on the holy motives you cherished, on the good deeds you performed, what hope could there be of forgiveness? The reason for forgiveness is found in that eternal counsel wherein God gave to His Son a kingdom; in God’s will that there should be a multitude round the throne of His glory; in that unfathomable love in which He is the loving Father of all His creatures; in justice, where, in faithfulness to His Son, He hath made it unjust to punish one pardoned in the Son; in that immutable wisdom wherein He hath given us an earnest of His forgiveness; but above all, seek it in that spot where His love, power, and wisdom stand out unitedly magnified, that purest revelation of His being, that bright effulgence of His name, wherein all meet—in the man Christ Jesus, the crucified, the risen Saviour.—James Vaughan, M.A.: Fifty Sermons, pp. 279–288.
I. Free grace blots out our transgressions FROM GOD’S BOOK.
II. WITH GOD’S HAND.
1. The recording hand.
2. The hand of Him against whom you have offended.
3. The rejected hand.
4. The avenging hand.
5. The spotless hand of justice.
6. The hand of the Supreme Being.
7. The hand of the unchanging God.
III. FOR GOD’S SAKE. “I, even I, am He that blotteth out thy transgressions, for mine own sake” (Eze_36:21-22; Ezekiel 32). Everything God does is for His glory. “Of Him, and through Him, and to Him are all things.” “Of Him,” as the great cause; “through Him,” as the great worker; “to Him,” as the great end.
1. Is it for the glory of God to manifest His infinite wisdom? See it, in its brightness, in this work of salvation.
2. Is it for His glory to manifest His infinite justice? In the salvation of the Church, God has revealed that justice in its inflexible severity.
(1.) In the eternal plan of salvation by sacrifice.
(2.) Shining in the solemn glory of the cross of Emmanuel.
3. Is it for His glory to manifest His infinite power? See it in the fearful miracles of Egypt; in the merciful deeds of the great Miracle-Worker; in the pardoning of sins, the destroying of the works of the devil, the regeneration of the corrupt, the resurrection of the dead, the restoration of immortality, and the everlasting reign of righteousness.
4. Is it for His glory to manifest His infinite love? In the salvation of the Church it is revealed in its immeasurable greatness; in His compassion for the perishing, forbearance towards the rebellious, forgiveness of the repenting, and in His kindness to the believing.
IV. FROM GOD’S MEMORY. “I will not remember thy sins.” A heavenly truth in an earthly dress.—H. Grattan Guinness; Sermons, pp. 333–363.
If we were to ask, who need the forgiveness of sins? the ready answer would be, sinners. All men are sinners (Rom_3:10; Rom_3:12; Rom_3:23, and 1Jn_1:8; 1Jn_1:10). The dreadful reality of sin in us, and sin on us, making us sinners in the deepest sense, gives the teaching of the Word touching forgiveness a large and living interest to us all.
I. The fact that God forgives sin. Stated in Exo_34:6-7; 2Ch_7:14; Psa_86:5; Psa_130:4. Illustrated in David (Psa_32:5). Sick of the palsy (Mat_9:2). Woman in Simon’s house (Luk_7:48).
II. The meritorious ground on which God forgives. Christ Jesus (Col_1:14; 1Jn_2:12; Act_10:43; Rom_3:24-25). The question may be asked, What has Christ done that He forgives for His sake? See Heb_9:22-26; 1Pe_3:18; Isa_53:5-6.
III. The conditions in us necessary to forgiveness. Repentance (Joh_1:9; Act_3:19). Faith (Act_13:38). Forsaking sin (Pro_28:13).
IV. The perfection of Divine forgiveness.
1. Sins are blotted out (Isa_43:25).
2. Totally removed from sight (Isa_1:18).
3. Forgotten for ever (Jer_31:34; Heb_10:17).
V. The consequences of forgiveness. We have:—
1. Life (Col_2:13).
2. Blessedness in the soul (Psa_32:1-2; 1Jn_5:10).
3. Praise in the heart (Isa_12:1).
4. The fear of God (Psa_130:4; Jer_33:8-9).
5. Reconciliation with God (Luk_15:12-32).
6. Praise and joy (Rom_5:1-2).—J. A. R. Dickson.
We may learn:—
I. That it is God only who can pardon sin. How vain, then, is it for man to attempt it! How wicked for man to claim the prerogative! And yet it is an essential part of the Papal system, that the Pope and his priests have the power of remitting the penalty of transgression.
II. That this is done by God solely for His own sake. It is not—
1. Because we have any claim to it, for then it would not be pardon, but justice.
2. Nor have we any power to compel God to forgive—for who can contend with Him, and how can mere power procure pardon?
3. Nor have we any merit, for then also it would be justice; and we have no merit.
4. Nor is it primarily in order that we may be happy—for our happiness is a matter not worthy to be named, compared with the honour of God. But it is solely for His own sake; to promote His glory; to show His perfections; to evince the greatness of His mercy; and to show His boundless and eternal love.
III. They who are pardoned should live to His glory, and not to themselves. For that they were forgiven.
IV. If men are ever pardoned, they must come to God—and to God alone. They must come not to justify themselves, but to confess their crimes; and they must come with a willingness that God should pardon them on just such terms as He pleases; at just such a time as He pleases; and solely with a view to the promotion of His own glory. Unless they have this feeling, they never can be forgiven, nor should they be forgiven.—A. Barnes.
The text solves most of the problems arising out of our moral condition.
I. OUR NEED OF FORGIVENESS. This is evident on account of our transgressions. All guilty before God. The text refers to one species of moral evil—“transgressions”—violations of the Divine law. They are—
1. Diversified. Against both tables—Divine providences, &c.
2. Numberless.
3. Individual—distinctly ours.
4. Heinous. As committed against a good and gracious God, &c. As scarlet and crimson.
5. Recorded. Symbol of the text (Rev_20:11. &c.)
6. Connected with Divine penalties.
7. No created being can deliver us from the results of our transgressions. No priest, &c. Jesus only.
II. THE DIVINE DECLARATION AS TO BLOTTING OUT TRANSGRESSION. Striking. I. the Creator (Isa_43:15); the Jehovah (Isa_43:3); the Holy One of Israel (Isa_43:3); your Redeemer (Isa_43:14).
1. He has sovereign right to do so.
2. His infinite love and mercy disposes Him to do so (Exo_32:18, &c.)
3. This Divine nature and name Christ the Saviour possessed as the Son of God (Col_2:9). He was appointed the Mediator, and by and through His person, merit, and work we obtain forgiveness of sin. There is salvation in none other.
4. By faith in the Gospel of Christ, we realise the removal of our sins.
CONCLUSION.—God blots out all sin utterly and for ever. The erasure is complete. How solicitous we should be to hear God speaking thus to our hearts, by His Holy Spirit. There is no excuse for the unforgiven.—J. Burns, D.D., LL.D.: Sketches and Outlines, pp. 348.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 Israel’s Salvation the Work of Jehovah’s Mercy
Israel’s Salvation the Work of Jehovah’s Mercy
v. 22. But thou hast not called upon Me, O Jacob, they had not chosen the true God; but thou hast been weary of Me, O Israel, they had in no way exerted themselves on His account, His election of them as His peculiar people rather being an act of His free love and mercy.
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v. 23. Thou hast not brought Me the small cattle of thy burnt offerings, to atone for the general condition of sinfulness and to dedicate themselves to Jehovah; neither hast thou honored Me with thy sacrifices, in order to establish and maintain the relation of dependence brought about by the mercy of God imparted in the Word. I have not caused thee to serve with an offering, the unbloody sacrifice which expressed the praise of God on the part of His saints, nor wearied thee with incense, which signified the prayers of the believers. Before the Lord called the patriarchs and designated their descendants as the people sanctified to Him, they had not sought Him, His selection of Abraham and of the children of Israel being a matter of His free grace and mercy alone.
v. 24. Thou hast bought Me no sweet cane with money, the sweet-smelling plant used in preparing the sacred oil, imported at a great price, neither hast thou filled Me with the fat of thy sacrifices, never tiring themselves out in acts of worship, just as there was no merit on their part in being called into the relation of the covenant; on the contrary: but thou hast made Me to serve with thy sins, causing Him much trouble after He had accepted them into the relation of His children, thou hast wearied Me with thine iniqulties, their constant transgression of His holy Law causing Him great distress and vexation.
v. 25. I, even I, am He that blotteth out thy transgressions for Mine own sake, by an act of His boundless mercy, in order that His name might not be blasphemed among the heathen, and will not remember thy sins, this being the essence of forgiveness, that He remits the specific breach of faith as well as the general deviation from the path of His holy will.
v. 26. Put Me in remembrance, Israel reminding the Lord of His acts of mercy by a recital of the same; let us plead together, in order to establish their case, if they thought they were in a position to say anything in their own favor; declare thou, that thou mayest be justified, be established as righteous in the face of God’s accusation.
v. 27. Thy first father, the ancestor of the children of Israel, hath sinned, and thy teachers have transgressed against Me, the very ones who should have transmitted the will of God to the people.
v. 28. Therefore, because they made themselves unworthy of the honor given them in their office, I have profaned the princes of the Sanctuary, degrading the high priests, treating them as no longer consecrated, and have given Jacob to the curse and Israel to reproaches. Israel alone was to blame for its present misfortune. The fact that the Lord intended to bring salvation was due entirely to His grace and mercy. Hos 13:9.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv22, 24 General Information:
General Information:
Yahweh continues speaking to the people of Israel.
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translationWords
call
Jacob
Israel
ewe
burnt offering
honor
sacrifice
burden
grain offering
incense
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v22 43:22 Israel’s history of rebellion had led them into…
43:22 Israel’s history of rebellion had led them into crisis after crisis, yet their rebellion was so great that they stubbornly refused to ask God for help. When they did pray, their wickedness often caused their prayers not to be heard (1:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.