Verse-by-Verse Bible Commentary
Isaiah 43:25

Clarke's Commentary

Verse Isaiah 43:25. I, even I, am he — The original is extremely abrupt: אנכי אנכי הוא anochi anochi hu, "I, I, He." Is there any mystery in this form? Does it refer to a plurality of persons in the Godhead?

For mine own sake — In the pardon of sin God can draw no reason but from his own infinite goodness.

Bridgeway Bible Commentary

Redemption through God’s grace (43:1-28)

Despite Israel’s failure and subsequent punishment, God has not cast off his people for ever. God used the power of foreign nations to enslave them and bring sufferings and hardships upon them, but he will now destroy the power of those nations. He will make them pay the ransom price for the redemption of captive Israel. They will fall so that Israel can go free (43:1-4). Wherever the captives are, they are still God’s people, and he will bring them back to their land (5-7).
God challenges the nations to meet him in court to see who controls the history of the world, Yahweh or the gods of the nations. If they can prove that their gods have knowledge of past events or can predict future events, they are invited to bring these gods with them to court, along with any other witnesses they can find to support their claims (8-9). As for Yahweh, his sole witness will be Israel. The history of Israel proves that God’s predictions always come true and that he is the only God. People can therefore be assured that when he predicts Israel’s release and return to its land, this prediction also will come true (10-13).
For Israel’s sake, God will overthrow Babylon. He is still Israel’s covenant God, and once again he will redeem his people from bondage (14-15). Just as he miraculously led Israel through the Red Sea and across the desert in the time of Moses, so he will lead his people to the promised land again (16-19). As on the former occasion, he will protect them from danger and provide for their needs along the way (20-21).
This restoration of Israel to its land will be entirely by God’s grace. The people certainly do not deserve it. While they have been in captivity, God has not demanded that they maintain the sacrificial ritual. He has placed no added burden upon them. But they have not shown their gratitude to him through prayer or other expressions of worship. They ignore God and continue in their sinful and selfish ways (22-24).
God is still willing to forgive his people, if only they will honestly examine themselves and admit their wrongdoing (25-26). The history of Israel shows, however, that the people do not repent readily. From the time of Jacob to the time of their captivity, they and their rulers have consistently rebelled against God and brought divine judgment upon them (27-28).

Coffman's Commentaries on the Bible

"I, even I, am he that blotteth out thy transgressions for mine own sake; and I will not remember thy sins. Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified. Thy first father sinned, and thy teachers have transgressed against me. Therefore, I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel a reviling."

Isaiah 43:25 does not mean that God is forgiving Israel's sins without regard to their penitence; but it calls attention to the truth that only God can forgive their sins. The mention of the sins of "their first father," evidently Jacob, is apparently brought in here to demonstrate that the whole history of the Jews has been a dreary account of their wickedness and rebellion against God. Will God actually overlook all this and forgive the fleshly descendants of Abraham no matter what they do? Who could believe such a thing?

Adam Clarke commented on this final verse thus:

"Alas! What a curse does the old Israel still bear, and what reproach do they still suffer? No national crimes have ever equaled those of the Jewish nation; for no nation ever had such privileges to neglect, despise, and sin against. When shall the severity of God toward this people have an end? Answer: Whenever, with one heart, they turn to him, and receive the doctrine of the Lord Jesus Christ; and not till then."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 175.

Barnes' Notes on the Whole Bible

I, even I, am he - This verse contains a gracious assurance that their sins would be blotted out, and the reason why it would be done. The pronoun ‘I’ is repeated to make it emphatic, as in Isaiah 43:11. Perhaps also God designs to show them the evil of the sins which are mentioned in the previous verses, by the assurance that they were committed against him who alone could forgive, and who had promised them pardon. The passage also reminds them, that it was God alone who could pardon the sins of which, as a nation, they had been guilty.

That blotteth out thy transgressions - This metaphor is taken from the custom of keeping accounts, where, when a debt is paid, the charge is blotted or cancelled. Thus God says he blotted out the sins of the Jews. He cancelled them. He forgave them. Of course, when forgiven, punishment could not be exacted, and he would treat them as pardoned; that is, as his friends.

For mine own sake - Not because you deserve it, or have any claim, or that it would not be right to punish you. Not even primarily to promote your happiness and salvation, but for my sake;

1. To show the benevolence of my character;

2. To promote my glory by your forgiveness and salvation (see Ezekiel 36:22).

And will not remember thy sins - They shall be forgiven. Hezekiah Isaiah 38:17 expresses the same idea by saying ‘thou hast cast all my sins behind thy back.’ We may learn from this verse:

1. 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.

2. That this is done by God solely for his own sake. It is not

(a) because we have any claim to it, for then it would not be pardon, but justice. It is not

(b) because we have any power to compel God to forgive, for who can contend with him, and how could mere power procure pardon? It is not

(c) because we have any merit, for then also it would be justice, and we have no merit. Nor is it

(d) primarily in order that we may be happy, for our happiness is a matter not worthy to be named, compared with the honor 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 compassion - and to show his boundless and eternal love.

3. They who are pardoned should live to his glory, and not to themselves. For that they were forgiven, and it should be the grand purpose of their lives so to live as to show forth the goodness, compassion, and love of that merciful Being who has blotted out their sins.

4. If people 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.

Calvin's Commentary on the Bible

25.I, I am he. ⁽¹⁷⁰⁾ He concludes the former statement by this exclamation, as if he had said, that he may boast of his right, that he blots out the iniquities of his people, and restores them to freedom; for they have no merits by which they could obtain it, since they deserve the severest punishment, and even destruction. The same word is twice repeated by him, that he may more sharply rebuke the ingratitude of men who are wont to rob him of that honor which belongs to him alone, or in some way to throw it into the shade.

He that blotteth out thy iniquities. הוא (hu) is the demonstrative pronoun He, used instead of a noun, as in many other passages. It is but a poor and feeble meaning that is attached to the words of the Prophet by those who think that God claims for himself the privilege and authority of pardoning sins, for he rather contrasts his mercy with all other causes, as if he declared that he is not induced by anything else to pardon sins, but is satisfied with his mere goodness, and, consequently, that it is wrong to ascribe either to merits or to any sacrifices the redemption of which he is the Author by free grace. The meaning may be summed up by saying, that the people ought to hope for their return for no other reason than because God will freely pardon their sins, and, being of his own accord appeased by his mercy, will stretch out his fatherly hand.

The present subject is the pardon of sins; we must see on what occasion it has been introduced. Undoubtedly the Prophet means that there will be a freely bestowed redemption, and therefore he mentions forgiveness rather than redemption, because, since they had received a severe punishment for their sins, they must have been pardoned before they were delivered. The cause of the disease must be taken away, if we wish to cure the disease itself; and so long as the Lord’s anger lasts, his chastisements will also last; and consequently his anger must be appeased, and we must be reconciled to God, before we are freed from punishments. And this form of expression ought to be carefully observed in opposition to the childish distinction of the Sophists, who say that God does indeed pardon guilt, but that we must make satisfaction by penances. Hence proceeded satisfactions, indulgences, purgatory, and innumerable other contrivances.

The Prophet does not only speak of guilt, but speaks expressly of punishment which is remitted, because sins have been freely pardoned. This is still more clearly expressed by the addition of the phrasefor mine own sake. It is certain that this limitation is contrasted with all merits, that is, that God pays no regard to us, or to anything that is in us, in pardoning our sins, but that he is prompted to it solely by his goodness; for if he had regard to us, he would be in some respects our debtor, and forgiveness would not be of free grace. Accordingly, Ezekiel explains the contrast,

“Not for your sakes will I do this, O house of Jacob, but for mine own sake.” (Ezekiel 36:22.)

Hence it follows that God is his own adviser, and is freely inclined to pardon sins, for he does not find any cause in men.

Therefore I will not remember thy sins. The Prophet added this for the consolation of the godly, who, oppressed by the consciousness of their transgressions, might otherwise have fallen into despair. On this account he encourages them to cherish good hope, and confirms them in that confidence by saying, that although they are unworthy, yet he will pardon their sins, and will thus deliver them. Hence we ought to draw a useful doctrine, that no one can be certain of obtaining pardon, unless he rely on the absolute goodness of God. They who look to their works must continually hesitate, and at length despair, because, if they are not deceived by gross hypocrisy, they will always have before their eyes their own unworthiness, which will constrain them to remain in doubt as to the love of God.

When it is said that ministers also forgive sins, (John 20:23,) there is no inconsistency with this passage, for they are witnesses of this freely bestowed forgiveness. The ordinary distinction is that God forgives sins by his power, and ministers by their office; but as this distinction does not explain the Prophet’s meaning, we must keep by what I have stated, that God not only forgives sins in the exercise of his authority, but that all the blessings for which we ought to hope flow from the fountain of his absolute bounty. Thus the Lord adorned the preaching of the gospel, and its ministers, in such a manner as to reserve the full authority for himself.

(170) “Ce suis-je, ce suis-je.” “It is I, it is I.”

Smith's Bible Commentary

But yet, God is going to restore them. Chapter 43 gets in the restoration.

But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When you pass through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when you walk through the fire, you will not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, and the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Arabia for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life. Fear not: for I am with thee: I will bring thy seed from the east, I will gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the end of the eaRuth ( Isaiah 43:1-6 );

And so God predicted this present-day gathering together of the people of Israel back into the land. Coming from the east, the west, the south. And even Russia, God is saying, "Give My people up." And I expect there to be a real relaxing of the Russian government on the immigration of the Jews.

Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him ( Isaiah 43:7 ).

Now God says concerning them, "I have created them. I have formed him. Yea, I have made him." In the Hebrew there are three different words: created, made, and formed, as God speaks of His work. One is that of creating something out of nothing, which only God can do. And then how God made them and then formed them. Formed them and made them.

Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us the former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth ( Isaiah 43:8-9 ).

Now God said of the Jews, "Ye are My witnesses." And surely someone said if you want proof of the Bible, just look at the Jews. There's proof of the Bible. God said that He would make them a nation once again. They are a nation once again. You can't deny it. That's an impossibility and yet it's a reality. It's impossible that an ethnic group of people could live for two thousand years without a national homeland and still survive as an ethnic group. Unparalleled in history.

God said,

Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour ( Isaiah 43:10-11 ).

Now those who say, "Well, it doesn't matter really what you believe. There are many gods, many paths to God." Hey, He doesn't agree with that. "Before Me there was no God formed, neither shall there be after Me." I wonder what the Mormons do with that. Sort of puts the brakes on their ascending into the godhood status.

I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall hinder it? Thus saith the LORD, your Redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. I am the LORD, your Holy One, the Creator of Israel, your King. Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; Which brings forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. Remember ye not the former things, neither consider the things of old. Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. The beast of the field shall honor me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; and they shall show forth my praise. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. Thou hast not brought me the small cattle of thy burnt offerings ( Isaiah 43:12-23 );

Now God is speaking how the nation Israel has not really been keeping the covenant with God. And for almost 1,950 years they have not offered to God a burnt offering.

neither hast thou honored me with sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of your sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with your iniquities. I, even I, am he that blotteth out the transgressions for mine own sake, and will not remember thy sins. Put me in remembrance: let us plead together: declare thou, that you may be justified. Thy first father hath sinned, and thy teachers have transgressed against me. Therefore I have profaned the princes of the sanctuary, I have given Jacob to the curse, and Israel to reproaches ( Isaiah 43:23-28 ).

And so because they have not kept God's covenant, they have experienced the desolation. "

Dr. Constable's Expository Notes

The Lord Himself (cf. Isaiah 43:11) would forgive His people for His own sake, not because they had earned forgiveness with their worship. Forgiveness of sin is a divine prerogative (cf. Matthew 9:2-6). He pictured forgiveness as erasing something previously written on a record (cf. Isaiah 44:22; 2 Kings 21:13; Psalms 51:1; Psalms 51:9). Another figure, forgetting sins committed against Himself, strengthens the promise of forgiveness (cf. Jeremiah 31:34; Micah 7:18-19). Since God is omniscient He never forgets anything, but in this promise He compared Himself to a person who does forget things (an anthropomorphism, cf. Isaiah 43:24) to illustrate the fact that He would not hold their sins against them. He would not call their sins to mind with a view to punishing them. It was sin, not captivity, that was the root trouble that needed dealing with. Later, Isaiah revealed that God would deal with it through His Servant’s ministry (Isaiah 53:10-12).

Gill's Exposition of the Whole Bible

I, even I am he, that blotteth out thy transgressions for mine own sake,.... The same with "sins" in the next clause; original sin, and actual sins; which are transgressions of the law of God, of which the law accuses, for which it pronounces guilty, curses, and condemns; which are contrary to the nature of God, strike at his deity, and must be abominable to him; they are many, yea infinite, and yet all pardoned for Christ's sake; which is here expressed by a "blotting" them out, in allusion to the blotting of a debt book: sins are debts, and these are many, and which cannot be paid by the sinner; Christ has made full payment; as the surety of his people: upon this the debt book is crossed; these debts are remitted for his sake: or as a cloud is blotted out, dispelled by the wind, or scattered by the sun; see

Isaiah 44:22, so as to be seen no more with the eye of avenging justice, or to be charged against the sinner to his condemnation. The author of this blessing of grace is the Lord, "I, even I am he"; who had been so ill used, and maltreated, as before declared; whose law had been broken in such a manner; and who is the Lawgiver that is able to save and to destroy; and who hates and abhors sin, and is strictly just; and yet, notwithstanding all this, forgives it; and which he repeats for the confirmation of it, and seems to express it with the utmost pleasure, and as glorying in it, and as if it was an honour to him, and a jewel in his crown; and indeed it is his sole prerogative; none can forgive sins but him: and this he does for his own sake; it is not procured by anything of the creature; not by riches, nor by righteousness, nor by repentance, nor by faith, nor by obedience to any ordinance; it is not for the sake of these that the Lord forgives sin, but for his own sake, and his Son's sake, which is the same; it is an instance of unmerited and distinguishing grace; it flows from the free grace of God; it is a branch of the covenant of grace; it is through the blood of Christ, and yet according to the riches of grace; and it is for the glory of all the divine perfections, justice, truth, and faithfulness, as well as grace and mercy; and after such a list of sins of omission and commission, to hear such language as this is surprising grace indeed!

and will not remember thy sins; God forgives and forgets; God will not remember the sins of his people against them; having forgiven them, he will never punish them for them, which is meant by remembering them; see Jeremiah 14:10.

Henry's Complete Commentary on the Bible

      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.   25 I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.   26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.   27 Thy first father hath sinned, and thy teachers have transgressed against me.   28 Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

      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?Deuteronomy 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 (Isaiah 43:28; Isaiah 43:28); and they must be brought to own this before they are prepared for deliverance; and they did so, Daniel 9:5; Nehemiah 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, Numbers 14:17, c.) as the breaking of the yoke of their captivity. Now observe here,

      I. What the sins are which they are here charged with.

      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 Isaiah 43:21; Isaiah 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 (Hosea 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 (Isaiah 43:23; Isaiah 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, Isaiah 43:24; Isaiah 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 (Isaiah 43:23; Isaiah 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, Deuteronomy 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 (Acts 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 (Isaiah 7:13; Isaiah 7:13) and makes the Creator complain that he is grieved (Psalms 95:10), that he is broken (Ezekiel 6:9), that he is pressed with sinners as a cart is pressed that is full of sheaves (Amos 2:13), and to cry out, Ah! I will ease me of my adversaries,Isaiah 1:24; Isaiah 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, Isaiah 43:27; Isaiah 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,Ezra 9:7; Ezra 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, Isaiah 43:23; Isaiah 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, Malachi 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 (Lamentations 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 (Isaiah 43:25; Isaiah 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,Isaiah 43:24; Isaiah 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 (Isaiah 44:22; Isaiah 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, Numbers 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 (Isaiah 43:26; Isaiah 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, Psalms 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.

Spurgeon's Verse Expositions of the Bible

Forgiveness

May 20, 1855 by C. H. SPURGEON (1834-1892)

"I, even I, am he that blotteth out thy transgressions for mine on sake, and will not remember thy sins." Isaiah 43:25 .

There are some passages of sacred writ which have been more abundantly blessed to the conversion of souls than others. They may be called salvation texts. We may not be able to discover how it is, or why it is, but certainly it is the fact, that some chosen verses have been more used of God to bring men to the cross of Christ than any others in his Word. Certainly they are not more inspired, but I suppose they are more noticeable from their position, from their peculiar phraseology more adapted to catch the eye of the reader, and more suitable to a prevailing spiritual condition. All the stars in the heavens shine very brightly, but only a few attract the eye of the mariner, and direct his course; the reason is this, that those few stars from their peculiar grouping are more readily distinguished, and the eye easily fixes upon them. So I suppose it is with those passages of God's Word which especially attract attention, and direct the sinner to the cross of Christ. It so happens that this text is one of the chief of them. I have found it, in my experience, to be a most useful one; for out of the hundreds of persons who have come to me to narrate their conversion and experience, I have found a very large proportion who have traced the divine change which has been wrought in their hearts to the hearing of this precious declaration of sovereign mercy read, and the application of it with power to their souls: "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." Hence I feel this morning somewhat pleased to have such a text, because I anticipate that my Master will give me souls; and I feel likewise somewhat afraid lest I should spoil the passage by my own imperfect handling thereof. I will, therefore, cast myself implicitly on the help of the Spirit, so that whatever I speak, may be suggested by him, and whatever he saith that may I speak, to the exclusion of my own thoughts as much as possible. We shall notice first, this morning, the recipients of mercy the persons of whom the Lord is here speaking; secondly, the deed of mercy, "I, even I, am he that blotteth out thy transgressions;" thirdly, the reason for mercy "for mine own sake;" and fourthly, the promise of mercy "I will not remember thy sins." I. We are about to see who are THE RECIPIENTS OF MERCY; and I would have you all listen; peradventure there be some strayed in here who are the very chief of sinners some who have sinned against light and knowledge, who have gone the full length of their powers for sin, so that they come here self-condemned, and fearing that for them there is neither mercy nor pardon. I am about to talk to you of the lovingkindness of our glorious Jehovah, and may some of you be led to read your own condition in those characters which I shall describe to you. If you will turn to your Bibles, you will find who are the persons here spoken of. Look for example at the 22nd verse of the chapter from which our text is taken, and you will see, first, that they were prayerless people: "Thou hast not called upon me, O Jacob." And are there not some prayerless ones sitting or standing here this morning? Might I not walk along these benches, and point my finger to one and another, and say, "Thou art not a praying one?" Or might I not reach out my hand to one and another upon this platform, and say, "Thou hast not been with God in secret, and held heart converse with him?" These prayerless ones may have repeated many a form of prayer, but the breathing desire, the living words, have not come from their lips. Thou hast lived, sinner, up to this time without sincere prayer, and if an ejaculation has bee forced from thy lips from a fear that took hold of thee; if a cry has gone forth from thee when in the sufferings of a sick bed, because the pains of death gat hold upon thee; if it has not been thy habit to pray, the impressions of that trying period have soon been forgotten. Is prayer your constant practice, my hearers? How many of you now before me, ay, and behind me too, must confess that you have not prayed, that it is not your habit to hold communion with God. Prayerless souls are Christless souls; for you can have no real fellowship with Christ, no communion with the Father, unless you approach his mercy-seat, and be often there; and yet if you are condemning yourselves, and lamenting that this has been your condition, you need not despair, for this mercy is for you: "Thou hast not called upon me, O Jacob;" yet, "I, even I, am he that blotteth out thy transgressions for mine own sake." Next, these persons were despisers of religion, for observe the language of the same verse: "Thou hast been weary of me, O Israel." And may I not say to some here thou despisest religion, thou hatest God; thou art weary of him, and lovest not his services. As for the Sabbath-day, do not too many of you find it the most tiresome day in the week, and do you not, in fact, look over your ledger on the Sabbath afternoon? If you were compelled to attend a place of worship twice on the Sabbath-day, would you not think it the greatest and most terrible hardship that could be inflicted upon you? You have to find some worldly amusement to make the hours of the Sabbath-day pass away with any comfort at all. So far from wishing that "congregations might ne'er break up." and the Sabbath last for eternity, is it not to some of you the most tedious day of the week? You feel it to be a weariness, and are glad when it is gone. You do not understand the sentiment expressed by the poet:

"Sweet is the work, my God, my King, To praise thy name, give thanks and sing.

You know nothing of the pain of banishment from the courts of Zion, whither the sacred tribes repair; and when there you do not hold communion with God, rejoicing that the hallowed place has become a Bethel the house of God the very gate of heaven. You can never say

"My willing soul would stay In such a frame as this And sit and sing herself away To everlasting bliss."

Ah, no! not only is religion unlovely to you, but it is a weariness. But if you are now convinced of this sin, and are repenting of it, and desire to be delivered from its power, then God speaks to you this morning, and says, "I, even I, am he that blotteth out thy transgressions for mine own sake return unto me, with unfeigned repentance, and I will have mercy upon you." Note, again, the character. They have been thankless persons: "Thou hast not brought me the small cattle of thy burnt offerings." They have been unthankful. They had their cattle and their flocks all multiplied and increased many fold, but they did not bring even one of the small cattle to him in return. Thou never gavest him a kid for a burnt offering, but hast been like the swine, regardless of the oak which strews food upon the ground for thee; thou hast been a carnal worldly character, receiving a gift, but never thanking the Almighty who caused it to be bestowed; while the little chicken, after it has drunk of the stream, lifteth its head, as if to thank God who provided the water. Thou hast been fed, day by day, by an Almighty power, and yet thou hast never given in return even one of the small cattle of thy flock for a burnt offering. This is true of some who attend our houses of prayer; they very rarely give to any collection for the cause of God; they are like the man in America, of whom some one has told us, who boasted that religion had been to him a very cheap thing, costing him only a few cents a year, of whom a good man said, "The Lord have mercy on your little stingy soul." If a man has no more religion than that, if he has not a religion that will make him generous, he has no religion at all. I thought of that passage last Thursday night, while I was preaching: "Thou hast bought me no sweet cane with money." God needeth nothing at your hands, but he likes little presents, he loves now and then to receive of your substance; for you know that little as it is in his eyes, comparatively speaking it is great, because it comes from a friend. But some of you have never bought him a sweet cane with your money never sang a hymn to his praise; you have attributed everything to your good luck, and have boasted that you have obtained everything you have got by the labour of your own hands, and that you can say, I have need to thank nobody for what I have. That has been thy spirit; thou hast given no thanks to God, the God of heaven and earth; thou hast not gloried him, but thyself, and yet the Most High is willing to pardon thy sin in this thing, if thou art but unfeignedly penitent, and dost sue for forgiveness, for he saith also to you, "I, even I, am he that blotteth out thy transgressions." Yet, again, these people were a useless people. "Neither hast thou filled me with the fat of thy sacrifices; but thou hast made me to serve with thy sins." It is well said, the chief end of man is to glorify God. For that purpose God made the sun, moon, and stars, and all his works, that they might honor him. And yet how many are there, even, perhaps among my hearers this morning, who have never honored God in their lives. Ask yourselves what have you done? If you were to write your own history, it would be little better than that of Belzoni's toad, which existed in the rock for three thousand years; you may have lived like it, but you have done nothing. What souls have you ever won to the Saviour? How has his name been magnified by you? Have you ever served him? How have you ever worked for him? What have you done for God? Have you not been cumberers of the ground; taking the nourishment of the earth where some better tree might have grown, and bearing no fruit to the great husbandman, or at least, only a few sorry crabs, that were not worth his acceptance. For all you have done, the world might as well have never known you. You have not been even so much use as the glow-worm, which, at least, serves to light the steps of the traveller. The world may possibly be glad to get rid of some of you, and rejoice when you are gone. Perhaps you have assisted in destroying the souls of those with whom you have been connected in life. You can recollect the time when you led that young man first into the ale house. You can remember the hour when you swore a most horrible oath; your child was within hearing, and learned to be profane also. You may look upon some souls who are going even now to damnation through your example; and in hell you may see spirits starting up from their iron beds, and hear them shrieking in their woe: "Who is it that led me here, and caused my soul to be destroyed? thou art the author of my damnation." Is the indictment true? Will you not be compelled to plead guilty to the charge? Do you not even now repent of your great transgressions? Even if it be so, my Master authorizes me to say again, "Thus saith the Lord, I, even I, am he that blotteth out my transgressions, and will not remember thy sins." Again, there are some who may be termed sanctuary sinnersþ sinners in Zion and these are the worst of sinners. I can usually tell whether inquirers have been the children of pious parents or no, if after a confession of great guilt they feel unable to proceed at the remembrance of what they once were. Groaning, and sobbing, and tears running down their cheeks, are the silent language of their woe. When I see this, I always know that the language that succeeds will be: "I have been the child of pious parents; and I feel that I am one of the worst of sinners, because I was brought up to religion; and yet I disregarded it, and turned aside from it." O yes, the worst of sinners are sinners in Zion, because they sin against light and knowledge; they force their way to hell, as John Bunyan says, over the Cross of Christ; and the worst way to hell is to go by the cross to it. Many of you now before me were consecrated to God by a beloved mother, and your father taught you to read and love the Scriptures of truth. You were brought up like Timothy; you well understand the theory of the way of salvation, and yet you come here, young men, some of you enemies to God and without Christ, and despisers of his word; some of you are even scoffers, or if not actually scoffers, you say religion is nought to you, and by your actions, if not by your words, declare it is nothing to you that Jesus should die. Ah! when I speak to you, I would not forget myself. Should it ever be my lot to wake up in hell, I should be amongst the most horribly damned there, for I had a most pious training, and should be forced to take my place with the sanctuary sinners. And you that are such, whom I am addressing now, are you not afraid? Ask yourselves now, "Who among us shall dwell with devouring fire?" Do you tremble and shake for fear, and with a penitent heart desire forgiveness? If so, then I say again, in my Master's name who spake nothing but love and mercy to penitent sinners, who said, "Neither do I condemn thee" Jehovah now declares "I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." Yet, once more, we have here men who had wearied God: "Thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities." You see the man who has been a professor of religion, and can look back twenty years ago, when he was a member of a Christian church; he was apparently walking in the fear of the Lord, and all men thought he had received the grace of God in truth; but he has turned aside into the paths of sin; sometimes his lips have been defiled with oaths, and his soul the bondslave of sin; but even now he is often found in God's house; sometimes he is affected to tears, and says within himself, "Surely I will return unto the Lord, for then was it better with me than now." Self-condemned, he stands and weeps in the bitterness of his heart; and mark you, it may be this morning he has stepped into this vast assembly, and that his knees are knocking one against the other, yet it may be that his goodness shall prove like the morning cloud and the early dew, that passeth away; or it may be that the turning point is now come; "Now or never," as Baxter used to say; now God or Satan, now accepted or condemned. Poor backslider, return unto the Lord, and he will have mercy upon thee; he will blot out all thy sins, and so blot them out that he will not remember them against thee any more for ever. These, then, are the characters who receive mercy. Some of you may say, "You seem to think us a bad lot" and so I do. Others exclaim, "How can you talk to us in this way? We are a honest, moral, and upright people." If so, then I have no gospel to preach to you. You may go elsewhere if you will, for you may get moral sermons in scores of chapels if you want them; but I am come in my Master's name to preach to sinners, and so I will not say a word to you Pharisees except this By so much as you think yourself righteous and holy, by so much shall ye be cast out of God's presence at last. Your sentence will be eternal banishment from the presence of him who hath said to every repenting sinner, "I, even I, am he that blotteth out thy transgressions, and will not remember thy sins." II. The second point is, THE DEED OF MERCY. We have found out the persons to whom God will give mercy; now what is mercy's deed? It is a deed of forgiveness, and in speaking of it, I shall speak first of its being a divine forgiveness "I, even I, am he." Divine pardon is the only forgiveness possible; for no one can remit sin but God only, and it matters not whether a Roman Catholic Priest, or any other priest shall say in the name of God, "I absolve thee from thy transgressions," it is abominable blasphemy. If a man has offended me I can forgive him, but if he has offended God I cannot forgive him. The only discharge possible is pardon by God; but then it is the only pardon necessary. Suppose I have so sinned that the king or the queen will not pardon me, that my brethren will not forgive me, and that I cannot pardon myself; if God absolves me, that is all the acquittal that will be necessary for my salvation. Perhaps I stand condemned by the law of my country: I am a murderer and must suffer on the scaffold; the queen refuses to pardon, and perhaps she does right in such a refusal; but I do not want her forgiveness in order to enter heaven; if God acquits me, that will be enough. Were I such a reprobate that all men hissed at me and wished me gone from existence, if I knew that they would never forgive my crime though I ought to desire my fellow- creatures' forgiveness it would not be necessary that I should have it to enter heaven. It God says, I forgive thee, that is enough. It is only God that can forgive satisfactorily; because no human pardon can ease the troubled conscience. The self-righteous Pharisee may be content to give himself into the hands of a priest to be rocked to sleep in the cradle of delusion, but the poor convinced sinner wants something more than the arrogant dictum of a priest ten thousand of them, with all their enchantments, he feels to be all in vain, unless Jehovah himself shall say, "I have blotted out thy sins for mine own sake." Again, it is surprising forgiveness; for the text speaks as if God himself were surprised that such sins should be remitted: "I,even, I;" it is so surprising that it is repeated in this way, lest any of us should doubt it. And it is amazing to the poor sinner when first awakened to his sin and danger. It seems to be too good too be true, and he "wonders to feel his own hardness depart," the mercy offered is so overwhelming. It is said that Alexander, whenever he attacked a city, put a light before the gate of it; and if the inhabitants surrendered before the light was burnt out, he spared them; but if the light went out first, he put them all to death. But our Master is more merciful than this; for if he had manifested grace only while a small light would burn, where should we have been? There be some here seventy or eighty years of age, and God has mercy on you still; but there is a light you know which when once quenched, extinguishes all hope of pardon the light of life. See then, grey-headed man, thy candle is burnt almost to the socket it has but the snuff left. Seventy years thou hast been here living in sin, and yet mercy waits on thee; but thou shalt soon depart, and mark me, there is no hope for thee then. But surprising grace, mercy's message is still proclaiming

"For while the lamp holds out to burn, The vilest sinner may return."

Unutterable mercy! There is no sinner out of hell so black but that God can wash him white. There is not out of the pit one so guilty that God is not able and willing to forgive him; for he declares the wondrous fact "I, even I, am he that blotteth out thy transgressions." Notice once more, that it is a present forgiveness. It does not say I am he that will blot out thy transgressions, but that blotteth them out now. There are some who believe, or at least seem to imagine, that it is not possible to know whether our sins are forgiven in this life. We may have hope, it is thought, that at last there will be a balance to strike on our side. But this will not satisfy the poor soul who is really seeking pardon, and is anxious to find it; and God has therefore blessedly told us, that he blotteth out our sin now; that he will do it at any moment the sinner believes. As soon as he trusts in his crucified God, all his sins are forgiven, whether past, present, or to come. Even supposing that he is yet to commit them, they are all pardoned. If I live eighty years after I receive pardon, doubtless I shall fall into many errors, but the one pardon will avail for them as well as for the past. Jesus Christ bore our punishment, and God will never require at my hands the fulfilment of that law which Christ has honored in my stead; for then would there be injustice in heaven: and that be far from God. It is no more possible for a pardoned man to be lost than for Christ to be lost, because Christ is the sinner's surety. Jehovah will never require my debt to be paid twice. Let none impute injustice to the God of the whole earth: let none suppose that he will twice exact the penalty of one sin. If you have been the chief of sinners, you may have the chief of sinner's forgiveness, and God can bestow it now. I cannot help noticing the completeness of this forgiveness. Suppose you call on your creditor, and say to him, "I have nothing to pay with." "Well," says he, "I can issue a distress against you, and place you in prison and keep you there." You still reply that you have nothing and he must do what he can. Suppose he should then say, "I will forgive all." You now stand amazed and say, "Can it be possible that you will give me that great debt of a thousand pounds?" He replies, "Yes, I will." "But how am I to know it?" There is a bond: he takes it and crosses it all out and hands it back to you, and says, "There is a full discharge, I have blotted it all out." So does the Lord deal with penitents. He has a book in which all your debts are written; but with the blood of Christ he crosses out the handwriting of ordinances which is there written against you. The bond is destroyed, and he will not demand payment for it again. The devil will sometimes insinuate to the contrary, as he did to Martin Luther. "Bring me the catalogue of my sins," said Luther; and he brought a scroll black and long. "Is that all?" said Luther. "No," said the devil; and he brought yet another. "And now," said the heroic saint of God, "write at the foot of the scroll: "The blood of Jesus Christ his Son cleanseth from all sin." That is a full discharge." III. Now, very briefly, the third thing THE REASON FOR MERCY. Says one poor sinner, "Why should God forgive me? I am sure there is no reason why he should, for I have never done anything to deserve his mercy." Hear what God says, "I am not about to forgive you for your own sake, but for my own sake." "But, Lord, I shall not be thankful enough." "I am not about to pardon you because of your gratitude, but for my name's sake." "But, Lord, if I am taken into thy church I can do very little for thy cause in future years, for I have spent my best days in the devil's service, surely the impure dregs of my life cannot be sweet to thee, O God." "I will not engage to forgive you for your sake, but for my own. I do not want you," says God, "I can do as well without you as with you, the cattle upon a thousand hills are mine; and if I pleased I could create a whole race of men for my service, who should be as renowned as the greatest monarchs, or the most eloquent preachers, but I can do as well without them, as with them; and I forgive you therefore for my own sake." Is there not hope for a guilty sinner here? It cannot be pleaded by any one that his sins are too great to be pardoned, for the amount of guilt is hereby put entirely out of consideration, seeing that God forgives not on account of the sinner, but for his own sake. Did you never hear of a physician visiting a man upon a sick bed, when the poor man said, "I have nothing to give you for your attention to me." "But," says the doctor, "I did not ask for anything; I attend you from pure benevolence; and moreover to prove my skill. It will make no difference to me how long you live, I love to try my skill, and let the world know that I have power to heal diseases. I want to get myself a name." And so God says, I desire to have a name for mercy; so that the worse you are, the more God is honored in your salvation. Go then to Christ, poor sinner naked, filthy, poor, wretched, vile, lost, dead, come as thou art, for there is nothing required in thee, except the need of him:

"This he gives you, 'Tis his Spirit's rising beam."

"for mine own sake," says God, "I will forgive." IV. Now to conclude THE PROMISE OF MERCY. "And will not remember thy sins." There are some things which even God cannot do. Though it is true he is Omnipotent, yet there are some things he cannot do. God cannot lie he cannot forsake his people he cannot disown his covenant; and this is one of the things it might be thought he could not do that is, forget. Is it impossible for God to forget? We finite creatures suffer many things to slip, but can the Almighty ever do so? That God who counteth the stars and calleth them all by their names who knoweth how many animalculae there are in the mighty ocean who notices every grain of dust that floats in the summer air, and is acquainted with every leaf of the forest, can he cease to remember? Perhaps we may answer "No." Not as to the absolute fact of the committal of the deed; but there are senses in which the expression is entirely accurate. In what sense are we to understand God's forgetfulness of our sins? First of all, he will not exact punishment for them when we come before his judgment bar at last. The Christian will have many accusers. The devil will come and say "That man is a great sinner." "I don't remember it," says God. "That man rebelled against thee, and cursed thee," says the accuser. "I do not remember it," says God, "for I have said I will not remember his sins." Conscience says, "Ah! but Lord, it is true, I did sin against thee, and that most grievously." "I do not remember it," says God "I said, I will not remember his sins." Let all the demons of the pit clamour in God's ear, and let them vehemently shout out a list of our sins, we may stand boldly forth at that great day, and sing, "Who shall lay anything to the charge of God's elect?" for God does not even remember their sin. The Judge does not remember it, and who then shall punish? Unrighteous as we were; wicked as we have been; yet he has forgotten it all. Who then can bring to remembrance what God has forgotten? He says, "I will cast thy sins into the depths of the sea," not into the shallows where they might be fished up again, but into the depths of the sea, where Satan himself cannot find them. There are no such things as sins recorded against God's people. Christ has so taken them away, that sin becomes a nonentity to Christians it is all gone, and through Jesu's blood they are clean. The second meaning of this is, I will not remember thy sins to suspect thee. There is a father, and he has a wayward son who went away that he might live a life of looseness and profligacy; but after a while he comes home again in a state of penitence. The father says, "I will forgive thee." But he says next day to his younger son, "There is business to be done at a distant town to-morrow, and here is the money for you to do it with." He does not trust the returned prodigal with it. "I have trusted him before with money," says the father to himself, "and he robbed me, and it makes me afraid to trust him again." But our heavenly Father says, "I will not remember thy sins." He not only forgives the past, but trusts his people with precious talents. He never suspects them. He has never one suspicious thought. He loves them just as much as if they had never gone astray. He will employ them to preach his gospel; he will put them into the Sunday-school, and make them servants of his Son: for he says, "I will not remember thy sins." Again: he will not remember in his distribution of the recompense of the reward. The earthly parent will kindly pass over the faults of the prodigal; but you know when that father comes to die, and is about to make his will, the lawyer sitting by his side, he says, "I shall give so much to William, who always behaved well, and my other son shall have so-and-so, and my daughter, she shall have so much; but there is that prodigal, I have spent a large sum upon him when he was young, but he wasted what he received, and though I have taken him again into favour, and for the present he is going on well; still I think I must make a little difference between him and the others. I think it would not be fair though I have forgiven him to treat him precisely as the rest;" and so the lawyer puts him down for a few hundred pounds, while the others, perhaps, get their thousands. But God will not remember your sins like that; he gives all an inheritance. He will give heaven to the chief of sinners as well as to the chief of saints. When he divides the portion to his children, it may be he will put Mary Magdalene as high as he does Peter, and the thief as high as he does John; yea, the malefactor who died on the cross is as much in the sight of God as the most moral person that ever lived. Here is a blessed forgetfulness. What sayest thou, poor sinner? Is thy heart drawn by a mysterious inspiration to the foot of the cross? Then I thank my Master; for I trust the one object of my life is to win souls for Christ, and if I may be blessed in that, my life shall be happy. Still do you say, "My sins are too great to be forgiven." Nay, but O man, as high as the heaven is above the earth, so great is his mercy above thy sins, and so far does his grace exceed thy thoughts. Oh, but sayest thou, "He will not accept me." What then is the meaning of this text "He is able to save unto the uttermost;" or this "Whosoever cometh unto me I will in no wise cast out;" and again "Whosoever will, let him come and take of the water of life freely." Do you still say, "This does not include me." Oh be not so faithless, but rather believe. Oh! had I the power, God knows I would weep myself away in order to win your souls.

"But feeble our compassion proves, And can but weep where most it loves.

I can do nothing but preach God's gospel; but since the moment Christ forgave me, I cannot help speaking of his love. I turned away from his gospel, and would have none of his reproofs. I cared not for his voice or his Word. That blessed Bible lay unread; these knees refused to bend in prayer, and my eyes looked on vanity. Has he not pardoned? Has he not forgiven? Yes. Then sooner may this tongue cleave to the roof of my mouth, than cease to proclaim free-grace in all its mighty displays of electing, redeeming, pardoning, and saving mercy. Oh! how loud ought I to sing, seeing I am out of hell, and delivered from condemnation. And if I am out of hell, why should not you be? Why should I be saved and not another? It was for sinners, remember, that Jesus came. Mary Magdalene, Saul of Tarsus the very chief of sinners, were accepted, and why do you foolishly conclude that you are cast out? Oh, poor penitent if you perish, you will be the FIRST penitent who ever did so. God give you his blessing, my dear friends, for Christ's sake. Amen.