Verse-by-Verse Bible Commentary
Isaiah 43:27

Clarke's Commentary

Verse Isaiah 43:27. Thy first father hath sinned — On this Kimchi speaks well: "How can ye say that ye have not sinned, seeing your first father, Adam, sinned; and man hath sin impressed on him through natural generation?"

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

Thy first father hath sinned - This is the argument on the side of God, to show that they were neither unjustly punished, nor punished with undue severity. The argument is, that their rulers and teachers had been guilty of crime, and that therefore it was right to bring all this vengeance upon the nation. Various interpretations have been given of the phrase ‘thy first father.’ A slight notice of them will lead to the correct exposition.

1. Many have supposed that Adam is referred to here. Thus Piscator, Calovius, and most of the fathers, understand it; and, among the Jews, Kimchi. But the objections to this are plain:

(a) Adam was not peculiarly the first father or ancestor of the Jews, but of the whole human race.

(b) The Jews never boasted, or gloried in him as the founder of their nation, but they always referred to Abraham under this appellation Matthew 3:9; John 8:33, John 8:39.

(c) It would have been irrelevant to the design of the prophet to have referred to the sin of Adam in this case. God was vindicating his own cause and conduct in destroying their capital and temple, and in sending them as captives to a distant land. How would it prove that he was right in this, to say that Adam was a transgressor? How would it demonstrate his justice in these special inflictions of his anger to refer to the apostasy of the ancestor of the whole human race?

2. Others refer it to Abraham. This was the sentiment of Jerome, and of some others; and by those who maintain this opinion, it is supposed to refer to his doubting the truth of the promise Genesis 15:8; or to the denial of his wife, and his sin in inducing her to say that she was his sister Genesis 12:11; Genesis 20:2; or to the fact that when young he was an idolater. But the obvious objection to this is, that Abraham is everywhere in the Scriptures proposed as an example of one eminently devoted to God; nor could it be said that these calamities had come upon them in consequence of his unfaithfulness, and his sins.

3. Others refer it to the rulers and princes individually. Thus Grotius refers it to Manasseh; Aben Ezra to Jeroboam, etc.

4. Others, as Vitringa, refer it to the high priest, and particularly to Uriah, who lived in the time of Ahaz, and particularly to the fact, that, in obedience to the command of Ahaz, he constructed an altar in Jerusalem like the one which he had seen and admired in Damascus 2 Kings 16:10-16. The objection to this interpretation is, that no reason can be given for selecting this particular act from a number of similar abominations on the part of the priests and rulers, as the cause of the national calamities. It was only one instance out of many of the crimes which brought the national judgments upon them.

5. Others, as Gesenius, suppose that the word is to be taken collectively, not as referring to any particular individual, but to the high priests in general. It is not uncommon to give the name ‘father’ thus to a principal man among a people, and especially to one eminent in religious authority. The word ‘first’ here does not refer to time, but to rank; not the ancestor of the people, but the one having appropriately the title of father, who had the priority also in rank. The Septuagint renders it, Οἱ πατέρες ὑμῶν πρῶτοι Hoi pateres humōn prōtoi. It refers therefore, probably, to the character of the presiding officers in religion, and means that the priests, supreme in rank, and whose example was so important, had sinned; that there was irreligion at the very foundation of influence and authority; and that therefore it was necessary to bring these heavy judgments on the nation. No one acquainted with the history of the Jewish people in the times immediately preceding the captivity, can doubt that this was the character of the high priesthood.

(Gesenius and some others give the words a collective sense, as signifying either the succession of priests or ancestors in general. The interpretation which understands the phrase of Abraham, is supposed by some to be at variance with the uniform mention of that patriarch in terms of commendation. But these terms are perfectly consistent with the proposition that he was a sinner, which may here be the exact sense of חטא châṭâ'. To the application of the phrase to Adam, it has been objected, that he was not peculiarly the father of the Jews. To this it may be answered, that if the guilt of the national progenitor would prove the point in question, much more would it be established by the fact of their belonging to a guilty race. At the same time it may be considered as implied, that all their fathers, who had since lived, shared in the original depravity; and thus the same sense is obtained that would have been expressed by the collective explanation of first father, while the latter is still taken in its strict and full sense, as denoting the progenitor of all mankind. - Alexander)

And thy teachers - Margin, ‘Interpreters.’ The word used here (מלציך m^elı̂ytseykā) is derived from לוץ lûts. This word means to stammer, to speak unintelligibly; and then to speak in a foreign and barbarous language, and then to interpret, from the idea of speaking a foreign tongue. Hence, it may be used in the sense of an internuncius, or a messenger (2 Chronicles 32:31; compare the notes at Job 33:23). That it refers here to the priests, there can be no doubt, and is properly applied to them because they sustained the office of interpreting his will to the people, and generally of acting as internuncii or messengers between God and them. The Septuagint renders it, ” Ἄρχοντρς Archontes - ‘Rulers.’

Calvin's Commentary on the Bible

27.Thy first father sinned. This passage is almost universally understood to refer to the “first parent” Adam. (Genesis 3:6.) Some prefer to interpret it as relating to Abraham; as if he had said,

“You have not alone sinned, but your father Abraham himself sinned, though he was a man of eminent holiness.” ⁽¹⁷¹⁾ (Joshua 24:2.)

By the teachers are understood to be meant Moses and Aaron, who were men of extraordinary holiness, and yet sinned: “how much more you who are far inferior to theme” (Numbers 20:12.) That would be an argument from the greater to the less. But I view the matter differently; for under the word Father he includes not one or a few of their ancestors, but many. It is an interchange of the singular and plural number, which is very frequently employed by Hebrew writers. This reproof occurs very frequently in the prophets and in the Psalms; for, knowing that God reckoned them to be “a holy people,” (Exodus 19:6,) as if this honor had been due to the excellence or merits of the fathers, they rose fiercely against God himself, and swelled with pride on account of their hereditary privilege. On this account the prophets in every age expose the crimes of the fathers; and Stephen, who followed them, says, that “they always resisted the Holy Spirit;” (Acts 7:51;) as if he had said, “You do not now for the first time begin to be wicked; long ago your fathers were base and infamous. From a bad crow has come a bad egg. But you are far worse, and exceed your fathers in wickedness; so that if I had looked at you alone, you would long ago have been destroyed and completely ruined.”

And thy teachers. ⁽¹⁷²⁾ He now adds the teachers, in order to shew that the blame did not lie with the people alone; for they who ought to have been the guides of others, that is, the priests and the prophets, were the first to stumble, and led others into error. In a word, he shews that no class was free from vices and corruptions. “Let them now go and boast of their virtues, and let them produce the very smallest reason why I ought to protect them, except my own goodness.” If it be objected that there is no reason why the sins of their fathers should be brought as an accusation against them, because it is written,

“The soul that hath sinned shall die, and the children shall not be punished instead of the fathers,” (Ezekiel 18:20,)

the answer will be easy. The Lord makes the children to bear the punishment of the sins of the fathers, when they resemble their fathers; and yet they are not punished for other men’s sins, for they themselves have sinned; and when the Lord chastises the whole body, he puts the fathers and the children together, so as to involve all in the same condemnation.

(171) Jarchi adopts this view, and paraphrases the clause thus; “‘Thy first father sinned,’ that is, when he said, ‘How shall I know that I shall inherit it?’” (Genesis 15:8.) This passage was not likely to have occurred to modern readers as the most striking fact in Abraham’s history for proving that that eminently holy man was not absolutely perfect; and the selection of it is a curious specimen of Jewish interpretation. — Ed.

(172) “Thy teachers. Hebrews Interpreters.” — (Eng. Ver.) “Interpreters, or organs of communication, is a title given elsewhere to ambassadors, (2 Chronicles 32:31,) and to an interceding angel. (Job 33:23.) It here denotes all those who, under the theocracy, acted as organs of communication between God and the people, whether prophets, priests, or rulers.” —Alexander.

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

Israel’s sin was traceable all the way back to her namesake, Jacob (Isaiah 43:22; cf. Deuteronomy 26:5; Hosea 12:2-4). Other possibilities are that Adam or Abraham is in view. Even the leaders of Israel had consistently sinned against the Lord (cf. Isaiah 9:15; Isaiah 28:7; Isaiah 29:10; Jeremiah 5:31); it was not just the present generation that was unacceptable to Him.

Gill's Exposition of the Whole Bible

Thy first father hath sinned,.... Either Adam, as Kimchi, in whom all have sinned, and from whom all derive a sinful and corrupt nature; or Abraham, as Jarchi, the father of the Jewish nation, of whom they boasted, and in whom they trusted, as being of his seed, and through whose merits and worthiness they expected great things; yet he was but a sinful man, though a good man, and a great believer; of whose infirmity and frailty many instances are on record. Some have thought Terah the father of Abraham is designed, who was an idolater; others think some particular king is meant, the father of his people; Aben Ezra supposes Jeroboam to be intended, the first king of the ten tribes who made Israel to sin; but Kimchi observes, it is better to understand it of Saul, who was the first king over all Israel; others interpret it of Ahaz; and others of Manasseh; Vitringa of Uriah the priest, in the times of Ahaz; but it seems best to take the singular for the plural, as the Arabic version does, which renders it, "your first fathers have sinned"; all their forefathers had sinned, from their coming out of Egypt to that day; and, therefore it was in vain to have respect to them, or plead any worthiness of theirs in their favour; besides, they imitated them in their sins, and were filling up the measure of their iniquities:

and thy teachers have transgressed against me; or "interpreters" s; of the law to the people, the Priests and Levites, Scribes and Pharisees; such who should have taught the people, and instructed them in the knowledge of divine things, and interceded with God for them; these were transgressors of the law themselves, as well as despisers of the Gospel; these rejected the counsel of God against themselves, disbelieved the Messiah, and dissuaded the people from receiving him; they were "orators" t, as the word is by some rendered; and they used all the oratory they were masters of against Christ, and to persuade the people into an ill opinion of him, and at last to insist upon his crucifixion.

s מליציך "interpretes tui", V. L. Pagninus, Montanus, Vatablus. t "Oratores", Cocceius; "interpretes, [seu] oratores tui", Piscator; "oratores, intercessores tui", Vitringa.

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.