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Verse
Context
Israel’s Unfaithfulness
24You have not bought Me sweet cane with your silver, nor satisfied Me with the fat of your sacrifices. But you have burdened Me with your sins; you have wearied Me with your iniquities. 25I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more. 26Remind Me, let us argue the matter together. State your case, so that you may be vindicated.
Sermons






Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Nevertheless, the sustaining power of divine love is greater than the gravitating force of divine wrath. "I, I alone, blot out thy transgressions for my own sake, and do not remember thy sins." Jehovah Himself here announces the sola gratia and sola fides. We have adopted the rendering "I alone," because the threefold repetition of the subject, "I, I, He is blotting out thy transgressions," is intended to affirm that this blotting out of sin is so far from being in any way merited by Israel, that it is a sovereign act of His absolute freedom; and the expression "for my own sake," that it has its foundation only in God, namely, in His absolute free grace, that movement of His love by which wrath is subdued. For the debt stands written in God's own book. Justice has entered it, and love alone blots it out (mâchâh, ἐξαλείφει, as in Isa 44:22; Psa 51:3, Psa 51:11; Psa 109:14); but, as we know from the actual fulfilment, not without paying with blood, and giving the quittance with blood.
Jamieson-Fausset-Brown Bible Commentary
I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Isa 44:22). for mine own sake-- (Isa 48:9, Isa 48:11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out. not remember . . . sins-- (Jer 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
John Gill Bible Commentary
Put me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so; wherefore he would have his people put him in mind of them, that he may by his good Spirit make a comfortable application of them to him: "let us plead together"; or come together in judgment, as God and the sinner may upon the foot of remission of sin, through the blood, sacrifice, and satisfaction of Christ; which may be pleaded, and will be allowed, in the court of justice: declare thou, that thou mayest be justified; declare the promise before made; declare the grace that is expressed in it; plead the blood and righteousness of my Son, that thou mayest be justified by it, on which account remission of sin is: or it may be rather, these words are directed to another set of men among the Jews, who rejected the doctrine of forgiveness of sin by the grace of God, through the blood of Christ; such as were the Scribes and Pharisees in Christ's time, those self-justiciaries, who sought to be justified by the works of the law; setting at nought the grace of God and righteousness of Christ: now these the Lord calls upon in a way of derision, to put him in mind of any of their good actions they had done, and he had forgotten, for the sake of which they expected pardon, and not for his name's sake; and to come into open court and plead their own righteousness, and see whether they could carry their cause upon the foot of their own merits; and declare publicly what these merits and good works were, that they might be justified by them, if they were sufficient for such a purpose; but alas! these would not bear examination at the bar of strict justice, and would be far from justifying them in, the sight of God; and as their own works would be insufficient, it would be a vain thing to have recourse to the works and merits of their forefathers; for it follows, Put me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so; wherefore he would have his people put him in mind of them, that he may by his good Spirit make a comfortable application of them to him: "let us plead together"; or come together in judgment, as God and the sinner may upon the foot of remission of sin, through the blood, sacrifice, and satisfaction of Christ; which may be pleaded, and will be allowed, in the court of justice: declare thou, that thou mayest be justified; declare the promise before made; declare the grace that is expressed in it; plead the blood and righteousness of my Son, that thou mayest be justified by it, on which account remission of sin is: or it may be rather, these words are directed to another set of men among the Jews, who rejected the doctrine of forgiveness of sin by the grace of God, through the blood of Christ; such as were the Scribes and Pharisees in Christ's time, those self-justiciaries, who sought to be justified by the works of the law; setting at nought the grace of God and righteousness of Christ: now these the Lord calls upon in a way of derision, to put him in mind of any of their good actions they had done, and he had forgotten, for the sake of which they expected pardon, and not for his name's sake; and to come into open court and plead their own righteousness, and see whether they could carry their cause upon the foot of their own merits; and declare publicly what these merits and good works were, that they might be justified by them, if they were sufficient for such a purpose; but alas! these would not bear examination at the bar of strict justice, and would be far from justifying them in, the sight of God; and as their own works would be insufficient, it would be a vain thing to have recourse to the works and merits of their forefathers; for it follows, Isaiah 43:27 isa 43:27 isa 43:27 isa 43:27Thy 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) "interpretes tui", V. L. Pagninus, Montanus, Vatablus. (t) "Oratores", Cocceius; "interpretes, seu oratores tui", Piscator; "oratores, intercessores tui", Vitringa.
Tyndale Open Study Notes
43:25 God alone can and does blot out . . . sins, no matter how many or how great (see also 44:22).
Israel’s Unfaithfulness
24You have not bought Me sweet cane with your silver, nor satisfied Me with the fat of your sacrifices. But you have burdened Me with your sins; you have wearied Me with your iniquities. 25I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more. 26Remind Me, let us argue the matter together. State your case, so that you may be vindicated.
- Scripture
- Sermons
- Commentary
(Belarus) God Has Risen to Defend His Name
By David Wilkerson16K52:40God's NamePSA 37:1ISA 41:10ISA 42:13ISA 43:18ISA 43:21ISA 43:25MAT 6:33In this sermon, the preacher emphasizes God's promises of provision and protection for his people. He highlights that God has promised that his people will never have to beg for bread and that he will always provide for their needs. The preacher also discusses the current state of society, where the Bible and God are being pushed out of schools and other areas. He shares the story of a judge in Alabama who was told to remove the Ten Commandments from the courthouse. The preacher encourages the congregation to trust in God's authority and power, and to not fear or fret in the face of evil. He concludes by proclaiming that God has risen to defend his name and that he will do a new thing in the future.
Alas for Us, if Though Wert All, and Nought Beyond, O Earth
By C.H. Spurgeon5.6K48:38NUM 23:10PSA 106:44ISA 43:25MAT 25:411CO 15:19REV 19:8REV 20:15In this sermon, the preacher reflects on the deep and indescribable joy experienced by the heavenly family. He contemplates the significance of the star of Jacob and how all other stars derive their brilliance from him. The preacher then shares a powerful encounter with a martyr of God who, despite being driven from his home and comforts, finds solace in the midst of suffering. The sermon takes a dramatic turn as the preacher vividly describes the scene of judgment day, where all individuals are held accountable for their actions. The hope of the world to come is emphasized as the ultimate source of comfort and motivation for Christians, preventing them from living miserable lives.
Death & Resurrection
By T. Austin-Sparks5.4K30:55DeathNEH 8:8PSA 119:18PSA 119:105ISA 43:25JHN 16:13ACT 1:82TI 3:16In this sermon, the speaker emphasizes that the central message of the New Testament is about Jesus Christ. The focus is on his crucifixion and resurrection, which is highlighted in all four narratives of his life. The speaker also points out that while only a few people claim to have seen Jesus after his resurrection, the majority of early Christians lived their lives based on the reality of this event. The sermon emphasizes the importance of personally experiencing the power of Jesus' resurrection and continually seeking to know him more deeply.
Blessed Assurance
By William P. Nicholson3.6K28:16ISA 43:25MAT 6:33JHN 19:30ROM 10:132CO 5:17EPH 2:81JN 1:9In this sermon, the speaker shares his personal testimony of how he became a child of God and found salvation. He describes a moment when he was sitting at his mother's fireside, feeling lost and darkened, when suddenly God spoke to his soul and he felt convicted of his sin. He immediately accepted Jesus as his Savior and was saved. The speaker emphasizes the completeness and perfection of salvation through Jesus Christ, stating that nothing can be added or taken away from it. He also highlights the marvel of God's creation, such as the intricate design of the human hand, eye, and heart, and emphasizes the need for belief in our complete sinfulness and Jesus as a complete Savior.
Understanding God's Forgiveness
By Jim Cymbala1.9K33:56ForgivenessPSA 130:4ISA 43:25MAT 6:331JN 1:9In this sermon, Paul emphasizes the message of forgiveness of sins through Jesus Christ. He warns that rejecting Jesus will result in facing the penalty of one's sins. The sermon highlights that the good news of Jesus Christ is not about material prosperity or physical healing, but rather about the love of God and His willingness to forgive. Paul explains that the law and conscience can only produce fear and guilt, but forgiveness can only be found through the love of the Father and the sacrifice of Jesus on the cross.
Blotted Out
By Mel Trotter1.8K04:05LEV 26:31PSA 103:12PSA 139:2ECC 12:14ISA 43:25ISA 44:22MAT 6:33In this sermon, the preacher shares a story about a boy in Chicago who confessed to killing his parents. The boy's confession was recorded on a dictaphone, and when played back, it convicted him. The preacher then draws a parallel between this recording technology and God's ability to remember every word and action. He emphasizes that just as Edison's invention can capture and playback words, God keeps record of our sins. However, the preacher also highlights the hope found in the Bible, where God promises to blot out our sins and not remember them.
Plenary Absolution
By C.H. Spurgeon1.7K46:19PSA 103:9PSA 103:12ISA 43:25MAL 3:6MAT 6:33ROM 8:11JN 1:9The sermon transcript focuses on the great gospel truth of the forgiveness of sin. The speaker emphasizes that this truth is precious to believers of all levels of spiritual maturity, as well as to those who are still seeking salvation. The text used in the sermon highlights the peculiarity of this truth, as it does not apply to all mankind but specifically to God's elect. The sermon encourages believers to rejoice in the Lord and to find comfort in the fact that Christ died, rose again, and intercedes for them, securing their forgiveness. The sermon also emphasizes the importance of recognizing one's sinfulness and experiencing repentance and contrition. Overall, the sermon emphasizes the necessity and everlasting freshness of the doctrine of forgiving love.
The Power of Forgiveness
By Scott Volk1.6K49:34ForgivenessGEN 45:1ISA 43:25JER 31:34MAT 5:27MAT 6:8JHN 3:16ROM 12:19In this sermon, the speaker tells a story about a criminal who steals from a priest and knocks him out. The next day, the criminal is caught by the police and accuses the priest of giving him the stolen items. However, instead of denying it, the priest admits to it. The speaker then poses the question of how we should respond when faced with those who have wronged us. He refers to the story of Joseph in the Bible, who forgave his brothers for selling him into slavery and even reassured them that it was part of God's plan. The main message is to let go of resentment and extend forgiveness to those who have hurt us.
(Through the Bible) Isaiah 43-45
By Chuck Smith1.5K57:29GEN 1:1ISA 43:1ISA 43:25ISA 44:24ISA 48:17In this sermon, the preacher emphasizes the importance of not worshiping nature or created things, but rather worshiping the Creator, God. He highlights that nature reveals God to man, as the heavens declare His glory and the earth shows His handiwork. The preacher warns against falling down to worship trees or any other created thing, as this is foolish and idolatrous. Instead, he encourages logical observation of nature, admiring its beauty and recognizing it as a part of God's creation, leading to worship of the Creator. The sermon also includes reminders of God's redemption and deliverance of His people, and His ability to make a way even in the wilderness and desert.
Personal Testimony
By Raul Ries1.3K43:35RedemptionTestimonyGrace Of GodPSA 34:18ISA 43:25MAT 11:28JHN 3:16ROM 5:82CO 5:17EPH 2:8PHP 4:6JAS 5:161JN 1:9Raul Ries shares his personal testimony, reflecting on his tumultuous upbringing marked by violence and abuse from his father, and the transformative power of God's grace in his life. He recounts the struggles of his youth, including his time in Vietnam, where he faced life-threatening situations and deep emotional turmoil. Ultimately, it was through a moment of desperation and a divine encounter that he found redemption and a new purpose, leading to a profound change in his life and relationships. Raul emphasizes the importance of prayer and the unconditional love of his wife, Sharon, which played a crucial role in his journey to faith. He encourages others to seek God's mercy and healing, regardless of their past.
Deferred Obedience 1 - Part 3
By Joshua Daniel1.2K09:42PRO 1:32ISA 43:25JOL 2:13MAT 18:12JAS 4:17This sermon emphasizes the importance of not deferring obedience to God's will, highlighting the tragic consequences of neglecting the lost and the vulnerable. It addresses societal issues like alcoholism, greed, and the impact of dysfunctional families on individuals and communities. The speaker urges repentance, seeking God's mercy, and taking responsibility for our actions to prevent further harm and destruction.
The Lord Can Present Us Perfect (Tamil)
By Zac Poonen1.1K56:31GEN 3:1JOS 21:45PSA 133:1ISA 43:25MAT 6:331CO 13:12EPH 4:3PHP 2:14JUD 1:24REV 22:21This sermon emphasizes the importance of surrendering to God, trusting in His promises, and maintaining unity in the body of Christ. It highlights the need to overcome doubt, grumbling, and complaining by believing in God's faithfulness and seeking unity in fellowship. The speaker encourages humility, love, and faith in God's ability to keep us from falling, presenting us blameless before Him.
Our Threefold Blindness Removed (Kannada)
By Zac Poonen1.0K1:02:02JOS 1:9ISA 43:252CO 4:4EPH 1:191JN 1:91JN 2:2This sermon emphasizes the importance of understanding the seriousness of sin, the availability of forgiveness through Jesus Christ, the power of the Holy Spirit to overcome sinful habits, and the need to ask God to open our eyes to these truths. It highlights the deception of the devil in blinding people to these essential aspects of the Gospel.
Instant Mercy
By Jim Cymbala99306:07Mercy2SA 12:7PSA 32:5PSA 103:12ISA 43:25MAT 11:28ROM 8:11JN 1:9In this sermon, the preacher emphasizes the quickness of God's forgiveness when we sincerely repent and ask for forgiveness. He highlights the misconception that we have to wait for a long time or face severe punishment before God forgives us. The preacher uses the example of David's sin with Bathsheba and how he confessed his wrongdoing when confronted by the prophet Nathan. The sermon emphasizes the importance of understanding God's mercy and love, which leads to a deeper love for Jesus and joyful service to God. The preacher also reassures the audience that when we confess our sins, God not only forgives but also forgets them.
Lord, Remove My Guilt and Shame
By Shane Idleman76546:06NEH 8:10PRO 28:13ISA 43:25ROM 8:282CO 10:3PHP 3:13JAS 4:71JN 1:9This sermon addresses the deep struggle with guilt and shame, particularly focusing on the aftermath of abortion and the burden it brings. The speaker shares personal experiences of regret and the need for confession, repentance, and surrender to God's forgiveness and grace. The message emphasizes the importance of removing guilt and shame by turning to God, bringing every thought captive to Christ, and seeking obedience to overcome strongholds in the mind.
How Are the Mighty Fallen
By Ian G. North75847:41Falling AwayPSA 119:11ISA 43:25ISA 44:22LUK 21:34LUK 21:361PE 5:8In this sermon, the preacher discusses the encounter between the prophet Nathan and King David. Nathan confronts David about his sin, using a story about a rich man who steals a poor man's beloved lamb. David reacts with anger and declares that the man should die, not realizing that he is condemning himself. The preacher emphasizes the importance of staying humble and watchful, as David's downfall began with him relaxing and then being tempted by what he saw. The sermon also references the book of James, highlighting the role of our own evil desires in leading us into temptation.
Remember / Forget
By Jim Cymbala72131:04Christian LifePSA 103:12ISA 1:18ISA 43:25ROM 8:1PHP 3:13HEB 8:121JN 1:9In this sermon, the preacher emphasizes that according to the word of God, it is impossible for God to not give His followers a better new thing than before. He uses the example of Jesus turning water into wine at the wedding in Cana of Galilee to illustrate this point. The preacher also emphasizes the importance of forgetting past hurts and offenses in order to receive God's blessings in the present and future. He encourages the congregation to focus on being faithful to God and to trust that He will provide better things in the coming year.
For Savage or Scientist
By Major Ian Thomas1449:56New BirthRedemptionPSA 103:12ISA 43:25JHN 3:16JHN 10:10ROM 5:82CO 5:17EPH 2:8PHP 2:12COL 1:131JN 1:7Major Ian Thomas shares the transformative story of the Orca Indians, highlighting how the murderers of missionaries became redeemed through Christ. He emphasizes that regardless of one's past, the power of Jesus' sacrifice can cleanse and regenerate anyone, making them a new creation. Thomas recounts the journey of Dr. Gerhard Dierks, a scientist who realized his need for God through his research, ultimately leading him to accept Christ and experience true redemption. The sermon underscores that salvation is not just about forgiveness but also about receiving the life of Christ to live righteously in a corrupt world. Thomas concludes by affirming that God’s grace is available to all, regardless of their background or past actions.
The First Fruits of the Spirit
By John Wesley2Freedom from CondemnationWalking In The SpiritISA 43:25JHN 3:17ROM 8:11CO 2:122CO 1:12GAL 5:16PHP 1:61TI 1:8HEB 10:141JN 3:24John Wesley emphasizes that those who are in Christ Jesus and walk according to the Spirit are free from condemnation. He explains that true believers, justified by faith, are no longer under the law's condemnation due to their past, present, or even inward sins, as they are empowered by the Holy Spirit to live righteously. Wesley clarifies that while believers may struggle with sin, their sincere efforts to walk in the Spirit ensure they are not condemned by God or their own conscience. He encourages believers to trust in God's grace and to continue striving for holiness, knowing that their faith in Christ secures their standing before God. The sermon concludes with practical inferences on living a life led by the Spirit, free from fear and condemnation.
The Art of Forgiveness
By Richard Sipley2ISA 43:25MAT 18:15ROM 5:61CO 15:3EPH 4:32Dick Sipley preaches about the importance of forgiveness, emphasizing the difference between a defeated life and a victorious life, and the need to forgive others as God forgives us. He shares personal illustrations of struggles with forgiveness and highlights the three major goals of God's forgiveness and ours: reconciliation, satisfaction, and inner peace. Sipley stresses the significance of seeking reconciliation, bearing the hurt done to us, and choosing not to remember the wrongs, just as God forgives us.
The Doctrine of Justification 7. Its Objects
By A.W. Pink1JustificationGrace Of GodISA 43:25JER 31:3JHN 3:18ROM 3:19ROM 4:5ROM 4:25ROM 5:6ROM 8:33EPH 2:31TI 3:16A.W. Pink explores the doctrine of justification, emphasizing that God justifies the ungodly, not based on their works but through faith in Christ's righteousness. He clarifies that justification is a legal declaration from God, distinct from the believer's experiential state, and that all humans, including the elect, are born under condemnation until they believe. Pink highlights that justification is not about inherent righteousness but about God's grace extended to sinners, illustrating this with biblical examples like Abraham and the thief on the cross. He stresses that faith is the means by which one receives this justification, underscoring the radical nature of God's mercy towards the most wretched. Ultimately, Pink affirms that God's justification is a miraculous act of grace that offers hope to all who believe, regardless of their past sins.
The Doctrine of Justification 6. Its Source
By A.W. Pink1JustificationGrace Of GodJOB 33:24PSA 40:7ISA 43:25ROM 3:24ROM 5:181CO 15:47GAL 4:4EPH 1:6TIT 3:5REV 12:11A.W. Pink expounds on the doctrine of justification, emphasizing that it is a divine verdict declaring believers righteous through the perfect satisfaction of Christ. He explains that justification is not based on human merit but solely on God's sovereign grace, which allows the ungodly to be accepted without cause. Pink clarifies that Christ's obedience and sacrifice fulfill the law's demands, making His righteousness available for imputation to believers. He reassures Christians that despite their shortcomings, they stand accepted in the beloved through Christ's finished work. Ultimately, the source of justification is God's unmerited favor, which offers hope and comfort to all who believe.
He Remembers No More
By C.H. Spurgeon1ForgivenessGrace Of GodPSA 103:12ISA 43:25JER 31:34MIC 7:19ROM 8:12CO 5:21EPH 1:7COL 2:13HEB 10:171JN 1:9C.H. Spurgeon emphasizes the profound joy of knowing that God forgives our sins and chooses to remember them no more, as stated in Jeremiah 31:34. He explains that through the great atonement, believers are regarded as if they have never sinned, wearing a divine righteousness that surpasses Adam's innocence. Spurgeon reassures that God will not punish us for our sins nor love us any less because of them, as our debts are completely obliterated. While we should mourn our transgressions, we can rejoice in the assurance that they will never be held against us, which motivates us to turn away from sin. This understanding of God's grace instills a desire to live in obedience and honor Him.
I, Even I
By Thomas Brooks0God's MercyForgivenessPSA 103:12ISA 43:25MIC 7:18Thomas Brooks emphasizes the profound mercy of God in his sermon 'I, Even I,' focusing on Isaiah 43:25, where God declares His authority to forgive sins. He highlights the gravity of our offenses against God, including the violation of His law and covenant, yet reassures us of God's willingness to blot out our transgressions for His own sake. The repetition of 'I, even I' serves to remind us of the personal nature of God's forgiveness and the depth of His love despite our shortcomings. Brooks calls believers to recognize the seriousness of their sins while also embracing the hope found in God's mercy.
Luke 16:19
By Chuck Smith0ConscienceMemoryPSA 139:14ECC 12:1ISA 43:25LUK 16:25JHN 14:26ROM 2:151CO 3:13PHP 3:13HEB 10:27REV 20:12Chuck Smith emphasizes the significance of memory in our lives, illustrating how it can be both a blessing and a burden. He discusses the complexities of memory, including the impact of past experiences and the role of conscience in recalling wrongdoings. The sermon highlights the importance of remembering God's calls and the love of Christ that we may have rejected. Smith urges listeners to reflect on their memories, particularly those related to their spiritual journey and relationship with God. Ultimately, he reminds us that we cannot escape our memories, and they shape our understanding of ourselves and our faith.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Nevertheless, the sustaining power of divine love is greater than the gravitating force of divine wrath. "I, I alone, blot out thy transgressions for my own sake, and do not remember thy sins." Jehovah Himself here announces the sola gratia and sola fides. We have adopted the rendering "I alone," because the threefold repetition of the subject, "I, I, He is blotting out thy transgressions," is intended to affirm that this blotting out of sin is so far from being in any way merited by Israel, that it is a sovereign act of His absolute freedom; and the expression "for my own sake," that it has its foundation only in God, namely, in His absolute free grace, that movement of His love by which wrath is subdued. For the debt stands written in God's own book. Justice has entered it, and love alone blots it out (mâchâh, ἐξαλείφει, as in Isa 44:22; Psa 51:3, Psa 51:11; Psa 109:14); but, as we know from the actual fulfilment, not without paying with blood, and giving the quittance with blood.
Jamieson-Fausset-Brown Bible Commentary
I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Isa 44:22). for mine own sake-- (Isa 48:9, Isa 48:11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out. not remember . . . sins-- (Jer 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
John Gill Bible Commentary
Put me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so; wherefore he would have his people put him in mind of them, that he may by his good Spirit make a comfortable application of them to him: "let us plead together"; or come together in judgment, as God and the sinner may upon the foot of remission of sin, through the blood, sacrifice, and satisfaction of Christ; which may be pleaded, and will be allowed, in the court of justice: declare thou, that thou mayest be justified; declare the promise before made; declare the grace that is expressed in it; plead the blood and righteousness of my Son, that thou mayest be justified by it, on which account remission of sin is: or it may be rather, these words are directed to another set of men among the Jews, who rejected the doctrine of forgiveness of sin by the grace of God, through the blood of Christ; such as were the Scribes and Pharisees in Christ's time, those self-justiciaries, who sought to be justified by the works of the law; setting at nought the grace of God and righteousness of Christ: now these the Lord calls upon in a way of derision, to put him in mind of any of their good actions they had done, and he had forgotten, for the sake of which they expected pardon, and not for his name's sake; and to come into open court and plead their own righteousness, and see whether they could carry their cause upon the foot of their own merits; and declare publicly what these merits and good works were, that they might be justified by them, if they were sufficient for such a purpose; but alas! these would not bear examination at the bar of strict justice, and would be far from justifying them in, the sight of God; and as their own works would be insufficient, it would be a vain thing to have recourse to the works and merits of their forefathers; for it follows, Put me in remembrance,.... Of this gracious promise of free remission of sins, and of all others of the same kind; not that God ever forgets any of his promises, but he may sometimes seem to do so; wherefore he would have his people put him in mind of them, that he may by his good Spirit make a comfortable application of them to him: "let us plead together"; or come together in judgment, as God and the sinner may upon the foot of remission of sin, through the blood, sacrifice, and satisfaction of Christ; which may be pleaded, and will be allowed, in the court of justice: declare thou, that thou mayest be justified; declare the promise before made; declare the grace that is expressed in it; plead the blood and righteousness of my Son, that thou mayest be justified by it, on which account remission of sin is: or it may be rather, these words are directed to another set of men among the Jews, who rejected the doctrine of forgiveness of sin by the grace of God, through the blood of Christ; such as were the Scribes and Pharisees in Christ's time, those self-justiciaries, who sought to be justified by the works of the law; setting at nought the grace of God and righteousness of Christ: now these the Lord calls upon in a way of derision, to put him in mind of any of their good actions they had done, and he had forgotten, for the sake of which they expected pardon, and not for his name's sake; and to come into open court and plead their own righteousness, and see whether they could carry their cause upon the foot of their own merits; and declare publicly what these merits and good works were, that they might be justified by them, if they were sufficient for such a purpose; but alas! these would not bear examination at the bar of strict justice, and would be far from justifying them in, the sight of God; and as their own works would be insufficient, it would be a vain thing to have recourse to the works and merits of their forefathers; for it follows, Isaiah 43:27 isa 43:27 isa 43:27 isa 43:27Thy 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) "interpretes tui", V. L. Pagninus, Montanus, Vatablus. (t) "Oratores", Cocceius; "interpretes, seu oratores tui", Piscator; "oratores, intercessores tui", Vitringa.
Tyndale Open Study Notes
43:25 God alone can and does blot out . . . sins, no matter how many or how great (see also 44:22).