mh_parser/vol_split/23 - Isaiah/Chapter 43.xml

<div2 id="Is.xliv" n="xliv" next="Is.xlv" prev="Is.xliii" progress="15.93%" title="Chapter XLIII">
<h2 id="Is.xliv-p0.1">I S A I A H.</h2>
<h3 id="Is.xliv-p0.2">CHAP. XLIII.</h3>
<p class="intro" id="Is.xliv-p1" shownumber="no">The contents of this chapter are much the same
with those of the foregoing chapter, looking at the release of the
Jews out of their captivity, but looking through that, and beyond
that, to the great work of man's redemption by Jesus Christ, and
the grace of the gospel, which through him believers partake of.
Here are, I. Precious promises made to God's people in their
affliction, of his presence with them, for their support under it,
and their deliverance out of it, <scripRef id="Is.xliv-p1.1" osisRef="Bible:Isa.43.1-Isa.43.7" parsed="|Isa|43|1|43|7" passage="Isa 43:1-7">ver. 1-7</scripRef>. II. A challenge to idols to vie
with the omniscience and omnipotence of God, <scripRef id="Is.xliv-p1.2" osisRef="Bible:Isa.43.8-Isa.43.13" parsed="|Isa|43|8|43|13" passage="Isa 43:8-13">ver. 8-13</scripRef>. III. Encouragement given to the
people of God to hope for their deliverance out of Babylon, from
the consideration of what God did for their fathers when he brought
them out of Egypt, <scripRef id="Is.xliv-p1.3" osisRef="Bible:Isa.43.14-Isa.43.21" parsed="|Isa|43|14|43|21" passage="Isa 43:14-21">ver.
14-21</scripRef>. IV. A method taken to prepare the people for
their deliverance, by putting them in mind of their sins, by which
they had provoked God to send them into captivity and continue them
there, that they might repent and seek to God for pardoning mercy,
<scripRef id="Is.xliv-p1.4" osisRef="Bible:Isa.43.22-Isa.43.28" parsed="|Isa|43|22|43|28" passage="Isa 43:22-28">ver. 22-28</scripRef>.</p>
<scripCom id="Is.xliv-p1.5" osisRef="Bible:Isa.43" parsed="|Isa|43|0|0|0" passage="Isa 43" type="Commentary"/>
<scripCom id="Is.xliv-p1.6" osisRef="Bible:Isa.43.1-Isa.43.7" parsed="|Isa|43|1|43|7" passage="Isa 43:1-7" type="Commentary"/><div class="Commentary" id="Is.xliv-p1.7">
<h4 id="Is.xliv-p1.8">Encouragement to God's
People. (<span class="smallcaps" id="Is.xliv-p1.9">b. c.</span> 708.)</h4>
<p class="passage" id="Is.xliv-p2" shownumber="no">1 But now thus saith the <span class="smallcaps" id="Is.xliv-p2.1">Lord</span> that created thee, O Jacob, and he that
formed thee, O Israel, Fear not: for I have redeemed thee, I have
called <i>thee</i> by thy name; thou <i>art</i> mine.   2 When
thou passest through the waters, I <i>will be</i> with thee; and
through the rivers, they shall not overflow thee: when thou walkest
through the fire, thou shalt not be burned; neither shall the flame
kindle upon thee.   3 For I <i>am</i> the <span class="smallcaps" id="Is.xliv-p2.2">Lord</span> thy God, the Holy One of Israel, thy
Saviour: I gave Egypt <i>for</i> thy ransom, Ethiopia and Seba for
thee.   4 Since thou wast precious in my sight, thou hast been
honourable, and I have loved thee: therefore will I give men for
thee, and people for thy life.   5 Fear not: for I <i>am</i>
with thee: I will bring thy seed from the east, and gather thee
from the west;   6 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 ends of the earth;   7 <i>Even</i> 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.</p>
<p class="indent" id="Is.xliv-p3" shownumber="no">This chapter has a plain connexion with the
close of the foregoing chapter, but a very surprising one. It was
there said that Jacob and Israel would not walk in God's ways, and
that when he corrected them for their disobedience they were
stubborn and laid it not to heart; and now one would think it
should have followed that God would utterly abandon and destroy
them; but no, the next words are, <i>But now, fear not, O Jacob! O
Israel! I have redeemed thee, and thou art mine.</i> Though many
among them were untractable and incorrigible, yet God would
continue his love and care for his people, and the body of that
nation should still be reserved for mercy. God's goodness takes
occasion from man's badness to appear so much the more illustrious.
<i>Where sin abounded, grace did much more abound</i> (<scripRef id="Is.xliv-p3.1" osisRef="Bible:Rom.5.20" parsed="|Rom|5|20|0|0" passage="Ro 5:20">Rom. v. 20</scripRef>), and mercy <i>rejoices
against judgment,</i> as having prevailed and carried the day,
<scripRef id="Is.xliv-p3.2" osisRef="Bible:Jas.2.13" parsed="|Jas|2|13|0|0" passage="Jam 2:13">Jam. ii. 13</scripRef>. Now the sun,
breaking out thus of a sudden from behind a thick and dark cloud,
shines the brighter, and with a pleasing surprise. The expressions
of God's favour and good-will to his people here are very high, and
speak abundance of comfort to all the spiritual seed of upright
Jacob and praying Israel; for <i>to us is this gospel preached as
well as unto those</i> that were captives in Babylon, <scripRef id="Is.xliv-p3.3" osisRef="Bible:Heb.4.2" parsed="|Heb|4|2|0|0" passage="Heb 4:2">Heb. iv. 2</scripRef>. Here we have,</p>
<p class="indent" id="Is.xliv-p4" shownumber="no">I. The grounds of God's care and concern
for his people and the interests of his church and kingdom among
men. Jacob and Israel, though in a sinful miserable condition,
shall be looked after; for, 1. They are God's <i>workmanship,
created by him unto good works,</i> <scripRef id="Is.xliv-p4.1" osisRef="Bible:Eph.2.10" parsed="|Eph|2|10|0|0" passage="Eph 2:10">Eph. ii. 10</scripRef>. He has created them and formed
them, not only given them a being, but this being, formed them into
a people, constituted their government, and incorporated them by
the charter of his covenant. The new creature, wherever it is, is
of God's forming, and <i>he will not forsake the work of his own
hands.</i> 2. They are the people of his purchase: he has redeemed
them. Out of the land of Egypt he first redeemed them, and out of
many another bondage, <i>in his love, and in his pity</i>
(<scripRef id="Is.xliv-p4.2" osisRef="Bible:Isa.63.9" parsed="|Isa|63|9|0|0" passage="Isa 63:9"><i>ch.</i> lxiii. 9</scripRef>); much
more will he take care of those who are redeemed with the blood of
his Son. 3. They are his peculiar people, whom he has distinguished
from others, and set apart for himself: he has called them by name,
as those he has a particular intimacy with and concern for, and
they are his, are appropriated to him and he has a special interest
in them. 4. He is their God in covenant (<scripRef id="Is.xliv-p4.3" osisRef="Bible:Isa.43.3" parsed="|Isa|43|3|0|0" passage="Isa 43:3"><i>v.</i> 3</scripRef>): <i>I am the Lord thy God,</i>
worshipped by thee and engaged by promise to thee, <i>the Holy One
of Israel,</i> the God of Israel; for the true God is a holy one,
and holiness becomes his house. And upon all these accounts he
might justly say, <i>Fear not</i> (<scripRef id="Is.xliv-p4.4" osisRef="Bible:Isa.43.1" parsed="|Isa|43|1|0|0" passage="Isa 43:1"><i>v.</i> 1</scripRef>), and again <scripRef id="Is.xliv-p4.5" osisRef="Bible:Isa.43.5" parsed="|Isa|43|5|0|0" passage="Isa 43:5"><i>v.</i> 5</scripRef>, <i>Fear not.</i> Those that have
God for them need not fear who or what can be against them.</p>
<p class="indent" id="Is.xliv-p5" shownumber="no">II. The former instances of this care. 1.
God has purchased them dearly: <i>I gave Egypt for thy ransom;</i>
for Egypt was quite laid waste by one plague after another, all
their first-born were slain and all their men of war drowned; and
all this to force a way for Israel's deliverance from them. Egypt
shall be sacrificed rather than Israel shall continue in slavery,
when the time has come for their release. The Ethiopians had
invaded them in Asa's time; but they shall be destroyed rather than
Israel shall be disturbed. And if this was reckoned so great a
thing, to give Egypt for their ransom, what reason have we to
admire God's love to us in giving his own Son to be a <i>ransom for
us!</i> <scripRef id="Is.xliv-p5.1" osisRef="Bible:1John.4.10" parsed="|1John|4|10|0|0" passage="1Jo 4:10">1 John iv. 10</scripRef>. What
are Ethiopia and Seba, all their lives and all their treasures,
compared with the blood of Christ? 2. He had prized them
accordingly, and they were very dear to him (<scripRef id="Is.xliv-p5.2" osisRef="Bible:Isa.43.4" parsed="|Isa|43|4|0|0" passage="Isa 43:4"><i>v.</i> 4</scripRef>): <i>Since thou hast been
precious in my sight thou hast been honourable.</i> Note, True
believers are precious in God's sight; they are his jewels, his
peculiar treasure (<scripRef id="Is.xliv-p5.3" osisRef="Bible:Exod.19.5" parsed="|Exod|19|5|0|0" passage="Ex 19:5">Exod. xix.
5</scripRef>); he loves them, his delight is in them, above any
people. His church is his vineyard. And this makes God's people
truly honourable, and their name great; for men are really what
they are in God's eye. When the forces of Sennacherib, that they
might be diverted from falling upon Israel, were directed by
Providence to fall upon Egypt, Ethiopia, and Seba, then God gave
those countries for Israel, and showed how precious his people were
in his sight. So some understand it.</p>
<p class="indent" id="Is.xliv-p6" shownumber="no">III. The further instances God would yet
give them of his care and kindness. 1. He would be present with
them in their greatest difficulties and dangers (<scripRef id="Is.xliv-p6.1" osisRef="Bible:Isa.43.2" parsed="|Isa|43|2|0|0" passage="Isa 43:2"><i>v.</i> 2</scripRef>): "<i>When thou passest</i>
through the waters and the rivers, through the fire and the flame,
<i>I will be with thee,</i> and that shall be thy security; when
dangers are very imminent and threatening, thou shalt be delivered
out of them." Did they, in their journey, pass through deep water?
They should not perish in them: "<i>The rivers shall not overflow
thee.</i>" Should they by their persecutors be cast into a fiery
furnace, for their constant adherence to their God, yet then the
flame should not kindle upon them, which was fulfilled in the
letter in the wonderful preservation of the three children,
<scripRef id="Is.xliv-p6.2" osisRef="Bible:Dan.3.1-Dan.3.30" parsed="|Dan|3|1|3|30" passage="Da 3:1-30">Dan. iii.</scripRef> Though they went
through fire and water, which would be to them as the <i>valley of
the shadow of death,</i> yet, while they had God with them, they
need fear no evil, they should be borne up, and <i>brought out into
a wealthy place,</i> <scripRef id="Is.xliv-p6.3" osisRef="Bible:Ps.66.12" parsed="|Ps|66|12|0|0" passage="Ps 66:12">Ps. lxvi.
12</scripRef>. 2. He would still, when there was occasion, make all
the interests of the children of men give way to the interests of
his own children: "<i>I will give men for thee,</i> great men,
mighty men, and men of war, <i>and people</i> (men by wholesale)
<i>for thy life.</i> Nations shall be sacrificed to thy welfare."
All shall be cut off rather than God's Israel shall, so precious
are they in his sight. The affairs of the world shall all be
ordered and directed so as to be most for the good of the church,
<scripRef id="Is.xliv-p6.4" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi. 9</scripRef>. 3. Those
of them that were scattered and dispersed in other nations should
all be gathered in and share in the blessings of the public,
<scripRef id="Is.xliv-p6.5" osisRef="Bible:Isa.43.5-Isa.43.7" parsed="|Isa|43|5|43|7" passage="Isa 43:5-7"><i>v.</i> 5-7</scripRef>. Some of
the seed of Israel were dispersed into all countries, east, west,
north, and south, or into all the parts of the country of Babylon;
but those whose spirits God stirred up to go to Jerusalem should be
fetched in from all parts; divine grace should reach those that lay
most remote, and at the greatest distance from each other; and,
when the time should come, nothing should prevent their coming
together to return in a body, in answer to that prayer (<scripRef id="Is.xliv-p6.6" osisRef="Bible:Ps.106.47" parsed="|Ps|106|47|0|0" passage="Ps 106:47">Ps. cvi. 47</scripRef>), <i>Gather us from
among the heathen,</i> and in performance of that promise
(<scripRef id="Is.xliv-p6.7" osisRef="Bible:Deut.30.4" parsed="|Deut|30|4|0|0" passage="De 30:4">Deut. xxx. 4</scripRef>), <i>If any of
thine be driven to the utmost parts of heaven, thence will the Lord
thy God gather thee,</i> which we find pleaded on behalf of the
children of the captivity, <scripRef id="Is.xliv-p6.8" osisRef="Bible:Neh.1.9" parsed="|Neh|1|9|0|0" passage="Ne 1:9">Neh. i.
9</scripRef>. But who are the seed of Israel that shall be thus
carefully gathered in? He tells us (<scripRef id="Is.xliv-p6.9" osisRef="Bible:Isa.43.7" parsed="|Isa|43|7|0|0" passage="Isa 43:7"><i>v.</i> 7</scripRef>) they are such as God has marked
for mercy; for, (1.) They are called by his name; they make
profession of religion, and are distinguished from the rest of the
world by their covenant-relation to God and denomination from him.
(2.) They are created for his glory; the spirit of Israelites is
created in them, and they are formed according to the will of God,
and these shall be gathered in. Note, Those only are fit to be
called by the name of God that are created by his grace for his
glory; and those whom God has created and called shall be gathered
in now to Christ as their head and hereafter to heaven as their
home. <i>He shall gather in his elect from the four winds.</i> This
promise points at the gathering in of the dispersed of the
Gentiles, and the strangers scattered, by the gospel of Christ, who
died to <i>gather together in one</i> the children of God that were
scattered abroad; for the promise was to all that were afar off,
even as many as the Lord our God shall call and create. God is with
the church, and therefore let her not fear; none that belong to her
shall be lost.</p>
</div><scripCom id="Is.xliv-p6.10" osisRef="Bible:Isa.43.8-Isa.43.13" parsed="|Isa|43|8|43|13" passage="Isa 43:8-13" type="Commentary"/><div class="Commentary" id="Is.xliv-p6.11">
<h4 id="Is.xliv-p6.12">A Challenge to Idolaters. (<span class="smallcaps" id="Is.xliv-p6.13">b. c.</span> 708.)</h4>
<p class="passage" id="Is.xliv-p7" shownumber="no">8 Bring forth the blind people that have eyes,
and the deaf that have ears.   9 Let all the nations be
gathered together, and let the people be assembled: who among them
can declare this, and show us former things? let them bring forth
their witnesses, that they may be justified: or let them hear, and
say, <i>It is</i> truth.   10 Ye <i>are</i> my witnesses,
saith the <span class="smallcaps" id="Is.xliv-p7.1">Lord</span>, and my servant whom
I have chosen: that ye may know and believe me, and understand that
I <i>am</i> he: before me there was no God formed, neither shall
there be after me.   11 I, <i>even</i> I, <i>am</i> the <span class="smallcaps" id="Is.xliv-p7.2">Lord</span>; and beside me <i>there is</i> no
saviour.   12 I have declared, and have saved, and I have
showed, when <i>there was</i> no strange <i>god</i> among you:
therefore ye <i>are</i> my witnesses, saith the <span class="smallcaps" id="Is.xliv-p7.3">Lord</span>, that I <i>am</i> God.   13 Yea,
before the day <i>was</i> I <i>am</i> he; and <i>there is</i> none
that can deliver out of my hand: I will work, and who shall let
it?</p>
<p class="indent" id="Is.xliv-p8" shownumber="no">God here challenges the worshippers of
idols to produce such proofs of the divinity of their false gods as
even this very instance (to go no further) of the redemption of the
Jews out of Babylon furnished the people of Israel with, to prove
that their God is the true and living God, and he only.</p>
<p class="indent" id="Is.xliv-p9" shownumber="no">I. The patrons of idolatry are here called
to appear, and say what they have to say in defence of their idols,
<scripRef id="Is.xliv-p9.1" osisRef="Bible:Isa.43.8-Isa.43.9" parsed="|Isa|43|8|43|9" passage="Isa 43:8,9"><i>v.</i> 8, 9</scripRef>. Their
gods have <i>eyes and see not, ears and hear not,</i> and those
that make them and trust in them are like unto them; so David had
said (<scripRef id="Is.xliv-p9.2" osisRef="Bible:Ps.115 Bible:Ps.8" parsed="|Ps|115|0|0|0;|Ps|8|0|0|0" passage="Ps 115 8">Ps. cxv. 8</scripRef>), to which
the prophet seems here to refer when he calls idolaters <i>blind
people that have eyes, and deaf people that have ears.</i> They
have the shape, capacities, and faculties, of men; but they are, in
effect, destitute of reason and common sense, or they would never
worship gods of their own making. "<i>Let all the nations therefore
be gathered together,</i> let them help one another, and with a
combined force plead the cause of their dunghill gods; and, if they
have nothing to say in their own justification, let them hear what
the God of Israel has to say for their conviction and
confutation."</p>
<p class="indent" id="Is.xliv-p10" shownumber="no">II. God's witnesses are subpoenaed, or
summoned to appear, and give in evidence for him (<scripRef id="Is.xliv-p10.1" osisRef="Bible:Isa.43.10" parsed="|Isa|43|10|0|0" passage="Isa 43:10"><i>v.</i> 10</scripRef>): "<i>You, O
Israelites!</i> all you that are <i>called by my name,</i> you
<i>are all my witnesses, and so</i> is <i>my servant whom I have
chosen.</i>" It was Christ himself that was so described (<scripRef id="Is.xliv-p10.2" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1"><i>ch.</i> xlii. 1</scripRef>), <i>My servant
and my elect.</i> Observe,</p>
<p class="indent" id="Is.xliv-p11" shownumber="no">1. All the prophets that testified to
Christ, and Christ himself, the great prophet, are here appealed to
as God's witnesses. (1.) God's people are witnesses for him, and
can attest, upon their own knowledge and experience, concerning the
power of his grace, the sweetness of his comforts, the tenderness
of his providence, and the truth of his promise. They will be
forward to witness for him that he is gracious and that no word of
his has fallen to the ground. (2.) His prophets are in a particular
manner witnesses for him, with whom his secret is, and who know
more of him than others do. But the Messiah especially is given to
be a witness for him to the people; having lain in his bosom from
eternity, he has declared him. Now,</p>
<p class="indent" id="Is.xliv-p12" shownumber="no">2. Let us see what the point is which these
witnesses are called to prove (<scripRef id="Is.xliv-p12.1" osisRef="Bible:Isa.43.12" parsed="|Isa|43|12|0|0" passage="Isa 43:12"><i>v.</i> 12</scripRef>): <i>You are my witnesses,
saith the Lord, that I am God.</i> Note, Those who do themselves
acknowledge that the Lord is God should be ready to testify what
they know of him to others, that they also may be brought to the
acknowledgement of it. <i>I believed, therefore have I spoken.</i>
Particularly, "Since you cannot but know, and believe, and
understand, you must be ready to bear record, (1.) That I am he,
the only true God, that I am a being self-existent and
self-sufficient; I am he whom you are to fear, and worship, and
trust in. Nay (<scripRef id="Is.xliv-p12.2" osisRef="Bible:Isa.43.13" parsed="|Isa|43|13|0|0" passage="Isa 43:13"><i>v.</i>
13</scripRef>), <i>before the day was</i> (before the first day of
time, before the creation of the light, and, consequently, from
eternity) <i>I am he.</i>" The idols were but of yesterday, <i>new
gods that came newly up</i> (<scripRef id="Is.xliv-p12.3" osisRef="Bible:Deut.32.17" parsed="|Deut|32|17|0|0" passage="De 32:17">Deut.
xxxii. 17</scripRef>); but the God of Israel was from everlasting.
(2.) That <i>there was no God formed before me, nor shall be after
me.</i> The idols were gods formed (<i>dii facti—made gods,</i> or
rather <i>fictitii—fictitious</i>); <i>by nature they were no
gods,</i> <scripRef id="Is.xliv-p12.4" osisRef="Bible:Gal.4.8" parsed="|Gal|4|8|0|0" passage="Ga 4:8">Gal. iv. 8</scripRef>. But God
has a being from eternity, yea, and a religion in this world before
there were either idols or idolaters (truth is more ancient than
error); and he will have a being to eternity, and will be
worshipped and glorified when idols are famished and abolished and
idolatry shall be no more. True religion will keep its ground, and
survive all opposition and competition. <i>Great is the truth, and
will prevail.</i> (3.) That <i>I, even I, am the Lord,</i> the
great Jehovah, who is, and was, and is to come; and <i>besides me
there is no Saviour,</i> <scripRef id="Is.xliv-p12.5" osisRef="Bible:Isa.43.11" parsed="|Isa|43|11|0|0" passage="Isa 43:11"><i>v.</i>
11</scripRef>. See what it is that the great God glories in, not so
much that he is the only ruler as that he is the only Saviour; for
he <i>delights to do good:</i> he is the <i>Saviour of all men,</i>
<scripRef id="Is.xliv-p12.6" osisRef="Bible:1Tim.4.10" parsed="|1Tim|4|10|0|0" passage="1Ti 4:10">1 Tim. iv. 10</scripRef>.</p>
<p class="indent" id="Is.xliv-p13" shownumber="no">3. Let us see what the proofs are which are
produced for the confirmation of this point. It appears,</p>
<p class="indent" id="Is.xliv-p14" shownumber="no">(1.) That the Lord is God, by two proofs:
[1.] He has an infinite and infallible knowledge, as is evident
from <i>the predictions of his word</i> (<scripRef id="Is.xliv-p14.1" osisRef="Bible:Isa.43.12" parsed="|Isa|43|12|0|0" passage="Isa 43:12"><i>v.</i> 12</scripRef>): "<i>I have declared and I
have shown</i> that which has without fail come to pass; nay, I
never declared nor showed any thing but it has been accomplished.
<i>I showed when there was no strange god among you,</i> that is,
when you pretended not to consult any oracles but mine, nor to have
any prophets but mine." It is said, when they came out of Egypt,
that <i>the Lord alone did lead him, and there was no strange god
with him.</i> [2.] He has an infinite and irresistible power, as is
evident from the performances of his providence. He pleads not
only, I have <i>shown,</i> but, I have <i>saved,</i> not only
foretold what none else could foresee, but done what none else
could do; for (<scripRef id="Is.xliv-p14.2" osisRef="Bible:Isa.43.13" parsed="|Isa|43|13|0|0" passage="Isa 43:13"><i>v.</i>
13</scripRef>), "<i>None can deliver out of my hand</i> those whom
I will punish; not only no man can, but none of all the gods of the
heathen can protect." It is therefore a <i>fearful thing to fall
into the hands of the living God,</i> because there is no getting
out of them again. "I will work what I have designed, both in mercy
and judgment, and who shall either oppose or retard it?"</p>
<p class="indent" id="Is.xliv-p15" shownumber="no">(2.) That the gods of the heathen, who are
rivals with him, are not only inferior to him, but no gods at all,
which is proved (<scripRef id="Is.xliv-p15.1" osisRef="Bible:Isa.43.9" parsed="|Isa|43|9|0|0" passage="Isa 43:9"><i>v.</i>
9</scripRef>) by a challenge: <i>Who among them can declare
this</i> that I now declare? Who can foretel things to come? Nay,
which of them can <i>show us former things?</i> <scripRef id="Is.xliv-p15.2" osisRef="Bible:Isa.41.22" parsed="|Isa|41|22|0|0" passage="Isa 41:22"><i>ch.</i> xli. 22</scripRef>. They cannot so much as
inspire an historian, much less a prophet. They are challenged to
join issue upon this: <i>Let them bring forth their witnesses,</i>
to prove their omniscience and omnipotence. And, [1.] If they do
prove them, they shall be justified, the idols in demanding homage
and the idolaters in paying it. [2.] If they do not prove them,
<i>let them say, It is truth;</i> let them own the true God, and
receive the truth concerning him, that he is God alone. The cause
of God is not afraid to stand a fair trial; but it may reasonably
be expected that those who cannot justify themselves in their
irreligion should submit to the power of the truth and true
religion.</p>
</div><scripCom id="Is.xliv-p15.3" osisRef="Bible:Isa.43.14-Isa.43.21" parsed="|Isa|43|14|43|21" passage="Isa 43:14-21" type="Commentary"/><div class="Commentary" id="Is.xliv-p15.4">
<h4 id="Is.xliv-p15.5">Promises to God's People. (<span class="smallcaps" id="Is.xliv-p15.6">b. c.</span> 708.)</h4>
<p class="passage" id="Is.xliv-p16" shownumber="no">14 Thus saith the <span class="smallcaps" id="Is.xliv-p16.1">Lord</span>, 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 <i>is</i> in the ships.  
15 I <i>am</i> the <span class="smallcaps" id="Is.xliv-p16.2">Lord</span>, your Holy
One, the creator of Israel, your King.   16 Thus saith the
<span class="smallcaps" id="Is.xliv-p16.3">Lord</span>, which maketh a way in the sea,
and a path in the mighty waters;   17 Which bringeth 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.   18 Remember ye not the former things, neither
consider the things of old.   19 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, <i>and</i> rivers in the desert.
  20 The beast of the field shall honour me, the dragons and
the owls: because I give waters in the wilderness, <i>and</i>
rivers in the desert, to give drink to my people, my chosen.  
21 This people have I formed for myself; they shall show forth my
praise.</p>
<p class="indent" id="Is.xliv-p17" shownumber="no">To so low an ebb were the faith and hope of
God's people in Babylon brought that there needed line upon line to
assure them that they should be released out of their captivity;
and therefore, that they might have strong consolation, the
assurances of it are often repeated, and here very expressly and
encouragingly.</p>
<p class="indent" id="Is.xliv-p18" shownumber="no">I. God here takes to himself such titles of
his honour as were very encouraging to them. He is <i>the Lord
their Redeemer,</i> not only he will redeem them, but will take it
upon him as his office and make it his business to do so. If he be
their God, he will be all that to them which they need, and
therefore, when they are in bondage, he will be their Redeemer. He
is the <i>Holy One of Israel</i> (<scripRef id="Is.xliv-p18.1" osisRef="Bible:Isa.43.14" parsed="|Isa|43|14|0|0" passage="Isa 43:14"><i>v.</i> 14</scripRef>), and again (<scripRef id="Is.xliv-p18.2" osisRef="Bible:Isa.43.15" parsed="|Isa|43|15|0|0" passage="Isa 43:15"><i>v.</i> 15</scripRef>), <i>their Holy One,</i> and
therefore will make good every word he has spoken to them. He is
<i>the Creator of Israel,</i> that made them a people out of
nothing (for that is creation), nay, worse than nothing; and he is
their <i>King,</i> that owns them as his people and presides among
them.</p>
<p class="indent" id="Is.xliv-p19" shownumber="no">II. He assures them he will find out a way
to break the power of their oppressors that held them captives and
filled up the measure of their own iniquity by their resolution
never to let them go, <scripRef id="Is.xliv-p19.1" osisRef="Bible:Isa.14.17" parsed="|Isa|14|17|0|0" passage="Isa 14:17"><i>ch.</i> xiv.
17</scripRef>. God will take care to send a victorious prince and
army to Babylon, that shall <i>bring down all their nobles,</i> and
lay their honour in the dust, and all their people too, even <i>the
Chaldeans, whose cry is in the ships</i> (for seamen are apt to be
noisy), or whose cry is <i>to the ships,</i> as their refuge when
the city is taken, that they may escape by the benefit of their
great river. Note, The destruction of Babylon must make way for the
enlargement of God's people. And in the prediction of the fall of
the New-Testament Babylon we meet with the cries and lamentations
of the sailors, <scripRef id="Is.xliv-p19.2" osisRef="Bible:Rev.18.17-Rev.18.18" parsed="|Rev|18|17|18|18" passage="Re 18:17,18">Rev. xviii. 17,
18</scripRef>. And observe, It is for Israel's sake that Babylon is
ruined, to make way for their deliverance.</p>
<p class="indent" id="Is.xliv-p20" shownumber="no">III. He reminds them of the great things he
did for their fathers when he brought them out of the land of
Egypt; for so it may be read (<scripRef id="Is.xliv-p20.1" osisRef="Bible:Isa.43.16-Isa.43.17" parsed="|Isa|43|16|43|17" passage="Isa 43:16,17"><i>v.</i> 16, 17</scripRef>): "<i>Thus saith the
Lord, who did make a way in the sea,</i> the Red Sea, and did
<i>bring forth</i> Pharaoh's <i>chariot and horse,</i> that they
might lie down together in the bottom of the sea, and never rise,
but be extinct. He that did this can, if he please, make a way for
you in the sea when you return out of Babylon, and will do so
rather than leave you there." Note, For the encouragement of our
faith and hope, it is good for us often to remember what God has
done formerly for his people against his and their enemies. Think
particularly what he did at the Red Sea, how he made it, 1. A road
to his people, a straight way, a near way, nay, a refuge to them,
into which they fled and were safe the waters being a wall unto
them. 2. A grave to his enemies. The chariot and horse were drawn
out by him who is Lord of all hosts, on purpose that they might
fall together; howbeit, <i>they meant not so,</i> <scripRef id="Is.xliv-p20.2" osisRef="Bible:Mic.4.11-Mic.4.12" parsed="|Mic|4|11|4|12" passage="Mic 4:11,12">Mic. iv. 11, 12</scripRef>.</p>
<p class="indent" id="Is.xliv-p21" shownumber="no">IV. He promises to do yet greater things
for them than he had done in the days of old; so that they should
not have reason to ask, in a way of complaint, as Gideon did,
<i>Where are all the wonders that our fathers told us of?</i> for
they should see them repeated, nay, they should see them outdone
(<scripRef id="Is.xliv-p21.1" osisRef="Bible:Isa.43.18" parsed="|Isa|43|18|0|0" passage="Isa 43:18"><i>v.</i> 18</scripRef>):
"<i>Remember not the former things,</i> from them to take occasion,
as some do, to undervalue the present things, as if <i>the former
days were better than these;</i> no, you may, if you will,
comparatively forget them, and yet know enough by the events of
your own day to convince you that the Lord is God alone; for,
<i>behold, the Lord will do a new thing,</i> no way inferior, both
for the wonder and the worth of the mercy, to the things of old."
The best exposition of this is, <scripRef id="Is.xliv-p21.2" osisRef="Bible:Jer.16.14-Jer.16.15 Bible:Jer.23.7-Jer.23.8" parsed="|Jer|16|14|16|15;|Jer|23|7|23|8" passage="Jer 16:14,15,23:7,8">Jer. xvi. 14, 15; xxiii. 7, 8</scripRef>.
<i>It shall no more be said, The Lord liveth that brought up the
children of Israel out of the land of Egypt;</i> that is an old
thing, the remembrance of which will be in a manner lost in the new
thing, in the new proof that the Lord liveth, for he <i>brought up
the children of Israel out of the land of the north.</i> Though
former mercies must not be forgotten, fresh mercies must in a
special manner be improved. <i>Now it springs forth,</i> as it were
a surprise upon you; you are like those that dream. <i>Shall you
now know it?</i> And will you not own God's hand in it?</p>
<p class="indent" id="Is.xliv-p22" shownumber="no">V. He promises not only to deliver them out
of Babylon, but to conduct them safely and comfortably to their own
land (<scripRef id="Is.xliv-p22.1" osisRef="Bible:Isa.43.19-Isa.43.20" parsed="|Isa|43|19|43|20" passage="Isa 43:19,20"><i>v.</i> 19,
20</scripRef>): <i>I will make a way in the wilderness and rivers
in the desert;</i> for, it seems, the way from Babylon to Canaan,
as well as from Egypt, lay through a desert land, which, while the
returning captives passed through, God would provide for them, that
their camp should be both well victualled and under a good conduct.
The same power that made <i>a way in the sea</i> (<scripRef id="Is.xliv-p22.2" osisRef="Bible:Isa.43.16" parsed="|Isa|43|16|0|0" passage="Isa 43:16"><i>v.</i> 16</scripRef>) can make a <i>way in
the wilderness,</i> and will force its passage through the greatest
difficulties. And he that made dry land in the waters can produce
waters in the dryest land, in such abundance as not only to <i>give
drink to his people, his chosen,</i> but to the <i>beasts of the
field,</i> also <i>the dragons and the ostriches,</i> who are
therefore said to honour God for it; it is such a sensible
refreshment, and yields them so much satisfaction, that, if they
were capable of doing it, they would praise God for it, and shame
man, who is made capable of praising his benefactor and does not.
Now, 1. This looks back to what God did for Israel when he led them
through the wilderness from Egypt to Canaan, and fetched water out
of a rock to follow them; what God did for them formerly he would
do again, for he is still the same. And, though we do not find that
the miracle was repeated in their return out of Babylon, yet the
mercy was, in the common course of Providence, for which it became
them to be no less thankful to God. 2. It looks forward, not only
to all the instances of God's care of the Jewish church in the
latter ages of it, between their return from Babylon and the coming
of Christ, but to the grace of the gospel, especially as it is
manifested to the Gentile world, by which a way is opened in the
wilderness and rivers in the desert; the world, which lay like a
desert, in ignorance and unfruitfulness, was blessed with divine
direction and divine comforts, and, in order to both, with a
plentiful effusion of the Spirit. The sinners of the Gentiles, who
had been as the beasts of the field, running wild, fierce as the
dragons, stupid as the owls or ostriches, shall be brought to
honour God for the extent of his grace to his chosen among
them.</p>
<p class="indent" id="Is.xliv-p23" shownumber="no">VI. He traces up all these promised
blessings to their great original, the purposes and designs of his
own glory (<scripRef id="Is.xliv-p23.1" osisRef="Bible:Isa.43.21" parsed="|Isa|43|21|0|0" passage="Isa 43:21"><i>v.</i> 21</scripRef>):
<i>This people have I formed for myself,</i> and therefore I do all
this for them, that they may <i>show forth my praise.</i> Note, 1.
The church is of God's forming, and so are all the living members
of it. The new heaven, the new earth, the new man, are the work of
God's hand, and are no more, no better, than he makes them; they
are fashioned according to his will. 2. He forms it for himself. He
that is the first cause is the highest end both of the first and of
the new creation. <i>The Lord has made all things for himself,</i>
his Israel especially, to be to him for <i>a people, and for a
name, and for a praise;</i> and no otherwise can they be for him,
or serviceable to him, than as his grace is glorified in them,
<scripRef id="Is.xliv-p23.2" osisRef="Bible:Jer.13.11 Bible:Eph.1.6 Bible:Eph.1.12 Bible:Eph.1.14" parsed="|Jer|13|11|0|0;|Eph|1|6|0|0;|Eph|1|12|0|0;|Eph|1|14|0|0" passage="Jer 13:11,Eph 1:6,12,14">Jer. xiii. 11; Eph. i.
6, 12, 14</scripRef>. 3. It is therefore our duty to show forth his
praise, not only with our lips, but in our lives, by giving up
ourselves to his service. As he formed us, so he feeds us, and
keeps us, and leads us, and all for himself; for every instance
therefore of his goodness we must praise him, else we answer not
the end of the beings and blessings we have.</p>
</div><scripCom id="Is.xliv-p23.3" osisRef="Bible:Isa.43.22-Isa.43.28" parsed="|Isa|43|22|43|28" passage="Isa 43:22-28" type="Commentary"/><div class="Commentary" id="Is.xliv-p23.4">
<h4 id="Is.xliv-p23.5">Reproof to God's People. (<span class="smallcaps" id="Is.xliv-p23.6">b. c.</span> 708.)</h4>
<p class="passage" id="Is.xliv-p24" shownumber="no">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, <i>even</i> I, <i>am</i> 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.</p>
<p class="indent" id="Is.xliv-p25" shownumber="no">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? <i>Why then did
the Lord deal thus with his land?</i> <scripRef id="Is.xliv-p25.1" osisRef="Bible:Deut.29.24" parsed="|Deut|29|24|0|0" passage="De 29:24">Deut. xxix. 24</scripRef>. Here is a good reason given:
they had neglected God and had cast him off, and therefore he
justly rejected them and <i>gave them to the curse</i> (<scripRef id="Is.xliv-p25.2" osisRef="Bible:Isa.43.28" parsed="|Isa|43|28|0|0" passage="Isa 43:28"><i>v.</i> 28</scripRef>); and they must be
brought to own this before they are prepared for deliverance; and
they did so, <scripRef id="Is.xliv-p25.3" osisRef="Bible:Dan.9.5 Bible:Neh.9.33" parsed="|Dan|9|5|0|0;|Neh|9|33|0|0" passage="Da 9:5,Ne 9:33">Dan. ix. 5; Neh.
ix. 33</scripRef>. 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,
<scripRef id="Is.xliv-p25.4" osisRef="Bible:Num.14.17" parsed="|Num|14|17|0|0" passage="Nu 14:17">Num. xiv. 17</scripRef>, &amp;c.) as
the breaking of the yoke of their captivity. Now observe here,</p>
<p class="indent" id="Is.xliv-p26" shownumber="no">I. What the sins are which they are here
charged with.</p>
<p class="indent" id="Is.xliv-p27" shownumber="no">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 <i>but;</i> compare <scripRef id="Is.xliv-p27.1" osisRef="Bible:Isa.43.21" parsed="|Isa|43|21|0|0" passage="Isa 43:21"><i>v.</i> 21</scripRef>, 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: <i>Thou hast not called upon me, O Jacob!</i> Jacob was a
man famous for prayer (<scripRef id="Is.xliv-p27.2" osisRef="Bible:Hos.12.4" parsed="|Hos|12|4|0|0" passage="Ho 12:4">Hosea xii.
4</scripRef>); 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, <i>thou hast been weary
of me.</i>" 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, <i>Behold, what a weariness is it!</i> 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 <i>not
brought,</i> no, not their <i>small cattle,</i> the lambs and kids,
which God required for <i>burnt-offerings</i> (<scripRef id="Is.xliv-p27.3" osisRef="Bible:Isa.43.23" parsed="|Isa|43|23|0|0" passage="Isa 43:23"><i>v.</i> 23</scripRef>), 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. <i>Sweet cane,</i> or <i>calamus,</i>
was used for the holy oil, incense, and perfume; but they were not
willing to be at the charge of that, <scripRef id="Is.xliv-p27.4" osisRef="Bible:Isa.43.24" parsed="|Isa|43|24|0|0" passage="Isa 43:24"><i>v.</i> 24</scripRef>. 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, <i>with the fat of their
sacrifices;</i> 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 (<scripRef id="Is.xliv-p27.5" osisRef="Bible:Isa.43.23" parsed="|Isa|43|23|0|0" passage="Isa 43:23"><i>v.</i> 23</scripRef>): <i>Neither hast thou
honoured me with thy sacrifices.</i> 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>I have not caused
thee to serve with an offering;</i> 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 <i>not wearied thee with
incense.</i>" 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 <i>a wearisome service</i> was that they were required
to be cheerful and pleasant, and to rejoice before God in all their
approaches to him, <scripRef id="Is.xliv-p27.6" osisRef="Bible:Deut.12.12" parsed="|Deut|12|12|0|0" passage="De 12:12">Deut. xii.
12</scripRef>. 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 (<scripRef id="Is.xliv-p27.7" osisRef="Bible:Acts.15.10" parsed="|Acts|15|10|0|0" passage="Ac 15:10">Acts xv. 10</scripRef>), yet, in comparison with the
service that idolaters did to their false gods, they were light,
and not to be called <i>services</i> nor found fault with as
wearisome. God did not require them to sacrifice their children, as
Moloch did.</p>
<p class="indent" id="Is.xliv-p28" shownumber="no">2. Commissions of the evil which God had
forbidden; and omissions commonly make way for commissions: <i>Thou
hast made me to serve with thy sins.</i> 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 <i>wearies my God also</i> (<scripRef id="Is.xliv-p28.1" osisRef="Bible:Isa.7.13" parsed="|Isa|7|13|0|0" passage="Isa 7:13"><i>ch.</i> vii. 13</scripRef>) and makes the Creator
complain that he is <i>grieved</i> (<scripRef id="Is.xliv-p28.2" osisRef="Bible:Ps.95.10" parsed="|Ps|95|10|0|0" passage="Ps 95:10">Ps. xcv. 10</scripRef>), that he is <i>broken</i>
(<scripRef id="Is.xliv-p28.3" osisRef="Bible:Ezek.6.9" parsed="|Ezek|6|9|0|0" passage="Eze 6:9">Ezek. vi. 9</scripRef>), that he is
pressed with sinners <i>as a cart is pressed that is full of
sheaves</i> (<scripRef id="Is.xliv-p28.4" osisRef="Bible:Amos.2.13" parsed="|Amos|2|13|0|0" passage="Am 2:13">Amos ii. 13</scripRef>),
and to cry out, <i>Ah! I will ease me of my adversaries,</i>
<scripRef id="Is.xliv-p28.5" osisRef="Bible:Isa.1.24" parsed="|Isa|1|24|0|0" passage="Isa 1:24"><i>ch.</i> i. 24</scripRef>. 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 <i>this</i> engage
us to keep close to our duty, that it is easy and reasonable, and
no disparagement to us, nor too hard for us.</p>
<p class="indent" id="Is.xliv-p29" shownumber="no">II. What were the aggravations of their
sin, <scripRef id="Is.xliv-p29.1" osisRef="Bible:Isa.43.27" parsed="|Isa|43|27|0|0" passage="Isa 43:27"><i>v.</i> 27</scripRef>. 1. That
they were children of disobedience; for their <i>first father</i>
(that is, their forefathers) <i>had sinned;</i> and they had not
only sinned in their loins, but sinned like them. Ezra confesses
this: <i>Since the days of our fathers have we been in a great
trespass,</i> <scripRef id="Is.xliv-p29.2" osisRef="Bible:Ezra.9.7" parsed="|Ezra|9|7|0|0" passage="Ezr 9:7"><i>ch.</i> ix.
7</scripRef>. But their forefathers are called their <i>first
father</i> 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 <i>their teachers had transgressed against
God,</i> 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.</p>
<p class="indent" id="Is.xliv-p30" shownumber="no">III. What were the tokens of God's
displeasure against them for their sins, <scripRef id="Is.xliv-p30.1" osisRef="Bible:Isa.43.23" parsed="|Isa|43|23|0|0" passage="Isa 43:23"><i>v.</i> 23</scripRef>. He brought ruin both upon
church and state. 1. The honour of their church was laid in the
dust and trampled on: <i>I have profaned the princes of the
sanctuary,</i> 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, <scripRef id="Is.xliv-p30.2" osisRef="Bible:Mal.2.9" parsed="|Mal|2|9|0|0" passage="Mal 2:9">Mal. ii.
9</scripRef>. 2. The honour of their state was ruined likewise:
"<i>I have given Jacob to the curse,</i> that is, to be cursed, and
hated, and abused by all their neighbours, <i>and Israel to
reproach,</i> to be insulted, ridiculed, and triumphed over by
their enemies." They reproached them perhaps for that in them that
was good; they <i>mocked at their sabbaths</i> (<scripRef id="Is.xliv-p30.3" osisRef="Bible:Lam.1.7" parsed="|Lam|1|7|0|0" passage="La 1:7">Lam. i. 7</scripRef>); 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.</p>
<p class="indent" id="Is.xliv-p31" shownumber="no">IV. What were the riches of God's mercy
towards them notwithstanding (<scripRef id="Is.xliv-p31.1" osisRef="Bible:Isa.43.25" parsed="|Isa|43|25|0|0" passage="Isa 43:25"><i>v.</i> 25</scripRef>): <i>I even I, am he who</i>
notwithstanding all this <i>blotteth out thy
transgressions.</i></p>
<p class="indent" id="Is.xliv-p32" shownumber="no">1. This gracious declaration of God's
readiness to pardon sin comes in very strangely. The charge ran
very high: <i>Thou hast wearied me with thy iniquities,</i>
<scripRef id="Is.xliv-p32.1" osisRef="Bible:Isa.43.24" parsed="|Isa|43|24|0|0" passage="Isa 43:24"><i>v.</i> 24</scripRef>. Now one
would think it would follow: "<i>I, even I, am he</i> that will
destroy thee, and burden myself no longer with care about thee."
No, <i>I, even I, am he that will forgive thee;</i> 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 <i>blot out their transgressions.</i> 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—<i>transgressions and sins,</i> infirmities
though ever so numerous, backslidings though ever so heinous.
Observe here, [1.] How the pardon is expressed; he will <i>blot
them out,</i> as a cloud is blotted out by the beams of the sun
(<scripRef id="Is.xliv-p32.2" osisRef="Bible:Isa.44.22" parsed="|Isa|44|22|0|0" passage="Isa 44:22"><i>ch.</i> xliv. 22</scripRef>), 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, <scripRef id="Is.xliv-p32.3" osisRef="Bible:Num.5.23" parsed="|Num|5|23|0|0" passage="Nu 5:23">Num. v. 23</scripRef>. He <i>will not
remember</i> 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>I, even
I, am he.</i> 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.</p>
<p class="indent" id="Is.xliv-p33" shownumber="no">2. Those words (<scripRef id="Is.xliv-p33.1" osisRef="Bible:Isa.43.26" parsed="|Isa|43|26|0|0" passage="Isa 43:26"><i>v.</i> 26</scripRef>), <i>Put me in remembrance,</i>
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, <scripRef id="Is.xliv-p33.2" osisRef="Bible:Ps.51.3" parsed="|Ps|51|3|0|0" passage="Ps 51:3">Ps. li.
3</scripRef>. 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. <i>Only acknowledge
thy transgression.</i></p>
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