Isaías 43:22-26

DISCOURSE: 934
THE GREATNESS OF GOD’S MERCY

Isaías 43:22. 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-offering; neither hast thou honoured me with thy 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 thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

THE sinfulness of man, and the goodness of God, are subjects which mutually illustrate each other: neither can be viewed in its true colours, unless it be considered in its relation to the other: but both appear in perfection, when they are brought into immediate contrast together. This is the view in which they are frequently presented to us in the holy Scriptures, and especially in the passage now before us; in which we have,

I. A contrasted view of God’s conduct towards us, and of ours towards him—

God has not required any oppressive services of us—
[God, as the author of our being, has a right to all our time, and all our faculties: but he requires of us only one day in seven, to be spent in his more immediate service. The law, which he imposed upon the Jews, appeared indeed burthensome, through the infirmity of their flesh; though, when considered in its true light, it ought not to have appeared so [Note: It was necessary, in order to keep them separate from the heathen: it was the means of directing their attention to the Messiah, and of preparing them for the fuller light and liberty of the Gospel: it was also the means of their maintaining communion with the Deity, and of obtaining his richest blessings.]. As for us, we are wholly freed from that yoke, and have only two easy and significant rites to observe. Nor is the moral law burthensome; for the whole substance of it is, Be holy, and be happy [Note: Romanos 7:12.]: and if a permission were given us to violate any one of its commands, it would be, in fact, a dispensation to make ourselves miserable.]

But we have been backward to offer him any token of respect and love—
[The Jews grudged to purchase a little calamus for the holy perfume and incense [Note: Êxodo 30:23; Êxodo 30:25; Êxodo 30:34.]. Nor, if they brought any sacrifices, would they present the fat and good of their flocks, but rather, such as were lean and refuse [Note: Malaquias 1:8.]. Thus have we been averse to “call upon him,” being soon “weary” of that holy employment — — — or, if we have just waited upon God in his outward ordinances, we have withheld from him that which alone could render our services pleasing in his sight, the tribute of an humble, contrite, and grateful heart. To mortify our lusts, and exercise devout and heavenly affections, would have cost us more pain and labour than we have been willing to afford: we have therefore wholly declined such services, and contented ourselves with offering only the cheap sacrifices of external and occasional formalities.]

Yea, instead of serving him aright, we have even “wearied him with our iniquities”—
[How awful the charge, which God himself here brings against us! He, who might justly demand any thing of us, has not required of us any great services, or wearied us with an intolerable yoke: but we, who are bound by every tie to please and honour him to the uttermost, have quite oppressed and wearied him by our long continued iniquities, till he is even “pressed under us, as a cart is pressed that is full of sheaves [Note: Amós 2:13.].” There is scarcely an evil desire, which we have not harboured and indulged. Pride, envy, malice, revenge, covetousness, impurity, and whatever else is hateful unto God, have at all times found a ready admission into our hearts: and if an outward restraint has been imposed upon our actions, it has not proceeded from a fear of God [Note: Romanos 3:18.], or a hatred of sin, but from a regard to our characters among men, and to the temporal consequences which we dreaded. When we have known that our dispositions were offensive to God, we have not regarded him, any more than if he had been our slave, that was constrained to bear whatever we might impose upon him: we have altogether contemned him [Note: Salmos 10:4; Salmos 10:13.] as unworthy of our notice, and lived as though there were no such Being in the universe.]

Marvellous as this contrast is, we shall be yet more astonished, while we consider,

II.

God’s address to us, founded upon the foregoing representation—

The former part of God’s address is a free and gracious promise of forgiveness—
[What might such rebels have expected, but to hear God say, “Ah! I will ease me of mine enemies [Note: Isaías 1:24.];” “I swear in my wrath, that they shall never enter into my rest [Note: Salmos 95:10.];” “my fury shall rest upon them, and I will be comforted [Note: Ezequiel 5:13.].” But, behold, how different is his voice! ‘I, even I, whom you have so insulted, degraded, wearied; I, who could in an instant cast you into hell, us I did the rebel angels; I, who might be glorified in your eternal condemnation; even I, am ready to blot out all your transgressions, as a morning cloud: yea, I will blot them out through the blood of my dear Son; and, though I might well “seal them up in a bag,” and bring them forth at a future day to your everlasting confusion, I will no more remember them; they shall be perfectly blotted out, even as if they had never been committed. I well know, that if I seek for any thing in you to justify such an act of mercy, I shall never find it: there is nothing in you but what calls for wrath and fiery indignation: yet I will not on this account forbear to exercise mercy; I will pardon thee for mine own sake, that I may be glorified in displaying the exceeding riches of my grace.’

How infinitely does this surpass our highest conceptions! and how obdurate must be the heart that can withstand these overtures of love and mercy!]
The latter part of the address is an urgent invitation to accept of mercy—
[It may possibly be understood as a rebuke to a proud self-justifying Pharisee. Many, instead of humbling themselves under the charge brought against them, will instantly reply, “Wherein have we wearied thee [Note: Malaquias 2:17.]?” To such God may be considered as saying, ‘Since you plead your innocence [Note: Jeremias 2:35.], and stand on your own defence, as though you did not need this offer of mercy, come, and “put me in remembrance” of your good deeds (for, if you have any to boast of, they have quite escaped my notice): Let us plead together, and see whether I am right in my charge, or you in your vindication of yourself: declare thou the grounds of thy dependence, that, if they will bear thee out in thy confidence, “thou mayest be justified” before me.’

Alas! alas! that the offers of a free salvation should ever be despised through a vain confidence in our own goodness! O that we might not so despise our own mercies! Whatever sentence God shall pass upon us, “he will surely be justified in his saying, and be clear when he is judged [Note: Salmos 51:4.].” Let us not then provoke God to such a contest; for our hope will be only as a spider’s web, that shall be swept away with the besom of destruction [Note: Isaías 28:17.].

But I understand it rather as a direction and encouragement to the repenting sinner. While some put away from them the word of life, because they feel not their need of mercy, others do the same, from an apprehension of their unworthiness to obtain mercy. But God is ever solicitous to encourage the humble, and says, “Put me in remembrance of this promise; come and plead it with me! declare thou thine affiance in it; and, unworthy as thou art, thou shalt be justified.” As our Lord vouchsafed to Thomas the evidence of his senses, in order that his doubts might be effectually removed, so he here condescends to the infirmities of his people, in order to bring them to a full conviction of his love and faithfulness. Let this direction then be followed by every doubting, trembling soul. Let us take the Canaanitish woman for our pattern [Note: Mateus 15:26.]: and our confidence shall ere long be crowned with a rich reward [Note: Hebreus 10:35.]

Reflections—
1.

How averse is God to the perishing of an immortal soul!

[What stronger comment can we have on that oath of Jehovah, “As I live, saith the Lord God, I have no pleasure in the death of a sinner: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel [Note: Ezequiel 33:11.]?” Contemplate the text in that view, and say whether God does not desire that all men should be saved, and come to the knowledge of the truth [Note: 1 Timóteo 2:4.]?” Verily “He delighteth in mercy;” and “judgment,” on whomsoever it is exercised, “is his strange work,” to which he is utterly averse.]

2. How bitter will be the reflections of all who perish in their sins!

[If there be one ingredient in the cup of a damned soul more bitter than another, it is this; “My God and Saviour would have saved me, but I would not accept of his salvation [Note: Mateus 23:37.]. I would not come to him that I might have life [Note: João 5:40.]. I pray you, beloved, treasure not up for yourselves such bitterness as this: but improve the present opportunity of obtaining mercy, for the day of grace once lost, is lost for ever. This, Brethren, is the accepted time: the Lord grant that it may prove unto every one of you the day of salvation [Note: 2 Coríntios 6:2.].”