Isa 43:22-28 | KingComments | STEP | The difference between the accusations in and the grace and mercy in is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him ( ). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities. says that God did not impose a burden on them, but in He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us ( ). In light of this we can better understand the contrast with . The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin. Therefore, is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions. It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

‏ Isaiah 43:22-28

Israel and His Iniquities

The difference between the accusations in Isa 43:22-24 and the grace and mercy in Isa 43:25 is great and striking. The first part recounts the iniquities of Israel consisting of five things they did not do and three things they did do. It shows that the coming salvation is not the merit of Israel, neither because of their loyalty nor because of their dignity. Spiritually, they are at a nadir. Instead of calling upon Him they have grown weary of Him (Isa 43:22). Instead of bringing offerings to Him, they have burdened Him with their sins and wearied Him with their iniquities.

Isa 43:23 says that God did not impose a burden on them, but in Isa 43:24 He says that their sins weigh heavily on Him, like the burden on a servant. Here we involuntarily think of the cross. At the cost of Himself the Lord Jesus took the burden of people’s sins upon Himself. We will never be able to realize how great the weight has been for God not to spare His Son, but to deliver Him over for us (Rom 8:32).

In light of this we can better understand the contrast with Isa 43:25. The love revealed herein is not at the expense of Divine holiness and righteousness, but they are the very basis of it. “For My own sake” expresses the free grace by which our sins have been removed, for there is nothing in the sinner that deserves it. Through the sovereign act of God’s grace in Christ’s death, His righteousness has dealt with sin. His grace and love have wiped out sin.

Therefore, Isa 43:25 is not just a simple promise, but part of an argument. The salvation of Israel is not only a salvation from the oppression of other nations, but is also and above all a salvation through forgiveness of their sins and transgressions.

It looks ahead to what is brought forward in the letter to the Romans as the gospel. In it we learn that there is no merit on the part of man, that justification by grace takes place and that the conditions are repentance and faith. Through these Old Testament examples we get a deeper insight into the ways of God with man.

Why Judgment Must Come

With his call in Isa 43:26, the LORD commands his people to see if they can remember if there is any merit on their part by which He could justify them. He has just stated that He, and He alone, can and will wipe out their transgressions and purify them from their guilt. And furthermore, because this is their fault, He will do so not for their sake, but for His own sake.

Settlement of debt can only be on the basis of grace. The offer of grace is humiliating to man’s pride. It presupposes the total inability of man to save himself. If they think otherwise, let them bring their case, as in a court of law, against His case. But Israel cannot answer and remains silent.

Immediately afterward, the LORD shows the impossibility of their success. Their first forefather has sinned, reminding us of Jacob as the ancestor of the people (Isa 43:22 ; 28). Their spokesmen, intermediaries between the people and the LORD, have transgressed against Him (Isa 43:27). We can think of kings, priests and prophets. The people and also their leaders are sinners from the beginning and throughout their history. In view of their persistent unrepentance, especially of the superiors of the sanctuary, the priests, judgment is inevitable (Isa 43:28).

The expression “consign … to the ban” means the destruction of a people sunk so deep in sin that they no longer have a right to exist (cf. Jos 6:17-18 ; 21; 1Sam 15:3). The holy place has become unholy and Israel has become like Canaan and Amalek. Sin means missing the goal or not achieving God’s glory. Instead of being the glory of God, the people have become to the total dishonor of God. Only grace is their hope.