Isaiah 43:26

Isa 43:26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

Ver. 26. Put me in remembrance,] sc., Of thy merits, if thou hast any to plead. Justiciaries are here called into judgment, because they slighted the throne of grace.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_43:26

Put Me in remembrance

Put Me in remembrance

I.

TAKE SOME GENERAL NOTICE OF THE COMMAND HERE GIVEN. This command, Put Me in remembrance, by no means supposes that God is unmindful of any promise, or ignorant of any case.

1. It is His pleasure to see a sinner reduced so low as to have nothing to rest upon, nothing to plead but the promise.

2. God will bring the sinner to such a frame as will render the blessing of pardon sweet when it comes.

3. The expression in the text evidences the strict connection which there is between the means and the end. It is grace which appears in the promises, and it is grace which convinces the soul of its need of those blessings that are contained in them. If you are led to see that these promises contain all your salvation and all your desire, and that all is dispensed freely, this will draw out the heart in prayer and supplication. Prayer opens a communication between God and the soul. I will pardon; I will not remember thy sin--that is the promise. Put Me in remembrance is the command. It is the privilege of a sin-burdened soul to remind God of His covenant engagements, to lay the promises of His grace before Him, to plead the merit of the Redeemers sacrifice, to set the creatures misery and Gods mercy in opposition to each other, to compare our poverty with that fulness of grace which the Gospel reveals. Instead of waiting for qualifications in order to obtain mercy, we are to rest the whole weight of our argument upon the grace which shines in the promise, and which will be greatly honoured in the actual pardon of our guilty souls.

II. OBSERVE WHAT IT IS WHICH AN AWAKENED SOUL HATH TO REMIND GOD OF.

1. The soul reminds God of His grace, and argues from the freeness of it.

2. The firmness of His promises.

3. The concern of Gods glory in the pardon and salvation of sinners.

III. OPEN THE NATURE OF THE DECLARATION WHICH HE MAKES BEFORE THE THRONE OF MERCY. Declare thou, that thou mayest be justified. Declaration in law is showing cause why judgment should not be executed. There must be a declaration of an adequate righteousness in order to our justification before God. Our guilt would sink us into the lowest depths of misery if God did not admit our plea through Jesus. We must also declare our hearty approbation of Gods method of dispensing these His favours. Inferences--

1. We see the reason why God will have the promises of His grace to be pleaded before the Throne; it is not to help His memory, but to exercise and encourage our faith.

2. How greatly are they to be pitied, who can remember any thing but that which it concerns them above all to attend to.

3. Have any of you pleaded the promises, cried for mercy and grace, and yet seemed to find no help? Be not discouraged, though the Lord wait, yet tarry for Him, He waiteth that He may be more abundantly gracious.

4. Consider what glories are reserved for that future world, when all the promises shall be completely fulfilled. (J. King, B. A.)

A great controversy

These words follow immediately on that beautiful declaration--I, even I, am He, etc. We shall find that our text has great significance when taken in connection with this most gracious saying.

1. We cannot but remark on the apparent strangeness, that there should be any appeal to reason or argument, where the matter involved is undoubtedly the great doctrine of atonement. Though there is no express statement of this doctrine, no one acquainted with the appointed mode of salvation, which has been the same in every dispensation, will question that the work of the Mediator is tacitly under stood whensoever there is a promise of the forgiveness of sin. If this be implied, how strange that God should no sooner have referred to the scheme of our redemption than He invites us to reason with Himself. Undoubtedly the scheme of our redemption is such as could never have been imagined, and such even as, when revealed, it rather becomes us reverently to receive than curiously to investigate. But, nevertheless, it is quite possible to err on the other side--to be as much afraid of allowing reason to intermeddle with the plan of redemption. There is all the difference between the being able to discover this plan and the being able, when discovered, to determine its excellence and fitness.

2. We should hold it to be as great a falsehood as could be alleged against the Gospel were it to be said, that it does not commend itself to man as exactly what he needs; so that, if he receive it, he must receive it on the strength of external testimony, and not at all on his consciousness of its meeting his necessities.

3. The text, following on a promise that sin shall be blotted out, may be said to invite us to a debate, and to propose, as the topic of debate, the salvation of sinners through the atonement made by Christ. It is God Himself who offers to plead on the other side, if we take that of the strangeness of the Gospel, its inexplicable character as addressed to beings so circumstanced as ourselves. How shall the argument be carried on, or by whom shall the discussion be opened? We will not attempt to give the precise pleading on both sides, but rather sum up the facts and statements of the controversy. We suppose man aware of his lost condition by nature, and penetrated with such a sense of the attributes of God as forbids his expecting that sin may go unpunished under such a government as the Divine. And if a man in this state were made acquainted with the Gospel of Christ, he would want nothing but evidence of the truth of this Gospel; he would find an additional evidence in the exactness with which it met his ascertained wants. There is therefore nothing to shrink from in the challenge of the text. A forgiveness, based on a propitiation, and followed by sanctification, is what God propounds as His scheme of redemption; and such a scheme He invites us to discuss with Him in person. What, then, have you to say? You lie under condemnation: how can you be pardoned when you have punishment to endure? The scheme lays the punishment on another. You are of a depraved nature, inclined to evil, and therefore unfit for communion with your maker: how can such as you enter the kingdom of heaven? The scheme provides for your thorough regeneration. If all the difficulties which reason can find in the way of redemption lie either in the necessities of man or the attributes of God, and if the scheme of redemption through Christ meet the first and yield the second, so that even reason herself can perceive that it satisfies every human want and compromises no Divine perfection, why should we not allow that, reason herself being judge, the Gospel is in every respect precisely such a communication as is suited to the case?

4. We have hitherto confined our attention to the fact that it is to an argument, or discussion, that we are invited by God, when He is about to lay before us, in a most simple but comprehensive form, His great scheme of delivering us through a propitiation for sin. But the concluding words of our text--Declare thou, that thou mayest be justified --seem to allow you, if you choose, to bring forward any excuse which you may have for not closing with the gracious proffer of salvation through Christ. We may, however, take another, and perhaps equally just, view of the controversy, which is indicated, though not laid open by our text. The verses which follow--Thy first father hath sinned, etc., would seem to imply that the Jews murmured at Gods dealings with them; for God is evidently vindicating Himself. Come all of you who think that you are in any way hardly dealt with by God, approach and plead your cause; it is the Almighty Himself who saith--Declare thou, that thou mayest be justified. You need not therefore hesitate to utter plainly all you think, and to make statement of your grievances. You urge, it may be, that your lot is one of trial and affliction; that troubles are multiplied beyond your power of endurance, temptations beyond your power of resistance; that, born as you are with corrupt tendencies, placed in a scene where there is everything to incite you to sin, you are summoned to duties which are manifestly too arduous, and threatened in the event of failure with punishments which are as manifestly excessive and severe. Well, keep nothing back; be as minute as you will in exposing the harshness of Gods dealings, whether individually with yourselves or generally with mankind; and then, having pleaded your own cause, listen to what the Almighty will say; it is He Himself who hath invited you into controversy, and therefore when you have urged all your grievances, be silent that God may be heard in reply. And I know what you expect to hear: you expect a defence as elaborate as the charge. But when you are hearkening for the copious apology and acute contradiction, lo, there is heard nothing but the beautiful promise--I, even I, am He that blotteth out thy transgressions for Mine own sake, and will not remember thy sins. If you have anything to say after such a promise, say it; make what you can of your case. So that the promise is to be taken as a sufficient answer to all that can be urged. But what has such a promise to do with the matter? How does it end the controversy? Do ye ask? Or rather, does not this simple but most gracious announcement of arrangements for the complete rescue of humankind from all their misery and all their guilt make you feel ashamed of having urged any complaint, and aware that in place of murmurs you ought to utter only praises!

5. We wish to impress upon you one great lesson--that it is your business to obey Gods commands rather than to explain Gods dealings. (H. Melvill, B. D.)

A loving entreaty

Understand my text, however paradoxical it may seem, as being a genuine invitation on the part of a gracious God to the most provoking of men.

I. Our text appears as A HUMBLING CHALLENGE. God had punished Israel on account of sin. Israel was not penitent, but in self-righteousness judged that the Lord was harsh and severe. Come, then, says God, come and plead your suit with Me. Put Me in remembrance of any virtues on your part which I may be supposed to have overlooked. If I have misjudged you, if you have not really been neglectful of My service and worship, let the matter be rectified. If really you have a righteousness of your own, put Me in remembrance of it.

1. On looking back we find that the Lord had charged His people with neglect of prayer. But thou hast not called upon Me, O Jacob. This is the charge which we are compelled to bring against all unconverted men and women. Perhaps you offer a form of prayer; but that is nothing if your heart goes not with the words. This is rather to mock God than truly to call upon Him. But come now; if there be any mistake in this charge, disprove it!

2. Next, the Lord charged it upon Israel that they had not delighted in Him. Thou hast been weary of Me, O Israel. Can you deny this? If you can, you are invited to state your innocence before the Lord.

3. The Lord had also said that these people did not honour Him. Thou hast not brought Me the small cattle of thy burnt offerings; neither hast thou honoured Me with thy sacrifices. It may be you have presented no tokens of love to the Lord at all; or, on the other hand, you may have brought sacrifices, but you have not honoured God by them. You have given that you might be known to give, or because others did so, but not with the view of honouring God. Yet if it be so, if any unconverted man can say that whether he eats or drinks, or whatsoever he does, he seeks to do all to the glory of God, this ought to be known. It would be a new thing under the sun. In truth, it would prove that the man was converted, and had been renewed in the spirit of his mind by the grace of God. But it is not so.

4. Moreover, the Lord charged Israel that they did not love Him. Thou hast made Me to serve with thy sins--thou hast made Me a very slave with thy waywardness. Thou hast wearied Me with thine iniquities,--Gods patience was tried to the utmost with their wanton wickedness. Is not this charge sadly true of many? If it be not so, you are now challenged to vindicate your characters. Do not set up a lying defence, but speak the truth.

6. The challenge before us is occupied not only with the ways of man, but with the ways of God; for the Lord here asserts of Himself, I have not caused thee to serve with an offering, nor wearied thee with incense. That is to say, God is no hard taskmaster. The commandments of God are essential justice; you could not improve upon them; no law could be more for our benefit than that which He has given us. If God has treated you like slaves, then say so, and state your grievance in solemn converse with God. When God forbids us anything, it is because He knows it would be for our harm; and when God commands us to do anything, it is because He knows that it is for our souls eternal good.

II. I hope you will be able to follow me while our penitence suggests AN AMENDED VERSION. Let us take the text as our consciousness of guilt desires to read it. There are certain things which God in great love invites us to bring before His memory. If you cannot take up His challenge, and prove your personal righteousness, let the charges stand, with your silence as an assent to them; and now plead with Him, and pat Him in remembrance of matters which may serve your turn, and lead to your forgiveness.

1. Put the Lord in remembrance of that glorious act of amnesty and oblivion which in sovereign grace He has proclaimed to the sons of men in the preceding verse. That done, proceed to put the Lord in remembrance of your sins. Make an open unreserved acknowledgment unto the Lord. Confess this also, that you have continued by your sins to go away from Him who invites you to return, and promises you a welcome reception.

2. When you have done this, if your spirit is much depressed, and your heart is driven to despair by a sense of your guilt, then put the Lord in remembrance of the extraordinary reason which He gives for pardoning sin: I, even I, am He that blotteth out thy transgressions for Mine own sake. Say unto Him thus: Lord, there is no reason in me why Thou shouldest spare me, but do it for Thine own sake--for Thy loves sake, for Thy mercys sake.

3. When you have gone as far as that in putting God in remembrance, I would advise you to plead the Lords purpose and intent revealed in Isa_43:21 : This people have I formed for Myself; they shall show forth My praise. Say, Lord, I am Thy poor creature. Thou hast made me; even my very body is fearfully and wonderfully made; and the mysterious thing which dwells within me which I call my soul, is also the creature of Thy power. Hast Thou not made me for Thyself? Wilt Thou not have a desire to the work of Thine own hands? Lord, come and bless me! Sinner as I am, and utterly undeserving, yet I am Thy creature; do not fling me upon the dunghill. If Thou wilt forgive me, Lord, might I not praise Thee?

4. If that does not ease you, go a little further back in the chapter till you come to Isa_43:19 : Behold, I will do a new thing, etc. Plead that published declaration! Say, Lord, Thou hast said I will do a new thing: it will indeed be a new thing if I am saved. I am driven to such self-abhorrence, that if ever I am saved I shall be a leading wonder among Thy miracles of grace. It may be you can say--Lord, I have been sighing and crying and groaning now by the month together, and I can find no peace. Oh, if Thou wilt but put a new song into my mouth, the dragons and the owls that saw me in my gloom shall open their eyes and be astonished, and honour the Lord God of Israel! I know some who might say, Lord, it will fill all the workshop with wonder if I shall rejoice in Jesus. All my friends and companions will wonder that I should become happy and holy through sovereign grace.

III. Our text affords us some PRACTICAL SUGGESTIONS. If the Lord says, Put Me in remembrance, then--

1. It is very clear that we ought to remember these things ourselves. Oh, you that are not saved, remember the years in which you have lived without prayer l What a wonder that you have been permitted to live at all! Remember, next, for your humbling, how weary you have been of God. Some I would urge to remember long years of neglect of Gods service, with all their niggardliness to the cause of God, all their want of love to God, all the many times in which they have hardened their hearts, stopped their ears, and refused the warnings and invitations of their Saviour.

2. It is time that we should now begin our pleading with God. (C. H.Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 43:26. Put me in remembrance — Of thy good deeds and merits. Let us plead together — I give thee free liberty to urge all thou canst in thy own behalf. Declare thou, that thou mayest be justified — Bring forward all thou canst, in order to thy justification, and declare on what ground thou expectest to be acquitted, and continued in my favour. But perhaps the words are not to be considered as spoken ironically, and intended as a rebuke to such as were proud and self-righteous; but are rather to be understood as a direction to penitent sinners, showing them how they might obtain the pardon offered in the preceding verse. 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 forgives; for they must be ever before us, to humble us, even though he pardons them, Psa 51:3. We must put him in remembrance of the promises he has made to the penitent, and of the satisfaction his Son has made for them. We must plead these with him when we implore a pardon, and declare these things, in order that we may be justified freely by his grace. This is the only way, and it is a sure way, to pardon and peace.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

If I forget anything that may make for thy justification, put me in remembrance and speak for thyself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Isa 1:18; Isa 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (Gen 32:9, Gen 32:12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23:6); we thus become "the Lord's remembrancers" (Isa 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Rom 3:26; compare Isa 20:1-6, and Psa 143:2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(26) Put me in remembrance . . .—The object of the verb has been differently supplied: (1) “Remind me, if thou canst, of thy merits; plead in thine own defence for an acquittal;” and (2) “Remind me of my promise to thee, of that electing grace which called thee to be my servant.” The former seems to fit in best with what follows.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. In order to bring home the charge of guilt (Isa_43:24) Jehovah summons the people to debate their cause with Him. As Isa_43:23-25 recall ch. Isa_1:10 ff., so this verse seems to be suggested by Isa_43:18 of that chapter.

Put me in remembrance] i.e. “of any merits thou canst claim, or any plea thou canst urge, and which I have overlooked.”

let us plead together] “let us implead one another,” as in Isa_1:18, though the verb is different. declare thou] Rather reckon thou up (Psa_40:5). mayest be justified] mayest be in the right.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore I have profaned the princes of the sanctuary,.... Or will do it; the past tense for the future, common in prophetic writings; these are not Moses and Aaron, or the kings, but the priests of the temple, who had the care and government of things there, and therefore called "princes"; these, when this prophecy was fulfilled, were treated as common persons, and divested of their office, and laid aside; their priesthood and the honour of it were taken from them; sacrifices were abolished, and the law concerning them; this was more especially true when Jerusalem was destroyed, the temple burnt, and the daily sacrifice made to cease, by the Romans:

and have given Jacob to the curse, and Israel to reproaches; to be cursed and reproached, as the Jews are in all places to this day, wherever they be, and that very righteously, and in just retaliation for their behaviour to Christ, and their usage of his followers; for they both hung him upon the accursed tree, and imprecated his blood on them and their children, and anathematized, or delivered to an anathema (u), as the word here used signifies, and cast those who professed his name out of their synagogues, as well as reproached and blasphemed him, his person, offices, miracles, and doctrines; and therefore have been justly given up to the curse of God and man, and to be a taunt, proverb, and byword throughout the world, Jer 24:9.

(u) "in anathema", Montanus; "anathemati", Junius & Tremellius, Piscator, Vitringa.

Next: Isaiah Chapter 44

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Put me in remembrance - That is, urge all the arguments in your own defense which you can urge. State everything in self-vindication which can be stated. The language here is taken from the practice of courts when a cause is on trial; and God urges them on their side, to urge all in self-vindication which they can urge. On his part, he alleged that the princes and rulers of the nation had sinned Isa 43:27; that the whole nation had transgressed Isa 43:23-24, and that for this they were justly punished Isa 43:28. He here urges them to advance all in self-defense which they could - if they could pretend that He had forgotten anything; that they had merits which he had not considered; or that he had charged them with crime with undue severity.

Let us plead together - Hebrew, ‘Let us be judged together’ (see the note at Isa 41:1).

Declare thou, that thou mayest be justified - That you may show that you are just, or righteous; that you may demonstrate that you are unjustly accused of crime, and punished with undue severity.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thyself. God condescends to act thus with men, chap. xli. 20., and Osee iv. 1.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Put me in remembrance: I remember nothing by which thou hast deserved my favour and the pardon of thy sins; if thou knowest any such thing, bring it to my mind, I allow thee free liberty to plead with me, as it follows; and if thou hast right on thy side, I will justify thee. It is an ironical speech, whereby he insulteth over those who were puffed up with an opinion of their own innocency and merit; which was the case of many Jews, as this and other prophets have oft observed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. Put me in remembrance — If this be not so — if you are innocent — bring forth proofs of it. Omniscient inspection reduces Israel’s unworthiness to a presumably finer point than Israel himself can see or is willing to confess. This may be presumed from the tone of what follows.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Put me in remembrance. Either, ironically, "Remind me of thy good deeds; plead thy cause with me on that ground; show the merits that justify thee;" or else seriously, "Remind me of my promises; plead them before me; declare them, that by my free grace I may justify thee." The latter is the more probable interpretation.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Put me - I remember nothing by which thou hast deserved my favour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Jehovah now calls upon Israel, if this be not the case, to remind Him of any merit upon which it can rely. "Call to my remembrance; we will strive with one another: tell now, that thou mayst appear just." Justification is an actus forensis (see Isa 1:18). Justice accuses, and grace acquits. Or has Israel any actual merits, so that Justice would be obliged to pronounce it just? The object to hazkı̄rēnı̄ and sappēr, which never have the closed sense of pleading, as Bttcher supposes, is the supposed meritorious works of Israel.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Remind me; let us plead together (or judge one another); state (thy case), that thou mayest be justified.” After asserting, in the foregoing verse, the total want of merit in the people and their dependence upon God’s gratuitous compassion, He now, as it were, allows them to disprove His allegation, by reminding Him of some forgotten merit on their part. The badness of their case could not have been more strongly or sarcastically stated than in this ironical invitation to plead their own cause and establish their own rights if they could, with a tacit condition, not expressed but implied, that if they could not justify themselves in this way, they should submit to the righteousness of God and consent to be justified by grace.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Remind Me all the reward I owe you and your forefathers.

let us stand in judgment [lit. let us be judged together.] Let us come to judgment.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Put me in remembrance, etc. If thou reply that thou hast not sinned against me while being in thy land, and yet I have cast thee out, then put me in remembrance.

נשפטה Let us plead together. Let us be ready for judgment.

Declare thou thy cause, that thou mayest be justified.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.