But thou hast not called upon me, O Jacob, neither hast thou laboured about me, O Israel.

“And now thus says the Lord, etc. Here he shows them the divine love through the remedies which he granted them amid their distresses. And it is divided into three parts. In the first he promises future remedies, to show his love; in the second he recalls past benefits, to confirm the promise: "thus says the Lord, who gave," etc.; in the third he excludes merits, to take away presumption: "you did not call upon me," etc. Concerning the first he does three things. First he shows toward them the privilege of divine love; second, from the promised remedies, he excludes any partnership in divine power: "all the nations are gathered together," etc.; in the third he sets forth the sign of his love: "thus says the Lord your redeemer," etc. Concerning the first, he promises them three remedies. First, sustenance in punishments, excluding fear by the divine presence: "creating you" — as to the principles of substance, Deut. 32: "he is your father," etc.; "forming" — as to the form which he gave, Gen. 1: "the Lord formed," etc.; "redeeming" — from evils, Hosea 13: "from the hand of death," etc.; and "I have called" — unto grace, Hosea 1: "I will call 'not my people,'" etc. He sets forth the promise: "when you shall pass through the waters" — the Egyptians; "the rivers" — the Chaldeans; "the fire" — the Greeks; "the flame" — the Romans. For they were not consumed entirely. Ps. 65: "we passed through fire," etc. And he assigns the reason for this: "for I am the Lord," etc., above, 12: "for he himself, God, is savior," etc. Second, he promises a commutation of punishments, namely that he will punish others in his place. And he sets forth the commutation. "I have given a propitiation" — that is, that I might be propitiated toward you, as it were by the punishments of those who provoked you to sin by the hope of their help. "Saba" — a city of Ethiopia. Prov. 11: "the just man out of distress," etc. And he assigns the reason, namely God's own love: "since you have become honorable" — that is, I have made and accounted you honorable. "For you" — for your liberation. Jer. 31: "if a son honorable to me," etc. Third, he promises them liberation of every kind from tribulations; and concerning this, three things. First he promises the benefit of liberation: "do not fear, from the east" — because they had been scattered in every direction. Above, 11: "he will gather the fugitives," etc.; Jer. 31: "behold I will bring them," etc. Second, he sets forth the merit of liberation: "and everyone who calls upon me I will bring" — "unto my glory," that he may glorify me, and I may appear glorious in him. Joel 2: "everyone whosoever shall call upon," etc. Third, he promulgates the precept of liberation. "Bring forth," O Cyrus, "outside" — outside the land of captivity — "the people," namely of the Jews. Jer. 5: "hear, foolish people," etc. "All the nations." Here he excludes any partnership in godhead. And first he shows the falsity of the other gods by way of a judgment, setting forth the nations' agreement with idols: "are gathered together" — into one error. Ps. 13: "all have gone astray," etc. — seeking a sign of godhead. "Who among you" — that is, which of your gods? Or he speaks to the idols, and seeks testimony. "Let them give witnesses," and "let them be justified" — that is, let them be justly called gods; and let the witnesses hear future things from them, and speak testimony on your behalf. Above, 41: "there is none announcing nor foretelling," etc. Second, he shows the truth of his own godhead: and first as to knowledge; second as to power, "you are witnesses," etc. Concerning the first, two things. First he gives testimony, assigning men as witnesses: "truly you are witnesses," etc.; "my servant" — the people of Jacob, or Christ. Acts 1: "you shall be witnesses to me," etc.; setting forth the manner of knowing: "that you may know" — as to those things which can be known of God through natural reason; and "that you may believe" — as to those things which are above reason; and thus "you may understand": for unless you shall have believed, you shall not understand, above, 8, according to another text. He also sets forth the saying of the witnesses, that he alone is God: "for I alone" — "I am" — "God." "The one who forms," or "the one formed" — namely, an idol — Deut. 32: "see that I am he alone," etc.; and that he alone is Lord: "I am" — singularly; "I am" — excellently, etc.; Acts 4: "there is no salvation in any other," etc. Second he gives a sign of godhead. "I have announced," etc.; "there was not" one from whom you could know. Ps. 80: "Israel, if you will hear me," etc. "You are witnesses," etc. Here he shows the truth of his godhead as to power: and first he gives testimony, "you are witnesses," etc., John 8: "I am the beginning," etc. Second he gives a sign of power in punishing: "and there is none who" out of the "hand" — as Deut. 32, Job 10; and in working, "I will work," etc., above, 14: "the Lord of hosts has decreed," etc. "Thus says the Lord," etc. Here he sets forth the sign of love: because for their sake he destroyed the Babylonians glorying in their ships, on account of the multitude of waters. "I have sent forth" — namely, wrath — Jer. 51: "the Lord has planned and has done," etc. "Thus says the Lord who gave," etc. Here he recalls past benefits, to confirm hope concerning future ones. And concerning this he does two things. First he recalls the past benefits when they went out from Egypt, in their governance. "In the sea" — the Red Sea, Exod. 14; "in the waters of the torrent" — in the Arnon, Numbers 21; in the Jordan, Joshua 3. And as to the destruction of enemies: "who brought forth the chariot" — the chariots of Pharaoh, etc., Exod. 15: "his chosen princes," etc.; "as flax" — cut off in a moment. Second he promises things much greater in the future; and concerning this he does three things. First he shows the greatness of future benefits by comparison with the former: "do not remember" — as if to say: they are not worthy to be held in memory in comparison with the future ones, Phil. 3: "forgetting indeed those things which are behind," etc.; by their newness: "behold I make new things" — unheard of, Apoc. 21: "behold I make all things new." And by their determination: "I will set in the desert" — that is, in the land of the Jews, which was formerly desert — "a way" — of those going to the festivities; "rivers" — of consolation, Ps. 106: "he turned the desert into pools," etc. And if these things are expounded literally of the liberation from the captivity of Babylon, they are said to be greater than the liberation from Egypt — not on account of greater miracles, but because the kings from whose power he liberated them were more powerful than Pharaoh; or because they came from a more distant place. But if they are referred to the liberation wrought through Christ, it is clear that nothing so admirable had preceded it in past ages. Second he shows the usefulness of the benefits among the nations: "and the beast of the field will glorify" — that is, the Gentile living beastially, converted to Christ; or those seeing how I free the Jews. Ps. 148: "beasts and all cattle," etc.; and among the Jews: "that I might give drink" — of doctrine and consolation, Deut. 7: "the Lord has chosen you," etc. Third he assigns the reason: "this people for myself" — unto my praise. Prov. 16: "all things for himself," etc. "You did not call upon me." Here he excludes the merits of the Jews for obtaining such great benefits; and concerning this, three things. First he excludes merit; second he gives room for a response, "bring me back to mind," etc.; third he removes a certain manner of responding, "your father," etc. Concerning the first, three things. First he excludes merit: "you did not call upon me" — and all these things are said because they did not offer these things to God with their whole heart, but partly to God, partly to idols; or because they conferred nothing on God; or because they did them in hope of temporal recompense; or because after the coming of Christ they were not accepted. Mal. 3: "who is there among you that would shut the doors," etc.; Ps. 49: "shall I eat," etc. Second he shows their guilt: "nevertheless, to serve" — as if to say: you have shown me servile, while, though you offended me, I did not punish. Above, 1: "they have become troublesome to me," etc. He speaks in a human manner. Third he shows the benefit given freely: "I am," etc., Ps. 24: "for your name's sake you will be propitious," etc., Ez. 36: "not for your sakes will I do this," etc. "Bring me to remembrance," etc. Here he gives room for a response. "Bring back" — as if to say: think again on what I have done for you; tell if you have anything, to excuse yourself, or to accuse me, that you may be justified, that is, that you may be judged just. Job 33: "if you have anything to say," etc. "Your father." Here he removes a certain way of responding. For they could allege the innocence of their fathers; but against this he speaks. "Father" — Adam, Gen. 3; Abraham, seeking a sign concerning God's promise, as though doubting, Gen. 15; "interpreters" — Moses and Aaron at the waters of contradiction, Num. 21; "I have profaned" — that is, I have allowed to be profaned — unto utter destruction: for all died in the desert, except Caleb and Joshua. Ps. 105: "we have sinned with our fathers," etc. (Collationes, chap. 43). The Lord frees the saints from fire: of carnal temptation, Job 31: "it is a fire even unto consumption," etc.; of temporal tribulation, Ps.: "you have tried me by fire"; of eternal damnation, Matt. 25: "depart, you cursed"; of divine indignation, Deut. 32: "a fire is kindled," etc. In which are burned: the lascivious, 1 Cor. 7: "it is better to marry," etc.; the impatient, above, 13: "their faces shall be burnt," etc.; the impenitent, Ps.: "the flame has burned up sinners"; the proud, the same: "the foundations of the mountains," etc. He also frees from waters: of pleasure, Prov. 9: "stolen waters," etc., in which they are suffocated through luxury; of cupidity, Exod. 15: "they sank as lead," etc., in which through avarice; of adversity, Ps.: "the waters have come in even unto the soul," etc., in which through impatience; of worldly power, Apoc. 17: "the waters upon which she sits," etc., in which through pride. Bring God back into memory as to: the wonders which he has done, that they be venerated, Ps.: "remember his wonders," etc.; the benefits which he gave, that thanks be rendered, Ecclus., last chapter: "I have remembered mercy," etc.; the torments which he endured, that compassion be shown, Lam. 3: "remember my poverty," etc.; the precepts which he gave, that they be observed, Ps.: "that they may be mindful," etc.”

“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? Why then did the Lord deal thus with his land? Deu 29:24. Here is a good reason given: they had neglected God and had cast him off, and therefore he justly rejected them and gave them to the curse (Isa 43:28); and they must be brought to own this before they are prepared for deliverance; and they did so, Dan 9:5; Neh 9:33. 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, Num 14:17, etc.) as the breaking of the yoke of their captivity. Now observe here, I. What the sins are which they are here charged with. 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 but; compare Isa 43:21, 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: Thou hast not called upon me, O Jacob! Jacob was a man famous for prayer (Hos 12:4); 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, thou hast been weary of me." 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, Behold, what a weariness is it! 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 not brought, no, not their small cattle, the lambs and kids, which God required for burnt-offerings (Isa 43:23), 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. Sweet cane, or calamus, was used for the holy oil, incense, and perfume; but they were not willing to be at the charge of that, Isa 43:24. 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, with the fat of their sacrifices; 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 (Isa 43:23): Neither hast thou honoured me with thy sacrifices. 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 have not caused thee to serve with an offering; 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 not wearied thee with incense." 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 a wearisome service was that they were required to be cheerful and pleasant, and to rejoice before God in all their approaches to him, Deu 12:12. 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 (Act 15:10), yet, in comparison with the service that idolaters did to their false gods, they were light, and not to be called services nor found fault with as wearisome. God did not require them to sacrifice their children, as Moloch did. 2. Commissions of the evil which God had forbidden; and omissions commonly make way for commissions: Thou hast made me to serve with thy sins. 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 wearies my God also (Isa 7:13) and makes the Creator complain that he is grieved (Psa 95:10), that he is broken (Eze 6:9), that he is pressed with sinners as a cart is pressed that is full of sheaves (Amo 2:13), and to cry out, Ah! I will ease me of my adversaries, Isa 1:24. 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 this engage us to keep close to our duty, that it is easy and reasonable, and no disparagement to us, nor too hard for us. II. What were the aggravations of their sin, Isa 43:27. 1. That they were children of disobedience; for their first father (that is, their forefathers) had sinned; and they had not only sinned in their loins, but sinned like them. Ezra confesses this: Since the days of our fathers have we been in a great trespass, Ezr 9:7. But their forefathers are called their first father 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 their teachers had transgressed against God, 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. III. What were the tokens of God's displeasure against them for their sins, Isa 43:23. He brought ruin both upon church and state. 1. The honour of their church was laid in the dust and trampled on: I have profaned the princes of the sanctuary, 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, Mal 2:9. 2. The honour of their state was ruined likewise: "I have given Jacob to the curse, that is, to be cursed, and hated, and abused by all their neighbours, and Israel to reproach, to be insulted, ridiculed, and triumphed over by their enemies." They reproached them perhaps for that in them that was good; they mocked at their sabbaths (Lam 1:7); 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. IV. What were the riches of God's mercy towards them notwithstanding (Isa 43:25): I even I, am he who notwithstanding all this blotteth out thy transgressions. 1. This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high: Thou hast wearied me with thy iniquities, Isa 43:24. Now one would think it would follow: "I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No, I, even I, am he that will forgive thee; 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 blot out their transgressions. 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 - transgressions and sins, infirmities though ever so numerous, backslidings though ever so heinous. Observe here, [1.] How the pardon is expressed; he will blot them out, as a cloud is blotted out by the beams of the sun (Isa 44:22), 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, Num 5:23. He will not remember 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, even I, am he. 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. 2. Those words (Isa 43:26), Put me in remembrance, 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, Psa 51:3. 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. Only acknowledge thy transgression.”

“Thou hast not brought me the small cattle of thy burnt offerings,.... The kids and the lambs, which, according to the law, should have been brought for burnt offerings daily, morning and evening; and much less did they bring the larger cattle of burnt offerings, as oxen and bullocks. The Targum and Vulgate Latin render it, "the rams of thy burnt offerings"; the Septuagint version, "the sheep"; and the Syriac and Arabic versions, "the lambs"; and these were not brought to him, but to their idols; or, however, were not brought in a right way and manner, and from right principles, and with right views. Kimchi thinks this refers to the times of Ahaz, when the service of God ceased in the temple, and idolatry was practised at Jerusalem but it seems to respect later times, nearer the times of Christ; see Mal 1:13, neither hast thou honoured me with thy sacrifices; what sacrifices they did offer were not offered to God, but to their idols; or they were such as were not according to the law of God; or they were not offered up in the faith of the Messiah, nor with a true spirit of devotion, and with a sincere view to the glory of God, and in the exercise of repentance for sins; but rather as an atonement for them, and that they might go on in them with ease of mind; see Isa 1:11, I have not caused thee to serve with an offering; the "minchah", a meat offering or bread offering, which was a freewill offering, and they were not obliged to it; it was at their own option whether they would bring it or not, and which was not very chargeable to them: nor wearied thee with incense; or frankincense, which was put upon the meat or bread offering; see Lev 2:1. Some understand this of all offerings in general, that they were not so many that were commanded them, as to be a burden to them; nor so expensive but that they were able to bear the charge of them, considering the fruitfulness of the land of Canaan, and especially the numerous and costly sacrifices of Heathen idolaters: and others think it has reference to the time of Israel's coming out of Egypt, and the covenant of God with them, when no mention was made of sacrifices, nor were they enjoined them, Jer 7:21.”

“It would be the praise of God, however, and not the merits of their own works, that they would have to relate; for there was nothing at all that could give them any claim to reward. There were not even acts of ceremonial worship, but only the guilt of grievous sins. "And thou hast not called upon me, O Jacob, that thou shouldst have wearied thyself for me, O Israel! Thou hast not brought me sheep of thy burnt-offerings, and thou hast not honoured me with thy slain-offerings. I have not burdened thee with meat-offerings, and have not troubled thee about incense. Thou hast bought me no spice-cane for silver, nor hast thou refreshed me with fat of thy slain-offerings. No; thou hast wearied me with thy sins, troubled me with thine iniquities." We cannot agree with Stier, that these words refer to the whole of the previous worship of Israel, which is treated here as having no existence, because of its heartlessness and false-holiness. And we must also not forget, that all these prophecies rested on either the historical or the ideal soil of the captivity. The charge commences with the worship of prayer (with calling upon Jehovah, as in Psa 14:4; Psa 18:7), to which the people were restricted when in exile, since the law did not allow them to offer sacrifice outside the holy land. The personal pronoun אתי, in the place of the suffix, is written first of all for the sake of emphasis, as if the meaning were, "Israel could exert itself to call upon other gods, but not upon Jehovah." The following kı̄ is equivalent to ut (Hos 1:6), or ‛ad-kı̄ in Sa2 23:10, adeo ut laborasses me colendo (so as to have wearied thyself in worshipping me). They are also charged with having offered no sacrifices, inasmuch as in a foreign land this duty necessarily lapsed of itself, together with the self-denial that it involved. The spelling הביאת (as in Num 14:31) appears to have been intended for the pronunciation הביאת (compare the pronunciation in Kg2 19:25, which comes between the two). The ‛ōlōth (burnt-offerings) stand first, as the expression of adoration, and are connected with sēh, which points to the daily morning and evening sacrifice (the tâmı̄d). Then follow the zebâchı̄m (slain-offerings), the expression of the establishment of fellowship with Jehovah (וּזבחיך is equivalent to וּבזביחך, like חמה = בּחמה, Isa 43:25). The "fat" (chēlebh) in Isa 43:24 refers to the portions of fat that were placed upon the altar in connection with this kind of sacrifice. After the zebâchı̄m comes the michâh, the expression of desire for the blessing of Jehovah, a portion of which, the so-called remembrance portion ('azkârâh), was placed upon the altar along with the whole of the incense. And lastly, the qâneh (spice-cane), i.e., some one of the Amoma, (Note: The qâneh is generally supposed to be the Calamus; but the calamus forms no stalk, to say nothing of a cane or hollow stalk. It must be some kind of aromatic plant, with a stalk like a cane, either the Cardamum, Ingber, or Curcuma; at any rate, it belonged to the species Amomum. The aroma of this was communicated to the anointing oil, the latter being infused, and the resinous parts of the former being thereby dissolved.) points to the holy anointing oil (Exo 30:23), or if it refer to spices generally, to the sacred incense, though qâneh is not mentioned as one of the ingredients in Exo 30:34. The nation, which Jehovah was now redeeming out of pure unmingled grace, had not been burdened with costly tasks of this description (see Jer 6:20); on the contrary, it was Jehovah only who was burdened and troubled. He denies that there was any "causing to serve" (העביד, lit., to make a person a servant, to impose servile labour upon him) endured by Israel, but affirms this rather of Himself. The sins of Israel pressed upon Him, as a burden does upon a servant. His love took upon itself the burden of Israel's guilt, which derived its gravitating force from His won holy righteous wrath; but it was a severe task to bear this heavy burden, and expunge it - a thoroughly divine task, the significance of which was first brought out in its own true light by the cross on Golgotha. When God creates, He expresses His fiat, and what He wills comes to pass. But He does not blot out sin without balancing His love with His justice; and this equalization is not effected without conflict and victory.”