God’s Forgives

For thy name’s sake, O LORD, pardon mine iniquity; for it is great.
~ Psalm 25:11

Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon.
~ Isaiah 55:7

And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
~ Jeremiah 31:34

Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men; That they may fear thee all the days that they live in the land which thou gavest unto our fathers.
~ 1 Kings 8:39-40

Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days.
~ Hosea 3:5

An Exposition Upon Psalm 130:4, by John Owen. The following contains an excerpt from his work, “The Forgiveness of Sin: A Practical Exposition Upon Psalm 130”.


The true nature of gospel forgiveness—Its relation to the goodness, grace, and will of God; to the blood of Christ; to the promise of the gospel—The considerations of faith about it.

First, As was showed in the opening of the words, the forgiveness inquired after hath relation unto the gracious heart of the Father. Two things I understand hereby:—1. The infinite goodness and graciousness of his nature. 2. The sovereign purpose of his will and grace. 1. There is considerable in it the infinite goodness of his nature. Sin stands in a contrariety unto God. It is a rebellion against his sovereignty, an opposition to his holiness, a provocation to his justice, a rejection of his yoke, a casting off, what lies in the sinner, of that dependence which a creature hath on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely gracious, good, and loving heart and nature in him; for God doth nothing but suitably to the properties of his nature, and from them. All the acts of his will are the effects of his nature.

Now, whatever God proposeth as an encouragement for sinners to come to him, that is of, or hath a special influence into, the forgiveness that is with him; for nothing can encourage a sinner as such, but under this consideration, that it is, or it respects, forgiveness. That this graciousness of God’s nature lies at the head or spring, and is the root from whence forgiveness doth grow, is manifest from that solemn proclamation which he made of old of his name, and the revelation of his nature therein (for God assuredly is what by himself he is called): Exod. 34:6, 7, “The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.” His forgiving of iniquity flows from hence, that in his nature he is merciful, gracious, long-suffering, abundant in goodness. Were he not so, infinite in all these, it were in vain to look for forgiveness from him. Having made this known to be his name, and thereby declared his nature, he in many places proposeth it as a relief, a refuge for sinners, an encouragement to come unto him, and to wait for mercy from him: Ps. 9:10, “They that knowthy name will put their trust in thee.” It will encourage them so to do; others have no foundation of their confidence. But if this name of God be indeed made known unto us by the Holy Ghost, what can hinder why we should not repair unto him and rest upon him? So Isa. 50:10, “Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light?

let him trust in the name of the LORD, and stay upon his God.” Not only sinners, but sinners in great distress are here spoken unto. Darkness of state or condition, in the Scripture, denotes every thing of disconsolation and trouble. To be, then, in darkness, where yet there is some light, some relief, though darkness be predominant, is sad and disconsolate; but now, not only to be, but also to walk, that is, to continue a course in darkness, and that with no light, no discovery of help or relief,—this seems an overwhelming condition: yet sinners in this estate are called “to trust in the name of the LORD.” I have showed before that nothing but forgiveness, or that which influenceth it and encourageth to an expectation of it, is of any use unto a sinner, much more one in so great distress upon the account of sin; yet is such a one here sent only to the name of the Lord, wherein his gracious heart and nature is revealed. That, then, is the very fountain and spring of forgiveness. And this is that which John would work a sense of upon our souls where he tells us that “God is love,” 1 Epist. 4:8, or one of an infinitely gracious, tender, good, compassionate, loving nature. Infinite goodness and grace is the soil wherein forgiveness grows. It is impossible this flower should spring from any other root. Unless this be revealed to the soul, forgiveness is not revealed. To consider pardon merely as it is terminated on ourselves, not as it flows from God, will bring neither profit to us nor glory to God.

And this also (which is our design in hand) will make it appear that this discovery of forgiveness whereof we speak is indeed no common thing,—is a great discovery. Let men come, with a sense of the guilt of sin, to have deep and serious thoughts of God, they will find it no such easy and light matter to have their hearts truly and thoroughly apprehensive of this loving and gracious nature of God in reference unto pardon. It is an easy matter to say so in common; but the soul will not find it so easy to believe it for itself. What hath been spoken before concerning the ingrafted notions that are in the minds of men about the justice, holiness, and severity of God, will here take place. Though men profess that God is gracious, yet that aversation which they have unto him and communion with him doth abundantly manifest that they do not believe what they say and profess: if they did, they could not but delight and trust in him, which they do not; for “They that know his name will put their trust in him.” So said the slothful servant in the gospel, “I knew that thou wast austere, and not for me to deal withal.” It may be he professed otherwise before, but that lay in his heart when it came to the trial. But this, I say, is necessary to them unto whom this discovery is to be made, even a spiritual apprehension of the gracious, loving heart and nature of God. This is the spring of all that follows; and the fountain must needs be infinitely sweet from whence such streams do flow. He that considers the glorious fabric of heaven and earth, with the things in them contained, must needs conclude that they were the product of infinite wisdom and power; nothing less or under them could have brought forth such an effect. And he that really considereth forgiveness, and looks on it with a spiritual eye, must conclude that it comes from infinite goodness and grace. And this is that which the hearts of sinners are exercised about when they come to deal for pardon: Ps. 86:5, “Thou, Lord, art good, and ready to forgive;” Neh. 9:17, “Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness;” and Micah 7:18, “Who is a God like unto thee, that pardoneth iniquity?…. because he delighteth in mercy.” And God encourageth them hereunto wherever he says that he forgives sins and blots out iniquities for his own sake or his name’s sake; that is, he will deal with sinners according to the goodness of his own gracious nature. So Hos. 11:9, “I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man.” Were there no more mercy, grace, compassion to be showed in this case than it is possible should be treasured up in the heart of a man, it would be impossible that Ephraim should be spared; but saith he, “I am God, and not man.” Consider the infinite largeness, bounty, and goodness of the heart of God, and there is yet hope. When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about than the heart of God towards him,—nothing that he more labours to have a discovery of; there is nothing that sin and Satan labour more to hide from him. This he rolls in his mind, and exercises his thoughts about; and if ever that voice of God, Isa. 27:4, “Fury is not in me,” sound in his heart, he is relieved from his great distresses. And the fear of our hearts in this matter our Saviour seems to intend the prevention or a removal of: John 16:26, 27, “I say not unto you, that I will pray the Father for you; for the Father himself loveth you.” They had good thoughts of the tender heart and care of Christ himself, the mediator, towards them; but what is the heart of the Father? what acceptance shall they find with him? Will Christ pray that they may find favour with him? Why, saith he, as to the love of his heart, “There is no need of it; ‘for the Father himself loveth you.’ ” If this, then, belongeth to forgiveness, as whoever hath sought for it knoweth that it doth, it is certainly no common discovery to have it revealed unto us.

To have all the clouds and darkness that are raised by sin between us and the throne of God dispelled; to have the fire, and storms, and tempests, that are kindled and stirred up about him by the law removed; to have his glorious face unvailed, and his holy heart laid open, and a view given of those infinite treasures and stores of goodness, mercy, love, and kindness which have had an unchangeable habitation therein from all eternity; to have a discovery of these eternal springs of forbearance and forgiveness,—is that which none but Christ can accomplish and bring about, John 17:6.

2. This is not all. This eternal ocean, that is infinitely satisfied with its own fulness and perfection, doth not naturally yield forth streams for our refreshment. Mercy and pardon do not come forth from God as light doth from the sun or water from the sea, by a necessary consequence of their natures, whether they will or no. It doth not necessarily follow that any one must be made partaker of forgiveness because God is infinitely gracious; for may he not do what he will with his own? “Who hath first given unto him, that it should be recompensed unto him again?” Rom. 11:35. All the fruits of God’s goodness and grace are in the sole keeping of his own sovereign will and pleasure. This is his great glory: Exod. 33:18, 19, “Show me thy glory,” saith Moses. “And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious.” Upon that proclamation of the name of God, that he is merciful, gracious, long- suffering, abundant in goodness, some might conclude that it could not be otherwise with any but well;—he is such a one as that men need scarce be beholding to him for mercy. “Nay,” saith he; “but this is my great glory, that ‘I will be gracious to whom I will be gracious.’ ” There must be an interposition of a free act of the will of God to deal with us according to this his abundant goodness, or we can have no interest therein. This I call the purpose of his grace, or “The good pleasure which he hath purposed in himself,” Eph. 1:9; or, as it is termed, verses 5, 6, “The good pleasure of his will,” that he hath purposed “to the praise of his glorious grace.” This free and gracious pleasure of God, or purpose of his will to act towards sinners according to his own abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a sovereign act of free grace. This free purpose of God’s will and grace for the pardoning of sinners is indeed that which is principally intended when we say, “There is forgiveness with him;” that is, he is pleased to forgive, and so to do is agreeable unto his nature. Now, the mystery of this grace is deep; it is eternal, and therefore incomprehensible. Few there are whose hearts are raised to a contemplation of it. Men rest and content themselves in a general notion of mercy, which will not be advantageous to their souls. Freed they would be from punishment, but what it is to be forgiven they inquire not. So what they know of it they come easily by, but will find in the issue it will stand them in little stead. But these fountains of God’s actings are revealed, that they may be the fountains of our comforts.

Now, of this purpose of God’s grace there are several acts, all of them relating unto gospel forgiveness:—

(1.) There is his purpose of sending his Son to be the great means of procuring, of purchasing forgiveness. Though God be infinitely and incomprehensibly gracious, though he purpose to exert his grace and goodness toward sinners, yet he will so do it, do it in such a way, as shall not be prejudicial to his own holiness and righteousness. His justice must be satisfied, and his holy indignation against sin made known. Wherefore he purposeth to send his Son, and hath sent him, to make way for the exercise of mercy; so as no way to eclipse the glory of his justice, holiness, and hatred of sin. Better we should all eternally come short of forgiveness than that God should lose any thing of his glory. This we have, Rom. 3:25, “God set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past.” The remission of sins is the thing aimed at; but this must be so brought about as that therein not only the mercy but the righteousness of God may be declared, and therefore must it be brought forth by a propitiation, or making of an atonement in the blood of Christ: so John 3:16; 1 John 4:9; Rom. 5:8. This, I say, also lies in the mystery of that forgiveness that is administered in the gospel,—it comes forth from this eternal purpose of making way by the blood of Christ to the dispensation of pardon. And this greatly heightens the excellency of this discovery. Men who have slight thoughts of God, whose hearts were never awed with his dread or greatness, who never seriously considered his purity and holiness, may think it no great matter that God should pardon sin. But do they consider the way whereby it is to be brought about?— even by the sending of his only Son, and that to die, as we shall see afterward. Neither was there any other way whereby it might be done. Let us now lay aside common thoughts, assent upon reports and tradition, and rightly weigh this matter. Doubtless we shall find it to be a great thing, that forgiveness should be so with God as to be made out unto us (we know somewhat what we are) by sending his only Son to die. Oh, how little is this really believed, even by them who make a profession of it! and what mean thoughts are entertained about it when men seek for pardon! Immunity from punishment is the utmost that lies in the aims and desires of most, and is all that they are exercised in the consideration of, when they deal with God about sin. Such men think, and will do so, that we have an easy task in hand,—namely, to prove that there is forgiveness in God; but this ease lies in their own ignorance and darkness. If ever they come to search after it indeed, to inquire into the nature, reasons, causes, fountains, and springs of it, they will be able to give another account of these things. Christ is the centre of the mystery of the gospel, and forgiveness is laid up in the heart of Christ, from the love of the Father; in him, are all the treasures of it hid. And surely it is no small thing to have the heart of Christ revealed unto us. When believers deal about pardon, their faith exercises itself about this, that God, with whom the soul hath to do, hath sent the Lord Christ to die for this end, that it may be freely given out. General notions of impunity they dwell not on, they pass [press?] not for; they have a closer converse with God than to be satisfied with such thoughts. They inquire into the graciousness of his nature, and the good pleasure of his will, the purpose of his grace; they ponder and look into the mystery of his wisdom and love in sending his Son. If these springs be not clear unto them, the streams will yield them but little refreshment. It is not enough that we seek after salvation, but we are to inquire and search diligently into the nature and manner of it. These are the things that “the angels desire to” bow down and “look into,” 1 Pet. 1:11, 12. And some think if they have got a form of words about them, they have gotten a sufficient comprehension of them! It is doubtless one reason why many who truly believe do yet so fluctuate about forgiveness all their days, that they never exercised faith to look into the springs of it, its eternal fountains, but have merely dwelt on actual condonation. However, I say, these things lie utterly out of the consideration of the common pretenders to an acquaintance with the truth we have in hand.

(2.) There is another sovereign act of God’s will to be considered in this matter, and that is his eternal designation of the persons who shall be made partakers of this mercy. He hath not left this thing to hazard and uncertainties, that it should, as it were, be unknown to him who should be pardoned and who not. Nay, none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto: so the apostle declares it, Eph. 1:5–7. The rise is his eternal predestination; the end, the glory of his grace;

the means, redemption in the blood of Christ; the thing itself, forgiveness of sins. None ever are or can be made partakers thereof but by virtue of this act of God’s will and grace; which thereupon hath a peculiar influence into it, and is to be respected in the consideration of it. I know this may be abused by pride, profaneness, and unbelief,—and so may the whole work of God’s grace, and so it is, even the blood of Christ in an especial manner; but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men.

There are also other acts of this purpose of God’s grace, as of giving sinners unto Christ and giving sinners an interest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already.
Secondly, Forgiveness hath respect unto the propitiation made in and by the blood of Christ the Son of God. This was declared in the opening of the words. Indeed, here lies the knot and centre of gospel forgiveness. It flows from the cross, and springs out of the grave of Christ.

Thus Elihu describes it, Job 33:24, “God is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom.” The whole of what is aimed at lies in these words:—1. There is God’s gracious and merciful heart towards a sinner: “He is gracious unto him.” 2. There is actual condonation itself, of which we shall treat afterward: “He saith, Deliver him from going down to the pit.” And,—3. There is the centre of the whole, wherein God’s gracious heart and actual pardon do meet; and that is the ransom, the propitiation or atonement that is in the blood of Christ, of which we speak: “I have found a ransom.”