Isaiah 43:22
But you have not called on Me, O Jacob, because you have grown weary of Me, O Israel.
Sermons
A Fast SermonIsaiah 43:22
Insincerity in ReligionW. B. Mackenzie, B. A.Isaiah 43:22
Weary of GodS. Martin.Isaiah 43:22
Weary of GodIsaiah 43:22
Wearying of God's WorshipR. Tuck Isaiah 43:22
Righteousness, Guilt, MercyW. Clarkson Isaiah 43:22-25
Memories of ExileE. Johnson Isaiah 43:22-28














I. THE FAITHLESSNESS OF THE PEOPLE. They have forgotten the covenant of their God. They have neglected one of its first duties - prayer, which marks dependence; or they had prayed to other gods; or their prayers had been merely ritual and formal. And this was the less excusable as the burden of sacrifices had not laid upon them during the exile.

II. THE MINDFUL MERCY OF JEHOVAH. He promises to blot out their sins; and this simply for his own sake. God can swear by none mightier; he can appeal to no principle that is higher than himself. He must be true first and above all to his nature; and next to that covenant which is the expression of his nature and of his relations to the people. Let them remember that; let them remind God of his promises, and he will not fail to respond. Although their ancestors had sinned; their leaders, the prophets and the priests and the princes, had rebelled against him, and had by him been rejected; - the people are still dear to him, and must remain so while Jehovah remains Jehovah. For he is the Eternal; he changes not. Though he punishes, he will not destroy; in the midst of wrath he remembers mercy; and holds fast to the set counsels of his love, from generation to generation, despite all the fickleness of man's fancies, opinions, and inclinations. Their endeavours to overcome his good by their evil shall be met by his mightier will to overcome their evil by his long-suffering. - J.

But thou hast not called upon Me, O Jacob.
It is a common observation that there is very little sincerity in the world. We are now concerned with insincerity of a deeper and more serious character, — insincerity in religion. I propose to offer some remarks which may serve to detect a mere formal profession of religion. The subject on which I shall chiefly remark is the habit and enjoyment of secret prayer.

I. MANY HAVE CONTINUED FOR A WHILE IN HABITS OF SECRET PRAYER, AND YET ARE ONLY FORMAL PROFESSORS.

II. MERE FORMAL PROFESSORS AFTER AWHILE LEAVE OFF PRAYER IN A GREAT DEGREE.

III. It is evident that these formal worshippers are utterly deceived in thinking they are converted: THIS WEARINESS IN PRAYER SHOWS THE CHANGE WAS NOT REAL. How are we to distinguish the feelings of a mere formalist from the presence of God's renovating Spirit?

1. They have not the spirit of prayer. Theirs is not prayer suggested, inspired by God's Holy Spirit.

2. Mere professors, being deficient in secret prayer, soon fall back again into their former sins and worldliness.

3. It is utterly impossible for you to be saved so long as you live in neglect of prayer.(1) To neglect prayer is utterly inconsistent with the love of God, which is the element of true religion.(2) Contrary to the fear of God. This is expressed by the opponents of Job. "Yea, thou castest off fear, and restrainest prayer before God."(3) Utterly at variance with that holiness without which no man shall see God.(4) Allowed negligence of prayer cannot be reconciled with the hope of dwelling with God for ever.We offer four motives for holy perseverance in prayer.

1. It is wholly necessary for your salvation. "If any man draw back, My soul hath no pleasure in him."

2. Take heed to yourselves, and be exceedingly watchful, that you may persevere in this duty, and maintain the spirit of vigorous piety. Let us never seek to shelter ourselves under mere doctrines, such as, true saints shall persevere.

3. To urge you to perseverance in the duty of secret prayer, think how much you need the help of the Spirit of God.

4. The fourth motive for perseverance in fervent prayer is, the great advantages that result from it.

(W. B. Mackenzie, B. A.)

There are two distinct charges —

1. A neglect of prayer.

2. Growing weary of God.The point is this: people are at a dangerous pass when they begin to neglect prayer. Eliphaz layeth it as a heavy charge upon Job (Job15:4): "Surely thou restrainest prayer before God." When conscience is clamorous, wants pressing, and yet men cannot find the heart to go to God, it is a sad case. So the heathen are described to be the families that call not upon His name (Jeremiah 10:25); that is, that do not acknowledge and worship Him. "The workers of iniquity," of what religion soever they profess themselves to he, "they call not upon the Lord" (Psalm 14:4). The evil of this will appear if we consider —

I. WHY THE DUTY WAS APPOINTED.

1. It is a notable part of God's worship, or a serious calling to mind His presence and attributes. To withdraw from prayer is to withdraw from God; and to be unwilling to pray is to be unwilling to draw nigh to God, or to have any serious thoughts of His being and attributes.

2. It is a profession of our dependence.

3. It is a duty wherein the mysteries of our most holy faith are reduced to practice. There are two great mysteries in the Christian religion — the doctrine of the Trinity, and the mediation of the Son of God.

4. One special end of prayer is to nourish communion and familiarity between God and us; for it is the converse of a loving soul with God, between whom there is a mutual complacency.

5. Prayer is required to preserve in us a sense of our duty, and to keep the heart in better frame.

6. To engage our affections to heavenly things.

7. To be a means of comfort and spiritual refreshing. The soul is disburdened of trouble by this kind of utterance.

II. THE CAUSES WHY MEN NEGLECT IT.

1. Atheism is at the root. When men neglect prayer, either they believe there is no God or no providence.

2. Security.

3. Coldness in religion and weariness of God.

4. Want of peace breeds loathness and backwardness, as David hung off (Psalm 32:3) till he had recovered his peace.

5. Want of spiritual strength. He that hath lame joints cannot delight in exercise which is a pleasure to them that are strong.

( T. Manton, D. D.)

Thou hast been weary of Me, O Israel
Marvellous words! We are not surprised to find God. saying to us, "Thou hast wearied Me"; but it is astonishing that God, to His own people, should complain, "Thou hast been weary of Me." We are not astonished that the creature wearies of the creature, man of man, saint of saint. This is in the very nature of things; it arises from the limitation of the creature's powers and resources: no creature can be to another what every creature wants. God in Christ alone can slake the thirst and meet the hunger of our needy souls, and it is worse than useless for men to try to take the place of God in their ministrations and relations to each other. And that God should stoop to say this is also marvellous. Many of you would be too proud to make this acknowledgment if you were placed in a similar position with respect to your fellow-creatures; but here is God reasoning with those whose hearts have wandered from Him, and saying, with all the fidelity of a father, and the pleading tenderness of a mother, "Thou hast been weary of Me, O Israel." Many a parent may learn of God even in such matters as rebuke and chastisement. The power of rebuke is very intimately connected with the spirit in which it is administered; you may so rebuke a fault in a child as, by the very rebuking, to attach the child more strongly to yourself; or you may so rebuke as to increase the distance between your child and yourself, and at the same time to confirm him in his fault. Listen to God's rebukes, and be "followers of God, as dear children." The form in which this being weary of God showed itself was partly the restraint of prayer. "Thou hast not called upon Me, O Jacob; but thou hast been weary of Me, O Israel." It is very likely that the form of prayer was kept up; yet God says, "Thou hast not called upon Me." The day was when they had called upon God first, and upon God last. But now they restrained prayer, and they tried to carry their burdens by the independent strength (and their strength was weakness) of their own shoulders; or they tried to bear their sorrows with the sympathy and assistance which their fellow-creatures and their fellow-saints could administer. God noticed this conduct of His people, and He rebuked it. And not only in the restraint of prayer was this weariness manifested, but also in the neglect of sacrifice; in indifference towards the ordinances of God, and carelessness in the worship of God; in disregard to the will of God; and also in fretful discontent under the dispensations of God (Malachi 1., 2.). The prophet here represents Israel as sent into captivity, and God as justifying His procedure on the ground of Israel s own spirit and conduct. It is a fault common to God's saints.

I. THE NATURE OF THIS EVIL. We have already indicated it, but we may put it in another light. We may show it, for example, in contrast. This people, God says, "have I formed for myself; they shall show forth My praise." He made us in His own image, that we might reflect Himself, and in the sight of which we might rejoice. And He made us in His own image, that we might reflect Him to each other and to other people; while, for the same object He redeems us. God, in redeeming us, forms us for Himself, that we should love Him; that we should trust Him; that we should honour Him, and that we should try to please and glorify Him. And we realise the work which our blessed Saviour has wrought for us, and which the Spirit of God is now working within us, when we are able to say, "I will rejoice in the God of my salvation." Now, what is it to be weary of God? It is to desire to break the connection that exists between us and God. It is to be impatient of continued connection with Him; to be tired of calling upon Him; tired of thinking of Him; tired of trusting Him; tired of waiting for Him; tired of serving Him. I know not a better illustration than that which is supplied by the first part of the parable of the Prodigal Son.

II. ITS MANIFESTATIONS AND DEVELOPMENT.

1. This weariness is first shown by formality in Divine worship.

2. It then shows itself in the outward neglect of Divine requirements. Declension begins in the heart, and shows itself first in formality, and then the steps between formality and the outward neglect of Divine requirements are not very many.

3. Then follows, not looking to God for aid and succour. The man depends more upon himself than he ought to depend, or he looks more to his fellow-creatures than he had been accustomed to look.

III. WHAT IS THE OCCASION OF THE MANIFESTATION OF THIS WEARINESS? You will generally find one of the following things — disappointed hope, the endurance of affliction, or the prosperity of the wicked.

IV. ITS CAUSES. You must be aware of the distinction between an occasion and a cause. God's dispensations towards Pharaoh, as we are told, hardened his heart. They were the occasions of this, but the cause was not in God; neither was the cause in the dispensation of God — the cause was in Pharaoh. Unless Pharaoh had possessed a hardened heart, those dispensations of Divine providence, instead of increasing this obduracy, would have produced a totally different state of soul. The same dispensations have done it, as in the case of Nineveh; when Nineveh was threatened, Nineveh repented. The cause is to be found either in the absence of love or in the feebleness of love.

V. THE BITTER FRUITS of this weariness. God sees it; and He cannot see it without feeling it. God is angry, and He corrects; and He corrects so as to make the chastisement answer to the sin. The man has, to a certain extent, withdrawn from God, and God withdraws from the man. He deprives the man of whatever influences are still tending to promote his peace and joy and rest. And, of course, if the heart be alive, if it be a quickened heart, this state is one of great misery, until the soul is restored to God. Where there is not life, you find that the case gets worse and worse, and that very frequently men fall from this weariness into scepticism, and into atheism.

VI. THE MEANS OF PREVENTION. Ejecting the first hard thoughts of God; not yielding for a moment to indolence in the service of God; comprehension (so far as we can comprehend) of the principles, and of the general plan of the Divine Government, so as not to be expecting here that which God has given us no reason to hope for here; following Christ implicitly in the conduct of the spirit towards God; and cherishing most sacredly the influences of the Holy Spirit.

VII. When you have fallen into this evil state, WHAT IS THE CURE?

1. Full confession of the weariness. Be willing to speak of it as God speaks of it; to see it as God sees it; and to condemn it as God condemns it. Call it weariness of your merciful Father — weariness of your best and kindest friend.

2. Admission of the Divine goodness in the correction by which you are made sensible of your weariness.

3. Return to a careful observance of God's ordinances and precepts, the obtaining of pardon, and the assurance of forgiveness. While you are in doubt about pardon with reference to this sin, you will find yourselves keeping at a distance from God. This subject is suitable for self-examination. Are there any signs of this weariness of God in you?

(S. Martin.)

To be weary of God is to be weary of His worship and service. It is as sad a character as can be given, either of persons or of a people, to say that they are weary of God.

I. THE NATURE OF THE EVIL. Weariness in the body noteth a deficiency of strength, no more mind to work; in the soul, a falling from God, and we have no mind to His service, which is either partial or total.

1. Partial. When the heart is more alienated from God than before, and all our respects to Him grow burdensome and grievous, and the heart begins to repine at everything we do for Him (Malachi 1:13; Amos 8:5).

2. Total when not only the power of religion is abated, but the very profession of it is cast off.

II. IT IS INCIDENT SOMETIMES TO PERSONS CONSIDERED IN THEIR SINGLE CAPACITY; SOMETIMES TO A PEOPLE CONSIDERED IN THEIR COMMUNITY.

1. To persons considered apart, and in their single capacity.

(1)Partly out of natural adverseness to God.

(2)Partly because of the fickleness of man.

2. It is incident to a people considered in their community.

(1)The Church of God in general.

(2)In every nation.Usually religion is changed in a nation upon two grounds —(a) Change of persons. When good old zealous men are gone the stage is shifted, and there cometh on a new scene of acts and actors; one generation passeth, and another cometh.(b) Change of interests. When it is for their own interest to own God, men think they can never bind themselves fast enough to Him; but when the posture of interest is changed, God is laid aside, they grow weary of God; they deal treacherously with the Lord, and walk willingly after the commandment (Hosea 5:7, 11).

III. THE CAUSES WHY A PEOPLE GROW WEARY OF GOD. Besides those general causes, these may be added —

1. Want of love to God.

2. We are too much led by sense; and if we have not present satisfaction, we soon grow weary of religion.

3. It argueth too much love of the world, which by long importunity prevaileth with us to forsake God, and grow dead and cold in religion (2 Timothy 4:10).

4. It comes from indulgence to the ease of the flesh. As bodily weariness is most incident to the lazy, so is spiritual weariness to those who do not rouse up themselves.

5. Impatience of troubles, and the manifold discourage. merits we meet with in the way to heaven.

IV. THE EFFECTS.

1. Boldness in sinning.

2. More coldness in duties of worship. Either it is omitted or performed perfunctorily, and in a careless, stupid manner.

3. Less care and study to please God.

V. What a sad state of soul it is appeareth —

1. By the heinousness of the sin.(1) It is a horrible contempt of God, after trial, to fall off from God and return to our carnal pleasures and satisfactions again.(2) It is a very senseless and unreasonable sin. God never gave you cause or occasion to grow weary of Him. He challengeth Israel: "O My people, what have I done unto thee? and wherein have I wearied thee? testify against Me" (Micah 6:3).(3) There is much ingratitude in it. He hath given much cause to the contrary.

2. The terribleness of the judgment.(1) On nations.(2) On Churches (Revelation 2:5).(3) For particular persons, it layeth them open to God's severe correction (Hosea 5:15).(4) For total defection. There is dreadful vengeance appointed for them that prefer the creature before God.

( T. Manton, D. D.)

People
Babylonians, Isaiah, Jacob, Seba
Places
Babylon, Cush, Egypt, Israel, Jerusalem, Seba
Topics
Hast, Jacob, O, Prayer, Thyself, Wearied, Weary, Yet, Yourselves
Outline
1. The Lord comforts the church with his promises.
8. He appeals to the people for witness of his omnipotence
14. He foretells them the destruction of Babylon
18. And his wonderful deliverance of his people
22. He reproves the people as inexcusable

Dictionary of Bible Themes
Isaiah 43:22

     5810   complacency
     8616   prayerlessness

Isaiah 43:22-24

     8444   honouring God

Library
The Grace of God
TEXT: "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."--Isaiah 43:25. In looking over an old volume of Sermons preached by H. Grattan Guiness, forty-five years ago, I came across the message which he delivered with this text as a basis. So deep was the impression made upon me by my first reading of the sermon that I have taken Mr. Guiness' outline and ask your careful attention to its development. If one should enter a jewelry store and
J. Wilbur Chapman—And Judas Iscariot

Thy Name: My Name
'I have called thee by thy name.'--ISAIAH xliii. 1. 'Every one that is called by My name.'--ISAIAH xliii. 7. Great stress is laid on names in Scripture. These two parallel and antithetic clauses bring out striking complementary relations between God and the collective Israel. But they are as applicable to each individual member of the true Israel of God. I. What does God's calling a man by his name imply? 1. Intimate knowledge. Adam naming the creatures. Christ naming His disciples. 2. Loving friendship.
Alexander Maclaren—Expositions of Holy Scripture

February the Fourth Spiritual Buoyancy
"When thou passeth through the waters they shall not overflow thee." --ISAIAH xliii. 1-7. When Mrs. Booth, the mother of the Salvation Army, was dying, she quietly said, "The waters are rising but I am not sinking." But then she had been saying that all through her life. Other floods besides the waters of death had gathered about her soul. Often had the floods been out and the roads were deep in affliction. But she had never sunk! The good Lord made her buoyant, and she rode upon the storm! This,
John Henry Jowett—My Daily Meditation for the Circling Year

October the Eighth God's Glorious Purpose
"I have created him for My glory, I have formed him; yea, I have made him." --ISAIAH xliii. 1-7. That is surely a superlative honour! "I have created him for My glory." I stood before one of Turner's paintings, and a man of fine judgment said to me, "That is Turner's glory!" He meant that in that picture the genius and the power and the grace of Turner were most abundantly expressed. And it is the will of God that man should express His glory, and by his righteousness and goodness witness to the
John Henry Jowett—My Daily Meditation for the Circling Year

Forgiveness
We shall notice first, this morning, the recipients of mercy--the persons of whom the Lord is here speaking; secondly, the deed of mercy,--"I, even I, am he that blotteth out thy transgressions;" thirdly, the reason for mercy--"for mine own sake;" and fourthly, the promise of mercy-- "I will not remember thy sins." I. We are about to see who are THE RECIPIENTS OF MERCY; and I would have you all listen; peradventure there be some strayed in here who are the very chief of sinners--some who have sinned
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

North and South
At this moment, my brethren and sisters, we who follow the footsteps of King Jesus are soldiers of an army which has invaded this world. This land belongs to our great Leader, for he made it. It was right that everywhere, all round the globe, his name should he honored, for he is the King among the nations, and the governor thereof: But our race has revolted, set up another monarch, and bowed its strength to support another dynasty--the dynasty of darkness and death. Our race has broken the good
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Fire! Fire! Fire!
We shall talk of three things, this morning, as the Holy Ghost may enable us; first of all, a terrible pathway,--walking around the fire; secondly, an awful danger,--the danger of being burned and utterly consumed; and thirdly, a double insurance,--"Thou shalt not be burned, neither shall the fire kindle upon thee." I. First, then, let us speak a little upon this TERRIBLE PATHWAY. The sacramental host of God's elect has never had an easy road along which to journey. I see the fields on fire, the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861

Redeemed Souls Freed from Fear.
A TALK WITH A FEW FRIENDS AT MENTONE. "Fear not: for I have redeemed thee."--Isaiah xliii. 1. REDEEMED SOULS FREED FROM FEAR. I WAS lamenting this morning my unfitness for my work, and especially for the warfare to which I am called. A sense of heaviness came over me, but relief came very speedily, for which I thank the Lord. Indeed, I was greatly burdened, but the Lord succoured me. The first verse read at the Sabbath morning service exactly met my case. It is in Isaiah xliii. 1: "But now thus saith
Charles Hadden Spurgeon—Till He Come

How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down.
When enemies are prevailing, and the way of truth is evil spoken of, many faint, and many turn aside, and do not plead for truth, nor stand up for the interest of Christ, in their hour and power of darkness: many are overcome with base fear, and either side with the workers of iniquity, or are not valiant for the truth, but being faint-hearted, turn back. Now the thoughts of this may put some who desire to stand fast, and to own him and his cause in a day of trial, to enquire how they shall make
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The Nature of Justification
Justification in the active sense (iustificatio, {GREEK SMALL LETTER DELTA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER KAPPA}{GREEK SMALL LETTER ALPHA}{GREEK SMALL LETTER IOTA WITH OXIA}{GREEK SMALL LETTER OMEGA}{GREEK SMALL LETTER SIGMA}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is defined by the Tridentine Council as "a translation from that state wherein man is born a child of the first Adam, to the state of grace and of the adoption of the sons of God through the second Adam,
Joseph Pohle—Grace, Actual and Habitual

Means to be Used with Sinners.
Text.--Ye are my witnesses, saith the Lord, and my servant whom I have chosen.--Isaiah xliii: 10. IN the text it is affirmed of the children of God, that they are his witnesses. In several preceding lectures I have been dwelling on the subject of Prayer, or that department of means for the promotion of a revival, which is intended to move God to pour out his Spirit. I am now to commence the other department: MEANS TO BE USED FOR THE CONVICTION AND CONVERSION OF SINNERS. It is true, in general, that
Charles Grandison Finney—Lectures on Revivals of Religion

Mirrors of God
... That ye should show forth the praises of Him who hath called you out of darkness ...'--1 Peter ii. 9. The Revised Version, instead of 'praises,' reads excellencies--and even that is but a feeble translation of the remarkable word here employed. For it is that usually rendered 'virtues'; and by the word, of course, when applied to God, we mean the radiant excellencies and glories of His character, of which our earthly qualities, designated by the same name, are but as shadows. It is, indeed,
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

A Call to Prayer and Testimony
Mark well, beloved, how he would have his people to be in tune with himself! He will have no rest till salvation work is done; and he would not have us take rest; but he would have us stirred with passionate desire, and fired with holy zeal for the accomplishment of the divine plan of grace. Till he holds his peace he will not allow us to be silent. You that have the Revised Version will be struck with the more literal and forcible rendering of our text--"Ye that are the Lord's remembrancers, take
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

His Legacy.
BLESSED and ever precious are the words, which came from the lips of our loving Lord, before he went to the cross. His own were gathered around Him; before He ever comforted them and poured out His loving heart, He manifested that love by serving them. He arose from the supper, laid aside His garments, took a towel and girded Himself. What a sight the Son of God girded! "After that He poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was
Arno Gaebelein—The Lord of Glory

Epistle xxx. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [138] . Gregory to Venantius, &c. In addressing to you the greeting which is due I was intending to speak of what I suffer. But I think I need not relate to you what you know. For I am tormented by pains of gout, which, afflicting not dissimilarly both me and you, while they increase upon us exceedingly, have caused our life to decrease. In the midst of them what else should we do but recall our faults to mind, and give thanks to Almighty God? For we
Saint Gregory the Great—the Epistles of Saint Gregory the Great

God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously
Alexander Maclaren—Expositions of Holy Scripture

God's Works of Providence
Rom. xi. 36.--"For of him, and through him, and to him are all things, to whom be glory for ever, Amen."--Psal. ciii. 19.--"The Lord hath prepared his throne in the heavens and his kingdom ruleth over all."--Matt. x. 29.--"Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father." There is nothing more commonly confessed in words, than that the providence of God reaches to all the creatures and their actions, but I believe there is no point of religion
Hugh Binning—The Works of the Rev. Hugh Binning

How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears
Leo the Great—Writings of Leo the Great

Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the
Andrew Murray—Holy in Christ

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