*

Author unknown

Psalm 51 is the sequel to Psalm 32 and there David not only speaks of

'blotting out' his sin from the account before God, but of 'washing' and

'cleansing', referring not only to the legal aspect of his sin, but to its

defilement.  The one cancellation is by Justification, the other by

Sanctification, and both of these blessed aspects of the work of grace are

focused upon the forgiveness of sins (see Justification by Faith, p. 410; and

'Who can forgive sins, but God alone?' (Luke 5:21).

'Thou, Lord, art good, and ready to forgive; and plenteous in mercy'

(Psa. 86:5).

'Remission is the creditor's act, not the debtor's, forgiveness is pre

-eminently an act of mercy'.*

So intimately linked are mercy and forgiveness that where Hebrews 8:12

reads, 'I will be Merciful to their unrighteousness', Jeremiah 31:34 reads,

'I will Forgive their iniquity'.  Justice may demand retribution.  Holiness

may not look upon sin, but love will provide the ransom, and mercy prompts

the wondrous scheme of redeeming love.  David knew this blessed truth, as

Psalm 51 reveals.  He opens with a plea for mercy:

'Have mercy ... lovingkindness ... multitude of Thy tender mercies',

but at the same time he declares that his tongue shall sing aloud of God's

'righteousness', for while mercy is the moving cause, man's forgiveness is

not at the expense of righteousness; mercy that prompted the heart of

God, provided also a blood -sprinkled mercy -seat, for it is universally true

'without shedding of blood is no remission' (Heb. 9:22).  The following

extracts will, we trust, justify the space allotted.  First we quote from

Dennison's book, The Sacrifice for Sin:

'Now here is something of the way in which you are in the habit of

regarding the matter.  One friend (you say) having injured another,

comes and pleads -- "I know I have offended you; but do forgive me, do

not be angry with me, and I will never do so again"; upon which the

whole matter is settled and ended.  Very true (I answer), but there is

no law in such a case.  Or (you continue) a son, after all manner of

wandering and offence, returns to his home, saying, "Father, I have

shamefully transgressed; the thought of it cuts me through; but forgive

me this time; do not punish me, though I know I deserve it; but try to

forget the offence, and you will see what a son I will henceforth be to

you".  "Oh, my son", (says the father,) "why speak of punishment now?

Surely you have punished both yourself and me enough already.  Forgive?

forget? of course I do.  Displeased? punish? -- impossible".  And now,

"Like as a father pitieth his children, so the Lord pitieth them that

fear Him".  Again, I answer  -- There is no law in all this.  "No law?"

you say, "why there is surely the law of love; is not that the highest

and most sacred of all law?  Is not God love?  Is He not infinitely

more compassionate, and ready to welcome us, than we can ever be to

welcome ours?  Talk of compensation, indeed!  And what compensation

does the father want on that day, other than he actually gets from his