I, I am he. [1] He concludes the former statement by this exclamation, as if he had said, that he may boast of his right, that he blots out the iniquities of his people, and restores them to freedom; for they have no merits by which they could obtain it, since they deserve the severest punishment, and even destruction. The same word is twice repeated by him, that he may more sharply rebuke the ingratitude of men who are wont to rob him of that honor which belongs to him alone, or in some way to throw it into the shade. He that blotteth out thy iniquities. hv' (hu) is the demonstrative pronoun He, used instead of a noun, as in many other passages. It is but a poor and feeble meaning that is attached to the words of the Prophet by those who think that God claims for himself the privilege and authority of pardoning sins, for he rather contrasts his mercy with all other causes, as if he declared that he is not induced by anything else to pardon sins, but is satisfied with his mere goodness, and, consequently, that it is wrong to ascribe either to merits or to any sacrifices the redemption of which he is the Author by free grace. The meaning may be summed up by saying, that the people ought to hope for their return for no other reason than because God will freely pardon their sins, and, being of his own accord appeased by his mercy, will stretch out his fatherly hand. The present subject is the pardon of sins; we must see on what occasion it has been introduced. Undoubtedly the Prophet means that there will be a freely bestowed redemption, and therefore he mentions forgiveness rather than redemption, because, since they had received a severe punishment for their sins, they must have been pardoned before they were delivered. The cause of the disease must be taken away, if we wish to cure the disease itself; and so long as the Lord's anger lasts, his chastisements will also last; and consequently his anger must be appeased, and we must be reconciled to God, before we are freed from punishments. And this form of expression ought to be carefully observed in opposition to the childish distinction of the Sophists, who say that God does indeed pardon guilt, but that we must make satisfaction by penances. Hence proceeded satisfactions, indulgences, purgatory, and innumerable other contrivances. The Prophet does not only speak of guilt, but speaks expressly of punishment which is remitted, because sins have been freely pardoned. This is still more clearly expressed by the addition of the phrase for mine own sake. It is certain that this limitation is contrasted with all merits, that is, that God pays no regard to us, or to anything that is in us, in pardoning our sins, but that he is prompted to it solely by his goodness; for if he had regard to us, he would be in some respects our debtor, and forgiveness would not be of free grace. Accordingly, Ezekiel explains the contrast, "Not for your sakes will I do this, O house of Jacob, but for mine own sake." (Ezekiel 36:22.) Hence it follows that God is his own adviser, and is freely inclined to pardon sins, for he does not find any cause in men. Therefore I will not remember thy sins. The Prophet added this for the consolation of the godly, who, oppressed by the consciousness of their transgressions, might otherwise have fallen into despair. On this account he encourages them to cherish good hope, and confirms them in that confidence by saying, that although they are unworthy, yet he will pardon their sins, and will thus deliver them. Hence we ought to draw a useful doctrine, that no one can be certain of obtaining pardon, unless he rely on the absolute goodness of God. They who look to their works must continually hesitate, and at length despair, because, if they are not deceived by gross hypocrisy, they will always have before their eyes their own unworthiness, which will constrain them to remain in doubt as to the love of God. When it is said that ministers also forgive sins, (John 20:23,) there is no inconsistency with this passage, for they are witnesses of this freely bestowed forgiveness. The ordinary distinction is that God forgives sins by his power, and ministers by their office; but as this distinction does not explain the Prophet's meaning, we must keep by what I have stated, that God not only forgives sins in the exercise of his authority, but that all the blessings for which we ought to hope flow from the fountain of his absolute bounty. Thus the Lord adorned the preaching of the gospel, and its ministers, in such a manner as to reserve the full authority for himself.

Footnotes

1 - "Ce suis-je, ce suis-je." "It is I, it is I."

I, even I, am he - This verse contains a gracious assurance that their sins would be blotted out, and the reason why it would be done. The pronoun 'I' is repeated to make it emphatic, as in Isaiah 43:11. Perhaps also God designs to show them the evil of the sins which are mentioned in the previous verses, by the assurance that they were committed against him who alone could forgive, and who had promised them pardon. The passage also reminds them, that it was God alone who could pardon the sins of which, as a nation, they had been guilty.
That blotteth out thy transgressions - This metaphor is taken from the custom of keeping accounts, where, when a debt is paid, the charge is blotted or cancelled. Thus God says he blotted out the sins of the Jews. He cancelled them. He forgave them. Of course, when forgiven, punishment could not be exacted, and he would treat them as pardoned; that is, as his friends.
For mine own sake - Not because you deserve it, or have any claim, or that it would not be right to punish you. Not even primarily to promote your happiness and salvation, but for my sake;
1. To show the benevolence of my character;
2. To promote my glory by your forgiveness and salvation (see Ezekiel 36:22).
And will not remember thy sins - They shall be forgiven. Hezekiah Isaiah 38:17 expresses the same idea by saying 'thou hast cast all my sins behind thy back.' We may learn from this verse:
1. That it is God only who can pardon sin. How vain, then, is it for man to attempt it! How wicked for man to claim the prerogative! And yet it is an essential part of the papal system that the Pope and his priests have the power of remitting the penalty of transgression.
2. That this is done by God solely for his own sake. It is not
(a) because we have any claim to it, for then it would not be pardon, but justice. It is not
(b) because we have any power to compel God to forgive, for who can contend with him, and how could mere power procure pardon? It is not
(c) because we have any merit, for then also it would be justice, and we have no merit. Nor is it
(d) primarily in order that we may be happy, for our happiness is a matter not worthy to be named, compared with the honor of God. But it is solely for his own sake - to promote his glory - to show his perfections - to evince the greatness of his mercy and compassion - and to show his boundless and eternal love.
3. They who are pardoned should live to his glory, and not to themselves. For that they were forgiven, and it should be the grand purpose of their lives so to live as to show forth the goodness, compassion, and love of that merciful Being who has blotted out their sins.
4. If people are ever pardoned, they must come to God - and to God alone. They must come, not to justify themselves, but to confess their crimes. And they must come with a willingness that God should pardon them on just such terms as he pleases; at just such a time as he pleases; and solely with a view to the promotion of his own glory. Unless they have this feeling, they never can be forgiven, nor should they be forgiven.

I, even I, am he - The original is extremely abrupt: אנכי אנכי הוא anochi anochi hu, "I, I, He." Is there any mystery in this form? Does it refer to a plurality of persons in the Godhead?
For mine own sake - In the pardon of sin God can draw no reason but from his own infinite goodness.

I, even I am he, that blotteth out thy transgressions for mine own sake,.... The same with "sins" in the next clause; original sin, and actual sins; which are transgressions of the law of God, of which the law accuses, for which it pronounces guilty, curses, and condemns; which are contrary to the nature of God, strike at his deity, and must be abominable to him; they are many, yea infinite, and yet all pardoned for Christ's sake; which is here expressed by a "blotting" them out, in allusion to the blotting of a debt book: sins are debts, and these are many, and which cannot be paid by the sinner; Christ has made full payment; as the surety of his people: upon this the debt book is crossed; these debts are remitted for his sake: or as a cloud is blotted out, dispelled by the wind, or scattered by the sun; see Isaiah 44:22, so as to be seen no more with the eye of avenging justice, or to be charged against the sinner to his condemnation. The author of this blessing of grace is the Lord, "I, even I am he"; who had been so ill used, and maltreated, as before declared; whose law had been broken in such a manner; and who is the Lawgiver that is able to save and to destroy; and who hates and abhors sin, and is strictly just; and yet, notwithstanding all this, forgives it; and which he repeats for the confirmation of it, and seems to express it with the utmost pleasure, and as glorying in it, and as if it was an honour to him, and a jewel in his crown; and indeed it is his sole prerogative; none can forgive sins but him: and this he does for his own sake; it is not procured by anything of the creature; not by riches, nor by righteousness, nor by repentance, nor by faith, nor by obedience to any ordinance; it is not for the sake of these that the Lord forgives sin, but for his own sake, and his Son's sake, which is the same; it is an instance of unmerited and distinguishing grace; it flows from the free grace of God; it is a branch of the covenant of grace; it is through the blood of Christ, and yet according to the riches of grace; and it is for the glory of all the divine perfections, justice, truth, and faithfulness, as well as grace and mercy; and after such a list of sins of omission and commission, to hear such language as this is surprising grace indeed!
and will not remember thy sins; God forgives and forgets; God will not remember the sins of his people against them; having forgiven them, he will never punish them for them, which is meant by remembering them; see Jeremiah 14:10.

I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Isaiah 44:22).
for mine own sake-- (Isaiah 48:9, Isaiah 48:11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember . . . sins-- (Jeremiah 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.

Nevertheless, the sustaining power of divine love is greater than the gravitating force of divine wrath. "I, I alone, blot out thy transgressions for my own sake, and do not remember thy sins." Jehovah Himself here announces the sola gratia and sola fides. We have adopted the rendering "I alone," because the threefold repetition of the subject, "I, I, He is blotting out thy transgressions," is intended to affirm that this blotting out of sin is so far from being in any way merited by Israel, that it is a sovereign act of His absolute freedom; and the expression "for my own sake," that it has its foundation only in God, namely, in His absolute free grace, that movement of His love by which wrath is subdued. For the debt stands written in God's own book. Justice has entered it, and love alone blots it out (mâchâh, ἐξαλείφει, as in Isaiah 44:22; Psalm 51:3, Psalm 51:11; Psalm 109:14); but, as we know from the actual fulfilment, not without paying with blood, and giving the quittance with blood.

I - I whom thou hast thus provoked. Mine own sake - Not for thy merits, but my own mere goodness.