Isaiah 55:7

“Seek the Lord While He Is Near”· Isaiah 55:6–9
Translation
King James Version
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.
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KJV (with Strong's)
Let the wicked H7563 forsake H5800 his way H1870, and the unrighteous H205 man H376 his thoughts H4284: and let him return H7725 unto the LORD H3068, and he will have mercy H7355 upon him; and to our God H430, for he will abundantly H7235 pardon H5545.
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Complete Jewish Bible
Let the wicked person abandon his way and the evil person his thoughts; let him return to ADONAI, and he will have mercy on him; let him return to our God, for he will freely forgive.
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Berean Standard Bible
Let the wicked man forsake his own way and the unrighteous man his own thoughts; let him return to the LORD, that He may have compassion, and to our God, for He will freely pardon.
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American Standard Version
let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto Jehovah, and he will have mercy upon him; and to our God, for he will abundantly pardon.
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World English Bible Messianic
let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the LORD, and he will have mercy on him; and to our God, for he will abundantly pardon.
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Geneva Bible (1599)
Let the wicked forsake his wayes, and the vnrighteous his owne imaginations, and returne vnto the Lord, and he wil haue mercy vpon him: and to our God, for hee is very ready to forgiue.
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Young's Literal Translation
Forsake doth the wicked his way, And the man of iniquity his thoughts, And he returneth to Jehovah, and He pitieth him, And unto our God for He multiplieth to pardon.
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See also
Proverbs 28:13James 4:8James 4:10Ezekiel 18:21Ezekiel 18:23Isaiah 44:22Luke 15:10
In the KJVVerse 18,748 of 31,102 · 60.3%

Study This Verse

Summary

Isaiah 55:7 issues a profound divine invitation, urging a radical transformation of life and mind for the wicked and unrighteous. It calls for a decisive turning away from sinful ways and thoughts, and a turning back to the LORD, promising in return God's boundless mercy and abundant, complete pardon. This verse stands as a powerful beacon of hope, underscoring God's compassionate character and His readiness to reconcile with humanity, regardless of past transgressions.

Context

Literary Context

Isaiah 55:7 is situated within a pivotal section of Isaiah (chapters 40-55), often referred to as the "Book of Comfort" or "Second Isaiah." This particular chapter, Isaiah 55 itself, is a magnificent call to spiritual nourishment and a renewed covenant relationship, following prophecies of Israel's restoration from exile. The preceding verses (e.g., Isaiah 55:1-3) present a universal invitation to all who are thirsty and hungry to come to God for sustenance without cost, promising an everlasting covenant. This sets the stage for the call to repentance in verse 7, emphasizing that God's grace and provision are freely available to those who respond to His invitation. The chapter then continues to highlight the vast difference between God's thoughts and ways and human thoughts and ways (Isaiah 55:8-9), reinforcing the necessity of aligning with divine wisdom.

Historical & Cultural Context

The book of Isaiah primarily addresses the nation of Israel, spanning periods leading up to, during, and after the Babylonian exile. While Isaiah himself prophesied in the 8th century BCE, chapters 40-55 are often understood to speak to the exilic and post-exilic communities, offering comfort, hope, and a vision of restoration. The people had suffered greatly due to their disobedience and idolatry, leading to their dispersion. In this context, the call to "forsake his way" and "return unto the LORD" is a direct appeal to a people who had strayed from their covenant obligations. The concept of "return" (Hebrew: shuv) was deeply embedded in Israelite thought, signifying repentance and a re-establishment of the covenant relationship with Yahweh, their God. The promise of "mercy" and "pardon" would have been incredibly significant for a people burdened by collective guilt and longing for restoration to their land and God's favor.

Key Themes

This verse powerfully encapsulates several overarching themes found throughout Isaiah and the broader prophetic literature. Firstly, it highlights Repentance and Transformation, emphasizing a dual change: forsaking outward actions ("his way") and inward intentions ("his thoughts"). This holistic understanding of repentance is crucial, as seen in the broader prophetic call for a return to God's covenant, such as in Jeremiah 3:22. Secondly, it underscores the Sovereignty and Compassion of God, portraying Him as the initiator of reconciliation, actively calling His people back to Himself with promises of abundant grace, rather than immediate judgment. This divine initiative is a cornerstone of God's character revealed in the Old Testament, as seen in passages like Exodus 34:6-7. Lastly, the verse speaks to the theme of Restoration and Forgiveness, offering a clear path for individuals and the nation to be reconciled with God, leading to renewed fellowship and blessing, a promise echoed throughout the prophetic books concerning Israel's future, such as in Ezekiel 36:26-27.

Exposition and Analysis

Key Word Analysis

forsake ʻâzab' H5800

This primitive root means "to loosen, i.e., relinquish, permit, etc." In the context of Isaiah 55:7, it implies a decisive and complete abandonment of one's sinful course of life. It's not merely a temporary pause or a slight modification, but a definitive break from the "wicked way" and "unrighteous thoughts," signifying a radical turning away from that which is contrary to God's will.

return shûwb' H7725

A fundamental concept in biblical theology, this primitive root means "to turn back (hence, away) transitively or intransitively, literally or figuratively." Here, it signifies a turning away from sin and, crucially, a turning back to the LORD. It's the active, volitional movement of the heart and life towards God, indicating a desire for reconciliation and restoration of relationship, a true spiritual pivot.

pardon çâlach' H7235

This primitive root means "to forgive." When coupled with the preceding "abundantly" (H7235, râbâh, meaning "to increase, multiply"), it paints a vivid picture of God's limitless capacity and willingness to forgive. It's not a grudging or minimal forgiveness, but a comprehensive and overflowing absolution of guilt, emphasizing the vastness and completeness of God's grace for those who truly repent.

Verse Breakdown

"Let the wicked forsake his way"

This clause issues a direct imperative to those characterized by moral wrongness ("wicked," H7563, râshâʻ). The "way" (H1870, derek) refers to one's course of life, conduct, or mode of action. It demands a decisive abandonment of sinful practices and outward behavior that is contrary to God's will and covenant.

"and the unrighteous man his thoughts"

This extends the call for repentance beyond external actions to the internal realm. The "unrighteous man" (H205, ʼâven, meaning "nothingness, trouble, wickedness" and H376, ʼîysh, "a man") is urged to abandon his "thoughts" (H4284, machăshâbâh), which encompass intentions, plans, and inner dispositions. True repentance involves a transformation of the mind and heart, not just outward conformity.

"and let him return unto the LORD"

This is the positive command, the turning to God after turning from sin. "Return" (H7725, shûwb) signifies a restoration of relationship and allegiance to "the LORD" (H3068, Yᵉhôvâh), the self-existent, covenant-keeping God of Israel. This is the ultimate goal of repentance: reconciliation with the divine.

"and he will have mercy upon him; and to our God"

This introduces God's promised response to genuine repentance. "Mercy" (H7355, râcham) implies deep compassion, love, and pity. The repetition "and to our God" (H430, ʼĕlôhîym) emphasizes the personal and intimate relationship God desires with His people, highlighting His character as a compassionate and forgiving deity who is accessible.

"for he will abundantly pardon."

This final clause provides the reason and assurance for God's mercy. The phrase "abundantly pardon" combines "abundantly" (H7235, râbâh, "to increase, multiply") with "pardon" (H5545, çâlach, "to forgive"). It signifies that God's forgiveness is not limited, grudging, or conditional on human merit, but is vast, complete, and overflowing, readily available to all who genuinely turn to Him.

Literary Devices

Isaiah 55:7 employs several powerful literary devices to convey its urgent and hopeful message. Parallelism is evident in the structure, contrasting the "wicked" with the "unrighteous man," and "his way" with "his thoughts," emphasizing the comprehensive nature of the required repentance—affecting both external actions and internal intentions. The verse functions as a divine Imperative and Invitation, using commanding language ("Let... forsake," "let... return") that simultaneously extends a gracious offer of reconciliation. The phrase "abundantly pardon" utilizes Hyperbole or Intensification to powerfully emphasize the boundless nature of God's forgiveness, assuring the reader that no sin is too great for His mercy to overcome. This rich use of language serves to underscore the profound depth of God's grace and the radical, holistic transformation He calls for.

Theological and Thematic Connections

Isaiah 55:7 is a profound theological statement on the nature of God and the path to reconciliation. It reveals God as merciful, patient, and eager to forgive, actively inviting humanity to turn from their self-destructive paths. This invitation is not based on human merit or ability to earn forgiveness, but solely on God's character and His desire for fellowship. The verse establishes a clear theological framework for repentance: it is a dual turning—away from sin (both action and thought) and towards God—which is met with divine compassion and limitless pardon. This concept of God's willingness to forgive the repentant is a consistent theme throughout Scripture, foundational to both Old and New Covenants, demonstrating His unwavering faithfulness even when His people stray.

Psalm 103:10-12Lamentations 3:22-231 John 1:9

Reflection and Application

Isaiah 55:7 remains profoundly relevant for every individual today, regardless of their past. It serves as a timeless call to radical self-examination and decisive action. We are challenged to honestly assess not only our outward behaviors—our "ways"—but also the hidden recesses of our hearts and minds—our "thoughts," intentions, and attitudes. True repentance, as taught here, is a holistic turning: a conscious decision to abandon that which separates us from God, coupled with an active turning towards Him. This verse offers immense comfort and hope, assuring us that God's grace is not limited by the depth or frequency of our transgressions. His promise to "abundantly pardon" means that no one is beyond the reach of His forgiveness. It encourages us to embrace the freedom found in surrendering our will to His, trusting in His boundless mercy for a fresh start and a renewed, vibrant relationship with our Creator, walking in His ways and thinking His thoughts.

Questions for Reflection

  1. What "ways" or "thoughts" in my life do I need to consciously forsake and turn away from today, aligning myself with God's perfect will?
  2. In what specific areas do I need to "return unto the LORD" with a renewed commitment and trust, seeking deeper communion with Him?
  3. How does the promise of God's "abundant pardon" encourage me to seek forgiveness and reconciliation, even for sins I feel are unforgivable or too numerous?
  4. What practical steps can I take to align my inner thoughts and outer actions more closely with God's character and His revealed will for my life?

FAQ

What is the significance of "forsaking his way" and "his thoughts"?

This dual emphasis highlights that true repentance is comprehensive, involving both outward behavior and inward disposition. "His way" (Hebrew: derek) refers to one's external conduct, habits, and lifestyle—the observable patterns of life. "His thoughts" (Hebrew: machăshâbâh) refers to one's internal intentions, plans, attitudes, and the very inclinations of the heart—the unseen motivations. God desires a holistic transformation, where both actions and the motivations behind them are aligned with His will. It signifies that merely changing behavior without a change of heart is insufficient for genuine reconciliation with God, as seen in the broader biblical call for a renewed mind in passages like Romans 12:2.

Does "abundantly pardon" mean God will forgive any sin, no matter how grievous?

Yes, the phrase "abundantly pardon" (Hebrew: harbah lisloach) emphasizes the vastness and completeness of God's forgiveness. It signifies that God's capacity and willingness to forgive are limitless for those who genuinely repent and turn to Him. The only "unforgivable sin" in Scripture is typically understood as the persistent, unrepentant rejection of God and His Holy Spirit, which is a final and deliberate refusal of God's grace, as referenced in Matthew 12:31-32. For those who sincerely turn from their sin and seek God's mercy, there is no transgression too great for Him to pardon, for His mercy triumphs over judgment.

Christ-Centered Fulfillment

Isaiah 55:7 finds its ultimate and most profound fulfillment in Jesus Christ. The call for the wicked to "forsake his way" and the unrighteous to abandon "his thoughts" is perfectly embodied in the New Testament's invitation to repentance, which is always a turning from sin to Christ. Jesus Himself proclaimed, "Repent, for the kingdom of heaven is at hand" (Matthew 4:17), initiating a new covenant of grace. The "return unto the LORD" is fully realized through faith in Jesus, who is the Way, the Truth, and the Life (John 14:6), the sole mediator through whom humanity can approach God and be reconciled. Furthermore, the promise that God "will have mercy upon him" and "abundantly pardon" is fully actualized through Christ's atoning sacrifice on the cross. His blood was shed for the forgiveness of sins, offering a pardon that is not just abundant but complete, eternal, and freely available for all who believe (Ephesians 1:7). In Christ, God's mercy is poured out without measure, demonstrating that the divine invitation in Isaiah 55 is not merely a prophetic hope, but a glorious reality made accessible to all through the Lamb of God, who takes away the sin of the world (John 1:29).

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Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 55:6–13. His four-level outline is real structure in the source text, so it is rendered as structure.

1662–1714 · 8 verses
Passage under commentIsaiah 55:6–13
I. II. Main points1. 2. Sub-points(1.) (2.) Details[1.] [2.] Fine details

We have here a further account of that covenant of grace which is made with us in Jesus Christ, both what is required and what is promised in the covenant, and of those considerations that are sufficient abundantly to confirm our believing compliance with and reliance on that covenant. This gracious discovery of God's good-will to the children of men is not to be confined either to the Jew or to the Gentile, to the Old Testament or to the New, much less to the captives in Babylon. No, both the precepts and the promises are here given to all, to every one that thirsts after happiness, Isa 55:1. And who does not? Hear this, and live.

I.Here is a gracious offer made of pardon, and peace, and all happiness, to poor sinners, upon gospel terms, Isa 55:6, Isa 55:7.

1.Let them pray, and their prayers shall be heard and answered (Isa 55:6): "Seek the Lord while he may be found. Seek him whom you have left by revolting from your allegiance to him and whom you have lost by provoking him to withdraw his favour from you. Call upon him now while he is near, and within call." Observe here,

(1.)The duties required. [1.] "Seek the Lord. Seek to him, and enquire of him, as your oracle. Ask the law at his mouth. What wilt thou have me to do? Seek for him, and enquire after him, as your portion and happiness; seek to be reconciled to him and acquainted with him, and to be happy in his favour. Be sorry that you have lost him; be solicitous to find him; take the appointed method of finding him, making use of Christ as your way, the Spirit as your guide, and the word as your rule." [2.] "Call upon him. Pray to him, to be reconciled, and, being reconciled, pray to him for every thing else you have need of."

(2.)The motives made use of to press these duties upon us: While he may be found - while he is near.

[1.]It is implied that now God is near and will be found, so that it shall not be in vain to seek him and to call upon him. Now his patience is waiting on us, his word is calling to us, and his Spirit striving with us. Let us now improve our advantages and opportunities; for now is the accepted time. But,

[2.]There is a day coming when he will be afar off, and will not be found, when the day of his patience is over, and his Spirit will strive no more. There may come such a time in this life, when the heart is incurably hardened; it is certain that at death and judgment the door will be shut, Luk 16:26; Luk 13:25, Luk 13:26. Mercy is now offered, but then judgment without mercy will take place.

2.Let them repent and reform, and their sins shall be pardoned, Isa 55:7. Here is a call to the unconverted, to the wicked and the unrighteous - to the wicked, who live in known gross sins, to the unrighteous, who live in the neglect of plain duties: to them is the word of this salvation sent, and all possible assurance given that penitent sinners shall find God a pardoning God. Observe here,

(1.)What it is to repent. There are two things involved in repentance: - [1.] It is to turn from sin; it is to forsake it. It is to leave it, and to leave it with loathing and abhorrence, never to return to it again. The wicked must forsake his way, his evil way, as we would forsake a false way that will never bring us to the happiness we aim at, and a dangerous way, that leads to destruction. Let him not take one step more in that way. Nay, there must be not only a change of the way, but a change of the mind; the unrighteous must forsake his thoughts. Repentance, if it be true, strikes at the root, and washes the heart from wickedness. We must alter our judgments concerning persons and things, dislodge the corrupt imaginations and quit the vain pretences under which an unsanctified heart shelters itself. Note, It is not enough to break off from evil practices, but we must enter a caveat against evil thoughts. Yet this is not all: [2.] To repent is to return to the Lord; to return to him as our God, our sovereign Lord, against whom we have rebelled, and to whom we are concerned to reconcile ourselves; it is to return to the Lord as the fountain of life and living waters, which we had forsaken for broken cisterns.

(2.)What encouragement we have thus to repent. If we do so,

[1.]God will have mercy. He will not deal with us as our sins have deserved, but will have compassion on us. Misery is the object of mercy. Now both the consequences of sin, by which we have become truly miserable (Eze 16:5, Eze 16:6), and the nature of repentance, by which we are made sensible of our misery and are brought to bemoan ourselves (Jer 31:18), both these make us objects of pity, and with God there are tender mercies.

[2.]He will abundantly pardon. He will multiply to pardon (so the word is), as we have multiplied to offend. Though our sins have been very great and very many, and though we have often backslidden and are still prone to offend, yet God will repeat his pardon, and welcome even backsliding children that return to him in sincerity.

II.Here are encouragements given us to accept this offer and to venture our souls upon it.

For, look which way we will, we find enough to confirm us in our belief of its validity and value.

1.If we look up to heaven, we find God's counsels there high and transcendent, his thoughts and ways infinitely above ours, Isa 55:8, Isa 55:9. The wicked are urged to forsake their evil ways and thoughts (Isa 55:7) and to return to God, that is, to bring their ways and thoughts to concur and comply with his; "for" (says he) "my thoughts and ways are not as yours. Yours are conversant only about things beneath; they are of the earth earthy: but mine are above, as the heaven is high above the earth; and, if you would approve yourselves true penitents, yours must be so too, and your affections must be set on things above." Or, rather, it is to be understood as an encouragement to us to depend upon God's promise to pardon sin, upon repentance. Sinners may be ready to fear that God will not be reconciled to them, because they could not find in their hearts to be reconciled to one who should have so basely and so frequently offended them. "But" (says God) "my thoughts in this matter are not as yours, but as far above them as the heaven is above the earth." They are so in other things. Men's sentiments concerning sin, and Christ, and holiness, concerning this world and the other, are vastly different from God's; but in nothing more than in the matter of reconciliation. We think God apt to take offence and backward to forgive - that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to forgive seven times (Mat 18:21), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more. Thus God invites sinners to return to him, by possessing them with good thoughts of him, as Jer 31:20.

2.If we look down to this earth, we find God's word there powerful and effectual, and answering all its great intentions, Isa 55:10, Isa 55:11. Observe here,

(1.)The efficacy of God's word in the kingdom of nature. He saith to the snow, Be thou on the earth; he appoints when it shall come, to what degree, and how long it shall lie there; he saith so to the small rain and the great rain of his strength, Job 37:6. And according to his order they come down from heaven, and do whatsoever he commands them upon the face of the world, whether it be for correction, or for his land, or for mercy, Isa 55:12, Isa 55:13. It returns not re infect - without having accomplished its end, but waters the earth, which he is therefore said to do from his chambers, Psa 104:13. And the watering of the earth is in order to its fruitfulness. Thus he makes it to bring forth and bud, for the products of the earth depend upon the dews of heaven; and thus it gives not only bread to the eater, present maintenance to the owner and his family, but seed likewise to the sower, that he may have food for another year. The husbandman must be a sower as well as an eater, else he will soon see the end of what he has.

(2.)The efficacy of his word in the kingdom of providence and grace, which is as certain as the former: "So shall my word be, as powerful in the mouth of prophets as it is in the hand of providence; it shall not return unto me void, as unable to effect what it was sent for, or meeting with an insuperable opposition; no, it shall accomplish that which I please" (for it is the declaration of his will, according to the counsel of which he works all things) "and it shall prosper in the thing for which I sent it." This assures us,

[1.]That the promises of God shall all have their full accomplishment in due time, and not one iota or tittle of them shall fail, Kg1 8:56. These promises of mercy and grace shall have as real an effect upon the souls of believers, for their sanctification and comfort, as ever the rain had upon the earth, to make it fruitful.

[2.]That according to the different errands on which the word is sent it will have its different effects. If it be not a savour of life unto life, it will be a savour of death unto death; if it do not convince the conscience and soften the heart, it will sear the conscience and harden the heart; if it do not ripen for heaven, it will ripen for hell. See Isa 6:9. One way or other, it will take effect.

[3.]That Christ's coming into the world, as the dew from heaven (Hos 14:5), will not be in vain. For, if Israel be not gathered, he will be glorious in the conversion of the Gentiles; to them therefore the tenders of grace must be made when the Jews refuse them, that the wedding may be furnished with guests and the gospel not return void.

3.If we take a special view of the church, we shall find what great things God has done, and will do, for it (Isa 55:12, Isa 55:13): You shall go out with joy, and be led forth with peace. This refers,

(1.)To the deliverance and return of the Jews out of Babylon. They shall go out of their captivity, and be led forth towards their own land again. God will go before them as surely, though not as sensibly, as before their fathers in the pillar of cloud and fire. They shall go out, not with trembling, but with triumph, not with any regret to part with Babylon, or any fear of being fetched back, but with joy and peace. Their journey home over the mountains shall be pleasant, and they shall have the good-will and good wishes of all the countries they pass through. The hills and their inhabitants shall, as in a transport of joy, break forth into singing; and, if the people should altogether hold their peace, even the trees of the field would attend them with their applauses and acclamations. And, when they come to their own land, it shall be ready to bid them welcome; for, whereas they expected to find it all overgrown with briers and thorns, it shall be set with fir-trees and myrtle-trees: for, though it lay desolate, yet it enjoyed its sabbaths (Lev 26:34), which, when they were over, like the land after the sabbatical year, it was the better for. And this shall redound much to the honour of God and be to him for a name. But,

(2.)Without doubt it looks further. This shall be for an everlasting sign, that it,

[1.]The redemption of the Jews out of Babylon shall be a ratification of those promises that relate to gospel times. The accomplishment of the predictions relating to that great deliverance would be a pledge and earnest of the performance of all the other promises; for thereby it shall appear that he is faithful who has promised.

[2.]It shall be a representation of the blessings promised and a type and figure of them. First, Gospel grace will set those at liberty that were in bondage to sin and Satan. They shall go out and be led forth. Christ shall make them free, and then they shall be free indeed. Secondly, It will fill those with joy that were melancholy. Psa 14:7, Jacob shall rejoice, and Israel shall be glad. The earth and the inferior part of the creation shall share in the joy of this salvation, Psa 94:11, Psa 94:12. Thirdly, It will make a great change in men's characters. Those that were as thorns and briers, good for nothing but the fire, nay, hurtful and vexatious, shall become graceful and useful as the fir-tree and the myrtle-tree. Thorns and briers came in with sin and were the fruits of the curse, Gen 3:18. The raising of pleasant trees in the room of them signifies the removal of the curse of the law and the introduction of gospel blessings. The church's enemies were as thorns and briers; but, instead of them, God will raise up friends to be her protection and ornament. Or it may denote the world's growing better; instead of a generation of thorns and briers, there shall come up a generation of fir-trees and myrtles; the children shall be wiser and better than the parents. And, fourthly, in all this God shall be glorified. It shall be to him for a name, by which he will be made known and praised, and by it the people of God shall be encouraged. It shall be for an everlasting sign of God's favour to them, assuring them that, though it may for a time be clouded, it shall never be cut off. The covenant of grace is an everlasting covenant; for the present blessings of it are signs of everlasting ones.

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Historical interpretation

Historical Reception

2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.

2 quotes · AD 420–533
Post-Nicene
400500

Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.

AD 420JeromePost-NiceneSourceCommentary on Isaiah
(Vers. 6, 7.) Seek the Lord while he may be found; call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have compassion on him, and to our God, for he will abundantly pardon. LXX: Seek the Lord: and when you have found him, call upon him. And after he has drawn near to you, let the wicked forsake his ways and the unrighteous man his thoughts and return to the Lord; and he will obtain mercy, for he will abundantly forgive your sins. Therefore, since, as we have said before, you refused to accept the eternal covenant and the faithful mercies of David, which the multitude of Gentiles, unwilling as you were, received, I warn you, my fellow countrymen, I am a Prophet and I call upon you, while there is still time, to repent. Turn to him who now speaks to you through the prophets, who will speak to you in person later. Seek him while he can be found, while you are in the body, while there is a place for repentance, and seek him not only in place, but in faith. However, how God is to be sought is more fully explained in another place: 'Taste and see that the Lord is good; blessed is the man who seeks refuge in him. Fear the Lord, you his saints, for those who fear him lack nothing' (Psalm 34:8-9). Therefore, knowing this saying about sinners, 'Those who are far from you will perish,' let us speak to the Lord: 'Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there' (Psalm 139:7-8). And let us call upon Him while He is near, so that He does not withdraw far from our faults and sins. For He draws near to those who draw near to Him, and He joyfully meets His son returning after a long time. Therefore, the saint sings in the psalm: But for me it is good to cling to God (Ps. LXXII, 28). And Moses alone approached the Lord (Exod. XX). And God speaks through Jeremiah: I am the God who draws near, and not from afar (Jer. XXIII, 33). Approaching those who approach me with faith, and distancing myself from those who depart from me in disbelief. For this reason it is said to believers: Draw near to God, and he will draw near to you. And lest we think this is enough, immediately he adds: Resist the devil, and he will flee from you (James 4:8). Regarding this, he said previously: Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith (1 Peter 5:8-9). It is not enough to seek the Lord, and while it is the time of penance, to find and invoke Him when He is near, unless the wicked person has abandoned their former ways and the old thoughts by which they had turned away from the Lord. For then we will return to the Lord, who will have mercy on us, and to the most merciful Father, who is abundant in mercies and ready to forgive, when we have abandoned our former thoughts and ways, so that we may deserve to hear afterwards: Blessed are those whose iniquities are forgiven, and whose sins are covered (Psalm 32:1).
AD 533Fulgentius of RuspePost-NiceneSourceLETTER 6
Let the wicked forsake his own way, in which he sins; let the unrighteous abandon his thoughts with which he despairs of the forgiveness of sins and according to the prophet’s statement, “return to the Lord, for he will abundantly pardon.” In this “abundantly,” nothing is lacking. Here mercy is omnipotent and omnipotence is merciful. For so great is the kindness in God that there is nothing that he is unable to loose for the converted person.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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