Psalm 25:11 — For thy name’s sake, O Lord, pardon my iniquity; for it is great.
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It is evident by some passages in this psalm, that when it was penned, it was a time of affliction and danger with David. This appears particularly by the 15th and following verses: “Mine eyes are ever towards the Lord; for he shall pluck my feet out of the net,” etc. His distress makes him think of his sins, and leads him to confess them, and to cry to God for pardon, as is suitable in a time of affliction. See ver. 7. “Remember not the sins of my youth, nor my transgressions;” and verse 18. “Look upon mine affliction, and my pain, and forgive all my sins.”

It is observable in the text, what arguments the psalmist makes use of in pleading for pardon.

1. He pleads for pardon for God’s name’s sake. He has no expectation of pardon for the sake of any righteousness or worthiness of his for any good deeds he had done, or any compensation he had made for his sins; though if man’s righteousness could be a just plea, David would have had as much to plead as most. But he begs that God would do it for his own name’s sake, for his own glory, for the glory of his own free grace, and for the honour of his own covenant-faithfulness.

2. The psalmist pleads the greatness of his sins as an argument for mercy. He not only doth not plead his own righteousness, or the smallness of his sins; he not only cloth not say, Pardon mine iniquity, for I have done much good to counterbalance it; or, Pardon mine iniquity, for it is small, and thou hast no great reason to be angry with me; mine iniquity is not so great, that thou hast any just cause to remember it against me; mine offence is not such but that thou mayest well enough overlook i’: but on the contrary he says, Pardon mine iniquity, for it is great; he pleads the greatness of his sin, and not the smallness of it; the enforces his prayer with this consideration, that his sins are very heinous.

But how could he make this a plea for pardon? I answer, Because the greater his iniquity was, the more need he had of pardon. It is as much as if he had said, Pardon mine iniquity, for it is so great that I cannot bear the punishment; my sin is so great that I am in necessity of pardon; my case will be exceedingly miserable, unless thou be pleased to pardon me. He makes use of the greatness of his sin, to enforce his plea for pardon, as a man would make use of the greatness of calamity in begging for relief. When a beggar begs for bread, he will plead the greatness of his poverty and necessity. When a man in distress cries for pity, what more suitable plea can be urged than the extremity of his case?–And God allows such a plea as this: for he is moved to mercy towards us by nothing in us but the miserableness of our case. He doth not pity sinners because they are worthy, but because they need his pity.

DOCTRINE
If we truly come to God for mercy, the greatness of our sin will be no impediment to pardon.–If it were an impediment, David would never have used it as a plea for pardon, as we find he does in the text.–The following things are needful in order that we truly come to God for mercy:

I. That we should see our misery, and be sensible of our need of mercy. They who are not sensible of their misery cannot truly look to God for mercy; for it is the very notion of divine mercy, that it is the goodness and grace of God to the miserable. Without misery in the object, there can be no exercise of mercy. To suppose mercy without supposing misery, or pity without calamity, is a contradiction: therefore men cannot look upon themselves as proper objects of mercy, unless they first know themselves to be miserable; and so, unless this be the case, it is impossible that they should come to God for mercy. They must be sensible that they are the children of wrath; that the law is against them, and that they are exposed to the curse of it: that the wrath of God abideth on them; and that he is angry’ with them every day while they are under the guilt of sin.–They must be sensible that it is a very dreadful thing to be the object of the wrath of God; that it is a very awful thing to have him for their enemy; and that they cannot bear his wrath. They must he sensible that the guilt of sin makes them miserable creatures, whatever temporal enjoyments they have; that they can be no other than miserable, undone creatures, so long as God is angry with them; that they are without strength, and must perish, and that eternally, unless God help them. They must see that their case is utterly desperate, for any thing that any one else can do for them; that they hang over the pit of eternal misery; and that they must necessarily drop into it, if God have not mercy on them.

II. They must be sensible that they are not worthy that God should have mercy on them. They who truly come to God for mercy, come as beggars, and not as creditors: they come for mere mercy. for sovereign grace, and not for any thing that is due. Therefore, they must see that the misery under which they lie is justly brought upon them, and that the wrath to which they are exposed is justly threatened against them; and that they have deserved that God should be their enemy, and should continue to be their enemy. They must be sensible that it would be just with God to do as he hath threatened in his holy law, viz. make them the objects of his wrath and curse in hell to all eternity.– They who come to God for mercy in a right manner are not disposed to find fault with his severity; but they come in a sense of their own utter unworthiness, as with ropes about their necks, and lying in the dust at the foot of mercy.

III. They must come to God for mercy in and through Jesus Christ alone. All their hope of mercy must be from the consideration of what he is, what he hath done, and what he hath suffered; and that there is no other name given under heaven, among men, whereby we can be saved, but that of Christ; that he is the Son of God, and the Saviour of the world; that his blood cleanses from all sin, and that he is so worthy, that all sinners who are in him may well be pardoned and accepted.–It is impossible that any should come to God for mercy, and at the same time have no hope of mercy. Their coming to God for it, implies that they have some hope of obtaining, otherwise they would not think it worth the while to come. But they that come in a right manner have all their hope through Christ, or from the consideration of his redemption, and the sufficiency of it.–If persons thus come to God for mercy, the greatness of their sins will be no impediment to pardon. Let their sins be ever so many, and great, and aggravated, it will not make God in the least degree more backward to pardon them. This may be made evident by the following considerations:

1. The mercy of God is as sufficient for the pardon of the greatest sins, as for the least; and that because his mercy is infinite. That which is infinite, is as much above what is great, as it is above what is small. Thus God being infinitely great, he is as much above kings as he is above beggars; he is as much above the highest angel, as he is above the meanest worm. One finite measure doth not come any nearer to the extent of what is infinite than another.–So the mercy of God being infinite, it must be as sufficient for the pardon of all sin, as of one. If one of the least sins be not beyond the mercy of God, so neither are the greatest, or ten thousand of them.–However, it must be acknowledged, that this alone doth not prove the doctrine. For though the mercy of God may be as sufficient for the pardon of great sins as others; yet there may be other obstacles, besides the want of mercy. The mercy of God may be sufficient, and yet the other attributes may oppose the dispensation of mercy in these cases.– Therefore I observe,

2. That the satisfaction of Christ is as sufficient for the removal of the greatest guilt, as the least: 1 John i. 7. ” The blood of Christ cleanseth from all sin.” Acts xiii. 39. ” By him all that believe are justified from all things from which ye could not be justified by the law of Moses.” All the sins of those who truly come to God for mercy, let them be what they will, are satisfied for, if God be true who tells us so; and if they be satisfied for, surely it is not incredible, that God should be ready to pardon them. So that Christ having fully satisfied for all sin, or having wrought out a satisfaction that is sufficient for all, it is now no way inconsistent with the glory of the divine attributes to pardon the greatest sins of those who in a right manner come unto him for it. God may now pardon the greatest sinners without any prejudice to the honour of his holiness. The holiness of God will not suffer him to give the least countenance to sin, but inclines him to give proper testimonies of his hatred of it. But Christ having satisfied for sin, God can now love the sinner, and give no countenance at all to sin, however great a sinner he may have been. It was a sufficient testimony of God’s abhorrence of sin, that he poured out his wrath on his own dear Son, when he took the guilt of it upon himself. Nothing can more show God’s abhorrence of sin than this. If all mankind had been eternally damned, it would not have been so great a testimony of it.

God may, through Christ, pardon the greatest sinner without any prejudice to the honour of his majesty. The honour of the divine majesty indeed requires satisfaction; but the sufferings of Christ fully repair the injury. Let the contempt be ever so great, yet if so honourable a person as Christ undertakes to be a Mediator for the offender, and suffers so much for him, it fully repairs the injury done to the Majesty of heaven and earth. The sufferings of Christ fully satisfy justice. The justice of God, as the supreme Govemor and Judge of the world, requires the punishment of sin. The supreme Judge must judge the world according to a rule of justice. God doth not show mercy as a judge, but as a sovereign; therefore his exercise of mercy as a sovereign, and his justice as a judge, must be made consistent one with another; and this is done by the sufferings of Christ, in which sin is punished fully, and justice answered. Rom. iii. 25, 26. ” Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time, his righteousness; that he might be just, and the justifier of him which believeth in Jesus.”–The law is no impediment in the way of the pardon of the greatest sin, if men do but truly come to God for mercy: for Christ hath fulfilled the law, he hath borne the curse of it, in his sufferings; Gal. iii. 13. ” Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree.”

3. Christ will no! refuse to save the greatest sinners, who in a right manner come to God for mercy; for this is his work. It is his business to be a Saviour of sinners; it is the work upon which he came into the world; and therefore he will not object to it. He did not come to call the righteous, but sinners to repentance, Matt. ix. 13. Sin is the very evil which he came into the world to remedy: therefore he will not object to any man that he is very sinful. The more sinful he is, the more need of Christ.–The sinfulness of man was the reason of Christ’s coming into the world; this is the very misery from which he came to deliver men. The more they have of it, the more need they have of being delivered; ” They that are whole need not a physician, but they that are sick,” Matt. ix. 12. The physician will not make it an objection against healing a man who applies to him, that he stands in great need of his help. If a physician of compassion comes among the sick and wounded, surely he will not refuse to heal those that stand in most need of healing, if he be able to heal them.

4. Herein cloth the glory of grace by the redemption of Christ much consist, viz. in its sufficiency for the pardon of the greatest sinners. The whole contrivance of the way of salvation is for this end, to glorify the free grace of God. God had it on his heart from all eternity to glorify this attribute; and therefore it is, that the device of saving sinners by Christ was conceived. The greatness of divine grace appears very much in this, that God by Christ saves the greatest offenders. The greater the guilt of any sinner is, the more glorious and wonderful is the grace manifested in his pardon: Rom. 4:20. ” Where sin abounded, grace did much more abound.” The apostle, when telling how great a sinner he had been, takes notice of the abounding of grace in his pardon, of which his great guilt was the occasion: 1 Tim. i. 13. ” Who was before a blasphemer, and a persecutor, and injurious. But I obtained mercy; and the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus.” The Redeemer is glorified, in that he proves sufficient to redeem those who are exceeding sinful, in that his blood proves sufficient to wash away the greatest guilt, in that he is able to save men to the uttermost, and in that he redeems even from the greatest misery. It is the honour of Christ to save the greatest sinners, when they come to him, as it is the honour of a physician that he cures the most desperate diseases or wounds. Therefore, no doubt, Christ will be willing to save the greatest sinners, if they come to him; for he will not be backward to glorify himself, and to commend the value and virtue of his own blood. Seeing he hath so laid out himself to redeem sinners, he will not be unwilling to show, that he is able to redeem to the uttermost.

5. Pardon is as much offered and promised to the greatest sinners as any, if they will come aright to God for mercy. The invitations of the gospel are always in universal terms: as, Ho, every one that thirsteth; Come unto me, all ye that labour and are heavy laden; and, Whosoever will, let him come. And the voice of Wisdom is to men in general: Prov. viii. 4. ” Unto you, O men, I call, and my voice is to the sons of men.” Not to moral men, or religious men, but to you, O men. So Christ promises, John vi. 37. ” Him that cometh to me, I will in no wise cast out.” This is the direction of Christ to his apostles, after his resurrection, Mark xvi. 15, 16. ” Go ye into all the world, and preach the gospel to every creature: he that believeth, and is baptized, shall be saved.” Which is agreeable to what the apostle saith, that “the gospel was preached to every creature which is under heaven,” Col. i. 23.

APPLICATION

The proper use of this subject is, to encourage sinners whose consciences are burdened with a sense of guilt, immediately to go to God through Christ for mercy. If you go in the manner we have described, the arms of mercy are open to embrace you. You need not be at all the more fearful of coming because of your sins, let them be ever so black. If you had as much guilt lying on each of your souls as all the wicked men in the world, and all the damned souls in hell; yet if you come to God for mercy, sensible of your own vileness, and seeking pardon only through the free mercy of God in Christ, you would not need to be afraid; the greatness of your sins would be no impediment to your pardon. Therefore, if your souls be burdened, and you are distressed for fear of hell, you need not bear that burden and distress any longer. If you are but willing, you may freely come and unload yourselves, and cast all your burdens on Christ, and rest in him.

But here I shall speak to some OBJECTIONS which some awakened sinners may be ready to make against what I now exhort them to.

I. Some may be ready to object, I have spent my youth and all the best of my life in sin, and I am afraid God will not accept of me, when I offer him only mine old age.–To this I would answer, 1. Hath God said any where, that he will not accept of old sinners who come to him? God hath often made offers and promises in universal terms; and is there any such exception put in? Doth Christ say, All that thirst, let them come to me and drink, except old sinners? Come to me, all ye that labour and are heavy laden, except old sinners, and I will give you rest? Him that cometh to me, I will in no wise cast out, if he be not an old sinner? Did you ever read any such exception any where in the Bible? and why should you give way to exceptions which you make out of your own heads, or rather which the devil puts into your heads, and which have no foundation in the word of God?–Indeed it is more rare that old sinners are willing to come, than others; but if they do come, they are as readily accepted as any whatever.

2. When God accepts of young persons, it is not for the sake of the service which they are like to do him afterwards, or because youth is better worth accepting than old age. You seem entirely to mistake the matter, in thinking that God will not accept of you because you are old; as though he readily accepted of persons in their youth, because their youth is better worth his acceptance; whereas it is only for the sake of Jesus Christ, that God is willing to accept of any.

You say, your life is almost spent, and you are afraid that the best time for serving God is past; and that therefore God will not now accept of you; as if it were for the sake of the service which persons are like to do him, after they are converted, that he accepts of them. But a self-righteous spirit is at the bottom of such objections. Men cannot get off from the notion, that it is for some goodness or service of their own, either done or expected to be done, that God accepts of persons, and receives them into favour.–Indeed they who deny God their youth, the best part of their lives, and spend it in the service of Satan, dreadfully sin and provoke God; and he very often leaves them to hardness of heart when they are grown old. But if they are willing to accept of Christ when old, he is as ready to receive them as any others; for in that matter God hath respect only to Christ and his worthiness.

II. But, says one, I fear I have committed sins that are peculiar to reprobates. I have sinned against light, and strong convictions of conscience; I have sinned presumptuously; and have so resisted the strivings of the Spirit of God, that I am afraid I have committed such sins as none of God’s elect ever commit. I cannot think that God will ever leave one whom he intends to save, to go on and commit sins against so much light and conviction, and with such horrid presumption.–Others may say, I have had risings of heart against God; blasphemous thoughts, a spiteful and malicious spirit; and have abused mercy and the strivings of the Spirit, trampled upon the Saviour, and my sins are such as are peculiar to those who are reprobated to eternal damnation. To all this I would answer,

1. There is no sin peculiar to reprobates but the sin against the Holy Ghost. Do you read of any other in the word of God? And if you do not read of any there, what ground have you to think any such thing? What other rule have we, by which to judge of such matters, but the divine word? If we venture to go beyond that, we shall be miserably in the dark. When we pretend to go further in our determinations than the word of God, Satan takes us up, and leads us. It seems to you that such sins are peculiar to the reprobate, and such as God never forgives. But what reason can you give for it, if you have no word of God to reveal it? Is it because you cannot see how the mercy of God is sufficient to pardon, or the blood of Christ to cleanse from such presumptuous sins? If so, it is because you never yet saw how great the mercy of God is; you never saw the sufficiency of the blood of Christ, and you know not how far the virtue of it extends. Some elect persons have been guilty of all manner of sins, except the sin against the Holy Ghost; and unless you have been guilty of this, you have not been guilty of any that are peculiar to reprobates.

2. Men may be less likely to believe, for sins which they have committed, and not the less readily pardoned when they do believe. It must be acknowledged that some sinners are in more danger of hell than others. Though all are in great danger, some are less likely to be saved. Some are less likely ever to be converted and to come to Christ: but all who do come to him are alike readily accepted; and there is as much encouragement for one man to come to Christ as another.–Such sins as you mention are indeed exceeding heinous and provoking to God, and do in an especial manner bring the soul into danger of damnation, and into danger of being given to final hardness of heart; and God more commonly gives men up to the judgment of final hardness for such sins, than for others. Yet they are not peculiar to reprobates; there is but one sin that is so, viz. that against the Holy Ghost. And notwithstanding the sins which you have committed, if you can find it in your hearts to come to Christ, and close with him, you will be accepted not at all the less readily because you have committed such sins.–Though God cloth more rarely cause some sorts of sinners to come to Christ than others, it is not because his mercy or the redemption of Christ is not as sufficient for them as others, but because in wisdom he sees fit so to dispense his grace, for a restraint upon the wickedness of men; and because it is his will to give converting grace in the use of means, among which this is one, viz. to lead a moral and religious life, and agreeable to our light, and the convictions of our consciences. But when once any sinner is willing to come to Christ, mercy is as ready for him as for any. There is no consideration at all had of his sins; let him have been ever so sinful, his sins are not remembered; God doth not upbraid him with them.

III. But had I not better stay till I shall have made myself better, before I presume to come to Christ. I have been, and see myself to be very wicked now; but am in hopes of mending myself, and rendering myself at least not so wicked: then I shall have more courage to come to God for mercy.–In answer to this,

1. Consider how unreasonably you act. You are striving to set up yourselves for your own saviours; you are striving to get something of your own, on the account of which you may the more readily be accepted. So that by this it appears that you do not seek to be accepted only on Christ’s account. And is not this to rob Christ of the glory of being your only Saviour? Yet this is the way in which you are hoping to make Christ willing to save you.

2. You can never come to Christ at all, unless you first see that he will not accept of you the more readily for any thing that you can do. You must first see, that it is utterly in vain for you to try to make yourselves better on any such account. You must see that you can never make yourselves any more worthy, or less unworthy, by any thing which you can perform.

3. If ever you truly come to Christ, you must see that there is enough in him for your pardon, though you be no better than you are. If you see not the sufficiency of Christ to pardon you, without any righteousness of your own to recommend you, you never will come so as to be accepted of him. The way to be accepted is to come–not on any such encouragement, that now you have made yourselves better, and more worthy, or not so unworthy, but–on the mere encouragement of Christ’s worthiness, and God’s mercy.

4. If ever you truly come to Christ, you must come to him to make you better. You must come as a patient comes to his physician, with his diseases or wounds to be cured. Spread all your wickedness before him, and do not plead your goodness; but plead your badness, and your necessity on that account: and say, as the psalmist in the text, not Pardon mine iniquity, for it is not so great as it was, but, ” Pardon mine iniquity, for it is Great.”

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Forgiven

May 8, 2011

“Lord Jesus, have mercy on me a sinner.”

Forgiven. That is a christian. A christian is someone who is forgiven of their sins by Jesus Christ. They are a person who deserves hell. They are sinners who have offended God. However, in God’s great love for them he has given his Son Jesus to die on a cross to provide atonement for them. Then He raised Jesus from the dead. He conquered the grave and is alive today saving sinners. Therefore Christians are simply people who have understood they are sinners lost without hope in need of a savior and they have seen that savior is Jesus Christ and have cried out to him for forgiveness and have received it.

Jesus Christ is Lord. He saves. Look to Jesus for forgiveness. Trust in Him. There is salvation in no one else.

I thank God I’m forgiven. I’m free. Jesus is my Lord and he has saved me from sin and death and I didn’t deserve any of it. Lord Jesus, thank you. Take my life and use it to do your will in all things.

I pray you will look to Jesus for forgiveness.

–David

Where must a man go for pardon? Where is forgiveness to be found? There is a way both sure and plain, and into that way I desire to guide every inquirers feet. That way is simply to trust in the Lord Jesus Christ as your Savior. It is to cast your soul with all its sins, unreservedly on Christ—to cease completely from any dependence on your own works or doings, either in whole or in part—and to rest on no other work but Christ’s work—no other righteousness but Christ’s righteousness, no other merit but Christ’s merit as your ground of hope. Take this course—and you are a pardoned soul.

Says Peter “All the prophets testify about Him, that through His name everyone who believes in Him will receive forgiveness of sins.” (Acts 10:43). Says Paul at Antioch, “Through this Man forgiveness of sins is being proclaimed to you, and everyone who believes in Him is justified from everything.” (Acts 13:38). “In Him,” writes Paul to the Colossians, “we have redemption through His blood, even the forgiveness of sins” (Col. 1:14).

The Lord Jesus Christ, in great love and compassion has made a full and complete satisfaction for sin, by suffering death in our place upon the cross. There He offered Himself as a sacrifice for us, and allowed the wrath of God which we deserved—to fall on His own head! For our sins, as our Substitute, He gave Himself, suffered, and died—the just for the unjust, the innocent for the guilty—that He might deliver us from the curse of a broken law, and provide a complete pardon for all who are willing to receive it. And by so doing, as Isaiah says—He has borne our sins. As John the Baptist says—He has taken away sin. As Paul says—He has purged our sins, and put away sin. As Daniel says—He has made an end of sin and finished transgression.

And now the Lord Jesus Christ is sealed and appointed by God the Father to be a Prince and a Savior, to give forgiveness of sins, to all who will have it. The keys of death and hell are put in His hand. The government of the gate of heaven is laid on His shoulder. He Himself is the door, and by Him all who enter in shall be saved. Christ, in one word, has purchased a full forgiveness, if we are only willing to receive it. He has done all, paid all, suffered all that was needful, to reconcile us to God. He has provided a garment of righteousness to clothe us. He has opened a fountain of living waters to cleanse us. He has removed every barrier between us and God the Father, taken every obstacle out of the way—and made a road by which the vilest may return to God. All things are now ready, and the sinner has only to believe and be saved, to eat and be satisfied, to ask and receive, to wash and be clean.

Faith, or simple trust is the only thing required, in order that you and I may be forgiven. That we will come by faith to Jesus as sinners with our sins—trust in Him—and forsaking all other hope, cleave only to Him—that is all and everything that God asks for. Let a man only do this, and he shall be saved. His iniquities shall be found completely pardoned, and his transgressions completely taken away!

Who, among all the readers of this paper, desires to be saved by Christ, and yet is not saved at present? Come, I beseech you! Come to Christ without delay. Though you have been a great sinner, COME! Though you have long resisted warnings, counsels, sermons, COME! Though you have sinned against light and knowledge, against a father’s advice and a mother’s tears, COME! Though you have plunged into every excess of wickedness, and lived without prayer, yet COME! The door is not shut, the fountain is not yet closed. Jesus Christ invites you. It is enough that you feel laboring and heavy-laden, and desire to be saved. COME! COME TO CHRIST WITHOUT DELAY! Come to Him by faith, and pour out your heart before Him in prayer. Tell Him the whole story of your life, and ask Him to receive you. Cry to Him as the penitent thief did, when He saw Him on the cross. Say to Him, “Lord save me also! Lord remember me!” COME! COME TO CHRIST!

–J.C. Ryle

The Gospel

John 3:16 ESV
16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.

1 Corinthians 15:3-4 ESV
3 For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, 4 that he was buried, that he was raised on the third day in accordance with the Scriptures,

We are all sinners:

Romans 3:23 ESV
23 for all have sinned and fall short of the glory of God,

We are seperated from God:

Isaiah 59:2 ESV
2 but your iniquities have made a separation
between you and your God,
and your sins have hidden his face from you
so that he does not hear.

We deserve to die because of our sin:

Romans 6:23 ESV
23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

But there is atonement for our sins in the blood of Jesus Christ:

Isaiah 53 ESV
Who has believed what he has heard from us?
And to whom has the arm of the Lord been revealed?
2 For he grew up before him like a young plant,
and like a root out of dry ground;
he had no form or majesty that we should look at him,
and no beauty that we should desire him.
3 He was despised and rejected by men;
a man of sorrows, and acquainted with grief;
and as one from whom men hide their faces
he was despised, and we esteemed him not.
4 Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
5 But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed.
6 All we like sheep have gone astray;
we have turned—every one—to his own way;
and the Lord has laid on him
the iniquity of us all.
7 He was oppressed, and he was afflicted,
yet he opened not his mouth;
like a lamb that is led to the slaughter,
and like a sheep that before its shearers is silent,
so he opened not his mouth.
8 By oppression and judgment he was taken away;
and as for his generation, who considered
that he was cut off out of the land of the living,
stricken for the transgression of my people?
9 And they made his grave with the wicked
and with a rich man in his death,
although he had done no violence,
and there was no deceit in his mouth.
10 Yet it was the will of the Lord to crush him;
he has put him to grief;
when his soul makes an offering for guilt,
he shall see his offspring; he shall prolong his days;
the will of the Lord shall prosper in his hand.
11 Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant,
make many to be accounted righteous,
and he shall bear their iniquities.
12 Therefore I will divide him a portion with the many,
and he shall divide the spoil with the strong,
because he poured out his soul to death
and was numbered with the transgressors;
yet he bore the sin of many,
and makes intercession for the transgressors.

2 Corinthians 5:21 ESV
21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Romans 3:22-26 ESV
22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Romans 5:9 ESV
9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.

1 Peter 2:24 ESV
24 He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed.

There is salvation in no one but Jesus Christ:

John 14:6 ESV
6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

Acts 4:12 ESV
12 And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

John 3:18 ESV
18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

To be saved place your faith in Christ, repent of your sins and confess him as Lord:

Romans 10:9-13 ESV
9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, “Everyone who believes in him will not be put to shame.” 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. 13 For “everyone who calls on the name of the Lord will be saved.”

There is no condemnation for those who are in Christ Jesus:

Romans 5:1 ESV
5:1 Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.

Romans 8:1,37-39 ESV
1 There is therefore now no condemnation for those who are in Christ Jesus.
37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

I pray that you will accept Christ.

John 1:1-5 ESV
In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through him, and without him was not any thing made that was made. 4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it.

–David