God Casting Sins Behind His Back in Scripture

The biblical phrase "casting sins behind his back" is a metaphorical expression found in the Old Testament, particularly in Isaiah 38:17, which describes God's complete forgiveness and removal of sin. This imagery conveys the idea that once God forgives, He no longer remembers or holds those sins against the individual ^[6].

The concept of God removing or forgetting sin is deeply rooted in the Old Testament. For instance, the prophet Jeremiah speaks of a new covenant where God declares, "I will forgive their iniquity, and I will remember their sin no more" (Jeremiah 31:34) ^[6]. This divine act of forgetting is not a literal loss of memory, but rather a cessation of holding the sin against the person, implying a complete pardon ^[6]. Similarly, Psalm 103:12 states, "as far as the east is from the west, so far has he removed our transgressions from us."

The act of confession is often presented as a prerequisite for this divine forgiveness. God requires confession of sin ^[3]. When individuals confess their sins, God regards their confession ^[3]. Promises of pardon are linked to confession, as seen in Proverbs 28:13, which states that "whoever confesses and forsakes his sins will obtain mercy" ^[3]. This confession should be full and unreserved, accompanied by self-abasement, godly sorrow, and a forsaking of the sin itself ^[3]. In the Old Testament, restitution was also a component of confessing guilt, as outlined in Numbers 5:7 ^[2].

The forgiveness of sin is a fundamental aspect of justification, where God absolves the sinner from legal condemnation ^[4]. This absolution is granted on account of the work of Christ, removing the guilt of sin and the sinner's liability to eternal wrath ^[4]. All sins are forgiven freely through this act of grace, freeing the sinner from guilt and penalty ^[4]. This prerogative of forgiveness belongs uniquely to God ^[4].

The imagery of casting sins behind one's back can be understood in relation to other biblical metaphors for the removal of sin. The scapegoat ritual on the Day of Atonement, for example, involved the high priest transferring the sins of Israel onto a goat, which was then sent into the wilderness, symbolizing the carrying away of sins ^[5]. This ritual is seen as a type of Christ, who bore the sins of humanity ^[5].

The New Testament further develops the concept of sin's removal through Christ. Hebrews 9:28 states that Christ, having taken on the sins of men at his first coming, will appear a second time "without sin" for the salvation of those who await him ^[1]. This highlights Christ's role in the complete expiation of sin, which Charles Hodge explains as purification from guilt rather than spiritual renovation ^[8].

The patristic tradition, as seen in Augustine's writings, emphasizes the importance of acknowledging one's own sin for God to turn away from it. Augustine writes, "Turn away Thy face from my sins," but questions how one can say this unless they also acknowledge, "For I acknowledge mine iniquity, and my sin is ever before me" ^[11]. He suggests that one must not turn away from their own sin if they wish God to turn away from it ^[7]. Augustine also discusses how God punishes both in wrath and in mercy, even for those who are righteous ^[10].

The concept of God "remembering sin no more" is not merely an act of overlooking but a profound transformation in the divine-human relationship. When God turns away from sin, it signifies a restoration of favor and a renewed covenant ^[9]. Ezekiel 39:25-29 speaks of God bringing His people back from exile and pouring out His Spirit upon them, promising never again to turn His face from them, assuring future favor ^[9]. This demonstrates that the casting of sins behind God's back is part of a larger redemptive plan that culminates in a renewed relationship with His people.

Sources

Hebrews “Hebrews 9:28 (BBE) — So Christ, having at his first coming taken on himself the sins of men, will be seen a second time, without sin, by those who are waiting for him, for their salvation.”
Numbers “then he shall confess his sin which he has done, and he shall make restitution for his guilt in full, and add to it the fifth part of it, and give it to him in respect of whom he has been guilty. -- Numbers 5:7”
Torrey's Topical Textbook “Torrey's Topical Textbook: Confession of Sin — God requires -- Le 5:5; Ho 5:15. God regards -- Job 33:27,28; Da 9:20-23. Exhortation to -- Jos 7:19; Jer 3:13; Jas 5:16. Promises to -- Le 26:40-42; Pr 28:13. Should be accompanied with Submission to punishment. -- Le 26:41; Ne 9:33; Ezr 9:13. Prayer for forgiveness. -- 2Sa 24:10; Ps 25:11; 51:1; Jer 14:7-9,20. Self-abasement. -- Isa 64:5,6; Jer 3:25. Godly sorrow. -- Ps 38:18; La 1:20. Forsaking sin. -- Pr 28:13. Restitution. -- Nu 5:6,7. Should be full and unreserved -- Ps 32:5; 51:3; 106:6. Followed by pardon -- Ps 32:5; 1Jo 1:9. Illustrated -”
Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
Torrey's Topical Textbook “Torrey's Topical Textbook: Scape Goat, The — Part of the sin offering on the day of atonement -- Le 16:5,7. Chosen by lot -- Le 16:8. The high priest transferred the sins of Israel to, by confessing them with both hands upon its head -- Le 16:21. Sent into the wilderness by the hands of a fit person -- Le 16:21,22. Communicated uncleanness to The high priest. -- Le 16:24. The man who lead him away. -- Le 16:26. Typical of Christ -- Isa 53:6,11,12.”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: afterwards unable to writhe even the tip of their tail: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah.” “I will forgive their iniquity, and I will remember their sin no more,” ( Jer. 31:31 , 34 ). What this means we learn from another Prophet, when the Lord says, “When the righteous turneth away from his righteousness” “all his righteousness that he has done shall not be mentioned.” “Again, when the wicked man turneth away from his wickedness that he ha”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM LI.[10] (part 13): doing what? "But the countenance of the Lord is upon men doing evil things, that He may destroy from the earth the remembrance of them: "[8] He shall destroy the remembrance of them,[9] not by "blotling out their sins." But here he doth ask what? "Turn away Thy face from my sins." Well he asketh. For he himself doth not turn away his face from his own sins, saying, "For my sin I acknowledge." With reason thou askest and well askest, that God turn away from thy sin, if thou from thence dost not turn away thy face: but if t”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 103: the former, consisting of the blood of irrational animals, nothing but the principle of animal life, could avail to effect external or ceremonial purification, how much more shall the blood of Christ, who was possessed of an eternal spirit, or divine nature, and offered Himself without spot unto God, avail to the purification of the conscience, i.e ., effect the real expiation of sin. The purification spoken of in both members of this comparison, is purification from guilt, and not spiritual renovation. The Old Testament sacrifices were ”
Ezekiel (Protestant academic) “Tyndale House on Ezekiel 39:25: 39:25-29 God would also demonstrate his glory through his people’s return home from exile in the lands of their enemies. Once God had exhausted his wrath upon them for their sins, he would bring them home again and leave none of them behind. He would pour out his Spirit upon the people of Israel, transforming them in order to prevent a recurrence of their former situation. He would never again turn his face from them. His future favor on his people was assured (cp. Rom 8:31-39).”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 25.--GOD PUNISHES BOTH IN WRATH AND IN MERCY,: Although there are some men who are so eminent in righteousness that God speaks to them out of His cloudy pillar, such as "Moses and Aaron among His priests, and Samuel among them that call upon His name,"[5] the latter of whom is much praised for his piety and purity in the Scriptures of truth, from his earliest childhood, in which his mother, to accomplish her vow, placed him in God's temple, and devoted 55 him to the Lord as His servant;--yet even of such men it is written, "Thou, O God, wast propi”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHAPTER III. 6-21. (part 13): that doeth truth accuses his evil works in himself, spares not himself, forgives not himself, that God may forgive him: for that which he desires God to forgive, he himself acknowledges, and he comes to the light; to which he is thankful for showing him what he should hate in himself. He says to God, "Turn away Thy face from my sins:" yet with what countenance says it, unless he adds, "For I acknowledge mine iniquity, and my sin is ever before me ?"(1) Be that before thyself which thou desirest not to be before God. But ”

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