Exegetical and Hermeneutical Commentary of Micah 7:18

Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth [in] mercy.

18 20. A lyric passage, concluding the whole book. The prophet revels in the thought of the Divine goodness. Comp. Isa 12:1-6, and still more Exo 15:1-18 (especially Mic 7:11). The form of Mic 7:18 naturally reminds us of the name of Micah (‘Who is like Jehovah?’). The prophet does not mean that other gods have a real existence, but speaks from the point of view of the other nations who believe that they do really exist. The divine attributes spoken of are those which had an increasing fascination for the Jews, the deeper their sense became of their national sins. Comp. Exo 34:6-7, Joe 2:13, Psa 103:8-9; Psa 130:7, Isa 43:25; Isa 54:8; Isa 55:7, Psa 105:8; Psa 105:10.

subdue our iniquities ] Sins are personified as enemies, as in Gen 4:7, Psa 65:3.

thou wilt cast all their sins ] Perhaps an allusion to the fate of Pharaoh (comp. Exo 15:5; Exo 15:10).

Fuente: The Cambridge Bible for Schools and Colleges

Who is a God – (and, as the word means, A Mighty God,) like unto Thee? He saith not, Who hast made heaven and earth, the sea and all that therein is Exo 20:11; nor, Who telleth the number of the stars; and calleth them all by their names Psa 147:4; nor, Who by His strength setteth fast the mountains and is girded about with power Psa 65:6; but who forgivest! For greater is the work of Redemption than the work of Creation. That pardoneth, and beareth and taketh away also, and passeth by the transgression of the remnant of His heritage, that is, His heritage, which is a remnant still when the rest are blinded Rom 11:7; and this, not of its merits but of His mercy; since it is not His nature to retain His anger forever; not for anything in them, but because He delighteth in mercy, as He saith, I am merciful, saith the Lord, and I will not keep anger forever Jer 3:12. I am He that blotteth out thy transgressions for Mine oum sake, and will not remember thy sins Isa 43:25. : For although God for a time is angry with His elect, chastening them mercifully in this life, yet in the end He hath compassion on them, giving them everlasting consolations.

Moses, after the completion of his peoples deliverance at the Red Sea, used the like appeal to God, in unmingled joy. Then the thanksgiving ran, glorious in holiness, awful in praises, doing wonders Exo 15:11. Now, it ran in a more subdued, yet even deeper, tone, taken from Gods revelation of Himself after that great transgression on Mount Sinai forgiving iniquity and trasgression and sin. With this, Micah identified his own name . This was the one message which he loved above all to proclaim; of this, his own name was the herald to his people in his day. who is like the Lord, the Pardoner of sin, the Redeemer from its guilt, the Subduer of its power? For no false god was ever such a claim made. The pagan gods were symbols of Gods workings in nature; they were, at best, representatives of His government and of His displeasure at sin. But, being the creatures of mans mind, they could hot freely pardon, for man dared not ascribe to them the attribute of a freely-pardoning mercy, for which be dared not hope. Who is a God like to Thee, mighty, not only to destroy but to pardon? is the wondering thanksgiving of time, the yet greater amazement of eternity, as eternity shall unveil the deep blackness of sin over-against the light of God, and we, seeing God, as He Is, shall see what that Holiness is, against Which we sinners sinned, The soul, which is truly penitent, never wearies of the wondering love, who is a God like unto Thee?

Fuente: Albert Barnes’ Notes on the Bible

Mic 7:18

Who is a God like unto Thee, that pardoneth iniquity?

The grace of God to sinners

Micah and Isaiah were contemporaries. They lived in the same land, they lived in the same city; they ministered, we may say, to the same congregation, and they preached the same Gospel. They were very unlike in some respects, so far as we can judge from the remnants of their ministry they have left behind them. Isaiah was, perhaps, the most eloquent man that God ever made, and He made him for the most splendid of service. Long ago, Jerome, the great Latin scholar, in translating into the Vulgate these books, said of Isaiah that he was the evangelical prophet, and ever since that day the Church of Christ in all her branches has subscribed to that striking description of Isaiah. Micah, again, would seem to be a man of different kind, with a full equipment of spiritual experience. His sayings are short and penetrating; not so captivating to the mind, it may be, as Isaiahs eloquence, but piercing and penetrating to the understanding and conscience and heart of all who heard him. We have an epitome of his ministry in these closing verses, a summary of his lifelong service of God and Jerusalem. Who is a God, he says, like unto Thee? He begins to speak to the people, but forgets the people in the presence of God and His glorious grace, and he makes his sermon begin with a doxology, a cry of wonder, an astonishment at the grace of God. It is not written, but I can read it–I am as sure of it as if it had been written–that many a time before he exclaimed, Who is a God like unto Thee? he said, Who is a sinner like unto me? No man ever is amazed at the grace of God till he is confounded with his own sin. There is a thrill of astonishment and amazement at the grace of God that has borne with him for so long and fruitless a ministry and so sinful and unsanctified a life. There may be an allusion, as allusions run up and down all the prophets, comparing the God of Israel with the gods of the nations round about. The form of the exclamation is, no doubt, taken from that which was a continual debate between the prophets of Israel and false prophets and false gods of the nations round about. They had their gods–he admits that in a kind of way for arguments sake–but he turns and says, Who is a God like unto Thee? What priest of Baal or Ashtoreth has a god like unto the prophet Micah? They had their gods of war and their gods of wine; gods of love, gods of the woods, gods of the streams, gods of the seas, gods of the storm clouds; but never did any prophet outside of Israel say, Our God pardoneth iniquity. The thing that astonishes him is that God forgives iniquity. He pardoneth iniquity. Rabbi Adam Duncan, the great Hebrew professor, a man of genius and a saint, if there has been one in our day in Scotland, one day was tottering along the street to his class. A wag of a fellow came out of the door of one of the clubs in Edinburgh: and thought he would have a joke out of the old Doctor, a story to tell. Well, Doctor, any news the day? Oh, great news, says the Doctor, with his blazing eyes; great news, sir. It staggered the youngster. He said, What is it, Doctor? He thought it was some revolution, some tremendous thing that had not come to their ears in the club yet. But, says the Doctor, laying his hand on the youths shoulder, the blood of Christ still cleanseth from all sin. There is grace in the grammar, he pardoneth iniquity. He does it now. The school boy will tell you this is the present tense. It is not that He pardoned in Micahs day, but His grace is dried up this day; or will pardon some time again when there is more prayer and preparation and faith; but He pardons now–He pardons here. This is the joy of the Gospel; this makes it fresh every morning; this makes every minister experimental and autobiographical, because he can say, like Rabbi Duncan, Come all ye people, and I will tell you what God has done for my soul this very morning; He pardoneth iniquity–things you would rather drown yourself than hear it ever said you had done; He pardoneth it, and you will go home clapping your hands, and saying, Who is a God like unto Thee? We need many things, but first pardon. If you went into your prison and some man lay waiting execution, and you said, What can I do for you, my man? I have influence with the magistrates, the Government, the King–what can I do? He would reply, Get the rope off my neck, get that scaffold taken away, and then there may be other things you can do; but get my pardon, and get it quick. And therefore it is in the forefront of the message to you and me, when we wakened this morning. There is a note of the Passover there. He passeth by, He does not see it, He does not want to see it. He retaineth not His anger forever. He is angry, mind you. He is maybe very angry with you here this morning. I am quoting Goodwin, but I am in a good atmosphere. He says: The conscience is a little window in the soul through which God throws in a coal of hell fire to let a man taste beforehand what it will be to make his bed in hell. You say, some fine, young gentleman, that there is no fire in hell. Wait and see! Says Goodwin again: Hell is not culinary fire. There were sceptics in his day, too, and he said: Oh, no, not kitchen fire; quite right. You know better than the apostles and prophets and the Master Himself. It is not culinary fire–that could be put out. But I will tell you what cannot be put out, remorse. But though He is angry for a little season, He delighteth in mercy. It is worth travelling across the country just to say that to a fellow sinner. Our Maker and Judge and Redeemer, He delighteth in mercy. It is never said He delighteth in anger. It is against His nature, but mercy is His very innermost nature. If the devil casts my sins in my teeth, I will say, Yes, it is all true, and you cannot tell the half of it, but I have to do with One who delighteth in mercy. He delighteth in mercy. He enjoys it, it is His nature, and you can satisfy His mercy as, maybe, no one else can. There may be some sin in your case that makes you a peculiar sinner, and makes you a peculiar ornament to the grace of God to all eternity. He will turn again. Has He left you? Have you sinned away the peace of God out of your conscience? But He will turn again. He is, maybe, turning this moment. He will have compassion. Samuel Rutherford was once at the Communion season talking to the elders after the people were away, and said, Now, we have been preaching about justification today; whether do you think you will be more thankful in heaven for justification or sanctification? None of them spoke; then an old man said, Mr. Samuel, well thank Him for baith. So we will thank Him, some of us, for baith, for a pardon that passeth all understanding, and for a sanctification of sinful hearts rotten to the core and running over with all manner of sin. (A. Whyte, D. D.)

Peculiarities in Gods pardoning

God regards you, and the Bible describes you as sinners; and so you are. Sinners condemned, and needing pardon; for condemnation follows sin as a matter of course. When a man has sinned he must receive a pardon, or suffer the penalty. One great object of revelation is to tell you that you may be pardoned. Revelation declares the ground, the manner, the conditions of pardon. What is there peculiar and distinguishing in Gods exercise of pardon? There are not many points in which creatures resemble God. The attributes and ways of creatures are for the most part in contrast to those of God. In nothing is God more unlike other beings than in pardoning.

1. No being pardons with such honour to the law broken, and with such security to the government offended, as God.

2. No one pardons at such an expense to Himself as God does.

3. No one pardons with such a good effect on the sinner pardoned.

4. No one pardons so many as God.

5. God also pardons many sins of each sinner. Mens pardonings are limited and restrained. He abundantly pardons.

6. Notice the peculiar character of the sins which God pardons.

7. He forgets as well as forgives.

8. He makes provision for the pardon of future sins.

9. God does more than pardon; He justifies, adopts, sanctifies, and eventually glorifies us.

10. God pardons on the most reasonable conditions.

11. These very conditions of pardon God fulfils in us. He gives us repentance, and our faith is the gift of God. (W. Nevins, D. D.)

Unparalleled pardon

In the Gospel of our salvation, all Gods moral perfections are developed and glorified. No one of them is sacrificed to another, nor eclipsed by anothers splendour. Each has its own special office, but freely accords their claims to all the rest. But there is one of these perfections on which the sacred writers dwell with peculiar pleasure–mercy, the first need of the fallen, the everlasting song of the redeemed. It is the theme of the Old Testament prophecy, and the charm of the New Testament history. In this text the prophet asserts, not merely that God is merciful, but that He delighteth in mercy. Develop the thought of the peculiarity of the Divine mercy in the forgiveness of human guilt.

I. Who pardoneth at so great a cost? Take parable of sending only son to the rebellious husbandman. The affection of a father for an only son, though the best that human relations can furnish, is a poor emblem of Gods ineffable delight in His co-equal and co-eternal Beloved. And from the first He foresaw what His Son must suffer.

II. Who pardoneth on so easy a condition? Offenders are frequently forgiven in consideration only of some valuable service rendered. Many imagine that they can merit Divine mercy by their moral virtues. It is a fatal delusion. Man is a creature. His Creator has the unquestionable right to all he is, and all he has. When the creature has done his utmost, he is still an unprofitable servant. And man is a fallen and guilty creature. As such, he is already in arrears with God. His perfect obedience being always due, he can never make up any deficiencies. There is no possibility of doing anything beyond our bounden duty, to be set down to our credit over against any record of former delinquency. Moreover, the fallen creature cannot keep the Divine law, without the grace of its Divine Author–His prevenient grace to prepare the way–His cooperative grace to assist the effort. Not through any worthiness of our own can we hope for absolution. What is the condition of a sinners pardon? Simple faith in Christ. What is the justifying faith? It is accepting the record which God hath given of His Son, and relying upon that Sons mediatorial merit with an undoubting trust. It is receiving Christ as the one only suitable and sufficient Saviour, and thus appropriating His purchased and proffered salvation. It is quite conceivable that other and altogether different conditions might have been imposed. But what other could have been so merciful in God, so suitable to sinners, and so easy of performance as this?

III. Who pardoneth with so cordial a liberality? What heathen divinity? What human government? What prince or potentate? Often, in the exercise of human clemency, the rich and the powerful are preferred to offenders of inferior rank; and generally, small offences are more readily forgiven than greater. But God pardoneth without partiality, and without respect of persons. Alike, to His all-forgiving love, is the debt of fifty pence, and the debt of five hundred. Though men may pardon a second or third offence, they are not likely to pardon the same offence in its frequent repetition. But God pardoneth a thousand times, pardoneth the same crime a thousand times committed. Monarchs and governors require to be petitioned and importuned for mercy: often it is necessary that others with their intercessions should enforce the plea of the offender, and even thus pardon is obtained with great difficulty, and after long delay. But God waiteth to be gracious, hasteth to be merciful, more ready to forgive than sinners are to be forgiven. Men pardon one offence out of many, and leave the rest for punishment; or they forgive, but never forget. But God pardons all offences at once, and blots them from His memory forever. You may pardon the offender, without giving him any intimation of the fact. But God absolves when He forgives. Such is the mercy of God in the forgiveness of human guilt–rich beyond all parallel in earth or heaven–admirable beyond all expression of men or angels. Then who can despair? Who can even doubt? (J. Cross, D. D. , LL. D.)

A pardoning God

In this marvellous and mysterious world alone is mercy harmonised with justice, and it is manifested that there is forgiveness with God that He may be feared. None pardons like God. This is the sublime import of the text.

I. None pardons so freely as God. He acts self-prompted, self guided. Free must His salvation be, for it was devised before earth began. There is no other fountainhead whence the tide of boundless love gushes forth to a ruined race. Will it be thought any let or bar to the freedom of Gods sovereign love in our salvation, that His love flowed to us through the channel of His own Son crucified for us, bringing to us pardon and forgiveness?

II. None pardons so graciously as God. Freely as He has prepared forgiveness, so freely does He dispense forgiveness. If we think to purchase it with a price, God will say unto us, Thy money perish with thee. It costs the poor suppliant sinner nothing but acceptance,–nothing but simple, humble, self-abandoning reception.

III. None pardons so promptly as He. Gods promptness in forgiving is a striking peculiarity which ought not to be passed over. Before they ask, I will answer. This is the rule of Gods dealing.

IV. None pardons so perfectly as God does. It is a pardon that He represents as so absolute that it utterly puts away all that is past as if it never had been. The sinner is pardoned completely, accepted completely, in the very righteousness of God–the Divine righteousness wrought out by Immanuel, in our nature, for us, and imputed to us when we believe in Him.

V. None pardons so consistently and majestically as God does. A God all mercy were a God unjust. God might cease to be, rather than cease to be just.

VI. None pardons so effectually as God does. Then shall we sin in order that grace may abound? Nothing slays the carnal mind in us like sovereign grace. (Hugh Stowell, M. A.)

The Lords pardoning mercy

The ground foundation of all our hope and comfort, in our restoration after our distresses, is the Lords pardoning mercy. Who is a God like unto Thee? This abrupt and passionate admiration of Gods pardoning mercy showeth that all these promises had their rise there. There were great difficulties to be overcome before these promises could take place; but the greatest difficulty and obstruction lay in their sins. And the prophet wondreth more at His grace subduing sin, than at His power overcoming difficulties.

1. Sin is the greatest obstacle. Take that out of the way, and then mercies come freely from God. If there be any restraint of Gods blessing, it is because of man s sin.

2. Sin is the cause of all our evils, as well as it stoppeth and hindereth our mercies. Sin being pardoned, the cause of the misery is removed, and the cause being removed, the effect ceaseth.

3. Outward mercies, were they never so great and full, would never yield any true satisfaction, unless they be joined with reconciliation with God, and pardon of sin. No solid happiness till pardon. Use this to reprove

(1) Them that look not after pardon of sin in their distresses, but temporal blessings in the first place.

(2) Those that hope to remove evil either by sinful means, or be natural means, without being reconciled to God.

(3) Those that, lying under the fruits of sin, have not a heart to seek their recovery from the Lords pardoning mercy, Use this–

4. To instruct us, what should most affect our hearts. Not so much Gods acts of power, as His acts of grace. Doctrine–That the chief glory of the true God consisteth in the pardon of sins, wherein there is none like Him. Evidence this by these considerations–

1. We have not a true apprehension of God, till we see Him singular and matchless in excellency, and do give Him a distinct and separate honour, far above all other things which are in the world.

2. Among all His excellences, His pardoning mercy shineth forth most conspicuously in the true religion, and is represented with such advantages as cannot be found elsewhere. The business of a religion is to provide sufficiently for two things; to provide a suitable happiness for mankind, and a sufficient means for the expiation of the guilt of sin. Till there be a due course taken for the pardon of sin, there is no provision made for establishment, either of the creatures comfort or duty. Natural light giveth some evidence of this truth, that God is placable. The Gentiles were all of this opinion, that their gods were inclined to pardon. Thence came all their sacrifices and expiations. They thought their gods would be propitious to sinners, if they did come humbly and ask pardon. Gods commanding us to forgive one another is an argument that mercy and forgiveness are pleasing to God. In the Christian religion all things are provided for which are necessary to establish a regular hope of pardon.

1. There is full satisfaction given to Divine justice, and the foundation laid for pardon in the death of Christ.

2. We have privileges offered to us by a sure covenant in Christs name.

3. It is dispensed upon rational terms, such as faith and repentance.

4. In the manner of dispensing forgiveness. God doth it in a free, full, and universal remission of our sins. It is a free pardon. It is not given without our desiring, but it is without our deserving. God doth it for His names sake, pitying our misery, and for the glory of His own mercy. And there is no renovation of any one sin, but that sin for which men will not ask pardon.

Application–

1. Information. To show us the excellency of the Christian religion above other religions in the world; because it discovereth pardon of sins upon such terms as may be most commodious for the honour of God, and satisfactory to our souls. The heathen were mightily perplexed about the terms, how God might dispense it with honour, and man receive it with comfort. Somewhat they conceived of the goodness of God, but they could not apprehend Him reconciled to the sinner, without debasing His holiness.

2. To put us upon self-reflection. Do we entertain this offered pardon as such a singular thing deserves?

What impressions should it leave upon us?

1. The sense of Gods glorious grace in pardoning, should work in us a great love to God, and commend and endear Him to our hearts.

2. Where it is rightly entertained, it breedeth admiring thoughts. Everything about God is marvellous, but especially His mercy.

3. It breedeth a reverence of God. That sense of pardon which worketh no reverence, but rather a contempt and commonness of spirit in all our transactions with God, is justly to be suspected.

4. It confirmeth us in the true religion. Carnal comforts tickle the senses. False religions leave us in darkness and perplexity. But the grace of Christ truly propounded, soon brings ease and peace.

5. It takes off the heart from other things, and brings us back from the flesh to God.

6. It giveth us strength and encouragement to new obedience.

7. It melteth us into the forgiveness of others. We press you to admire the grace of God in the pardon of sins. It is a necessary mercy: a great mercy. This truth should refresh the weary, and make glad the mournful soul. (T. Manton, D. D.)

The pardoning God

How is God magnified in pardoning sin?

I. In the pardon of sin, we see a manifestation of the Divine sovereignity. It is the prerogative of God to give law. It is equally, and on the same grounds, the prerogative of God to forgive the breach of law. Hence the Jews accused Christ of blasphemy, etc. Human forgiveness does not affect guilt. Divine majesty appears, then, in forgiving.

II. In the pardon of sin, we see a manifestation of marvellous forbearance. Sin denies Gods propriety in us. It disclaims His authority as a Ruler. It denies the perfection of His character as a standard. Hence it sets aside His Godhead and Being. It wars with and injures all that are His.

III. In the pardon of sin, we see a glorious manifestation of mercy.

1. Consider from whence man had fallen, and there was nothing to awaken compassion.

2. Consider him as fallen, and there was seemingly nothing to provoke commiseration. There is–

(1) Hatred of God.

(2) Active hostility.

(3) Contempt of pardon.

IV. In the pardon of sin, there is a bright display of the infinite love of God. In order that sin might be pardoned, God gave His Son to suffer and die. We cannot apply this measure of Gods love. The love, however, like the gift, must be infinite.

V. In the pardon of sin, there is a terrible and striking proclamation of the justice of God. Justice pronounces the pardon of sin. And it is justified in doing so. He who sings of pardon, sings of mercy and judgment.

VI. In the pardon of sin, there is an unequalled display of the unsearchable wisdom of God. Seen in reconciling what seemed necessarily and eternally at variance. Not only is mans salvation made consistent with Gods glory, but God is glorified thereby. Apply–

(1) Seek for pardon as a sovereign gift.

(2) As a mighty gift.

(3) For Gods names sake.

(4) Through the only channel in which it can be attained.

(5) Being pardoned, praise God. (J. Stewart.)

Who is a God like unto Thee

I. The chief particulars of Gods gracious dealings with his people (Mic 7:18). What now calls forth the admiration and praise of the prophet, is the manner in which God deals with His peoples sins. Our God is distinguished from all others as a God that pardoneth iniquity. All iniquity is rebellion against infinite love and goodness, a trampling upon Gods laws, a casting off of His authority, a doubt of His holiness, a contempt for His power. Then it surely is marvellous that the Most High God should pardon iniquity; and go about to pardon iniquity in such a costly way, even by the incarnation and death of His own co-equal Son. But the prophet is not content with merely stating this precious truth, but he amplifies it, and keeps our attention fixed on it, by adding more particularly, and passeth by the transgression of the remnant of His heritage. God calls His Church His heritage or possession, His peculiar treasure. His heritage is only a remnant. And even this remnant, is not pure and holy. As a person can least brook faults or blemishes in that which he hath especially set apart for his own honour and pleasure, so it was least to be expected that the transgression of the remnant of Gods heritage should be spared. It was every way most justly to be feared that they would be cast off as unprofitable, rejected forever. But such are not the ways of our God. He passeth by their transgression. The reason is not in them, but in God Himself. He is thus merciful to them, because He delighteth in mercy.

II. The believers encouragement in the expectation of yet future mercies. This is the invariable result of a lively sense of Gods goodness, it leads us to desire and look for more. The Lord hath always abundantly more grace in store for His people than they have appetite to enjoy. The prophet adds to his previous account of Gods great mercy to His people, this confiding expectation of future blessing. It is not all Gods desire that sin should be forgiven, He would also have it overcome. He will subdue our iniquities.

III. The believers warrant for his hopeful anticipations. The grounds on which these promises rest for their fulfilment. It is because of the covenant which God made with Abraham and his seed for evermore, that we may confidently look for the sure performance of Gods gracious word to them that believe. It is called mercy to Abraham, because it was made with him, in the first instance, entirely of Gods free grace. This covenant was truth to Jacob, because the faithfulness of God was now engaged to make good to the son of Isaac what He had freely promised to his father. And God confirmed His promise to Abraham by an oath. And because God could swear by no greater, He sware by Himself. This covenant was made sure in Christ. Can we then, after this brief review of Gods great mercy to us in Christ, refuse to unite with the prophet in ascribing glory to His name? And must we not, at the same time, be careful to see to it, that we answer to this description of Christs covenant members; and that we do justly, and love mercy, and walk humbly with our God? (W. E. Light, M. A.)

An end to sin

Micah is so struck with the Divine patience as to break out in the adoring language of the text, Who is a God like unto Thee? He sees a day coming when the promises, frustrated so long by mans unbelief, shall be fulfilled to the letter, and the reproach of prophecy shall be rolled away. Gods matchless way of redeeming man is the subject for wonder presented by the text.

I. God is without his; like in forgiving our sins. Micah has an eye to the notorious sins of the nation. In saying that God retains not His anger forever, he means to say that there was cause for anger. A patience that bears daily with many provocations, when it can deal summarily with its objects, is, indeed, a wonder. It is more agreeable to God to forgive than to punish. He delighteth in mercy, and judgment is His strange work. He forgives to the uttermost, and that is only saying that He forgives like Himself–royally, absolutely, omnipotently. We honour God when we magnify His saving power. And God is a very ready God to pardon. His compassion is ever ready to awake at the call of penitence. Compassion kindles within His merciful bosom without any constraint. He is ever only too ready to turn to us, and it takes far less to turn Him to us, than it takes to turn Him from us. Our sins do hurt the fatherly heart of God. We must not think that God cannot be grieved.

II. God is without his like in subduing our sins. When Micah said, He will subdue our iniquities, he probably had in view the beneficial effect of the captivity on the religious future of the people. Babylon would give the deathblow to their besetting sin. It did so. They never returned to idolatry after the severe lesson of those seventy years by the rivers of Babylon. They were cured of that great defect in their national life; but even Babylon could not cure them of their iniquities. Idolatry vanished, but their iniquities, like the fabled Hydra, were not long in repairing the loss of this one severed head by throwing out the seven new and deadly heads of pharisaism. The words teach us to believe in a power which is death to sin, even as sin at first was death to man. Mans conqueror is to be in turn conquered by man. If Satan had the brief pleasure of nailing our Saviour to the accursed tree, it was at the expense of being himself crushed to death beneath His subduing heel. We learn from this promise that it is the purpose of God to renew us in His own image, to fill us with that hatred of iniquity and love of holiness that distinguish His own nature. With the Gospel freedom, there comes the call to take on the yoke of Christ, the yoke of obedience, and consequently the yoke of peace and joy. Our faith, being assured of the reality of Christs victory over sin, gives us an assurance of our own victory over it, and summons us to the attempt. Ideally, in the mind and purpose of God, we are already complete, already without sin, already with the earnest of eternal life, already without spot, or wrinkle, or any such thing. This ideal is not to be thought of as a picture of the imagination. It should be the very best help to the working out of a high practical aim.

III. God is without His like in removing our sins. Micah here warrants us in believing that the forgiveness of our sins by God is irrevocable. When he says, And their sins Thou wilt cast into the depths of the sea, he prophesies a complete forgetfulness of them, a total burial as of something sunk in mid-ocean. What is sunk in the depths of the sea never rises up to the surface again. Such will be the merciful dealing of God with us if we ask Him to forgive our sins. He will not even mention them again, as having no desire to raise one thought of shame in the pardoned breast ever after. (David Davies.)

On venial sin, and auricular confession

These words are to be understood as ascribing the power of forgiving sins to God only; as declaring that to do so is His sole prerogative; and that He is jealous of this attribute. Mercy, as an attribute, belongs to God only. We must ascribe to God the whole power of forgiving sin. This doctrine is so consonant with reason, so agreeable to Scripture, and so honourable to God, that it might seem unnecessary to say anything with a view to confirm its truth, or to illustrate its importance. Yet there are many who deny it in substance, and more who, though they admit it in words, do not act as if they believed it. Such a doctrine goes directly to show the infinite evil which sin involves in every ease. It is the disposition of our corrupt minds to think lightly of the evil of sin. In consequence of this habit, multitudes live without feeling any lively concern about forgiveness at all. Some with but an imperfect sense of guilt in their consciences, conceive that they may merit forgiveness by their good works, or by doing penance, or in some other way equally fallacious and unsatisfactory.

1. As all sin is committed against God, and is an offence in which His honour is concerned, we are led to the conclusion that forgiveness is an act, the exercise of which God will reserve to Himself, and which He will not delegate to any other. Sin is a transgression of His law, and implies a disregard of His will, and a contempt of His authority. The kinds of sins that men may be guilty of are various, and some discover a greater degree of impiety and of depravity of character than others. But the very first departures from the line of duty involve the guilt of despising the command, of contemning the authority, and of contravening the will of God, and are therefore exceedingly sinful. From overlooking this, many seem to be insensible of the danger of first steps in sin, which are usually so decisive of the character and of the future destiny of a man. When you can sin against God without remorse or fear, you have already lost the only principle which can effectually secure your continuance in the paths of righteousness. As every sin is a dishonour done to God, and an offence committed against His government, it seems peculiarly appropriate that God should reserve the exercise of mercy wholly to Himself, and render it necessary for guilty and rebellious creatures to humble themselves before Him, confess their guilt, and seek for mercy. No repentance can be considered genuine which does not originate in a sense of the evil of sin as committed against God.

2. God alone knows what the honour of His government, and the maintenance of His glory, render necessary. There is no act of government which requires greater wisdom and prudence than that of dispensing pardon; for if it be done without care, it is calculated to give rise to the most pernicious results. Injudicious and indiscriminate mercy emboldens offenders to go on in wickedness, induces others to be less careful to avoid transgression than they would be, and leads to a general contempt of the authority of law, and of the obligations of duty. To conceive that God would surrender to a mere creature the power of forgiving sin, is as difficult to be believed as that He would give a creature power to govern the material creation. In what sense then was power to remit or retain sins given to the apostles? They were specially inspired; and were only agents in stating Gods forgiveness.

3. In exercising His power to forgive, God must have regard to His other attributes. The work of mercy must be perfect, as every work of God is perfect. God will exercise mercy only in perfect consistency with the truth, the righteousness, the wisdom, the holiness of His nature. That God might thus exercise mercy in consistency with all the perfections of His nature, He sent His Son into the world, to die in our room and stead. Since God has appointed this way of forgiving sins, who may safely act in opposition to it, either for himself, or by leading others to neglect the great salvation? The way in which forgiveness is exercised, is the way in which God has seen it best for His glory, and most consistent to His perfection, that it should be exercised. He is consulting, in the work of redemption, high and holy ends.

4. As the forgiveness of sins is an inestimable blessing, it is reserved by God to Himself to exercise it, that He may draw forth our love and gratitude, in return for His infinite compassion and kindness. The blessing implied in the forgiveness of sin, is of all others the most precious which men can receive, and the most important which they can seek for. How daring is that individual who would step in between God and His creatures, and lay claim to the power of exercising pardon, and dispensing forgiveness! Four grounds of practical improvement–

(1) The duty of confessing our sins to God, and to God only.

(2) The insufficiency of all human absolution and pardon; and the delusive nature of these rites as practised by the Roman Church.

(3) The danger of calling any sin venial.

(4) The obligation of those who have obtained forgiveness to devote themselves to the service of God, and to walk before Him with attached and dutiful dispositions, as becomes the children of so many mercies. (John Forbes.)

And passeth by the transgression of the remnant of His heritage–The prophet speaks these words in a transport. He is telling us something about God which drew his wonder and amazement. It was Gods pardoning mercy to His sinful creatures.

I. Whom God pardons. The remnant of His heritage. The reference is to the Jews, but the expression is equally descriptive, in all ages, of those whom the Lord pardons. They are but a small remnant of a sinful world. All need pardon, but multitudes die without having received pardon. Men like to hear of pardon, but they like not the way in which God offers to bestow it on them. Those whom the Lord pardons are also called His heritage, or His inheritance, His portion, His property. The term is frequently applied to Israel, but it is applicable, in a stricter sense, to that company of pardoned sinners who constitute the Church of Christ. They are, peculiarly, eternally, the Lords heritage. How many belong to this heritage of God we know not.

II. How does God pardon? Observe the variety of expressions which the prophet uses. Literally it is who beareth iniquity, and it refers to the way in which the Lord pardoneth sinners by bearing their iniquities Himself. He hath caused them to rest like a tremendous burden on His own sacred head, and what sinners themselves deserved to suffer, He hath suffered in their room. The prophet also says, He passeth by the transgression. Here is the consequence of a mans coming to the Cross, of his putting faith in what the Saviour has been doing for him. God passeth by that mans transgression, just as He passed over the blood-sprinkled houses in Egypt. The prophet says, He will turn again, He will have compassion upon us. Here is another representation of the riches of Gods pardoning grace. And what an affecting representation does it give of Gods tender dealing towards the penitent transgressor! The prophet says, He will subdue our iniquities. Here our iniquities are considered in the light of formidable enemies rising up against us to destroy us. What will God do on behalf of those who make His Son their Saviour? He will subdue both their past and their present iniquities. The last expression the prophet uses is, Thou wilt cast all their sins into the depths of the sea. Here is indicated the extent of Gods pardon, and the completeness of it. The pardon is final, unchangeable, eternal.

III. Why does God pardon? What moves the Holy and the Just to save a remnant of His guilty creatures from destruction? The text does not answer in a way to flatter man; as if any estimable qualities in him were the moving cause of Divine compassions, The reason is because He delighteth in mercy. It is, as it were, His favourite attribute. He hath pleasure in mercy. Gladly do the redeemed of the Lord ascribe every tittle of their blessedness to the mercy of their God. (A. Roberts, M. A.)

He retaineth not His anger forever–

Gods anger and mercy

Can God be angry? The ancient philosopher, and the modern man of science, represent the Infinite Spirit as incapable of any emotion. The old Greek thinkers tell you that the Divine existence is passionless and free from pain. Our modern men of science laugh at us if we attribute feeling to the Almighty. They tell us we are guilty of anthropomorphism, and that is a pitiable weakness in their eyes, if not a sin. Not only is it impossible for God to be angry. He is incapable of any emotion at all. And we must admit there is considerable difficulty in reconciling the idea of anger in the Divine nature with any large and spiritual conception of it. Note two considerations–

1. Anger, as shown by man to man, always goes along with some measure of surprise. But God cannot be surprised.

2. In anger there is a desire to put some one to pain. The disobedient child, the careless servant, the treacherous friend, shall be made to suffer for what they have done. But you cannot think of God as desiring to put any one to pain. How stand the facts of the case, and what do they teach? They teach that we, with our triple nature of body, mind, and spirit, stand in the midst of an everlasting order, and live in a universe of unvarying law. This constancy of nature, this unfailing order, this universality of law is the great postulate upon which all our action proceeds, and all our thought. The cause being the same, the effect will be the same always and everywhere. Law is everywhere; facts teach that. But they teach something besides. That to disobey the laws, to violate the order, brings punishment and pain. These two truths are of capital importance in answering the question whether psalmists, prophets, and apostles meant anything when they spoke of the anger of God. We say that the fact of universal law is not the ultimate fact. There is somewhat behind it–not somewhat, but some One. Eternal Power, Infinite Life, God. This law and order we call the will of God. Then if the laws under which we live are to us the declaration of the personal will of the Eternal, then it is no figure of speech to say that the pain and punishment that follow on the violation of the laws are the anger of the Eternal. Anger not vindictive, but righteous. Sin is the transgression of the law. Of what law? Of the law which unfolds to us the conditions of spiritual life and health for us; the law which stands written in the conscience of every man, which may be spelled out from the sacred writings of all nations, of whose growing clearness and fulness the Bible is a magnificent record–the law which tells us that if we would enter into life, we must keep the commandments. To love God–that is religion. To love man–that is morality. Obedience to this twofold law is the way to the enjoyment and strengthening of the very highest life possible to man. If, knowing this law, you do not obey it, there will come to you a sense of defeat, of unrest, of dissatisfaction, of spiritual weakness and decay, which will be keen and crushing in proportion to your knowledge of your moral and religious duty. This experience is the punishment and pain which always follow upon the violation of Gods law. It is His anger. It is anger with a heart of love as its centre. But God does not retain His anger forever. He delights in mercy, He pardons iniquity, He passes by transgressions. Are these things true? In one sense He does not forgive sin. God is Infinite Love and Infinite Law. Forgiveness of sins, as commonly understood, means one of two things. Either it means that when you ask God to forgive you your sins, you ask Him to forbear to retaliate; or it means that you ask Him to save you from the consequences of them. But the first meaning is inconsistent with Gods nature as the Infinite Love. What does your request signify? This–that you entreat Him not to serve you as you have served Him. But can Infinite Love ever be suspected of such conduct? And the second meaning is inconsistent with Gods nature as the Eternal Law. The law of God–the expression of His will–brings pain and punishment to him who transgresses it. This is the case in all spheres of life, bodily, mental, spiritual. The consequences of transgressions are natural, bound up with the very constitution of things. To pray for the forgiveness of sins is, in many minds, equivalent to a prayer for deliverance from their consequences. But such deliverance would involve a perpetually repeated miracle, the suspension of the action of those very laws which God has placed us under as the conditions of life and good for us. Is He, then, going so to stultify and contradict Himself? In one sense for God to forgive sin is an impossibility. Yet, in another sense, God does forgive sin. God retains His anger only so long as you are transgressing His law. The moment you repent, that moment His mercy, in which He delights, comes to you, bringing healing and remedial blessing on its soft wing. In those spiritual relations between God and ourselves, with which, in the great question of sin and its forgiveness, we are primarily concerned, the central thought of the soul when awaking to a sense of sin, is not the violation of the impersonal laws, but the grieving of the Father-spirit behind the laws, whose expression they are. We dare not attribute to the Eternal such anger as is vindictive, and desires to put the cause of it to pain, but we may attribute to Him such grief over human sin as found its most pathetic earthly expression in the broken heart of Christ upon the Cross. (Henry Varley, B. A.)

He delighteth in mercy–

God merciful

For the proof of this we are entirely dependent on revelation. The deist is challenged to produce one valid argument in demonstration of the Divine mercifulness. The light of nature discovers nothing beyond mere forbearance, and forbearance does not necessarily imply mercy.

Revelation–

1. Announces to us that God is merciful, and this repeatedly, and in terms the most explicit. The fact is declared that God is merciful; but there is something very peculiar in the manner in which this doctrine is taught. Notice the words that are synonymous, or nearly so, with mercy; such as gracious, long suffering, slow to anger, pitiful. Notice that the inspired writers, not content with the singular, mercy, by a felicitous fault of style, employ the plural form, mercies. They speak of the multitude of His mercies. Notice that they speak of God as rich in mercy, plenteous in mercy, and full of compassion. Notice that the mercy of God is compared to certain human exercises. Like as a father pitieth, etc. Notice that it is said of God, He delighteth in mercy. Some things we do by constraint, some by a sense of duty; others we delight to do. It is not by constraint that God is merciful. See some proofs that God delights in mercy. Infer it from the fact that He has made mercy a part of our moral constitution. He has made it a part of our duty, not merely to show mercy, but to love it: He requires us to delight in it. He expresses the highest displeasure against the unmerciful Infer it from the manner in which God exercises mercy to sinners of the human race.

Illustrate by following particulars–

1. He shows mercy without waiting to be asked to do it.

2. He shows mercy at great expense to Himself.

3. He lets us see how it is that He can consistently exercise mercy towards us; discloses to us the plan of salvation, as well as the fact of its possibility.

4. The first moment that sinners manifest a willingness to comply with the terms on which He exercises mercy, they are met by His mercy.

5. The terms of mercy are brought down as low as they could be.

6. To those very terms His mercy brings us. He even fulfils in us the conditions of salvation.

7. He waiteth to be gracious; spares us long, and overlooks many provocations.

8. He makes many offers of mercy.

9. He shows mercy to many sinners.

10. He shows mercy to His enemies. Then what shall we make of this doctrine? Shall we infer that God is not just, not holy, not faithful, because He is merciful? Surely sinners, sensible of their sins, have the greatest encouragement to hope in Gods mercy. If God delights in mercy, what can be plainer than that men should? (W. Nevins, D. D.)

Gods delight in mercy

When we speak of mercy in God, we must realise that it differs from the corresponding affection in man. In God it is not a passion, causing any mental disturbance. In Him, infinite goodness, perpetually, without any disquiet, impels to the manifestation of kindness. In the exercise of this attribute Jehovah delights. The ministration of justice is necessary, that of mercy is voluntary.

I. Consider the nature of God. His very essence is love, and mercy is but one of the forms of love.

1. Take a view of the perfections of His nature. Infinite, Eternal, All-wise, Just, Almighty, Faithful. Turn to whatever perfection of God you may, still His mercy comes into view.

2. View His nature in the powers which He exercises. In Scripture we read of His eyes, ears, lips, hands, etc. He is said to think, to will, to remember. He is afflicted, and He rejoiceth. All these powers are set forth as occupied in the exercise of mercy.

II. Listen to the words of God.

1. The words of His law. Here mercy holds a distinguished place. It requires of us that we be merciful.

2. His words in the Gospel. Truly these are full of mercy. Viewed as a whole, the Gospel is simply the grace of God, which hath appeared unto all men, and bringeth salvation. Doctrines, promises, and invitations are all full of mercy.

III. Survey the doings of God.

1. What God does in the purchase of redemption.

2. In the application of redemption.

IV. Observe the gifts of God.

1. Their value and variety.

2. Their constancy and permanence. Then be merciful, as God is merciful.

(1) Deal kindly with enemies.

(2) Show compassion to the afflicted.

(3) Seek the salvation of sinners. (E. Brown.)

He will have compassion–

He delighteth in mercy

My text is the keynote of the Bible, and reveals the very heart of God. You will see there is in the beginning of the passage a recitation of Gods wonderful works, pardoning iniquity, passing by the transgression of the remnant of His heritage, and retaining not His anger forever. And then the Prophet gives the reason for it, and looks joyously out into the future and says, He will turn again; He will have compassion upon us, He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea.

I. I want to explain the text, God delighteth in mercy What is meant by mercy? Of course, a great many people don t think about God. It never enters into their heads to ask what God is, what His intentions are; and there are those who seem to confound His attributes most painfully. Some confound this beautiful word mercy with others of His attributes. They confound it with love, with pity, with justice. We cannot make an error in this matter without suffering more or less from doubts and fears. Let us try to get a clear idea of the meaning of this blessed word. Now, I will put the question to each of you, what do you understand to be the meaning of this word mercy? Let my illustration help us. Here is a man who is a father and a master. Let us follow him five minutes, and I think we shall have a clear idea of the meaning of the word mercy. The men go to the master for the wages. When you go to the master for the wages do you ask for mercy in that transaction? Your labour is your capital, and you have entrusted your master with your capital for six days, and now you bring in your bill for your master to pay; if the master pays you, you say he is just; if he does not pay, you say he is unjust. There is no idea of mercy in that transaction. We have not found mercy, have we? We have found justice, having to do with right. Let us try again. I said this man was a father. Tomorrow is his childs birthday. He has had a good week, and is in a generous mood. He makes up his mind on his way home that he will buy a book that will gladden his childs heart. He reaches the booksellers shop, purchases the book, pays the money, and goes on his way. What was that? That was not justice, for he had not promised it to the child. You say at once it was love, having to do with the lovable. Now then, there is nothing of mercy in that. We have found justice having to do with right, and we have found love having to do with the lovable; but we have not found mercy yet. As he goes along he sees on the doorstep a little half-naked, hunger-bitten, shivering child. He hurries by; but he has seen that face, and he cannot get away from it. He compares it with the little sunny faces awaiting his arrival at home. That morning when he was with his companions he said what a wrong thing it was to relieve beggars, it did harm to the recipient and it did harm to society, and it ought to be carefully avoided. That is his theory. But he can see the child s face, and he stops, and his heart runs away with his head. He comes back to the child, puts his hand into his pocket for the third time, and puts something into the little trembling hand. That was not justice. The claims of justice were met in the Poor Law arrangement. It was not love; for when he had relieved the child he shrank from kissing it. What was it? Pity, to be sure, pity having to do with misery; but no mercy in the sense used in my text. Let us try again. A concrete instance. I said this man was a master. He has in his employ a man who is a splendid workman, but he is a drunkard. He knows where some of his masters property is, and under the shadow of evening he lays his hand upon it, and takes it to the pawn shop, and finds his way to the drink shop again. Just after the master had relieved the little child he meets this man full face. The poor man wishes there was a corner to run into; but there is not one. The master says, William, you have not been for your wages today. No, sir; I have not done anything this week. And you knew that you had work to do that was very important, and you knew that I should suffer by your absence. I am very sorry, sir. But that is not the worst of it; not only have you not done your duty, but you have taken my property, and you have applied it to your own base, sensual purpose. Tell me, what will that man say to the master.? Will he say, Be just? That would be to imprison him. Will he say, Love me? Such a thought never presents itself. Will he say, Have pity? He would have pity on the drunkards wife and children. He looks at the master and he says, Do have mercy on me. When the master says, Well, William, I will. The past shall be as if it had never happened, and shall never be mentioned. Heres your full weeks wages. Go, and sin no more, would not that man know what mercy was? Mercy is kindness shown to the guilty. When you go, then, to God in prayer, let this thought be before you: I am coming not for justice, I am coming for mercy. If I am wronged I can appeal to Gods justice, and He will take my part. If I am in trouble I can appeal to His pity and He will sympathise with me. But if I am guilty, mercy is the only attribute that I can appeal to. There is an attribute which can touch the sinner without damning him.

II. I want to give you a few proofs that this blessed declaration is true. Why should I do that when it is expressly stated in the Book? My answer is this, as soon as a mans eyes are opened and he sees his sins, then despair takes hold of him. I read the text to him tonight, God delighteth in mercy, and he says, Too good to be true, too good to be true. The Devil brings out the past sins, and aggravates them and flings them into our heart till the pangs of hell get hold of us and we dare not think of God. Can it be true, He delights in mercy? Let me give one or two proofs.

1. First, I know God delights in mercy because He says so much about it. Out of the fulness of the heart the mouth speaketh. That is so with man, and that is so with God. I go to a home where I hear the music of childrens voices, and I always know I shall be happy with such music. I sit down at the tea table, and the mother tells me about the wonderful things the children have said and done, and she goes on and on, and I listen interestedly. I try to say a little about my own, but it does not go, so I listen to her and thank God for a mothers love. When I get home they ask me, Well, how did you get on? Very well, but how she does delight in her children. They ask, How do you know? Because she was never tired of talking about them, that is how I know. I come to you tonight and I say to you with a glad heart, our God delights in mercy, for He is never tired of talking about it. Take the Book. What did I say, mercy was kindness to the guilty? To whom did God give the Bible? Not to saints, but to sinners. Now, I find that this word mercy studs the pages of the Bible like the stars stud the heavens. Gods mercy is higher than the heavens, is longer than eternity. God is rich in mercy, God delighteth in mercy. Over and over you have it in one of the Psalms. In that one Psalm we are told twenty-six times God delights in mercy, because His mercy endureth forever.

2. Again, I know God delights in mercy, because so many people have found mercy. Look at the millions on the earth in all lands, in all climes, in all colours, that could stand before us and bear the same testimony. I obtained mercy. If we could write out the names of the people who ha(l found mercy, and were to unroll it, would it not reach from the gate of heaven to hell and back again? And hundreds of you could say, My name is there. Ah, what a lot of trouble God took to get us to yield to Him. How He followed us, how He knocked at the door, how He pleaded with us many long rebellious years. When at last we cried for help He shewed us mercy, and our names were on the roll. Thank God, if your name is not there it may be there tonight. Does God delight in mercy? Yes. How do I know it? You want solid ground to rest upon. How do I know that God delights in mercy! Behold the Lamb of God. How can one speak in His presence, beholding the bleeding Saviour, and hearing Him say, I suffered this for thee. See Him on the Cross. Is it too easy? Is the mercy bought at such a price too easy? Fling thy doubts to the wind. Believe in the Lord Jesus Christ, and thou shalt be saved. It is so easy, said a young girl; I wonder I did not believe before. We have all felt the same, I daresay. It is so blessedly easy that a dying man may find mercy. And now, may I say a word to you? When you go to the Throne of Grace, never forget that you are coming for mercy. The Devil never troubles me so much as in prayer. He brings up the horrible past, and asks me how dare I to stand face to face with that holy God. It is said, in the time of Napoleon one of his officers was accused of disloyalty and was apprehended. His daughter prepared a petition. One day when the Emperor entered Paris she approached with her petition. The Emperor was struck with her looks, and the earnest words she used in presenting the petition, and he read it. He said, I will inquire about it. In a day or two her father was liberated. Two or three years afterwards that same officer was involved in some scheme against the Emperor and was again apprehended. The daughter came again with a petition to the Emperor. The Emperor saw the petition, but did not take it. He said, Child, you came to me before for your father, and I granted your request; I cannot grant it again. Sir, she said, my father was innocent then, and I asked for justice; now my father is guilty, and I ask for mercy. Take the name of Jesus with you; link Him with your prayers, and ask for that mercy which God never denies. (C. Garrett.)

The mercy of God

The deliverances from Egypt and Babylon were types of our deliverance from the captivity and bondage of a natural state by our Lord Jesus Christ.

I. The mercy of God.

1. Mercy is an essential attribute of the Divine nature. Mercy in God differs in two important respects from mercy as it is to be found in any of His rational creatures. Not only is the mercy of God infinite, while in them it is only finite; but mercy is essential to God, while it is not so either to men or angels. In them mercy is only a quality which they either may or may not possess.

2. Guilty and miserable creatures are the proper objects of Divine mercy. Mercy is otherwise named bounty or grace. The bounty of God respects all the creatures as creatures. Grace respects the creatures as unworthy. Sinners are the proper objects of mercy. In what does the mercy of God towards them consist? In His willingness and readiness to pity, help, and relieve them. Sympathy with the distressed, or a fellow feeling of their sorrows and pains, is not essential to mercy.

3. The exercise of mercy in God depends entirely on His sovereign will and pleasure. In this justice differs. It requires that every sin shall be punished. Were God to allow sin to pass with impunity He would cease to be what He is–the infinitely perfect Jehovah; there would be an end to His moral government, which consists in governing His rational creatures according to the law of perfect holiness and righteousness. But this is not the case with the exercise of mercy. It is as natural for God to exercise mercy as justice; for both are essential to His nature. The difference lies here. The existence of sin in His rational creatures is a sufficient reason for the exercise of justice; but the existence of misery in these creatures is no reason why mercy should be dispensed to them; for misery is richly deserved as the just consequence of sin, and certainly neither sin nor its consequence, misery, can entitle the sinner to mercy. When God exercises mercy, it is of His sovereign, wise, and gracious pleasure.

II. How does it appear that God delighteth in mercy?

1. From the express testimony of Scripture.

2. From the astonishing medium through which mercy flows to sinners, namely, the atonement of Christ. By a single act of His will the scheme of human redemption was devised and fixed.

3. From the names of glory which God takes to Himself from the exercise of mercy, The Lord God, merciful and gracious, etc. etc.

4. From the great variety of means which God employs to make sinners partakers of His mercy. Such as the mediation of Christ, a standing ministry, gracious providences, etc.

5. From the sins that mercy pardons.

6. From the kindness which He shows to His own people after they have been made sharers of mercy. They are under a dispensation of mercy.

7. From His merciful conduct towards sinners in this world. There is nothing more wonderful than Gods unwearied patience and mercy towards sinners. (J. Clapperton.)

A God of mercy

I. The mercy of God. See His mercy in pardoning iniquity. It is a full pardon. It is a free pardon. Observe the persons to whom pardon is extended. The promises do not apply to the careless, thoughtless, and indifferent. This full pardon is not promised to any who are ignorant of the scheme of salvation offered to us in Christ. It is those who have known God, who have been called to God, and who have been sanctified through the Spirit, who are pardoned. But mercy and anger, on the part of God, do and must consist together. Chastisements are fatherly mercy.

II. The claims that mercy has on our obedience. It has a claim on our love. We are always to remember that our love does not purchase Gods love, but that Gods love has a claim upon ours. If we would have our love increased towards Him we must avoid all those things that would lead us from Him. We must be jealous of ourselves, lest we dishonour Him by our inconsistency. (Montagu Villiers, M. A.)

The mercy of God

Causes are best discovered in their effects. We judge of mens principles and dispositions by their pursuits and conduct. God Himself, so to speak, submits to be examined in the same way. To ascertain what He is, we have but to consider what He does. The proofs and illustrations of this text are more wonderful than the assertion itself. What hath God wrought to gain the confidence of our guilty, and therefore foreboding and misgiving, minds? In Gods sending His Son, the inspired John saw most clearly that God is Love. Gods soul delights in His own Son, yet He would seem to delight more in mercy. He delights not only in the exercise of mercy to us, but by us. He therefore would not leave mercy to the operation of reason and religion only; but as our Maker, He has rendered it a law of our being. By our very physical constitution pity is an unavoidable emotion. We involuntarily feel an uneasiness, which prompts us to succour a fellow creature in distress, even to relieve ourselves. Though this be originally an instinct only, by cherishing it we render it a virtue; and by exciting and exercising it, from religious motives, we turn it into a Christian grace. See what stress God has laid upon it in His Word. He has told us that no clearness of knowledge, no rectitude of opinion, no fervour of zeal, no constancy of attendance on ordinances, no talking of Divine things, will be a compensation for charity. Let us therefore not only believe and admire, but let us be followers of Him who delighteth in mercy. We cannot love Him unless we are concerned to please Him, and we cannot please Him unless we are like minded with Him. Neither can we enjoy Him. Resemblance is the foundation of our communion with Him. He that dwelleth in love dwelleth in God, and God in him. (William Jay.)

The grace of God in pardoning sin

There is scarcely anything in religion more difficult than deeply to feel our sins, and mourn over them, and yet to believe firmly in the readiness of God to forgive them. It is easy to yield to despondency, and to consider the pardon of them as impossible. To oppose such gloomy suggestions is an important as well as pleasing duty.

I. The matchless extent of Gods pardoning mercy. The uniform character of God in His dispensations to His Church in all ages is that of a God who pardoneth iniquity, transgression, and sin. Note the several expressions in Mic 7:18. He is ever engaged in remitting the sins of those who plead His mercy. He pardoneth iniquity. He voluntarily overlooks offences. Passeth by the transgressions of the remnant of His heritage. He does not allow Himself, as He justly might, to be hindered or stopped by our sins, but acts as one who sees them not. When God pardons sin, He passes, as it were, over it, even as a hastening traveller urges on his way, and neglects the impediments in his road. He retains not His anger forever. He is provoked with the obstinate and rebellious; but when they truly repent and turn to Him, He lets go His wrath, He views them with infinite compassion, He pardons them, He passes by their sins, and accepts them to the praise of the glory of His grace. The spring of all this grace and consideration is, that He delighteth in mercy. He does not pardon reluctantly, and pass by our sins with hesitation or backwardness, but with willing promptitude and satisfaction. There is a force in the original phrase which deserves notice. It reads literally: Because, as for Him, He delighteth in mercy; or He delighteth in mercy, even He. His very nature prompts Him to it. Why, then, should any inquiring and self-condemned penitent despair of pardon? The difficulties in the way of remission may be great, and to us may appear insurmountable, but the glory of God in bestowing it is therefore so much the more illustrious.

II. The consoling application of this mercy to the case of the penitent sinner. In the text this general truth is applied to the particular circumstances of the Jewish Church. It would be of little moment to have some surprising ideas of the clemency of God unless this application of it to the actual circumstances of the Church were added, and unless the faithful were assured for themselves that God would be merciful to them when they call upon Him. And this is indeed the true reasoning of humble piety in every age. The awakened inquirer may be assured that God will turn again. Though He may have withdrawn from us on account of our sins, yet He will return and bless us with His salvation. And how will He return? He will have compassion upon us. All the misery and distress which we endure will be observed by Him; all our state will touch His heart, and move His pity. A claim to merit we cannot advance, but an appeal to the compassion of God in Christ will never fail. And what will be the effect of this compassion? He will subdue our iniquities; that is, God will bestow the very blessing we need, and which we most ardently desire. He will, by His grace, overcome the power and dominion of iniquity in the heart, and enable the penitent to love and obey Him. To subdue the tyranny of our sins is one blessing which flows from the compassion of God. But what shall become of our past iniquities and present imperfections? To meet this question, it is added, God will cast all our sins into the depths of the sea. His forgiveness shall be signal and complete. It shall be as ii the whole mass of our guilt were buried in the mighty waters. What is cast into the depths of the fathomless ocean sinks never to rise again.

III. The confirmation both of the extent of Gods pardoning mercy, and of the consoling application of it, which is to be derived from the covenant of mercy itself. God had chosen Abraham, and had made a covenant with him and his seed. In this covenant, pardon, grace, strength, consolation were assured to all Gods heritage. A distinction may be observed between the words mercy and truth as they are applied to this covenant. God is said to perform His truth to Jacob, and His mercy to Abraham. Possibly because His covenant, as it was given to Abraham, was an act of mere mercy; but in ratifying it to Jacob, God only made good what He had before promised. Mercy first bestowed, then truth confirmed, the covenant. So still, God first offers Himself freely to us, and then is faithful and true to His promises. Application–

1. Encourage the trembling penitent to act on the views thus unfolded.

2. Ascertain your interest in the Everlasting Covenant.

3. Allow that possibly your sins may be pardoned, and your case relieved.

4. Nay, cherish a fully assured hope of being pardoned and accepted. (D. Wilson, M. A.)

The matchless mercy

The drift and scope of this place is to show Gods infinite and constant mercies to His children. This is propounded in the benefits they receive: justification by the blood of Christ, and sanctification by His Spirit. Justification is thus set forth. He shows what He will take away; even original sin, and our rebellion. What He will pass by; the transgression of the remnant of His heritage. Sanctification is amplified in two degrees: in this life, and in the life to come. The reasons moving God are taken from His nature, from His mercy, and from His truth. Strengthened and confirmed from divers other reasons, from antiquity, from the often repetition thereof; and God has even sworn it. Doctrine

1. There is none so merciful as God. Reasons–Mercy is Gods nature. All creatures in heaven and earth have their mercy by derivation from this mercy of God. Mercy in God is free, without any cause of us moving Him to the same. Doctrine

2. That it is the mercy of all mercies to have our sins forgiven, to have them covered, buried, and done quite away, Reasons–Because other mercies reprobate men may have, as an abstinence from some sins, a show of sanctification, some outward gifts of the Spirit, etc.; but this mercy of forgiveness none can have but the elect. Because this benefit is the chiefest fountain which flowed from Christs blood. Because it bringeth unto us the happiest fruits and benefits here and hence. Because it brings us to an everlasting peace in heaven. Doctrine

3. That God in a wonderful and special manner respecteth His heritage. Reasons–Because they are Gods purchase. Because of His providence, in that He keepeth a continual watch over them. Because He dwelleth amongst His Church, and therefore He will have a special care to His own heritage, to do them all manner of kindnesses. Doctrine

4. That the people of God be, but a remnant in regard of the wicked, even like the gleanings of the corn, a small company. We must not be discouraged though we see few go with us in the way to heaven. Doctrine

5. That the afflictions of Gods children shall have a seasonable and a speedy end. Reasons–Because the Lord doth not afflict willingly, nor grieve the children of men. Because we have such a sure Friend in the court of heaven. Because by afflictions we gain instruction. Because God correcteth only for our profit. Doctrine

6. Those who have once heel any saving comfort shall have it again. Reasons–Because all Gods saving graces be given for everlasting. Because He will turn again and have compassion, for His heart is near unto us. Because of all burdens the absence of Gods favour is so intolerable. Doctrine

7. Where God forgiveth sin, there He also subdueth sin. Reasons–Because the virtue of Christs death can never be separated from the merit of the same. Because without this subduing of sin upon forgiveness, neither should we have comfort from Him, nor He glory from us. Doctrine

8. Those who have their sins subdued whilst they live shall have them all drowned when they are dead. Doctrine

9. That wherein God delighteth it is impossible but it must needs come to pass. And He delighteth in mercy. Doctrine

10. God is bound, in regard of His truth, to fulfil all His former mercies to His children. Too often we neglect Gods promises, because we do not receive immediate help. We must labour by all means to remember and apply the promises, and so turn them into prayers. (R. Sibbes.)

The God of the Christians a God delighting in mercy

Heathen religions rest on the principle of terror. This appears in the very aspect of their gods. The enlightened nations even formed their gods on this principle. They put the thunder into the right hand of their Jupiter; they placed the eagle at His feet; they represented Him as ruling the world by terror. It was reserved for revelation to present the Divine character in the full circle of His perfections. To delight in mercy was a conception, in connection with the Deity, which the heathen world would never have formed.

I. The God of the christians is Love. God is Love, said the Apostle John; and all His various perfections are but so many modifications of love.

II. All His transactions with men have proved how much He delights in mercy. Even the covenant of works was but an introduction to the display of Divine mercy; and if sin had not entered into the world we should not have known the thousandth part of His love.

III. The God of the Christians has written His character in a book. Its histories, prophecies, laws, doctrines, threatenings, promises, all tell of the mercies of the Lord.

IV. All the works of God go to show that the God of the Christians delighteth in mercy. The world was made as a theatre for His mercy. His providence displays His mercy. Every act of mercy is to allure men to the provisions of mercy; every act of judgment is to alarm men that they may avail themselves of His mercy.

V. View the subject in regard to the scheme of our recovery. This, from first to last, is a revelation of the richest mercy. What is the incarnation of the Son of God? What are the miracles? What were His sighs, but the hearts breath of His mercy? What His death, but the sacrifice of His mercy? What is the Gospel, but the royal proclamation of mercy?

VI. All the perfections of God are employed in illustrating His mercy. His eyes are employed in exercises of mercy, in watching its objects, and ascertaining their wants. His ears are ever open to the cry of the needy. His lips are employed in uttering the thoughts and purposes of mercy. His hands are engaged in works of mercy. His feet are ever hastening to the relief of the objects of His mercy. His wisdom, power, justice, truth, sovereignty, immutability are all occupied in the designs of His mercy.

VII. The innumerable forms in which Gods mercy appears show that He delighteth it mercy. The whole of the water of the world is called the ocean, but this takes various names, according to the shores it washes. As the Atlantic, German, Pacific, Indian, etc. So it seems with the mercy of God. It bears different names, according to the state of those whom it visits. It is either calling, protecting, pardoning, or comforting mercy. How unbounded are the stores and resources of Divine mercy. Then should not we too be merciful; delighting in mercy even as doth our heavenly Father? (A. Waugh, D. D.)

Gods patience

In the Old Testament much is special to its age, and has to us only a secondary value. But while the elements that were local and special to one people and one age no longer have to us the importance which they had to them to whom they were first delivered, yet other portions contain universal truths,–that is, truths that belong to men everywhere, in every age. Joys, sorrows, the literature of those sorrows, universal afflictions, remorse, yearnings after goodness; in short, all the moral sentiments, and all the natural affections, are the same under all governments, under all laws, and in every age. The Scriptures that relate to these things are perennial. If you cast into oblivion the Psalms of David, you throw away the best literature of the feelings that has ever appeared in human language; and where can you replace it? The noblest applications of moral principles to human affairs are to be found in the prophets. Let anyone ask himself where he will find a substitute for that sublime conception of God that rules throughout the Old Testament. There are not, even in the New Testament, any descriptions of God that, for majesty and completeness and symmetry and harmony, go beyond and higher than those contained in the oldest parts of the Old Testament. One of these Divine elements comes before us this morning–Gods great patience with men, and His forgiveness of them.

1. Our sin is not so much a violation of a law that lies outside of the bosom of God, as it is a disregard of the feelings and nature of God Himself. There is a marked distinction between personal feeling infringed upon and law transgressed. In worldly affairs there is a distinction between a disregard of the rules of business and a personal disagreement with you yourself. When a man offends against you, his wrong is more heinous and provoking than when he offends against your rules and laws. God and His laws are one, in such a sense that when you offend against His moral law you offend against His own personal feeling. In this light it may be seen that every man sins every day of his life. There are innumerable evils and wrongs and injuries, against Gods feelings in the history of every single man Men have been living in a perpetual violation of all the thoughts and feelings of Gods mind. And yet the race has thriven; there have been joys, there have been mercies and blessings, there have been reforming and stimulating influences developed in the world. These things explain what is meant when God is spoken of as being so patient, so long suffering. He suffers and endures; and the reason is, that He delighteth in mercy. He delights to be kind. Kindness harmonises with His nature. Consider the literature of this kindness as it is represented in the Bible. He is the one who, though offended, needs no persuasion to forgive. He is not only merciful, He is magnanimous.

3. Consider what it is to have such a Being as this at the centre of power and administration. The most intensely thoughtful and the most intensely active of any being in the universe is God. In view of this brief opening of the character of God, and of His feelings towards men that are sinning and trespassing against Him, I remark–

(1) This conception of God should quicken every moral sensibility, and make a life of sin painful and distasteful to us.

(2) There is in this presentation of Gods character an argument against a dishonourable reliance on Gods goodness as a means of sinning.

(3) Consider, in the light of this discourse, how we ought to forgive each other when we have been offended one by another. Contrast our ordinary mode of forgiveness with that of our God.

(4) In this view of God there is encouragement to all who are honest, and who are seeking to live a godly life. (Henry Ward Beecher.)

The mercy of God

Consider Gods mercy–

I. In its rise.

II. In its progress.

III. In its consummation. (Skeletons of Sermons.)

The incomparableness of God illustrated in His forgiveness of sin

I. The nature of His forgiveness. The Bible generally sets Divine forgiveness forth under figures corresponding to the aspects in which sin stands before the mind of the writer at the time. For example–

1. When sin appears as a debt, an unfulfilled obligation, then pardon is spoken of as cancelling.

2. When sin appears as an estrangement from God, then forgiveness is represented as reconciliation.

3. When sin appears as an indictment, forgiveness is spoken of as justification.

4. When sin appears as a pollution, forgiveness is represented as a cleansing.

5. When sin appears as a disease, forgiveness is represented as a healing.

6. When sin appears as an obstruction between the soul and God, forgiveness is represented as a clearing. There are three points of contrast between Divine forgiveness and human.

(1) In human governments forgiveness is exercised with most cautious limitations. There is no such limitation to the exercise of this prerogative in God.

(2) In human forgiveness there is no guarantee against future criminality. But the God-pardoned man is a changed man.

(3) Human forgiveness can never put the criminal in such a good position as he had before his transgression. But in Divine forgiveness the criminal is raised to a higher status even than that of innocence.

II. The source of His forgiveness. Anger in God is not passion but principle; not antagonism to existence, but to the evils that curse existence. Here is the source of forgiveness, He delighteth in mercy.

1. Forgiveness as a merciful act. It is not an act of equity but of compassion; not of justice, but of love.

2. This act of mercy is the delight of God. Mercy is a modification of benevolence.

(1) If He delights in mercy, then hush forever the pulpits that blasphemously represent Him as malign.

(2) If He delights in mercy, then let no sinner despair on account of the enormity of his sins.

(3) If He delights in mercy, may we not hope that one day there will come an end to all the misery of the moral universe?

III. The completeness of His forgiveness (Mic 7:19).

1. The entire subjugation of all sins. Sin is the enemy of all enemies. Divine forgiveness is the destruction of sin in us.

2. The entire submersion of all sin. Forgiveness is deliverance from sin. Figures employed–Blotting out of a thick cloud. Thou hast cast all my sins behind Thy back. Casting sins into the depths of the sea. Remembering sin no more. All true forgiveness involves forgetfulness. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 18. Who is a God like unto thee, c.] Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters they are immediately subjoined.

1. He pardoneth iniquity. This is the prerogative of God alone; of that Being who alone has power to save or to destroy.

2. He passeth by transgression. He can heal backsliding, and restore them that are fallen.

3. He retaineth not his anger forever. Though, justly displeased because of sin, he pours out his judgments upon the wicked; yet when they return to him, he shows “that he retaineth not his anger forever,” but is indescribably ready to save them.

4. He delighteth in mercy. Judgment is his strange work: he is ever more ready to save than to destroy. Nothing can please him better than having the opportunity, from the return and repentance of the sinner, to show him that mercy without which he must perish everlastingly.

5. Because he is such a God –

1. “He will turn again.” His face has been long turned from us, because of our sins.

2. “He will have compassion upon us” pity our state, and feel for our sorrows.

3. “He will subdue our iniquities.” Though they have been mighty, he will bring them down, and bruise them under our feet.

4. “He will cast all their sins into the depths of the sea.” Will fully pardon them, and never more remember them against us. Instead of chattotham, THEIR sins, five MSS. of Kennicott’s and De Rossi’s, with the Septuagint, Syriac, Vulgate, and Arabic read chattotheynu, OUR sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the “depths of the sea.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Lest what hath been spoken of this wonderful change in the affairs of the Jews should on one hand be thought to be made for the righteousness or worthiness of this people, or else on the other hand should seem too great to be done for a sinful people, and so any should doubt whether it should be done at all, the prophet, in this and the two following verses, proposeth the ground of all this, laid on the unparalleled grace of God toward his people, who pardoneth their unrighteousness, and then of free mercy delivers them from their afflictions and distresses, changing their darkness into light.

Who is a God like unto thee? some observe that El here used signifieth the mighty God, and so render it thus, the French, le Dieu fort; none but the sovereign, mighty God can or doth forgive iniquity, it is a flower of the crown of Heaven, Exo 34:6,7; Num 14:18; Mar 2:7. This interrogatory and admiration is a strong negation.

Pardoneth iniquity; taketh away the guilt and punishment too by his pardon.

Passeth by; a from of speech used amongst us when we promise not to pursue an offence, or not to exact the punishment of it, or as if we either saw it not, or voluntarily winked at it, being resolved that we would not make it a cause of quarrel or breach.

Transgression: it will not suit our brevity to inquire the difference between iniquity and transgression, or whether they are here synonymous. and explicatory of each other; God passeth by the forfeits we make, and strips us not of our mercies.

Of the remnant of his heritage: this intimateth the reason why God doth, as well as to the person to whom he doth, pardon sin; that grace which made them his heritage, and reserved them to himself in the common destruction, the same grace doth as freely pardon and pass by, that it may do them good. No worthiness in them to whom it is done, and yet greatest certainty it shall be done, as Rom 4:16.

He retaineth not his anger for ever; though in his just displeasure God did send them into captivity, yet because he doth not retain his anger for ever, their captivity shall not be for ever, he will chastise his remnant, but not consume them, Zec 1:3.

Because he delighteth in mercy; all from the exceeding riches of his mercy; it is his delight to show mercy, and we need inquire no further: our God is so wonderfully merciful that it is his pleasure to show mercy, and if a man sometimes may give this as a reason why he doth a thing, surely our God may well expect that we should acquiesce in this account of his doing so. He delighteth to do it, Psa 103:8,9; Isa 43:25; 57:16; Jer 3:5,12; Rev 4:11.

Fuente: English Annotations on the Holy Bible by Matthew Poole

18. Grateful at suchunlooked-for grace being promised to Israel, Micah breaks forth intopraises of Jehovah.

passeth by thetransgressionnot conniving at it, but forgiving it; leaving itunpunished, as a traveller passes by what he chooses not tolook into (Pr 19:11). ContrastAm 7:8, and “markiniquities,” Ps 130:3.

the remnantwho shallbe permitted to survive the previous judgment: the elect remnant ofgrace (Mic 4:7; Mic 5:3;Mic 5:7; Mic 5:8).

retaineth not . . . anger(Ps 103:9).

delighteth in mercyGod’sforgiving is founded on His nature, which delights inloving-kindness, and is averse from wrath.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Who [is] a God like unto thee,…. There is no God besides him, none so great, so mighty, as he; none like him for the perfections of his nature; for the works of his hands; for the blessings of his goodness, both of providence and grace; and particularly for his pardoning grace and mercy, as follows:

that pardoneth iniquity: that “lifts” it up, and “takes” it away, as the word t signifies; thus the Lord has taken the sins of his people off of them, and laid them on Christ, and he has bore them, and carried them away, as the antitype of the scapegoat, never to be seen and remembered any more; and whereas the guilt of sin lies sometimes as a heavy burden upon their consciences, he lifts it up, and takes it away, by sprinkling the blood of Christ upon them, and by applying his pardoning grace and mercy to them: pardon of sin is peculiar to God; none can forgive it but he against whom it is committed; forgiveness of sin is with him, promised by him in covenant, proclaimed in Christ, by him obtained and published in the Gospel:

and passeth by the transgression of the remnant of his heritage? the people of God are his portion, his lot, and his inheritance; they are a remnant according to the election of grace, chosen of God, taken into his covenant, redeemed by Christ, and called by grace, and brought to repent and believe; these God forgives, even all their transgressions, sins, and iniquities of every kind; which is here expressed by another word, “passing [them] by”, or “passing over [them]”: sin is a transgression or passing over the law, and pardon is a passing over sin; God taking no notice of it, as if he saw it not; not imputing it to his people, or calling them to an account for it; or condemning and punishing them according to the desert of it; but hiding his face from it, and covering it:

he retaineth not his anger for ever; that which he seemed to have against his people, and appeared in some of the dispensations of his providence, is not continued and lengthened out, and especially for ever, but it disappears; he changes the course of his providence, and his conduct and behaviour to his people, and, hews them his face and favour, and manifests his forgiving love; which is a turning himself from his anger; see Ps 85:2;

because he delighteth [in] mercy; which is natural to him, abundant with him, and exercised according to his sovereign will and pleasure, very delightful to him; he takes pleasure in showing mercy to miserable creatures, and in those that hope in it, Ps 147:11; this is the spring of pardon, which streams through the blood of Christ.

t “tollens”, Montanus, Tigurine version, Calvin; “aufercus”, Drusius; “qui aufers”, Grotius.

Fuente: John Gill’s Exposition of the Entire Bible

“Who is a God like Thee? removing guilt and passing over iniquity to the remnant of His inheritance. He retaineth not His anger for ever, for He delighteth in mercy. Mic 7:19. He will have compassion upon us again, tread down our transgressions; and Thou wilt cast all their sins into the depths of the sea. Mic 7:20. Mayest Thou show truth to Jacob, mercy to Abraham, which Thou hast sworn to our fathers from the days of old.” looks back to Exo 15:11; but whether Micah also plays upon his own name is doubtful. Like the first redemption of Israel out of Egypt, the second or still more glorious redemption of the people of God furnishes an occasion for praising the incomparable nature of the Lord. But whereas in the former Jehovah merely revealed Himself in His incomparable exaltation above all gods, in the restoration of the nation which had been cast out among the heathen because of its sins, and its exaltation among the nations, He now reveals His incomparable nature in grace and compassion. The words are formed after Exo 34:6-7, where the Lord, after the falling away of Israel from Him by the worship of the golden calf, reveals Himself to Moses as a gracious and merciful God, who forgives guilt and sin. But this grace and compassion are only fully revealed in the restoration and blessing of the remnant of His nation by Jesus Christ. (For Mic 7:18, see Psa 103:9.) As One who delighteth in mercy, He will have compassion upon Israel again ( yashubh used adverbially, as in Hos 14:8, etc.), will tread down its sins, i.e., conquer their power and tyranny by His compassion, and cast them into the depths of the sea, as He once conquered the tyrant Pharaoh and drowned him in the depths of the sea (Exo 15:5, Exo 15:10). This believing assurance then closes with the prayer ( titten is optative) that the Lord will give His rescued nation truth and mercy ( ’emeth and chesed , after Eze 34:6), i.e., give them to enjoy, or bestow upon them, what He had sworn to the patriarchs (Gen 22:16). Abraham and Jacob are mentioned instead of their family (cf. Isa 41:8).

With this lofty praise of the Lord, Micah closes not only the last words, but his whole book. The New Testament parallel, as Hengstenberg has correctly observed, is Rom 11:33-36; and the made known by the apostle in Rom 11:25. gives us a view of the object and end of the ways of the Lord with His people.

Fuente: Keil & Delitzsch Commentary on the Old Testament

The Prophet here exclaims that God ought to be glorified especially for this — that he is merciful to his people. When he says, Who is God as thou art? he does not mean that there are other gods; for this, strictly speaking, is an improper comparison. But he shows that the true and only God may be distinguished from all idols by this circumstance — that he graciously forgives the sins of his people and bears with their infirmities. It is indeed certain, that all nations entertained the opinion, that their gods were ready to pardon; hence their sacrifices and hence also their various kinds of expiations. Nor has there been any nation so barbarous as not to own themselves guilty in some measure before God; hence all the Gentiles were wont to apply to the mercy of their gods; while yet they had no firm conviction: for though they laid hold on this first principle, — that the gods would be propitious to sinners, if they humbly sought pardon; yet they prayed, we know, with no sure confidence, for they had no certain promise. We hence see that what the Prophet means is this, — that the God of Israel could be proved to be the true God from this circumstance — that having once received into favor the children of Abraham, he continued to show the same favor, and kept his covenant inviolably, though their sins had been a thousand times a hindrance in the way. That God then in his goodness surmounted all the wickedness of the people, and stood firm in his covenant, which had been so often violated by vices of the people — this fact may be brought as an evidence, that he is the true God: for what can be found of this kind among idols? Let us suppose that there is in them something divine, that they were gods, and endued with some power; yet with regard to the gods of the Gentiles, it could not be known that any one of them was propitious to his own people. Since then this can apply only to the God of Israel, it follows that in this instance his divinity shines conspicuously, and that his sovereignty is hence sufficiently proved. We also learn, that all the gods of heathens are vain; yea, that in the religion of heathens there is nothing but delusions: for no nation can with confidence flee to its god to obtain pardon, when it has sinned. This is the sum of the whole. I shall now come to the words of the Prophet.

Who is a God like thee, taking away iniquity, and passing by wickedness? By these two forms of expression, he sets forth the singular favor of God in freely reconciling himself to sinners. To take away sins is to blot them out; though the verb נשא, nusha, often means to raise on high; yet it means also to take, or, to take away. To pass by wickedness, is to connive at it, as though he said, “God overlooks the wickedness of his people, as if it escaped his view:” for when God requires an account of our life, our sins immediately appear, and appear before his eyes; but when God does not call our sins before his judgment, but overlooks them, he is then said to pass by them.

This passage teaches us, as I have already reminded you, that the glory of God principally shines in this, — that he is reconcilable, and that he forgives our sins. God indeed manifests his glory both by his power and his wisdom, and by all the judgments which he daily executes; his glory, at the same time, shines forth chiefly in this, — that he is propitious to sinners, and suffers himself to be pacified; yea, that he not only allows miserable sinners to be reconciled to him, but that he also of his own will invites and anticipates them. Hence then it is evident, that he is the true God. That religion then may have firm roots in our hearts, this must be the first thing in our faith, — that God will ever be reconciled to us; for except we be fully persuaded as to his mercy, no true religion will ever flourish in us, whatever pretensions we may make; for what is said in Psa 130:0 is ever true, ‘With thee is propitiation, that thou mayest be feared.’ Hence the fear of God, and the true worship of him, depend on a perception of his goodness and favor; for we cannot from the heart worship God, and there will be, as I have already said, no genuine religion in us, except this persuasion be really and deeply seated in our hearts, — that he is ever ready to forgive, whenever we flee to him.

It hence also appears what sort of religion is that of the Papacy: for under the Papacy, being perplexed and doubtful, they ever hesitate, and never dare to believe that God will be propitious to them. Though they have some ideas, I know not what, of his grace; yet it is a vain presumption and rashness, as they think, when any one is fully persuaded of God’s mercy. They therefore keep consciences in suspense; nay, they leave them doubtful and trembling, when there is no certainty respecting God’s favor. It hence follows, that their whole worship is fictitious; in a word, the whole of religion is entirely subverted, when a firm and unhesitating confidence, as to his goodness, is taken away, yea, that confidence by which men are enabled to come to him without doubting, and to receive, whenever they sin and confess their guilt and transgressions, the mercy that is offered to them.

But this confidence is not what rises spontaneously in us; nay, even when we entertain a notion that God is merciful, it is only a mere delusion: for we cannot be fully convinced respecting God’s favor, except he anticipates us by his word, and testifies that he will be propitious to us whenever we flee to him. Hence I said at the beginning, that the Prophet here exhibits the difference between the God of Israel and all the idols of the Gentiles, and that is, because he had promised to be propitious to his people. It was not in vain that sacrifices were offered by the chosen people, for there was a promise added, which could not disappoint them: but the Gentiles ever remained doubtful with regard to their sacrifices; though they performed all their expiations, there was yet no certainty; but the case was different with the chosen people. What then the Prophet says here respecting the remission of sins, depends on the testimony which God himself has given.

We must now notice the clause which immediately follows, as to the remnant of his heritage Here again he drives away the hypocrites from their vain confidence: for he says that God will be merciful only to a remnant of his people; and, at the same time, he takes away an offense, which might have grievously disquieted the weak, on seeing the wrath of God raging among the whole people, — that God would spare neither the common nor the chief men. When therefore the fire of God’s vengeance flamed terribly, above and below, this objection might have greatly disturbed weak minds, — “How is this? God does indeed declare that he is propitious to sinners, and yet his severity prevails among us. — How can this be?” The Prophet meets this objection and says, God is propitious to the remnant of his heritage; which means, that though God would execute terrible vengeance on the greater part, there would yet ever remain some seed, on whom his mercy would shine; and he calls them the remnant of his heritage, because there was no reason, as it was stated yesterday, why God forgave the few, except that he had chosen the posterity of Abraham.

He also adds, He will not retain his wrath perpetually. By this second consolation he wished to relieve the faithful: for though God chastises them for a time, he yet forgets not his mercy. We may say, that the Prophet mentions here two exceptions. He had spoken of God’s mercy; but as this mercy is not indiscriminate or common to all, he restricts what he teaches to the remnant. Now follows another exception, — that how much soever apparently the wrath of God would rage against his elect people themselves, there would yet be some moderation, so that they would remain safe, and that their calamities would not be to them fatal. Hence he says, God retains not wrath; for though, for a moment, he may be angry with his people, he will yet soon, as it were, repent, and show himself gracious to them, and testify that he is already reconciled to them; — not that God changes, but that the faithful are made for a short time to feel his wrath; afterwards a taste of his mercy exhilarates them, and thus they feel in their souls that God has in a manner changed. For when dread possesses their minds, they imagine God to be terrible, but when they embrace the promises of his grace, they call on him, and begin to entertain hope of pardon; then God appears to them kind, gentle, and reconcilable; yea, and altogether ready to show mercy. This is the reason why the Prophet says, that God retains not his wrath

Then follows the cause, for he loveth mercy Here the Prophet more clearly shows, that the remission of sins is gratuitous, and that it has no foundation but in the nature of God himself. There is then no reason, since Scripture declares God to be reconcilable, why any one should seek the cause in himself, or even the means by which God reconciles himself to us: for He himself is the cause. As God then by nature loves mercy, hence it is, that he is so ready to forgive sinners. Whosoever then imagines that God is to be propitiated by expiations or any satisfactions, subverts the doctrine of the Prophet; and it is the same thing as to build without a foundation: for the only prop or support that can raise us up to God, when we desire to be reconciled to him, is this, — that he loves mercy. And this is the reason why God so much commends his mercy, why he says that he is merciful to thousand generations, slow to wrath, and ready to pardon. For though the unbelieving harden themselves against God, yet when they feel his wrath, there is nothing so difficult for them as to believe that God can be pacified. Hence this reason, which is not in vain added by the Prophet, ought to be especially noticed.

Let us now see to whom God is merciful. For as Satan could not have obliterated from the hearts of men a conviction of God’s mercy, he has yet confined mercy to the unbelieving, as though God should forgive sinners only once, when they are admitted into the Church. Thus the Pelagians formerly thought, that God grants reconciliation to none but to aliens; for whosoever has been once received into the Church cannot, as they imagined, stand otherwise before God than by being perfect. And this figment led Novatus and his disciples to create disturbances in the Church. And there are at this day not only deluded men, but devils, who, by the same figment, or rather delirious notions, fascinate themselves and others, and hold, that the highest perfection ought to exist in the faithful; and they also slander our doctrine, as though we were still continuing in the Alphabet or in the first rudiments, because we daily preach free remission of sins. But the Prophet declares expressly that God not only forgives the unbelieving when they sin, but also his heritage and his elect. Let us then know, that as long as we are in the world, pardon is prepared for us, as we could not otherwise but fall every moment from the hope of salvation, were not this remedy provided for us: for those men must be more than mad who arrogate to themselves perfection, or who think that they have arrived at that high degree of attainment, that they can satisfy God by their works. It now follows —

Fuente: Calvin’s Complete Commentary

PRAYER OF PROPHETIC PRAISE . . . Mic. 7:18-20

RV . . . Who is a God like unto thee, that pardoneth iniquity, and passeth over the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in lovingkindness. He will again have compassion upon us; he will tread our iniquities under foot; and thou wilt cast all their, sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the lovingkindness to Abraham, which thou hast sworn unto our fathers from the days of old.
LXX . . . Who is a God like thee, cancelling iniquities, and passing over the sins of the remnant of his inheritance? and he has not kept his anger for a testimony, for he delights in mercy. He will return and have mercy upon us; he will sink our iniquities, and they shall be cast into the depths of the sea, even all our sins. He shall give blessings truly to Jacob, and mercy to Abraham, as thou swarest to our fathers, according to the former days.

COMMENTS

Micah is overwhelmed by the knowledge that, though He must now punish His people for their utter faithlessness, He will not only deliver a remnant, but will bless their lands and humiliate their enemies. Jehovah is praised for His great glory, His readiness to forgive and His faithfulness to the ancient promises of the covenant.
Although He is just and does punish, He delighteth in lovingkindness. No one who knows Micahs God can possibly see any contrast between Him and the God of Love revealed in the New Testament.

Chapter XQuestions

Jehovahs Controversy With His People

1.

Micah chapters six and seven are composed of a series of __________.

2.

Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.

3.

Jehovahs first controversy with His people is occasioned by their having forgotten __________.

4.

Gods controversy with His people is before all creation because __________.

5.

How does Micah connect the final section of his book to the first section?

6.

In Mic. 6:3-5 the __________ is made. In Mic. 6:9 to Mic. 7:6, the case will be __________.

7.

The cry of Mic. 6:3-5 is the plea of a __________.

8.

Explain Micahs reference to Balaam. (Mic. 6:5)

9.

Why remember from Shittim to Gilgal? (Mic. 6:5(b))

10.

Show how Mic. 6:1-5 is timely in our day.

11.

What is alluded to by shall I give my first-born for my transgression? (Mic. 6:7 (b))

12.

Discuss Mic. 6:8 in connection with Mat. 26:16 and Heb. 2:1-4,

13.

Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.

14.

How does Micah answer the question, what doth Jehovah require of thee? (Mic. 6:8)

15.

The __________ is the Bible quoted by Jesus and the apostles.

16.

Mic. 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.

17.

Rather than compassion, Micah insists that we are required to __________.

18.

Discuss Mic. 6:8 in connection with Mat. 23:23.

19.

Why must the outward forms of obedience always be expressive of inner reality?

20.

Compare Mic. 6:9 and Pro. 9:10.

21.

What is the significance of shall I be pure? Mic. 6:10-12

22.

The persistent fact of __________ is a prime factor in Micahs message.

23.

Compare Mic. 6:14 and Job. 20:15.

24.

What is meant by Mic. 6:15?

25.

What are the statutes of Omri? Mic. 6:15(a)

26.

Compare Mic. 6:16(b) and Mic. 3:12.

27.

Discuss the historic phenomena known as anti-semitism in light of Mic. 6:16.

28.

Compare Mic. 7:1-2(a) and Psa. 14:1-2.

29.

Discuss Mic. 7:1-2 in light of Rom. 3:9-18.

30.

Mic. 7:2(b) Mic. 7:4(a) refers to __________.

31.

Compare Mic. 7:2(b) Mic. 7:4(a) with 2Sa. 23:6-7, Isa. 55:13, and Eze. 2:6.

32.

Who are listed as those whom honest men cannot trust? (Mic. 7:5-6)

33.

Discuss Mic. 7:5-6 in connection with Mat. 10:35-36 and Luk. 12:53.

34.

Discuss Mic. 7:7 in connection with Jos. 24:14-15.

35.

Despite the wickedness of his time, Micah is unshaken in the conviction that __________.

36.

Discuss Mic. 7:8-10 in light of Rom. 8:31-39.

37.

Compare Mic. 7:9 to Psa. 22:1-24 and Rom. 7:24 to Rom. 8:1.

38.

What is meant by a day for rebuilding thy walls? (Mic. 7:11-13)

39.

If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.

40.

The nations shall see what and be ashamed?

Fuente: College Press Bible Study Textbook Series

(18) Who is a God like unto thee?Micah, with an allusion to the significance of his own name, concludes his book with a burst of enthusiastic homage to the God of gods. The gracious character here ascribed to Jehovah is unparalleled in the Bible in human utterances; it is the response of the prophet to the glorious words spoken by Jehovah of Himself (Exo. 34:6-7). The promise there made to Moses is here extended by the inspiration of the prophet to the Gentiles. The remnant refers to the returned from the captivity.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

A DOXOLOGY, Mic 7:18-20.

Reveling in the thought of a glorious future, the prophet ascribes all honor and praise to Jehovah, who alone is God.

Who is a God like unto thee The question may contain a play upon the name Micah, which means Who is like Jehovah? If Mic 7:7-20, does not come from the prophet Micah (see p. 368), does this play explain why the verses were embodied in the Book of Micah? To the author Jehovah is supreme; and of all the divine attributes Jehovah’s compassion and loving-kindness impress him most deeply.

Pardoneth iniquity Compare Exo 34:7, “forgiving iniquity and transgression and sin.”

The remnant of his heritage See on Mic 5:3, and reference there; also on Joe 3:2. For the close of Mic 7:18 compare Psa 103:8-9 (see on Joe 2:13).

He will turn again Better, R.V., “He will again have compassion.” He cannot cast off forever his children.

Subdue R.V., “tread our iniquities under foot.” He will trample upon sin as upon an enemy; equivalent to “he will destroy.”

In 19b the prophet returns to the direct address, from which the use of participles caused him to depart.

Cast into the sea Never to be raised again. The expression may contain an allusion to the destruction of Pharaoh’s army (Exo 15:5; Exo 15:10). Mic 7:20 closes the doxology and the entire book with an expression of confidence that Jehovah will deal with his people according to the promise made to the fathers.

Jacob Abraham These two names are applied to the nation because to these two ancestors were given the most precious promises (Gen 22:16-18; Gen 35:9 ff.).

Days of old Points to the patriarchal age when the promise was first given, but also to subsequent repetitions of the promise.

Fuente: Whedon’s Commentary on the Old and New Testaments

Micah Closes His Prophecy With The Assurance of What God Will Do For His People. ( Mic 7:18-20 ).

As his prophecy comes to its close Micah continues by exulting in God’s pardoning goodness and in His compassionate mercy. In this message he is very much in parallel with Isaiah. See Isa 43:25; Isa 44:22. Then he declares His confidence and certainty that God will fulfil to His true people all the promises He has made to their fathers. He is to be seen both as the great Forgiver, and as the great keeper of His promises.

Mic 7:18

Who is a God like unto you,

Who pardons iniquity,

And passes over the transgression of the remnant of his heritage?

He retains not his anger for ever,

Because he delights in lovingkindness.

Firstly He stresses the pardoning goodness of God, and asks what other god is like YHWH, who pardons men’s inbred sin, and passes over the failings and disobedience of what will remain of His heritage after His judgments. Notice that the forgiveness is to the remnant. The unrighteous have been dealt with and removed.

And this is because He does not retain His anger for ever, because He delights in true and genuine covenant love. God’s sovereign purpose of mercy for His people had been revealed at Sinai (Exo 19:5-6; Exo 20:1-18) and means that in the end mercy must triumph over judgment, because of what He is. But this can nevertheless only be, once He has purged His people and brought judgment on the wicked. His wrath against sin must first be removed.

Mic 7:19

He will again have compassion on us,

He will tread our iniquities under foot,

And you will cast all their sins into the depths of the sea.

So He will again have compassion on His people, will tread their inner sins under his foot as so much refuse, and will cast all their sins into the depths of the sea. All that stood against them will be removed for ever as they go forward into the everlasting kingdom.

Mic 7:20

‘You will perform the truth to Jacob,

And the lovingkindness to Abraham,

Which you have sworn to our fathers,

From the days of old.

Thus will He fulfil the promises that He made to the fathers in the days of old. He will demonstrate His truthfulness of nature towards Jacob (and his descendants), and He will demonstrate His lovingkindness and compassion (covenant love) towards Abraham, in the way that He swore to them in the days of old. He will prove faithful to all that He has promised. Thus does Micah finish with an indication that God will be fully vindicated.

Notice finally the promises of grace and truth. The law was given by Moses, but grace and truth came through Jesus Christ (Joh 1:17).

Fuente: Commentary Series on the Bible by Peter Pett

DISCOURSE: 1216
THE MERCY OF GOD

Mic 7:18-20. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again, he will have compassion upon its; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

TO acquire the knowledge of God we must study his word; but we should mark also particularly his works: e.g. of creation, providence, and redemption. The passage, if taken separately, is grand; but with the context it is infinitely more sublime. The prophet has been contemplating the glory of the latter day, and it is with an especial reference to that that he breaks forth into these strains of grateful adoration.

Let us consider the words,

I.

As uttered by the prophet in the prospect of the mercies that await his people in the latter day

To enter fully into his views we must mark,

1.

The dispensation which he has been contemplating

[He opens the subject of the Millennium, first, in a large and general view, (ch. 4:14.) He next shews the blessings of which the Jews shall partake in that day, (ver. 6, 7.) This, though accomplished in part at Babylon, (ver. 10.) is certainly posterior to Christs advent, as the events (ver. 1113.) shew. It is to take place under the Christian dispensation, (ch. 5:24.) At this time the Jews are destined to act an important part, as Gods instruments for the conversion of the Gentiles, (ver. 7.) and for the subjugation of all opposers, (ver. 8, 9.) In the chapter before us, he represents, in moving terms, the Jews anticipating this period, (7:810.) Then, confirming this expectation as certainly to be fulfilled, (ver. 1113.) he prays for it, (ver. 14.) To this prayer God returns a gracious answer, to the utter surprise and dismay of surrounding nations, (ver. 1517.)]

2.

The soliloquy in the contemplation of it

[Picture to yourselves the prophet, or any other Jew, contemplating this event. He breaks forth into a devout ascription of praise, in a general view of the dispensation, (ver. 18.): in a view of the particular mercies that shall be vouchsafed under it, (ver. 19.) in a view of the great result, (ver. 20.) ]
Now we may with propriety consider the words,

II.

As uttered by a Christian in the review of his own daily experience

Let us contemplate God in,

1.

His mercy and loving-kindness

[His people are a remnant, (Rom 11:5.) Towards them he exercises most stupendous mercy, passing by their transgression, not retaining his anger, pardoning their iniquities. He does so, purely because he delights in mercy. To him judgment is a strange act. He waits to be gracious. He deliberates long before he casts off any, (Hos 6:4.) He never casts off but with reluctance. (Luk 19:41.) If he prevail over any, he rejoices. (Luke 15.) How can we but exclaim, Who, &c.]

2.

His power and grace

[He continues with astonishing forbearance. They are prone to backslide from him; but he leaves them not to eat the fruit of their misconduct. He turns again, after hiding himself for a season, (Isa 54:7; Isa 57:16-18.) He restores to them the light of his countenance; nor does he pardon only, but subdues their sins. His very hidings are with a view to embitter sin. He renews their strength when faint, (Isa 40:29-31.); and gradually perfects the work he has begun. To complete all, he casts their sins into the sea; all, without exception, into the depths of the sea. Who can survey all this, and not exclaim, Who, &c.]

3.

His truth and faithfulness

[His promises, as made to Abraham and his seed, are mercy. As confirmed to Jacob and his Church, they are truth. They have been established with the sanction of an oath. And they will be fulfilled to all the seed. How will every glorified soul admire the Divine procedure in that day! What energy will the sight of sins forgiven, of backslidings healed, of glory bestowed, give to the exclamation in the text!]

Application

Let the careless, consider against whom their sins are committed

[Will they never pause, and exclaim, as Joseph? (Gen 39:9.]

Let the penitent reflect on the description given of God in the Scriptures

[Nor let them judge of him by the dictates of sense. Isa 55:8-9.]

Let the sincere believer apply to himself that congratulation (Deu 33:29.)

[Let him get a becoming frame of mind; and let him adopt that triumphant boast. Isa 25:9.]

Let all contemplate the joy that will be felt when Jews and Gentiles all join in this ascription of praise.

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

DISCOURSE: 1217
GODS MERCY, AS RESERVED FOR THE JEWS

Mic 7:18-20. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy. He will turn again; he will have compassion upon us; he will subdue our iniquities: and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old [Note: This Discourse is added to the foregoing, not only in order to elucidate it more fully, but especially in order to mark the connexion of the text with the future restoration and conversion of the Jews.].

TO acquire the knowledge of God, we must examine what is spoken of him in his word; and more especially the delineation which he has given of his own character, when, by an audible voice, he revealed himself to Moses [Note: Exo 34:6-7.]. Yet we must by no means overlook his character, as it is embodied in his works. In the works of creation, of providence, and of redemption, all his perfections are displayed; and in such a way as to make the deepest possible impression on our minds. The passage which we have just read, if taken apart from the context, exhibits Jehovah in the most glorious colours: but if we take it in connexion with the whole preceding prophecy, from which it results, it will present us with a view of the Deity surprisingly grand. It is evident that the prophet has been meditating on the Divine character as displayed in some stupendous acts of mercy, either already exercised, or designed to be exercised at some future period. Let us, then consider,

I.

The dispensation which is here contemplated

The Prophet Micah enters very fully into the subject of the Millennium, and opens it as circumstantially, especially as far as the Jewish nation are interested in it, as any prophet whatever. Let us hear what he says respecting it,

1.

In the former part of his prophecy

[In the fourth chapter he opens the subject nearly in the same terms with the Prophet Isaiah: In the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plough-shares, and their spears into pruning-hooks: nation shall not rise against nation; neither shall they learn war any more. But they shall sit every man under his vine, and under his fig-tree; and none shall make them afraid: for the mouth of the Lord of Hosts hath spoken it [Note: Mic 4:1-4. with Isa 2:2-4.].

He then proceeds to show the blessings of which the Jews shall partake in that day: In that day, saith the Lord, will I assemble her that halteth; and I will gather her that is driven out, and her that I have afflicted: and I will make her that halted a remnant, and her that was cast far off a strong nation: and the Lord shall reign over them in Mount Zion from henceforth, even for ever [Note: Mic 4:6-7.]. This, he adds, shall be accomplished, in part, by their deliverance from Babylon [Note: Mic 4:10.]: but yet, in immediate connexion with that, he foretells events which were not accomplished at that period, nor shall be till the time fixed for their future restoration to their own land: Now, also, many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord; neither understand they his counsel: for he shall gather them as the sheaves into the floor. Arise, and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass; and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth [Note: Mic 4:11-13.]. Nothing like this was effected at any time subsequent to the Babylonish Captivity: and therefore we must, of necessity, look to some future period for its accomplishment. But the prophet himself goes on to declare, that these glorious events were not to take place till after that the Messiah should have been born at Bethlehem: Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting. Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. And he (the Messiah) shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God; and they (the Jewish remnant) shall abide: for NOW shall he be great unto the ends of the earth [Note: Mic 4:2-4.]. This shall be the time for the universal reign of Christ: at which time the Jews are destined to act a most conspicuous part upon the theatre of the world; being, on the one hand, Gods instruments for the conversion of the Gentile world; and, on the other hand, his agents for the destruction of all who shall oppose his will: The remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. The remnant of Jacob shall also be among the Gentiles, in the midst of many people, as a lion among the beasts of the forest, as a young lion among the flocks of sheep; who, if he go through, both treadeth down and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off [Note: Mic 5:7-9.]. Now, in this passage we have a complete summary of all that shall take place in that day. The whole world of Jews and Gentiles shall be converted to Christ; but the Jews shall lead the way, and be Gods honoured instruments for bringing in the Gentiles; by whom, in the first instance, they shall be fiercely opposed; but over whom they shall triumph with immense slaughter, and with the same facility as a lion triumphs over a flock of sheep.

Not less fully does the prophet speak also,]

2.

In the chapter before us

[He represents, in very moving terms, the Jew anticipating this blessed period: Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? Mine eyes shall behold her: now shall she be trodden down, as the mire of the streets [Note: ver. 810.]. Then, after confirming this expectation as certainly to be fulfilled at the time appointed for the termination of their present sufferings [Note: ver. 1113.], he himself cries to God in their behalf: Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old [Note: ver. 14.]. And to this prayer God returns a most gracious answer; declaring, that he would interpose for them as wonderfully and effectually as he did for them at the time of their deliverance from Egypt, to the utter surprise and dismay of all surrounding nations: According to the days of thy coming out of Egypt will I shew unto him marvellous things. The nations shall see, and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf: they shall lick the dust like a serpent; they shall move out of their holes, like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee [Note: ver. 1517.].

Thus it is that the words of my text are introduced: they arise altogether out of the foregoing subject, and ought to be considered in connexion with it. Let us then next mark,]

II.

The soliloquy uttered in the contemplation of it

The soliloquy may be regarded as proceeding from the prophet himself, or from any pious and believing Jew.
Picture to yourselves, then, a Jew contemplating this event
[He breaks forth into a devout ascription of praise to God: first, in a general view of the dispensation; then, in a view of the particular mercies that shall be vouchsafed under it; and, lastly, in a view of the great result. Let us follow him in each successive step.

Who is a God like unto thee, O Lord, who dealest thus with the remnant of thine heritage? As thine heritage, we were bound to serve thee: and as a remnant preserved from so many dangers, we were still more bound to manifest the greatness of our obligations to thee. Yet have we been a rebellious people from the day that thou calledst us. Our sins against thee have been greatly multiplied: but most of all have we deserved thy wrathful indignation for our rejection of thine only dear Son, whom thou didst send to be our Saviour and Redeemer. I am amazed that thou shouldest pardon such iniquities, and pass by such inconceivable transgressions. But I trace it to thine own love of mercy. It would have been impossible but that thou must have retained thine anger for ever, if it had depended on us to get it removed: but within thine own bosom thou hast found motives which could have been found no where else: and I am beyond measure astonished that ever thou shouldst contemplate such mercy towards thine offending people.
The things which are so indispensable to our happiness, thou hast of thine own mercy decreed to give. Though we have so provoked thee to anger by our unparalleled iniquities, yet wilt thou turn again, and have compassion upon us; subduing for us the sins which have led us captive, and casting into the very depths of the sea the sins which have subjected us to thy displeasure. Once we saw our enemies subdued, and dead upon the sea-shore: and our sins, which are infinitely more formidable enemies, wilt thou treat in the same way, making us happy monuments of thine unbounded power and grace. O Lord, I look forward to that blissful period with eager expectation, and adore thee from my inmost soul, that thou hast such blessings in reserve for us.
Then shall all thy promises to our nation be fulfilled in their utmost extent. To Abraham they were the fruits of mercy, of free, unmerited mercy altogether: but to Jacob they were memorials of thy truth; seeing that thou hadst made them over to Abraham and his seed, by covenant and by oath. Then shall all that thou hast sworn receive its full accomplishment. Then shall the seed of Abraham possess, to a far greater extent than they have ever yet done, their promised inheritance; and, at the same time, in him shall also all the nations of the earth be blessed. When I look forward to these glorious events, I am altogether lost in wonder, love, and praise.]

But, as we also are interested in this salvation, let us also contemplate Gods perfections as displayed in it

[Here we may see distinctly marked, yea, written as with a sun-beam, his mercy and loving-kindness, his power and grace, his truth and faithfulness.

How greatly have we provoked him to anger, times without number! Yet will he not retain his anger against us, but will pass by our transgressions, yea, and pardon them, and blot them out as a morning cloud; and solely because he delighteth in mercy. It shall be in him altogether an act of sovereign love. Nothing have we ever done to merit it; nor is it possible for us, by any thing that we ever can do, to merit it: but the motives which he cannot derive from us, he will find within his own bosom: he will have mercy, because he will have mercy; and will have compassion, because he will have compassion.
And what is there that he will not do for us? Verily, there is no limit either to his power or grace. Has the guilt of sin subjected us to his heavy displeasure? and is it like a millstone around our necks, ready to sink us into the bottomless abyss of hell? He will cancel it; and put it away from us, as far as the east is from the west; yea, and cast it behind him irrecoverably into the very depths of the sea; so that to us, no less than unto the Jews, shall that gracious promise be fulfilled, The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve [Note: Jer 50:20.]; Nor is this all. He well knows that sin, if suffered to retain its power over us, would still be, as it were, a hell within us, and infallibly plunge us into everlasting perdition: he therefore takes to him his mighty power, and, by the effectual operation of his grace, subdues it in us; so that we are renewed in the spirit of our minds, and are transformed into his image in righteousness and true holiness. Thus, whilst he delivers us from hell, he makes us meet for the inheritance of the saints in light.

And where is the person who ever laid hold on his covenant, and has not had it fulfilled to him in all its parts? No, verily: God has said, I will never leave thee; never, never forsake thee: and he is faithful to his word; nor has one jot or tittle of it ever failed. No, blessed Lord; to the final accomplishment of thy promises we look with unutterable joy. And, when we are once arrived at that promised land, the heavenly Canaan, O! what wonders of truth and faithfulness shall we have to contemplate! We shall view the acquisition doubtless as mercy, in the first instance; but we shall view it also as truth: for thou hast sworn to give it to thy believing people: and thou didst confirm thy promise with an oath, on purpose that by two immutable things, in which it was impossible for thee to lie, we might have strong consolation, who have fled for refuge to the hope that is set before us [Note: Heb 6:18.]. Lord, keep us unto that day; and fulfil unto every one of us that word wherein thou hast caused us to put our trust!]

A reflection or two shall close our subject
1.

If such be the prospects of the Jew, in what a noble work are they engaged who are helping forward the attainment of them!

[God sent a Moses and an Aaron to bring his people out of Egypt. And shall he use no means to gather them from their present dispersion, and to restore them to the enjoyment of his favour? The whole Scriptures attest the contrary; and assuredly, when the time draws near, he will find persons to send to them, and will bless to the intended end their benevolent endeavours. What then should be our state in reference to them? Should we not say with the Prophet Isaiah, Here am I: send me? It is much to be lamented, that the Christian world feel a backwardness to this work, far beyond any which they feel in reference to the Gentiles. But wherefore is this? Has not God engaged to bring them to himself? And is he not as able to effect their salvation, as the salvation of the Gentile world? The truth is, that this backwardness is a remnant of that hatred and contempt which have subsisted against the Jews these eighteen hundred years, and have not even yet been dispelled by the kindlier offices of love. It is a scandal, however, to the Christian world, that this neglect of them should continue, in the midst of all the light which we now enjoy. It is a shame to ministers that they do not more unfold to their people the purposes of God respecting them; and to private Christians, that they never study the Prophecies relating to them. But I appeal to all of you: Is it not desirable that the glorious prospects of the Jews should be realized, and that Almighty God should receive the glory due unto his name? If, when Israel was saved from Egypt, they sang, Who is like unto thee, O God, glorious in holiness, fearful in praises, doing wonders? should we not labour, that more elevated songs of praise should be poured forth to him on account of that infinitely greater deliverance reserved for them? I call upon you, then, to unite in this blessed work. I call upon you to anticipate the event with confidence, and to help it forward with zeal.]

2.

If such be the feelings of a Jew, in the mere anticipation of those promised mercies, what should ours be, who are in the actual possession of them?

[Thanks be to God! we are in possession of them. We know what it is to have our iniquities forgiven, and our sins covered: yea, we know what it is to have peace with God, and to rejoice in the hope of the glory of God. Greatly as God has been provoked by us, we know that his anger is turned away from us, and that he has comforted us. True it is, that, at the period before referred to, these blessings will be enjoyed in a far higher degree; for, the light of the moon shall be as the light of the sun, and the light of the sun sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isa 30:26.]. But still our privileges are exceeding great: and we should contemplate them, not with indifference or with some transient emotions of joy: no; we should feel ourselves altogether overwhelmed with a sense of Gods goodness to us; and, in the spirit of our minds at least, if not in the audible expressions, we should be saying day and night, O God, who is like unto thee? I must say, that, if this be not our state, we are far from appreciating Gods mercy to us as we ought. And I call on all of you so to meditate on his kindness to you, that your present sense of it may be a foretaste of heaven, and your songs of thanksgiving be a recital of those which you shall sing for ever in the realms of bliss.

I know, indeed, that the trembling sinner feels it difficult to view God in this endearing light. But I would ask of any one, what evidence would you wish for of Gods disposition to forgive sin? Can you have greater evidence of it than in Gods promised return to his outcast people, even to that people who imbrued their hands in the blood of his only dear Son, and have for so many hundreds of years cast all possible odium upon his name? I say then, Hear the Jew speaking in my text, and adopt his language in reference to yourselves. And know, that, as God will return to the Jewish people in due season, so shall mercy rejoice over judgment, in reference to you: and, as they shall yet become most distinguished monuments of his mercy and truth, so shall mercy and truth abound towards you, and God be glorified in you for ever and ever. If there be here any one who is ready to suppose that the magnitude and long-continuance of his sins preclude a possibility of obtaining mercy, I would say to him, Though thou hadst upon thine own individual soul all the sins that ever were committed by the whole Jewish nation, if thou hadst even murdered the Son of God himself, and persisted in thy hatred of him eighteen hundred years; yet, on thy desiring to obtain mercy, thou shouldst find God all that he is represented to thee in the text. Let this saying sink down into your ears; and trembling as you are, your sorrows shall all be turned into joy.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Reader! do observe from those blessed expressions, how the mind of the Prophet is lifted up, in admiring and adoring the riches and fulness of Almighty grace: He takes his contemplation of the greatness, and depth of it, from the vast ocean of congregated waters. It is all free, full, rich, and sovereign! It is not only grace, and abounding grace, but the exceeding riches of his grace; so that if the iniquity of Israel be sought for, there shall be none; and the sins of Judah shall not be found. Jer 50:20 . And what I chiefly admire in this rich scripture is, the source and fountain of all this overwhelming mercy; namely, that the Lord may perform his truth to Jacob, and his mercy to Abraham; that is, his covenant of redemption, founded in the person, work, and offices, of the Lord Jesus Christ, in whom Jehovah had promised Abraham all his seed should be blessed. Gen 12:3 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Mic 7:18 Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.

Ver. 18. Who is a God like unto thee? ] No God surely (whether so reputed or deputed; whether heathen deities, heavenly angels, or earthly rulers) can compare with our God, or come near him, for pardoning of sin. Indeed, none can do it at all but he; as the blind Pharisees saw and could say. Men may pardon the trespass, but God alone the transgression. But say they could do something that way; yet nothing like our God, who maketh his power appear to be great, Num 14:17 , in pardoning such offences as no God or man besides would pardon. See Jer 3:1 Neh 9:31 . He forgiveth iniquity, transgression and sin, Exo 34:6-7 , that is, all sorts of sins, to all sorts of sinners, without exception, Mat 12:31 . This is the express letter of God’s covenant, which we ought not either to obliterate or to interline; but to believe it in the full latitude and extent. We are apt to cast God’s pardoning grace into a mould of our own; and to measure it by our model. But against this we are cautioned, Isa 55:8 . God must be magnified in our thoughts, his quarters there enlarged, high and honourable conceptions are to be had of him; or else we wrong him no less than we should do a king by respecting and receiving him no otherwise than we would do another ordinary man. He is set forth here as a God imparallel, and that not without an interrogation of admiration, O! who is a God like unto thee? Thy mercy is matchless, thy grace aboundeth even to an overflow, 1Ti 1:14 , it is more than exceeding, it hath a superpleonasm, , saith the apostle here. Surely as the sea swallows up huge rocks, and as the sun scattereth greatest mists; so doth he pardon enormities as well as infirmities, and blotteth out the thick cloud as well as the cloud,. Isa 44:22 . His mercy rejoiceth against, or glorifieth over, judgment, Jas 2:13 , and is ready to say of a great sinner indeed

– “ Iam dignus vindice nodus: ”

The more desperate the disease is, the greater glory redoundeth to him that cureth it. Our Saviour received a glorious name by curing incurable diseases; and gained greatest love by frankly forgiving Mary Magdalen’s and others’ sins, Luk 7:42 ; Luk 7:47 , which were many and mighty, or bony, as the prophet’s word signifies, Amo 5:12 . Adam’s apostasy, Noah’s drunkenness, Lot’s incest, David’s blood guiltiness, Manasseh’s idolatry and witch craft, Peter’s thrice denying and abjuring his Master, Paul’s blasphemy and persecution, – all these sins and blasphemies, have been forgiven, to the sons of men neither can they commit more than he both can and will remit to the penitent. Note this against Novatus, that proud heretic; and strive against that natural Novatianism that is in the timorous conscience of convinced sinners, to doubt and question pardon for sins of apostasy, and falling after repentance, and to say as those unbelievers of old, Can the Lord prepare a table for us in the wilderness? so, can he forgive such and such iniquities so often reiterated? This is a question, no question; what cannot our God do in this kind, who pardoneth sin naturally, Exo 34:6 (and therefore freely as the sun shineth, or as the fountain casteth out waters); who doth it also abundantly, Isa 55:7 , multiplying pardons as fast as we multiply sins; and lastly, constantly, Psa 130:4 Joh 1:29 Zec 13:1 . It is his perpetual act; and it should be as a perpetual picture in our hearts. We should go on our way toward heaven, as Samson did toward his parents, feeding on this honeycomb.

That pardoneth iniquity ] Heb. that taketh away, sheer away, non ne sit, sed ne obsit, not sin itself, but the guilt of it; the damning and domineering power of it: this David calleth the iniquity of his sin; and saith that this God forgave him, Psa 32:5 , pronouncing himself and all such happy as are so dealt with, Mic 7:1-2 .

And passeth by the transgression ] Heb. passeth over it, taketh no notice of it, as a man in a deep muse, or as one that hath haste of business, seeth not things before him; his mind being upon another matter, he neglects all else besides that. As David, when he saw in Mephibosheth the features of his friend Jonathan, took no notice of his lameness, or any other defect or deformity; so God, beholding in his people the image of his Son: winks at all faults, that he might soon find in them. That which Cicero said flatteringly of Caesar is truly affirmed of God, Nihil oblivisci solet praeter iniurias, He forgetteth nothing but the wrongs that are daily done him by his; and as it is said of our Henry VI, that he was of that happy memory that he never forgot anything but injury: so here.

Of the remnant of his heritage? ] Not of all, but of those poor few that confess and forsake their sins, Pro 28:13 , and “in whose spirit there is no guile,” Psa 32:2 ; that are mortified persons, Rom 11:26 cf. Isa 59:20 . It is a privilege proper to the communion of saints.

He retaineth not his anger for ever ] Angry he may be, and smite in his anger, Isa 57:17 ; yea, he may take vengeance of the inventions of those whom he hath pardoned, Psa 99:8 , temporal vengeance I mean; but it soon repenteth him concerning his servants; and a little punishment serveth turn for a great offence, Jer 31:19-21 . David no sooner said, “I have sinned,” but he heard, “The Lord hath taken away thy sin,” 2Sa 12:13 .

Because he delighteth in mercy ] And hence he pardoneth iniquity of free grace, ex mero motu, out of his pure and unexcited love, out of his philanthropy and undeserved favour, the sole impulsive cause of pardon. What a man delighteth to do he will do howsoever. If the sun delight to run his race, who shall stop him? If God so delight in mercy that he will save for his name’s sake, and come in with his Non obstante, as he doth, Psa 106:8 , who or what shall hinder him?

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

pardoneth iniquity. Reference to Pentateuch (Exo 34:7).

iniquity = perverseness. Hebrew. ‘avah. .

mercy = lovingkindness, or grace.

Fuente: Companion Bible Notes, Appendices and Graphics

Mic 7:18-20

PRAYER OF PROPHETIC PRAISE (Mic 7:18-20)

Micah is overwhelmed by the knowledge that, though He must now punish His people for their utter faithlessness, He will not only deliver a remnant, but will bless their lands and humiliate their enemies. Jehovah is praised for His great glory, His readiness to forgive and His faithfulness to the ancient promises of the covenant. Although He is just and does punish, He delighteth in lovingkindness. No one who knows Micahs God can possibly see any contrast between Him and the God of Love revealed in the New Testament.

Zerr: Mic 7:18. The most wonderful feature of Gods treatment of his unfaithful people is his willingness to forgive them. Their many abominations would seem to justify their utter extinction, yet His great love preserved them and restored them again to their home land after the necessary punishment had been administered. Mic 7:19. Subdue our iniquities has special reference to the complete cure of idolatry that the captivity effected upon Israel. See the historical note on this subject with the comments on Isa 1:25. Mic 7:20. Perform the truth means that God will prove the truth of all His promises to Jacob or Israel, which had first been made to Abraham the founder of the race.

Questions

Jehovahs Controversy With His People

1. Micah chapters six and seven are composed of a series of __________.

2. Just as the sins of societys leaders filter down through all classes so __________ are applied to all people.

3. Jehovahs first controversy with His people is occasioned by their having forgotten __________.

4. Gods controversy with His people is before all creation because __________.

5. How does Micah connect the final section of his book to the first section?

6. In Mic 6:3-5 the __________ is made. In Mic 6:9 to Mic 7:6, the case will be __________.

7. The cry of Mic 6:3-5 is the plea of a __________.

8. Explain Micahs reference to Balaam. (Mic 6:5)

9. Why remember from Shittim to Gilgal? (Mic 6:5(b))

10. Show how Mic 6:1-5 is timely in our day.

11. What is alluded to by shall I give my first-born for my transgression? (Mic 6:7 (b))

12. Discuss Mic 6:8 in connection with Mat 26:16 and Heb 2:1-4,

13. Gods insistence upon faithfulness is not unreasonable when we remember __________ His __________ and __________.

14. How does Micah answer the question, what doth Jehovah require of thee? (Mic 6:8)

15. The __________ is the Bible quoted by Jesus and the apostles.

16. Mic 6:8 does not claim that __________ an attribute of Gods character is required of Gods people.

17. Rather than compassion, Micah insists that we are required to __________.

18. Discuss Mic 6:8 in connection with Mat 23:23.

19. Why must the outward forms of obedience always be expressive of inner reality?

20. Compare Mic 6:9 and Pro 9:10.

21. What is the significance of shall I be pure? Mic 6:10-12

22. The persistent fact of __________ is a prime factor in Micahs message.

23. Compare Mic 6:14 and Job 20:15.

24. What is meant by Mic 6:15?

25. What are the statutes of Omri? Mic 6:15(a)

26. Compare Mic 6:16(b) and Mic 3:12.

27. Discuss the historic phenomena known as anti-semitism in light of Mic 6:16.

28. Compare Mic 7:1-2(a) and Psa 14:1-2.

29. Discuss Mic 7:1-2 in light of Rom 3:9-18.

30. Mic 7:2(b) – Mic 7:4(a) refers to __________.

31. Compare Mic 7:2(b) – Mic 7:4(a) with 2Sa 23:6-7, Isa 55:13, and Eze 2:6.

32. Who are listed as those whom honest men cannot trust? (Mic 7:5-6)

33. Discuss Mic 7:5-6 in connection with Mat 10:35-36 and Luk 12:53.

34. Discuss Mic 7:7 in connection with Jos 24:14-15.

35. Despite the wickedness of his time, Micah is unshaken in the conviction that __________.

36. Discuss Mic 7:8-10 in light of Rom 8:31-39.

37. Compare Mic 7:9 to Psa 22:1-24 and Rom 7:24 to Rom 8:1.

38. What is meant by a day for rebuilding thy walls? (Mic 7:11-13)

39. If one requires proof of Micahs highest motives in writing his prophecies, his prayer for __________ provides it amply.

40. The nations shall see what and be ashamed?

Fuente: Old and New Testaments Restoration Commentary

remnant

(See Scofield “Jer 15:21”)

Fuente: Scofield Reference Bible Notes

a God: Exo 15:11, Deu 33:26, 1Ki 8:23, Psa 35:10, Psa 71:19, Psa 89:6, Psa 89:8, Psa 113:5, Psa 113:6, Isa 40:18, Isa 40:25, Isa 46:8, Isa 46:9

that: Exo 33:18, Exo 33:19, Exo 34:6, Exo 34:7, Num 14:18, Num 14:19, Neh 9:17, Psa 65:3, Psa 86:5, Psa 86:15, Psa 103:2, Psa 103:3, Psa 130:4, Psa 130:7, Psa 130:8, Isa 1:18, Isa 43:25, Isa 44:22, Isa 55:7, Jer 31:34, Jer 38:8, Jer 50:20, Dan 9:9, Jon 4:2, Luk 24:47, Act 13:38, Act 13:39

passeth: Num 23:21, Amo 7:8, Amo 8:2

the remnant: Mic 7:14, Mic 2:12, Mic 4:7, Mic 5:3, Mic 5:7, Mic 5:8, Joe 2:32, Rom 11:4, Heb 8:9-12

he retaineth: Psa 77:6-10, Psa 85:4, Psa 85:5, Psa 103:9, Isa 57:10, Isa 57:16, Jer 3:5, Jer 3:12, Lam 3:31, Lam 3:32

he delighteth: Isa 62:5, Isa 65:19, Jer 32:41, Eze 33:11, Zep 3:17, Luk 15:5-7, Luk 15:9, Luk 15:10, Luk 15:23, Luk 15:24, Luk 15:32, Eph 2:4, Eph 2:5, Jam 2:13

Reciprocal: Gen 18:14 – Is Gen 18:32 – I will not Gen 19:16 – the Lord Lev 6:7 – make Deu 4:31 – the Lord Deu 9:27 – look not Deu 28:63 – rejoiced over 2Sa 7:22 – none 2Sa 12:13 – The Lord 2Sa 24:14 – for his 1Ki 21:29 – I will not 2Ki 13:23 – the Lord 1Ch 21:13 – great 2Ch 6:14 – keepest covenant 2Ch 6:21 – forgive 2Ch 6:39 – forgive 2Ch 30:9 – the Lord Neh 9:32 – keepest Job 7:21 – take away Job 15:28 – desolate Job 33:24 – Then Psa 23:3 – restoreth Psa 25:6 – for they Psa 32:1 – transgression Psa 51:1 – O God Psa 51:9 – Hide Psa 62:12 – mercy Psa 79:5 – wilt Psa 85:2 – forgiven Psa 103:12 – so far Psa 108:4 – thy mercy Psa 111:4 – gracious Psa 138:2 – and praise Psa 145:8 – Lord is gracious Pro 3:3 – mercy Pro 16:6 – mercy Isa 30:18 – for the Lord Isa 33:24 – shall be forgiven Isa 38:17 – thou hast cast Isa 53:10 – the pleasure Isa 64:9 – remember Jer 9:24 – for Jer 31:7 – remnant Jer 31:20 – I will Jer 33:8 – General Jer 50:19 – he shall Jer 51:5 – though Lam 3:22 – because Eze 18:23 – not that Eze 33:16 – General Dan 9:4 – the great Hos 3:1 – according Hos 11:9 – for Joe 2:13 – for Amo 1:11 – kept Nah 1:2 – reserveth Zep 3:15 – hath taken Zec 3:9 – remove Zec 8:15 – have Zec 10:6 – for I have Mat 7:11 – how Mat 9:6 – that the Mat 18:13 – he rejoiceth Mar 2:7 – who Luk 7:42 – he Luk 15:20 – But Luk 23:43 – To day Act 3:19 – that Act 10:43 – him Rom 4:7 – General Rom 5:20 – But Rom 9:15 – I will have 2Co 1:3 – the Father of mercies Gal 3:18 – but Eph 1:7 – the forgiveness Tit 3:5 – according Jam 5:11 – the Lord is 1Pe 5:10 – the God

Fuente: The Treasury of Scripture Knowledge

Mic 7:18. The most wonderful feature of Gods treatment of his unfaithful people is his willingness to forgive them. Their many abominations would seem to justify (heir utter extinction, yet His great love preserved them and restored them again to their home land after the necessary punishment had been administered.

Fuente: Combined Bible Commentary

Mic 7:18-19. Who is a God like unto thee That is, there is no God like unto thee; that passeth by the transgression of the remnant, &c. That pardons the offences of the remainder of his people, namely, of those that shall survive the various punishments and destructions brought upon their forefathers for their sins. He retaineth not his anger for ever Though in his just displeasure he suffered their enemies to destroy their city, and lay their country desolate, and sent them into captivity; yet will he restore them again, and raise them to a state of great prosperity. He will chastise, but not consume his remnant. Because he delighteth in mercy Because it is his nature to delight in pardoning the penitent, and communicating blessings; whereas to punish, or inflict evil, is contrary to it. He will turn again, he will have compassion Or, he will again have compassion upon us. He will subdue our iniquities He will deliver us not only from the guilt, but also from the power of them, so that they shall not have dominion over us. Thou wilt utterly destroy them, as thou didst destroy Pharaoh and his army in the Red sea: a victory this, which can only be obtained by the merits of Christ, and the grace of the gospel. And therefore the remnant, here spoken of, to which God will show such mercy, seems to be chiefly those Jews which should be reserved to be made partakers of the benefits which should be conferred on that nation, upon their conversion to Christianity. Then especially shall God make manifest his mercy toward them, in pardoning all their former stubbornness and disobedience, and receiving them into his favour as formerly; and that in a degree greater than was ever experienced in the preceding ages of their church.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

7:18 Who [is] a God like unto thee, that pardoneth iniquity, and {s} passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.

(s) As though he did not see it, ignoring it.

Fuente: Geneva Bible Notes

3. Praise for forgiveness 7:18-20

Micah had prayed, he received the Lord’s answer, and this answer moved him to worship (cf. Exo 34:6-7). Modern orthodox Jews read Mic 7:18-20 in their synagogues on the day of Atonement following the reading of Jonah.

"Few passages in Scripture contain so much ’distilled theology’ as Mic 7:18-20." [Note: Wiersbe, p. 402.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The prophet praised Yahweh as a God who is unique in that He pardons the rebellious sins of the surviving remnant of His people. "Who is a God like You?" is another rhetorical question (cf. Exo 15:11; Psa 35:10; Psa 71:19; Psa 77:13; Psa 89:6; Psa 113:5), and it may be a play on Micah’s name, which means, "Who is like Yahweh?" No one is just like Him! Pardoning such grave sins is contrary to human behavior, but Yahweh would not retain His anger against the Israelites forever (cf. Psa 103:9). He will pardon them (cf. Mic 1:5; Mic 3:8; Mic 6:7; Exo 34:6-7) because He delights to be faithful to His love (Heb. hesed) for them (cf. Mic 7:20).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)