Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness.
Parallel Translations
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Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness.
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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.
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Who is a God like unto Thee, that pardoneth the iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, because He delighteth in mercy.
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Cross-references (64)
Passages linked to Micah 7:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- Psalms 103:8-9 Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness. He will not always accuse; neither will he stay angry forever.
- Ephesians 2:4-5 But God, being rich in mercy, for his great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—
- Jeremiah 50:20 In those days, and in that time,” says Yahweh, “the iniquity of Israel will be sought for, and there will be none; also the sins of Judah, and they won’t be found; for I will pardon them whom I leave as a remnant.
- Acts 13:38-39 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
- Jeremiah 32:41 Yes, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.”
- Exodus 15:11 Who is like you, Yahweh, among the gods? Who is like you, glorious in holiness, fearful in praises, doing wonders?
- Psalms 130:7-8 Israel, hope in Yahweh, for there is loving kindness with Yahweh. Abundant redemption is with him. He will redeem Israel from all their sins.
- Jeremiah 3:12 Go, and proclaim these words toward the north, and say, ‘Return, you backsliding Israel,’ says Yahweh; ‘I will not look in anger on you; for I am merciful,’ says Yahweh. ‘I will not keep anger forever.
- Lamentations 3:31-32 For the Lord will not cast off forever. For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses.
- Psalms 89:8 Yahweh, God of Armies, who is a mighty one, like you? Yah, your faithfulness is around you.
- Exodus 34:6-7 Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, keeping loving kindness for thousands, forgiving iniquity and disobedience and sin; and who will by no means clear the guilty, visiting the iniquity of the fathers on the children, and on the children’s children, on the third and on the fourth generation.”
- Psalms 86:15 But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth.
- Psalms 65:3 Sins overwhelmed me, but you atoned for our transgressions.
- Hebrews 8:9-12 not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; for they didn’t continue in my covenant, and I disregarded them,” says the Lord. “For this is the covenant that I will make with the house of Israel. After those days,” says the Lord; “I will put my laws into their mind, I will also write them on their heart. I will be their God, and they will be my people. They will not teach every man his fellow citizen, and every man his brother, saying, ‘Know the Lord,’ for all will know me, from their least to their greatest. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more.”
- Psalms 89:6 For who in the skies can be compared to Yahweh? Who among the sons of the heavenly beings is like Yahweh,
- Luke 24:47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- Micah 2:12 I will surely assemble, Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the middle of their pasture; they will swarm with people.
- Micah 4:7 and I will make that which was lame a remnant, and that which was cast far off a strong nation: and Yahweh will reign over them on Mount Zion from then on, even forever.”
- Exodus 33:18-19 Moses said, “Please show me your glory.” He said, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you. I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.”
- Deuteronomy 33:26 “There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
- 1 Kings 8:23 and he said, “Yahweh, the God of Israel, there is no God like you, in heaven above, or on earth beneath; who keeps covenant and loving kindness with your servants, who walk before you with all their heart;
- Ezekiel 33:11 Tell them, ‘ “As I live,” says the Lord Yahweh, “I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Turn, turn from your evil ways! For why will you die, house of Israel?” ’
- Joel 2:32 It will happen that whoever will call on Yahweh’s name shall be saved; for in Mount Zion and in Jerusalem there will be those who escape, as Yahweh has said, and among the remnant, those whom Yahweh calls.
- Psalms 86:5 For you, Lord, are good, and ready to forgive, abundant in loving kindness to all those who call on you.
- Isaiah 57:16 For I will not contend forever, neither will I always be angry; for the spirit would faint before me, and the souls whom I have made.
- Jonah 4:2 He prayed to Yahweh, and said, “Please, Yahweh, wasn’t this what I said when I was still in my own country? Therefore I hurried to flee to Tarshish, for I knew that you are a gracious God, and merciful, slow to anger, and abundant in loving kindness, and you relent of doing harm.
- Micah 7:14 Shepherd your people with your staff, the flock of your heritage, who dwell by themselves in a forest, in the middle of fertile pasture land, let them feed; in Bashan and Gilead, as in the days of old.
- Zephaniah 3:17 Yahweh, your God, is among you, a mighty one who will save. He will rejoice over you with joy. He will calm you in his love. He will rejoice over you with singing.
- James 2:13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
- Exodus 34:9 He said, “If now I have found favor in your sight, Lord, please let the Lord go among us, even though this is a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”
- Numbers 14:18-19 ‘Yahweh is slow to anger, and abundant in loving kindness, forgiving iniquity and disobedience; and he will by no means clear the guilty, visiting the iniquity of the fathers on the children, on the third and on the fourth generation.’ Please pardon the iniquity of this people according to the greatness of your loving kindness, and just as you have forgiven this people, from Egypt even until now.”
- Nehemiah 9:17 and refused to obey. They weren’t mindful of your wonders that you did among them, but hardened their neck, and in their rebellion appointed a captain to return to their bondage. But you are a God ready to pardon, gracious and merciful, slow to anger, and abundant in loving kindness, and didn’t forsake them.
- Psalms 71:19 Your righteousness also, God, reaches to the heavens; you have done great things. God, who is like you?
- Psalms 85:4-5 Turn us, God of our salvation, and cause your indignation toward us to cease. Will you be angry with us forever? Will you draw out your anger to all generations?
- Psalms 130:4 But there is forgiveness with you, therefore you are feared.
- Isaiah 1:18 “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.
- Isaiah 46:8-9 “Remember this, and show yourselves men. Bring it to mind again, you transgressors. Remember the former things of old: for I am God, and there is no other. I am God, and there is none like me.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Isaiah 65:19 I will rejoice in Jerusalem, and delight in my people; and the voice of weeping and the voice of crying will be heard in her no more.
- Jeremiah 3:5 “ ‘Will he retain his anger forever? Will he keep it to the end?’ Behold, you have spoken and have done evil things, and have had your way.”
- Daniel 9:9 To the Lord our God belong mercies and forgiveness; for we have rebelled against him.
- Luke 15:32 But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’ ”
- Numbers 23:21 He has not seen iniquity in Jacob. Neither has he seen perverseness in Israel. Yahweh his God is with him. The shout of a king is among them.
- Psalms 35:10 All my bones shall say, “Yahweh, who is like you, who delivers the poor from him who is too strong for him; yes, the poor and the needy from him who robs him?”
- Psalms 77:6-10 I remember my song in the night. I consider in my own heart; my spirit diligently inquires: “Will the Lord reject us forever? Will he be favorable no more? Has his loving kindness vanished forever? Does his promise fail for generations? Has God forgotten to be gracious? Has he, in anger, withheld his compassion?” Then I thought, “I will appeal to this: the years of the right hand of the Most High.”
- Psalms 103:2-3 Praise Yahweh, my soul, and don’t forget all his benefits, who forgives all your sins, who heals all your diseases,
- Psalms 103:13 Like a father has compassion on his children, so Yahweh has compassion on those who fear him.
- Psalms 113:5-6 Who is like Yahweh, our God, who has his seat on high, Who stoops down to see in heaven and in the earth?
- Isaiah 40:18 To whom then will you liken God? Or what likeness will you compare to him?
- Isaiah 40:25 “To whom then will you liken me? Who is my equal?” says the Holy One.
- Isaiah 57:10 You were wearied with the length of your ways; yet you didn’t say, ‘It is in vain.’ You found a reviving of your strength; therefore you weren’t faint.
- Jeremiah 31:34 They will no longer each teach his neighbor, and every man teach his brother, saying, ‘Know Yahweh;’ for they will all know me, from their least to their greatest,” says Yahweh: “for I will forgive their iniquity, and I will remember their sin no more.”
- Amos 7:8 Yahweh said to me, “Amos, what do you see?” I said, “A plumb line.” Then the Lord said, “Behold, I will set a plumb line in the middle of my people Israel. I will not again pass by them any more.
- Amos 8:2 He said, “Amos, what do you see?” I said, “A basket of summer fruit.” Then Yahweh said to me, “The end has come on my people Israel. I will not again pass by them any more.
- Micah 5:3 Therefore he will abandon them until the time that she who is in labor gives birth. Then the rest of his brothers will return to the children of Israel.
- Luke 15:5-7 When he has found it, he carries it on his shoulders, rejoicing. When he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep which was lost!’ I tell you that even so there will be more joy in heaven over one sinner who repents, than over ninety-nine righteous people who need no repentance.
- Luke 15:9-10 When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the drachma which I had lost.’ Even so, I tell you, there is joy in the presence of the angels of God over one sinner repenting.”
- Luke 15:23-24 Bring the fattened calf, kill it, and let’s eat, and celebrate; for this, my son, was dead, and is alive again. He was lost, and is found.’ Then they began to celebrate.
- Romans 11:4 But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”
- Jeremiah 38:8 Ebedmelech went out of the king’s house, and spoke to the king, saying,
- Isaiah 62:5 For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
- Micah 5:7-8 The remnant of Jacob will be among many peoples, like dew from Yahweh, like showers on the grass, that don’t wait for man, nor wait for the sons of men. The remnant of Jacob will be among the nations, among many peoples, like a lion among the animals of the forest, like a young lion among the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver.
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John Calvin 1540 · Public Domain The Prophet here exclaims that God ought to be…
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.
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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 Psalm 130 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 —
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain As though he would not see it, but wink…
As though he would not see it, but wink at it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Mic 7:18 Who [is] a God like unto thee,…
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, υπερεπλεονασε, 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
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- “ 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?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Lest what hath been spoken of this wonderful change…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Who is a God like unto thee,.... There is…
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:
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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 Psa 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, Psa 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 18. Who is a God like unto thee,…
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.
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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 חטאתם chattotham, THEIR sins, five MSS. of Kennicott's and De Rossi's, with the Septuagint, Syriac, Vulgate, and Arabic read חטאתינו 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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mic 7:18-19. Who is a God like unto thee…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Who is a God - (and, as the word…
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 people’s 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 God’s 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 God’s workings in nature; they were, at best, representatives of His government and of His displeasure at sin. But, being the creatures of man’s 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?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain No more, for past offences. Yet, if they transgress…
No more, for past offences. Yet, if they transgress again, they must not expect impunity. The Jews still bleed for the murder of the Messias. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Grateful at such unlooked-for grace being promised to Israel,…
Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.
passeth by the transgression--not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Pro 19:11). Contrast Amo 7:8, and "mark iniquities," Psa 130:3.
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the remnant--who shall be permitted to survive the previous judgment: the elect remnant of grace (Mic 4:7; Mic 5:3, Mic 5:7-8).
retaineth not . . . anger-- (Psa 103:9).
delighteth in mercy--God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain A DOXOLOGY, Mic_7:18-20.
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.
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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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18–20. A lyric passage, concluding the whole book. The…
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.
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thou wilt cast all their sins] Perhaps an allusion to the fate of Pharaoh (comp. Exo_15:5; Exo_15:10).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Who is a God like unto thee?—Micah, with…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 18-20. The book ends with a lyric ode…
Vers. 18-20. The book ends with a lyric ode in praise of Gods mercy and faithfulness.
In view of the many provocations and backslidings of the people, Micah is filled with wonder at the goodness and long suffering of God. Who is a God like unto thee? The question seems to recall the prophet"s own name, which means, "Who is like Jehovah?" and the clause in Moses" song, (Exo_15:11) "Who is like unto thee, O Lord, among the gods?" Such comparisons are made from the standpoint of the nations who believe in the real existence of their false gods. That pardoneth iniquty. (comp. Exo_34:7 Num_14:18) Passeth by the transgression; Septuagint, uperbainwn asebeiav , "passing over iniquities;" Vulgate, transis peccatum. To pass by, or pass over, is to forgive, as Amo_7:8. There is probably an allusion, as Jerome says, to the night of the Exodus. As the destroying angel passed over the Israelites and destroyed them not, so God spares his people, imputing not their iniquities unto them. The remnant. (Mic_2:12 Mic_4:6, Mic_4:7) The true Israel, which is only s remnant. (Isa_10:21 Rom_9:27) He retaineth not his anger forever. (Psa_103:9) The word rendered "forever" is translated by Jerome ultra, and by the Septuagint eiv marturion , i.e. to testify the justice of his punishment. He delighteth in mercy. As the Collect says, "O God, whose nature and property is always to have mercy and to forgive". (comp. RAPC Wis 11:24)
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Vers. 18, 19. The forgiving God.
No words could possibly have been more appropriate than these by way of bringing this brief book of prophecy to a close. When we think of the degenerate character of the age in which this prophet lived, and when we remember that he had constantly to deal with human guilt and depravity, to declare the Divine judgments, and to endeavour by warnings and threatenings to bring home to men a sense of their sinfulness, what could be more fitting than that, in closing his contribution to the Divine oracles, he should expatiate, as he does here so impressively, upon Jehovah as being the forgiving God. His design in these verses clearly was to extol the grace and mercy of the Lord his God. As he thought of the Divine forgiving love, he felt that with the Most High none can compare. With warmest admiration, combined with the profoundest adoration, he asks, "Who is aged like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?" (ver. 18). And instead of attempting to answer his own inquiry, he indicates what his answer would be by enlarging yet further upon God"s pardoning grace: "He retaineth not," etc. (vers. 18, 19). Let us reflect upon the incomparableness of the Lord our God, viewed as the Divine Forgiver. Consider
I WHAT THIS DIVINE FORGIVENESS IMPLIES.
1. The great fact of sin. There are those who have endeavoured to explain away this solemn fact of sin; who contend that there is not to be found in man any intentional preference of wrong to right; that what we call sin is something predicable of society rather than of the individual; that man himself is right enough, but lacks the science required to organize society rightly; and that what we call sin is after all only the development of these discordant causes in society. See Bushnell"s reply to this, setting forth on this theory our inconsistency in blaming the persons by whom sinful acts have been wrought, and in censuring ourselves when we have done unworthy acts, etc. ("Nature and the Supernatural," ch. 5). There is no escape from admitting the great fact of sin. The Word is unerring as it declares that "all have sinned, and come short of the glory of God"; (Rom_3:23) that "there is none that doeth good, no, not one"; (Rom_3:12) and that "every mouth must be stopped, and the whole world stand guilty before God". (Rom_3:19)
2. The Divine interposition with a view to the deliverance of the race from this terrible blight. We can form no true conception of the Divine forgiveness unless these facts of personal guilt and transgression, and of the Divine interposition in order to our deliverance, are kept prominently before us. And even at this stage our admiration is called into exercise, and we cry, "Who is a God like unto thee?" This is intensified as we consider
II WHAT THIS DIVINE FORGIVENESS INCLUDES. It includes deliverance from the sad consequences of sire Note what these are.
1. Mark the consequences of sin to the individual.
(1) There is loss of power. Every spiritual defeat is attended by the weakening of moral strength.
(2) There is disquietude of conscience.
(3) Separation from God. There can be no communion where there is contrariety of nature. "How can two walk together except they be agreed?
(4) Suffering and death. The connection between the spirit and the body is so intimate that the body necessarily suffers through the disorganization sin has wrought in the soul.
2. Consequences resulting to society. These also are sad and distressing. "The bad inheritance passes, and fears, frauds, crimes against property, character, and life, abuses of power, oppressions of the weak, persecutions of the good, piracies, wars of revolt, wars of conquest, are the staple of the world"s bitter history. It is a pitiless and dreadful power, as fallen society must necessarily be" (Bushnell, "Nature and the Supernatural," p. 123). The Divine forgiveness means deliverance from all these sad consequences of evil It is not a bare pardon merely, but it carries with it enfranchisement from the blighting effects of evil There is the impartation to the forgiven of a Divine power, an inward spiritual force to enable them to resist the evil and downward tendencies; the lost power is restored, and which is mighty in "subduing our iniquities" (ver. 19). There is the impartation to the forgiven of peace of conscience; the discordant and disturbing elements are hushed; the harmonies are restored. There is the experience of renewed communion with the Eternal. The soul, accepted and renewed, would ever abide at the feet of the Lord. There is oneness and agreement now, and hence fellowship is possible and practicable, yea, is felt to be desirable and essential "Blessed are the pure in heart: for they shall see God." And whilst suffering and death remain, yet by a Divine alchemy the character of these life sorrows becomes entirely changed, and they cease to he viewed as harsh inflictions, but are accepted as the loving discipline by which the Divine Father renders the character perfect and entire, whilst "the sting of death" having been taken away, the terror also is gone. And as men become thus brought into this holy experience will the regeneration of the world and its complete deliverance from evil be brought to pass. What a fulness of meaning, then, there is when God is spoken of as "pardoning iniquity"! And as we think how that this forgiveness carries with it all the privileges, honours, and enjoyments here and hereafter of the spiritual life, our admiration of him who has made all this possible to the individual and the race rises higher still, and we cry with wondering and adoring love, "Who is a God like unto thee?
III WHAT THIS DIVINE FORGIVENESS INVOLVES.
1. It has involved on the part of God all that is comprehended in the gift and work of his Son Jesus Christ; for it is through Christ alone that this forgiveness of sin is secured. "In him have we redemption through his blood, even the forgiveness of our sins". (Col_1:14) It involved the heavenly Shepherd"s coming forth to seek his lost and fallen world. "The Son of man is come to seek and to save that which was lost". (Luk_19:10) Lo! the Christ of God, the Gift of the Father"s love, clothed himself in our humanity, obeyed the Law we had broken, atoned for sin in the death of the cross, that we might not perish, that we might exchange the wilderness for the fold, be lifted out of the lost condition into hope, dignity, and character here, and be raised hereafter to immortal purity, peace, and joy. The power of human language is too weak adequately to describe the love of God as expressed even in the minutest of his doings; but in reference to this seeking the erring, with a view to their restoration, it signally fails, and we can only adoringly cry, "Who is a God like unto thee?
2. On the part of man this Divine forgiveness involves penitence and faith. "Repent ye, and believe the gospel". (Mar_1:15) On conditions thus simple the vilest transgressor may find mercy of the Lord. And if there is another thought which leads us to feel this pardoning love of God to be the more wonderful, it is the remembrance that he has not only provided the pardon, but even condescends to plead with men, that they may be led to fulfil the righteous conditions and to receive the boon. (Isa_1:18 Rev_3:20) Let us not repel him who has come to bless us by turning us away from our iniquities, but rather give him a hearty greeting. Then, with this ancient seer and with the forgiven through all ages, we shall cry, with hearts overflowing, with love and praise, "Who is a God like unto thee?" (vers. 18, 19).
Vers. 18, 19. Matchless mercy.
"The Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee." These words of Moses receive a striking illustration in the fact that every one of the "minor" prophets who threatens judgments against Israel ends by promises of deliverance which anticipate the days of the Messiah. In none is this more strikingly seen than in Micah. In this chapter the prophet, who has been lamenting the universal corruption of the people (vers. 1-6), finds comfort in God alone, to whom he looks with submission and hope, and obtains an assurance of renewed Divine favour when the chastisement is past (vers. 7-15). This encourages him to pray (ver. 14). His prayer is answered by a promise of deliverance such as God accomplished for his people in Egypt (vers. 15-17). Upon this he breaks forth in adoration of God"s matchless mercy, and anticipates the fulfilment of promises which would only be realized by the coming of the long looked for Deliverer. (vers. 18-20; and cf. Luk_1:70-75) This matchless mercy is shown both in God"s essential character and in his treatment of sinners. Each clause suggests some fresh thought on this attractive subject.
I "WHO IS A GOD LIKE UNTO THEE?" The reference to the Exodus (ver. 15) reminds us of Moses" words. (Exo_15:11) If there is none like God, "glorious in holiness, fearful in praises, doing wonders," what wonder can be so great as deliverance from sin? If even ungodly men are charmed rote adoration for a brief period as some deliverance from danger, how profoundly and unceasingly should we adore and glorify God for salvation from sin, which is a more dreadful evil than cholera, lunacy, or death! Notice how a question like this is often asked or answered; e.g. in regard to God"s power, (Deu_33:26) his faithfulness, (1Ki_8:23) his deliverance of the oppressed, (Psa_35:10) his condescension to the lowly. (Psa_113:5, Psa_113:6) In a word, in his character and in all his dealings he stands alone. (Psa_89:6-8)
II "THAT PARDONETH INIQUITY." This is as essential a part of God"s character as is maternal love in a mother"s heart. When Moses said to God, "I Beseech thee, show me thy glory," the answer was, "I will make all my goodness pass before thee, and I will proclaim the Name of the Lord before thee". (Exo_33:18, Exo_33:19) And when the sublime proclamation was made, one of the essential elements of Jehovah"s character, as revealed in his Name, was "forgiving iniquity and transgression and sin". (Exo_34:5-7) God loves to be reminded of his Name, and to see that it is that on which our hopes of pardon rest; e.g. Num_14:17 Psa_25:11 Psa_86:5, 15 130:4 Dan_9:9.
III "AND PASSETH BY THE TRANSGRESSION OF THE REMNANT OF HIS HERITAGE." This denotes a continual action on the part of God. Isolated acts of pardon would not meet the case. He comes with his eyes as a flame of fire, and yet he does not "mark iniquities". (Psa_130:3; and cf. Num_23:21) What he commends he practises. (Pro_19:11) Yet not because of any laxity in his relations to sin, but because of his righteous grace. Such declarations of Divine mercy as the Old Testament is full of can only be perfectly understood when read in the light of the New Testament, and of the atoning sacrifice of Christ, "for the redemption of the transgressions that were under the first covenant;" "Whom God set forth to be a Propitiation, through faith, by his Mood, to show his righteousness, because of the passing over of the sins done afore time, in the forbearance of God". (Rom_3:25 Heb_9:15)
IV "HE RETAINETH NOT HIS ANGER FOREVER, BECAUSE HE DELIGHTETH IN MERCY." In the midst of words of grace we have a distinct recognition of anger as one of God"s perfections. So in Exo_34:7, "that will by no means clear the guilty." If he were not angry with sinners he would be less perfect. This truth needs to be emphasized in the present days of superficial views of sin. But if he were to retain his anger forever, it would be fatal. (Isa_57:16) So "he will not always chide," etc.; he "will not cast off forever; but though he cause grief, yet will he have compassion according to the multitude of his mercies". (Lam_3:31, Lam_3:32) And this "because he delighteth in mercy." In its literal sense "he is bent on mercy." Proofs of this crowd on us from every side. We see it in the history of Israel, (Neh_9:16-19, 26-31 Ps 78) in the cross of Christ, (1Jn_4:10) in the long lives of many of the most impenitent, (Rom_2:4) and in the experience of those who are now rejoicing in salvation. (Eph_2:4-Tit Eph_3:4-7) It is therefore a joy to God to forgive and save. The parables of Luk_15:1-10 remind us of this. The pearl of parables that follows might be called, not "The prodigal son," but "The long suffering and rejoicing father.
V "HE WILL TURN AGAIN, HE WILL HAVE COMPASSION UPON US." In our idiom "He will again have compassion on us." When God sent Jesus Christ "preaching peace" to Israel, it was no new thing. It was the latest and sublimest illustration of a Divine habit. (Heb_1:1) In the wilderness days, "he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath". (Psa_78:38) Thus God treated them all through their history. See the summary of the later history of Judah in 2Ch_36:14-16, "... till there was no remedy," etc. But he again had compassion; he turned again their captivity, according to his promises. (Deu_30:1-6) And though they crucified the Christ, and were "broken off," they are still "beloved for the father"s sake." God will again have compassion on them. (Zec_12:10-14 Zec_13:1) "And so all Israel shall be saved." These repeated acts of the mercy in which God delights may encourage the vilest to appeal for forgiveness, "according unto the multitude of thy tender mercies". (Psa_51:1)
VI "HE WILL SUBDUE OUR INIQUITIES" He will tread them down, trample them underfoot. One of the marked peculiarities of the Divine forgiveness is the result on the sinner himself. No one pardons with such a good effect on the sinner pardoned. Some are disappointed in those they forgive. Not so God. Whenever he remits sin he reforms the sinner. His salvation being from the love and the power as well as the punishment of sin; a sinner cannot grasp the pardon and neglect the purity. Nor does he desire to. The most sacred motives forbid. The promise of pardon is accompanied with the assurance of the purifying Spirit. (Eze_36:25 Rom_8:1, 2 1Co_6:11) Sin is a serpent to be crushed under the heel. (Rom_16:20) It is a foe to be conquered, and who shall be conquered because we are "not under the Law, but under grace". (Rom_6:14) The victory is God"s, though the blessedness of it is ours, (Psa_98:1) "He will subdue our iniquities.
VII "THOU WILT CAST ALL THEIR SINS INTO THE DEPTHS OF THE SEA." This indicates the completeness of the Divine salvation. Elsewhere we have the promise. (Psa_103:12) Hezekiah says, "Thou hast cast all my sins behind my back," so that the accuser cannot get them without going behind the very throne of God; and God himself will never turn to see them. Here the figure is still more striking; sins cast, not in the shallows, subject to the tidal waves which might throw them up into sight again, but into the depths of the sea. (cf. Jer 1) Other figures are used to teach the same truth the cloud blotted out, never to be seen; (Isa_44:22) sin forgotten, even by God himself. (Isa_43:25) Such is God"s matchless mercy in pardoning sin. And when our sins are finally subdued as well as pardoned, cast into the depths of the sea, while we are standing on the eternal shore, justified, sanctified, glorified, then we shall sing the final song, "Thanks be to God who giveth us the victory through our Lord Jesus Christ." And because we are already being saved by a God of such matchless mercy, in whom we have placed our trust, we have no fear as to the issue. (Rom_8:38, Rom_8:39) "We lift our hands exulting In thine Almighty favour, The love Divine, which made us thine, Shall keep us thine forever. E.S.P.
HOMILIES BY A. ROWLAND Vers. 18, 19. "A pardoning God.
In the days of Micah the social and religious condition of Jerusalem was deplorable. All through the country evils prevailed, but they were worst at its centre. Instinctively the vicious make their way to a crowded city. If vice is condemned in the nation, its disgracefulness is less conspicuous in a crowd; and if vice is not condemned, the city affords the best opportunities for the gratification of unholy desire. It still needs courage and wisdom to recognize and combat evils prevailing in great cities, and God still requires knights of the cross who will fight, not as of old for the grave of Christ, but for his Church. Micah was one of these. The prevalent sins of the prophet"s days were threatening the existence of society, loosening the ties which gave unity to the nation, and dividing into factions members of the same family. The wealthy were sucking the very life blood of the poor, and the judges openly asked for bribes, without the smallest sense of shame; so that the prophets were not only the teachers of truth, but also the tribunes of the people. Unbelief in God lay at the root of such wrong doing, for unless rulers recognize responsibility to him, one of the greatest safeguards against their abuse of authority is destroyed. Persuading themselves that God was such a one as themselves, idolatry prevailed, and although the temple still stood and its worship was as gorgeous as ever, unreality and hypocrisy rendered such religion worse than useless. A few voices were lifted up boldly against this condition of things. Isaiah and Micah stood side by side in their protests, and did much to stem the tide of iniquity. With all their vigorous denunciation of sin, however, hope was constantly held out to the sinner, and never was the mercy of God more clearly set forth than in the words of our text. Seven hundred years after this prophet"s death, Wise Men from the East came to Jerusalem inquiring for him who was born to be the King of the Jews and the Light of the world. They were answered in the words of Micah, and it was through following his directions that they saw and worshipped the infant Jesus. Even in our day we may say, "He being dead yet speaketh," While the splendid orations of Cicero and Demosthenes have no influence over modern society, and the speeches recorded by Tacitus and Thucydides have only their marvellous literary value, the words of thin ancient prophet meet our necessities, give us guidance and comfort, emboldening us to trust in the mercy of a pardoning God. The subject of Divine pardon suggested here will now have our consideration.
I THE PREROGATIVE OF PARDON IS CLAIMED BY GOD FOR HIMSELF. He knew the needs of his children, and therefore proclaimed his pardoning love from the first. Even amid the terrors of Sinai he revealed himself as a God "pardoning iniquity." David was emboldened to come into his presence, after the commission of most grievous sins, praying, "Have mercy upon me, O Lord, according to thy loving kindness," etc. He pardons of his own free will, because, as Micah says," he delighteth in mercy; and with a perfect knowledge of what is worst in us, he declares his willingness to forgive all who are penitent. This power he has delegated to no man. If Jesus had simply been human, the Pharisees would have been justified in saying, "This man blasphemeth," when he forgave the sins of the paralytic. Nor did our Lord"s declaration to his apostles, "Whose sins soever ye remit, they are remitted unto them," endue them with a super natural or exclusive privilege. Their right was only ministerial and declarative, and is shared by all those who, by Divine grace, have been made "kings and priests unto God.
II DIVINE PARDON SEEMS THE MORE WONDERFUL WHEN COMPARED WITH MAN"S FORGIVENESS. "As the heavens are higher than the earth, so are my ways higher than your ways," etc. Suppose the case of an employee, who, having robbed his master, is detected, but on evidence of sincere contrition is reinstated in his position. His restitution is accompanied by hard terms, he is watched suspiciously, and his employer considers that he has been exceptionally generous to restore him at all. Contrast this with what our Lord tells of God"s pardoning love in his parable of the prodigal son. Instead of being refused, his father sees him "when a great way off;" instead of angry reproaches, he has "compassion upon him;" instead of cold reserve, he falls on his neck, and kisses him; instead of suspicion, there is gladness, and all the house is filled with music and dancing. Or take, as another contrast, the reception given at home to a girl who has gone wrong, with the touching story of our Lord"s love to the woman who was a sinner. And Jesus says, "He that hath seen me hath seen the Father." "Who is a God like unto thee, that pardoneth iniquity?
III DIVINE PARDON IS PROFFERED FOE ALL KINDS OF SIN. Different words are used here and elsewhere in order to show that no sort of wrong doing is exempt from pardon; so that the moral and the vicious, those who have sinned inwardly or outwardly, may alike be encouraged to return to the Lord. Transgression" is an act of evil committed against a Law acknowledged to be holy. It signifies stepping across a line which is drawn and visible. "Inquiry" is the inward tendency which responds to suggestions of evil; which we cannot root out, and which makes self-reformation hopeless. Sins" are acts done from wrong motives. All these it is promised shall be done away with on our repentance.
IV DIVINE PARDON IS COMPLETE AND THOROUGH.
1. Thou wilt cast all their sins into the depths of the sea." If we drop a knife into a tidal pool, we can see it and regain it; but if we sail out of sight of land, and drop it overboard in the "depths of the sea," it is gone forever. So completely gone are our forgiven sins.
2. He will subdue our iniquities." If our nature is not sanctified, we shall only do again our evil deeds. All our affections and thoughts must be subjected to the Divine will, and this can only be the result of God"s own work.
CONCLUSION. How can God be just, and yet our Justifier! This mystery, which lies at the root of his moral government, finds its only answer in the cross of Christ. God"s laws are eternal and inexorable. He cannot swerve from absolute righteousness. Sin must bring shame, misery, and death, here and hereafter. If, therefore, God had said all shall be overlooked, the penalty shall be removed, the Law repealed, it would appear to myriads of intelligent beings (compared with whose multitude the human race is as nothing) that the Law was either unjust in its enunciation or unjust in its repeal. Yet a sense of the perfect integrity of God is the foundation of his creature"s bliss. But the Son of God became the Son of man. He gathered up into himself all the sympathies, powers, and sufferings of our race. He stood forth as our Representative, vindicating the Law by his obedience, and dying on the cross for transgressors. This would evoke grander reverence for Law than if the race had been punished; and such a display of love wins all hearts from disobedience. "My faith would lay her hand On that dear head of thine, While like a penitent I stand, And there confess my sin. A.R.
The incomparableness of God illustrated in his forgiveness of sin: 1. The nature of his forgiveness.
"Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?" The prophet here anticipating the full deliverance, not only of the Jews from Babylonian captivity, but probably of humanity itself from the curse of sin through Jesus Christ breaks forth in a sublime strain of praise and admiration in relation to the incomparable character of God. "Who is a God like unto thee?" The subject of the two verses (18, 19) is Divine forgiveness, its nature, its source, and its completeness. We shall confine ourselves now to the nature of Divine forgiveness. God"s forgiveness here is represented in the words, he "passeth by the transgression of the remnant of his heritage." This does not mean that God is unobservant of sin, for all things are naked and open unto him; nor that it is not an offence to him, for it is "an abomination in his sight" but that he regards it in no fault-finding spirit, but with a noble generosity. As loving parents are disposed to overlook much in their children of which they cannot approve, the great Father is disposed to overlook much. "He is not strict to mark iniquity." He passes it by, pursues his benevolent march as if it did not exist. Theology, which has thrown a haze over many of the bright things of revelation, has clouded this, one of its most glorious orbs. Forgetting that the Bible is a popular book, using language in accommodation to our habits of thought and expression, it has constructed its theories upon the etymology of words. The truth and pertinence of this remark will be seen if, at the outset, we consider the very diversified forms in which the Bible represents to us the doctrine of Divine forgiveness. Generally, indeed, I find it set forth under figures corresponding to the aspects in which sin stands before the mind of the writer at the time. For example
I WHEN SIN APPEARS AS A DEBT, AN UNFULFILLED OBLIGATION, THEN PARDON IS SPOKEN OF AS A CANCELING. Thus in the forty-third chapter of Isaiah Jehovah is represented as saying, "I, even I, am he who blotteth out thy transgressions;" and Peter, on the Day of Pentecost, exhorts his vast auditory to "repent, that their sins may be blotted out" When a man has paid his debts, or when some one else has discharged them, the creditor takes his pen in hand and strikes from the ledger both the name of the debtor and the amount. But sin is a debt in a very figurative sense, and therefore such representations of pardon must not be taken in a literal meaning.
II WHEN SIN APPEARS AS AN ESTRANGEMENT FROM GOD, THEN FORGIVENESS IS REPRESENTED AS RECONCILIATION. But as the estrangement is not mutual, it being exclusively on man"s part; in the reconciliation there is no mutual change of mind. God cannot change, and need not change, to be reconciled to the sinner.
III WHEN SIN APPEARS AS AN INDICTMENT, FORGIVENESS IS SPOKEN OF AS A JUSTIFICATION. But justification can in the nature of the case have but a very remote resemblance to the forensic term as used by men. In civil justification, for instance, the charge has been found false, the accused demands justification as a right, and retires from the court with a high sense of insulted innocence.
IV WHEN SIN APPEARS AS A POLLUTION, FORGIVENESS IS REPRESENTED AS A CLEANSING. Hence we read of Christ"s blood cleansing from all sin. But it is only in a very figurative sense that you can employ the word "washing" to the mind, which is an invisible and impalpable power.
V WHEN SIN APPEARS AS A DISEASE, FORGIVENESS IS REPRESENTED AS A HEALING. "I will heal your backsliding;" "I am come to bind up the broken hearted.
VI WHEN KIN APPEARS AS AN OBSTRUCTION BETWEEN THE SOUL AND GOD, FORGIVENESS IS REPRESENTED AS A CLEARING. The mountains are levelled, the clouds are dispersed, the foes are crushed and are buried as Pharaoh and his host were buried in the depths of the sea. There are three points of contrast between Divine forgiveness and human.
1. In human governments forgiveness is exercised with most cautious limitations. Human Sovereigns, however generous their natures, can only bestow pardon on a few out of numerous criminals. Were forgiveness to become general, the power of the government to maintain order would be weakened. There is no such limitation to the exercise of this prerogative in God. He offers pardon to all.
2. In human forelimbs there is no guarantee against future criminality. The prisoner pardoned by a human Sovereign may be inspired by gratitude and prompted perhaps to resolve upon a life of future obedience, and yet his heart remain unchanged. The principles that led to his crime may still be in him, and, being there, they may break forth again. But in Divine forgiveness it is not so. The pardoned man is a changed man: he has a new heart put within him a heart inspired with such love to the Sovereign as will secure a joyous and constant obedience.
3. Human forgiveness can never put the criminal in such a good position as he had before his transgression. He has his freedom as before, but he has not his self-respect, he has not the same standing in society; his contemporaries will never look upon him in the same light again. Some will shun him, others will suspect him, and few will venture to give him their confidence and their love. But in Divine forgiveness the criminal is raised to a higher status even than that of innocence. I know not whether the angels would have been his servants had he never fallen; but after his forgiveness they become so. They rejoice with him on his conversion, they cheer him on his pilgrimage, they bear him on their pinions to their heavenly scenes. He is brought into an "innumerable company of angels." We see partially from his state in Eden what relations man would have entered into with his Maker had he never sinned; but I believe that he never would have had what the pardoned sinner has the honour of seeing his Maker, in the Person of Jesus, on the throne of the universe, gazed on by every eye and worshipped by every eye and worshipped by every heart. D.T.
The incomparableness of God illustrated in his forgiveness of sin: 2. The source of his forgiveness.
"He retaineth not his anger forever, because he delighteth in mercy." Anger in God is not passion, but principle; not antagonism to existence, but to the evils that curse existence. His anger is but love excited against everything that tends to disturb the harmony, cloud the brightness, and injure the happiness of his creation. "Fury is not in me," etc. (Isa_27:4) Here isthe source of forgiveness: "He delighteth in mercy.
I FORGIVENESS IS A MERCIFUL ACT. It is not an act of equity, but of compassion; not of justice, but of love. It is the prerogative of mercy. "The Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin." Again, "The Lord is long suffering and of great mercy, forgiving iniquity and transgression." It is mercy that cancels the debt, blots out the cloud, effects the reconciliation, cleanses the stain, and heals the disease. "Not by works of righteousness which we have done," etc. All the redeemed in heaven acknowledge this: "Unto him that loved us, and washed loosed us from our sins in his own blood," etc. (Rev_1:5)
II THIS ACT OF MERCY IS THE DELIGHT OF GOD. "He delighteth in mercy." Mercy is a modification of benevolence. It always implies misery, for if there were no misery there would be no mercy. Whilst God does not delight in misery, he delights in removing it. What greater delight has a loving parent than in restoring to health and vigour a diseased and suffering child? To a true soul the delight of moral restoration is even greater than this. A noble father has perhaps more delight in the virtues and fellowship of the son whom he has been the means of raising from moral depravity to spiritual purity and power, than in those of the one who has always pursued the virtuous way. It is thus with him from whom all human love proceeds, he delights in mercy. Will not the song of the redeemed have more music in his ear than the lofty strains of those who have never fallen? He delights to welcome to his besom and his home his returning prodigals.
1. If he delights in mercy, then hush forever the pulpits that blasphemously represent him as malign. The God that you have in the Calvinian theology is not the God of the Bible, but the God of ill-natured, morose, and vindictive souls. Hence the masses of England turn away in horror from some modern pulpits. "He delighteth in mercy." Let us declare this! "Let the wicked forsake his way," etc.; "Come, let us reason together," etc.; "Come unto me, all ye that are weary and heavy laden," etc.
2. If he delights in mercy, then let no sinner despair on account of the enormity of his sins. Let all the sins of the world be embodied in one man"s life; let that one man return to God, and he will abundantly pardon" him, He will do it, not reluctantly, not half-heartedly, but with aboundings of joy. He will rejoice over you. "There is more joy in heaven over one sinner that repenteth," etc.
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? "He retaineth not his anger forever" Who shall say but in some distant future, by some way not revealed, every discord in the moral universe shall be hushed, every prison opened, all sufferers delivered, and all hells quenched? What generous heart would not a thousand times rather believe in this, if they could, than in eternal torment or utter extinction? D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Who is a God like unto Thee, that pardoneth…
Mic_7:18
Who is a God like unto Thee, that pardoneth iniquity?
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Jer 15:21")
remnant
(See Scofield "Jer 15:21")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Who is a God like you—who takes ... inheritance?
Who is a God like you—who takes ... inheritance?
Micah is emphasizing that there is no God like Yahweh. This can be translated as a statement. AT: "I know that there is no God like you, who takes ... inheritance." (See: Rhetorical Question)
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the remnant of his inheritance
"those of his chosen people who have survived his punishment"
you ... of the remnant of his inheritance? He does not keep his anger forever, because he delights in his covenant faithfulness.
Here the words "his" and "he" can be stated in second person. AT: "you ... of the remnant of your inheritance, who do not keep your anger forever, because you delight in your covenant faithfulness?" or "you ... of the remnant of your inheritance? You do not keep your anger forever, because you delights in your covenant faithfulness." (See: First, Second, or Third Person)
he delights in his covenant faithfulness
The abstract noun "faithfulness" can be stated as "faithful." AT: "he delights in being faithful to his covenant" or "he delights in being faithful to his people" (See: Abstract Nouns)
passes over
ignores
does not keep his anger
"does not stay angry"
translationWords
God
sin
transgress
remnant
inherit
eternity
covenant faithfulness
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:18-20 These verses provide a fine brief summary of…
7:18-20 These verses provide a fine brief summary of Old Testament theology. God is unique; there is no one and nothing else like him. Because of his unfailing love (Hebrew khesed), he does not destroy his people whom he judges but instead restores them (see Exod 36:6-7). His faithfulness means that he can be trusted to do good regardless of the cost to himself (see Ps 89:1-2). • Where is another God like you: This question probably plays off of Micah’s name (“Who is like the Lord?”). God’s character is unequaled among the gods of the nations. His actions and words spring from his character (Exod 34:6-7). God pardons, shows compassion, triumphs over his peoples’ sins, and seals those sins away. The Lord’s unfailing love moved him to choose Israel from the beginning (Deut 7:8), consistent with his covenant faithfulness to Israel’s ancestors (Deut 7:20; 9:1–10:22). By his unfailing love, God continues to offer hope to those who trust in him.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.