Micah 7:18, 19 Who is a God like to you, that pardons iniquity, and passes by the transgression of the remnant of his heritage?… 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. Parallel Verses KJV: 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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