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.
Micah concludes his prophecy with a magnificent hymn celebrating God's incomparable character. "Who is a God like unto thee" (mi-El kamokhah) plays on Micah's name (Mikayahu, "who is like Yahweh?") and echoes Moses's song at the Red Sea (Exodus 15:11). The implied answer: no one—no god, power, or authority compares to Yahweh. What makes Him unique? "That pardoneth iniquity" (nose avon)—the verb nasa means to lift up, carry away, or forgive. God removes sin's guilt and penalty from His people.
"And passeth by the transgression of the remnant of his heritage" continues the theme. "Passeth by" (over al-pesha) means overlooking or forgiving, not in the sense of ignoring justice but of satisfying justice through substitutionary atonement. "The remnant" (she'erit) indicates not all Israel but the faithful few who trust God's promises. "His heritage" (nachalato) recalls covenant language—Israel is God's special possession, treasured inheritance (Deuteronomy 32:9; Psalm 33:12).
"He retaineth not his anger for ever" (lo-hecheziq la'ad apo) reveals God's disposition toward His covenant people. Though sin provokes righteous wrath, God doesn't nurse eternal grudges or hold perpetual anger against those He has redeemed. "Because he delighteth in mercy" (ki-chafets chesed hu) explains why: mercy, covenant love, and loyal kindness define God's essential character. Chesed (translated variously as mercy, lovingkindness, steadfast love) describes God's covenant faithfulness—He keeps promises, shows loyal love, and delights in demonstrating grace to undeserving sinners. This concludes Micah's prophecy with hope rooted in God's merciful character, not human merit.
Historical Context
Micah 7:18-20 forms the book's concluding doxology, balancing earlier judgment oracles with hope for restoration. After pronouncing judgment on both kingdoms (1:5-7, 3:12), warning of exile (1:16), and describing social collapse (7:1-6), Micah ends with assurance that judgment isn't God's final word. His covenant faithfulness ensures restoration beyond exile—a promise fulfilled partially after Babylon's fall (538 BC) but ultimately fulfilled in Christ's redemptive work and new covenant.
These verses were later adapted for liturgical use in Jewish worship. The tradition of Tashlich ("casting") developed where Jews symbolically cast sins into water on Rosh Hashanah (Jewish New Year), based on Micah 7:19: "thou wilt cast all their sins into the depths of the sea." This ritual expresses faith in God's complete forgiveness—sins removed so thoroughly they're irrecoverable, drowned in the sea's depths, gone forever.
The theology here anticipates New Testament revelation. God pardons iniquity through Christ's substitutionary atonement—Jesus carries our sin (Isaiah 53:6, 12; 1 Peter 2:24; 2 Corinthians 5:21). God passes by transgression because Jesus bore the penalty (Romans 3:25-26). God retains not His anger because wrath was poured out on Christ at Calvary (Romans 5:9). God delights in mercy, demonstrated supremely in sending His Son to die for sinners (John 3:16; Romans 5:8; Ephesians 2:4-7). Micah's closing hymn finds full expression and fulfillment in the gospel.
Questions for Reflection
How does God's unique character—pardoning iniquity and delighting in mercy—distinguish Him from all false gods and idols?
What does it mean practically that God doesn't retain anger forever toward those covered by Christ's atonement?
How should God's delight in showing mercy shape your approach to confession, repentance, and assurance of forgiveness?
Analysis & Commentary
Micah concludes his prophecy with a magnificent hymn celebrating God's incomparable character. "Who is a God like unto thee" (mi-El kamokhah) plays on Micah's name (Mikayahu, "who is like Yahweh?") and echoes Moses's song at the Red Sea (Exodus 15:11). The implied answer: no one—no god, power, or authority compares to Yahweh. What makes Him unique? "That pardoneth iniquity" (nose avon)—the verb nasa means to lift up, carry away, or forgive. God removes sin's guilt and penalty from His people.
"And passeth by the transgression of the remnant of his heritage" continues the theme. "Passeth by" (over al-pesha) means overlooking or forgiving, not in the sense of ignoring justice but of satisfying justice through substitutionary atonement. "The remnant" (she'erit) indicates not all Israel but the faithful few who trust God's promises. "His heritage" (nachalato) recalls covenant language—Israel is God's special possession, treasured inheritance (Deuteronomy 32:9; Psalm 33:12).
"He retaineth not his anger for ever" (lo-hecheziq la'ad apo) reveals God's disposition toward His covenant people. Though sin provokes righteous wrath, God doesn't nurse eternal grudges or hold perpetual anger against those He has redeemed. "Because he delighteth in mercy" (ki-chafets chesed hu) explains why: mercy, covenant love, and loyal kindness define God's essential character. Chesed (translated variously as mercy, lovingkindness, steadfast love) describes God's covenant faithfulness—He keeps promises, shows loyal love, and delights in demonstrating grace to undeserving sinners. This concludes Micah's prophecy with hope rooted in God's merciful character, not human merit.