The unchanging God
The Westminster Catechism, in presenting a brief definition of God,
succinctly says that He is infinite, eternal and unchangeable in His
Being.
God's nature or character is immutable, that is, it has never
worsened or bettered - it remains the same. God does not change, indeed,
he cannot change, both in his being (ontologically) and in his will (decretally).
The constancy of his character, his nature or his essential being is
brought out. Not only in his character but also in his design and
purpose, so much so that Scripture affirms the eternal counsel of God:
What God is doing in history since the creation to its consummation is
according to his infallible and unchanging plan.
This constancy guarantees that He remains always one and the same
true God, faithful to himself (in Trinitarian relationships), to his
decrees (secret in himself but not being divulged and executed in
history) and his works (in relation with angels and men.
Biblical evidence
Scripture is replete with affirmations concerning the unchanging
Triune God: some explicit ones are the following:
Numbers 23:19 - “God is not a man, that He should lie, nor a son of
man, that He should repent.”
1 Samuel 15:29 - "And also the Strength of Israel will not lie
nor repent: for he is not a man, that he should repent."
Psalms 102:26 - "They shall perish, but thou shalt endure; yea,
all of them shall wax old like a garment; as a vesture shalt thou change
them, and they shall be changed."
Malachi 3:6 - "For I am the Lord, I change not; therefore ye
sons of Jacob are not consumed."
2 Timothy 2:13 - "If we believe not, yet he abideth faithful: he
cannot deny himself."
Hebrews 6:17,18 - "Wherein God, willing more abundantly to shew
unto the heirs of promise the immutability of his counsel, confirmed it
by an oath: that by two immutable things, in which it was impossible for
God to lie, we might have a strong consolation, who have fled for refuge
to lay hold upon the hope set before us."
James 1:17 - "Every good gift and every perfect gift is from
above, and cometh down from the Father of lights, with whom is no
variableness, neither shadow of turning."
Such passages serve that we may worship God aright; they are also for
our comfort.
God's trustworthiness
God's immutability defines all his other attributes: he is immutably
wise, he cannot but be merciful, good, and gracious. The same may be
said about his knowledge: God does not need to gain knowledge; he knows
all things, eternally and immutably so.
Now, in his communication to us, God was pleased to give promises,
and most importantly, to enter into covenant with his elect through
their appointed Mediator, Jesus Christ. God has bound himself to
protect, to cherish, to sanctify, to deliver his people, and finally to
bring them into glory.
The importance of his immutability in knowledge at once becomes
apparent, for if He forgets or lets some knowledge about his children
slip by, how can He fulfil what He has promised? When they are tempted,
how can He deliver them?
He cannot prove to be trustworthy if his knowledge is slack or
inconstant.
God's will and purposes
Nobody can exercise his will or fulfil his purpose without the aid of
knowledge. Knowledge is primary and indispensable for rational beings,
and all the more so for the supremely rational God, the source of all
logic, mind, and understanding.
God's secret will is in himself: He alone knows it, and He knows it
eternally and infallibly so, to such an extent that the Scripture
affirms that God works all things after the counsel of his own will
(Ephesians 1:11). But he cannot do so without knowledge, and He needs to
know all the details, if all things are to be done according to his
unchanging will.
Again, God's revealed will (what he said men should do, how they are
to behave) implies that He is unchanging in his knowledge of all his
creatures. Otherwise how can He be their righteous Judge and Rewarder if
He lacks information about their goings in and goings out?
The importance of this doctrine
The revelation of God's name, his character, his attributes and all
that pertain to him, directly or indirectly, affects our worship of him.
A false or incorrect notion of God is a subtle form of idolatry. The
church must be well-grounded in this: it is the people who know their
God that will do exploits, and be strong.
Now Scripture gives us no allowance to diminish or in some way
tarnish the attributes of God, which are all perfect and infinite. Since
God is knowing, and God is eternal, He must have known from eternity,
and if He has known from eternity, then his knowledge is necessarily
unchangeable. These are all interrelated and mutually defining.
If all men are naked and open before Him with whom we have to do
(Hebrews 4:13; 2 Chronicles 16:9; Job 26:6), then God did not begin
someday to gain knowledge about us; He knew us from the beginning,
indeed from eternity past (Psalms 90).
This is important because it elevates our thoughts concerning God; we
would not be tempted to lower him down to our level, but indeed worship
him as the supreme and only God. He needs not to be instructed (Isaiah
40:12ff.): even when we pray He knows already what we will ask. So, we
are not to pray thinking that we will convince God to do our will;
rather prayer is to be considered as the God-appointed means for God to
do His own will concerning us and others.
God’s glory is complete
God is glorious in and of himself, not needing anything or anyone to
enhance or add to his intrinsic majesty: see Isaiah 6:3; Psalms 24:7-10;
Acts 7:2. Glory is inherent to his very nature. Even without creation,
his glory would not be less that what it is.
God's glory is the sum total of all his attributes or characteristics
(cf. Exodus 33:17-19).
It can be seen and appreciated by men on earth: "We have beheld
his glory..." (John 1:14); and all the more so in heaven:
"That they may behold my glory, glory which thou hast given me
before the foundation of the world" (John 17:24).
Men can only acknowledge and confess God's glory, but whether they do
so or not God is still all-glorious. We cannot add or diminish to his
attributes. We may and are indeed bound to glorify (adorn) his doctrine
(truth), and when we do so we do this for our own good.
By contrast an earthly monarch does not possess intrinsic glory: it
is given to him (by the sceptre, the throne, the royal garments, and so
on).
According to Paul, though, God is not served with human hands, as if
God lacks anything, since he gives to all life and breath and all
things. But the creature is bound and morally obliged (as a creature) to
declare and give glory to God, that is, acknowledge God for who He
really is (1 Chronicles 16:24,27,28; 29:11-13).
Furthermore God cannot and will not give his glory to another; it
belongs to him essentially (Isaiah 48:11). But his people willingly
exhibit and make known his glory in the eyes of men (Titus 2:10;
Philippians 1:20; 1 Timothy 1:17; 6:15-16; Jude 24). Even the created
order glorifies God in its own way (Psalms 19:1).
But the whole point is that God is glorious and blessed in himself
(James 2:1). Nothing and nobody can enhance his intrinsic glory or
detract from it. His glory is manifested over, in and through his
creatures.
God is infinite, therefore immutable
Finiteness and infiniteness are mutually exclusive categories. A
finite being, therefore, can never become infinite, for in multiplying a
finite dimension by finiteness the result would still be finite. A
finite, limited thing must necessarily have a beginning; it must be
created. So it must also be mutable, for since there was a time when it
was not, then there was a radical change from non-being to being.
By contrast, God is immutable for He never came into being. He is
Being, and the source of all other beings. He is always the same in his
being: then He must be infinite. If not infinite, then finite; but
finiteness spells and carries with it the idea of change (from non-being
to being, at least).
Infiniteness and immutability in God are mutually supportive and
imply each other. An infinite and changing God is inconceivable; indeed
it is a contradiction in terms.
Objection: God changes because he repents
How does the idiom concerning God repenting (cf. Exodus 32:9,10; 1
Samuel 15:11) square with the unalterable fixity of his eternal decree?
When the Bible seems to suggest that God did in fact alter his course
of action away from a previously declared course of action, one should
understand that his "new course" is only his settled,
immutably certain response in keeping with the principles of conduct
respecting himself which He himself declared (Jeremiah 18:7-10). In
other words, God always acts the same way toward moral evil and the same
way toward moral good. In his every reaction to men's responses to him,
the immutable moral fixity of his character is evident. If people alter
their relations to him, He will always respond in a manner consistent
with his immutably holy character (see Jonah 3:3-10; also read Psalms
18:25-27).
The Bible takes seriously the character of God who as holy can never
approve of evil and who must always recoil (repent) against it even
though he decreed its existence; who as just must always approve of
obedience, pronounce it good, and rejoice over it even though, where it
actually exists in the creature, he is the ultimate author of it; and
who, simply because he is good, must always respond to the sinner's evil
with grief and to the sinner's repentance with delight.
Obejction: God grieves in His heart, therefore He is mutable
Passages like Genesis 6:5-7, speaking about God being grieved in his
heart, are regularly misused by some who entertain false notions about
God's immutability.
First of all, such language is anthropopathetic, that is, human
passions and emotions are ascribed to God for the sake of our finite
understanding, in the same way as bodily parts are ascribed to him
(anthropomorphisms).
God, being not only infinitely holy but also the God of infinite
goodness and compassion, in reaction to the evil of those who wilfully
refuse to obey him, is said (and rightly so) to be grieved that He had
made them. In fact it would be strange if we did not hear him say that
their sin and evil were a source of great grief to him. He takes no
pleasure in wickedness or in the destiny of lost people (Ezekiel 33:11).
God cannot look upon man's sin with acceptance (Habakkuk 1:13). The
creature's obedience always brings him joy; the creature's sin always
grieves him, even to the point that He poignantly declares that He
regrets that He made those who disobey him.
All this further reinforces his immutability (in that He always acts
and reacts the same way morally), rather than puts it in doubt.
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