We can define immutability in general terms by saying that it is “the quality of being incapable of mutation.” In theological terms, it is defined as “the doctrine of classical Christian theism that God cannot change; this has been variously interpreted to mean either that God’s nature cannot change but that God can, or that God himself cannot change at all.”

In this post, I will interact with the idea as Wayne Grudem defines it: “God is unchanging in his being, perfections, purposes, and promises, yet God does act and feel emotions, and he acts and feels differently in different situations.”

Support From Scripture

Numerous references to the concept of immutability are found in scripture:
- Psalm 102:25-27 speaks of God outliving the universe he created, comparing it to a garment that will wear out in comparison.
- In Malachi 3:6 God establishes his trustworthiness by telling Israel that they are not consumed because he does not change; his promises remain, regardless of the faithfulness (or faithlessness) of those to whom he made the promise. This provides “a solid foundation for his people’s faith and hope.”
- In James 1:17 God is called the “Father of lights” – indeed, the very source of light – and is not outshined by any other light that it might cast a shadow by him. This is similar to Psalm 102 in that it refers to that which we find glorious as something less significant when compared to God.
- 1 Sam 15:29 is somewhat problematic in saying that God will “not lie or have regret” since in the same chapter it says that God regretted making Saul king (vv. 11 and 35). Notes in the ESV Study Bible explain as follows: “Thus the term as used in 1 Sam. 15:11, 35 describes God’s own feeling of sorrow or regret that Saul had turned out as he did… while in v. 29 God will not regret or change his mind concerning a decision once he has made it.”
- In Hebrews 6:17-18 God demonstrates the unchangeable character of his purpose by guaranteeing it by two unchangeable things: himself and an oath.
- Hebrews 13:8 is distinguished from the other references in that it alone refers to the person of Jesus, saying that he is “the same yesterday and today and forever.”

Although…

In seeming contrast to these examples, the following passages show that while God himself does not change, a divine change of mind is possible:
-    Gen 6:6-7 records that God was sorry that he had made man on the earth
-    1 Sam 15:11,35 (see notes above re: 1 Sam 15:29)
-    In 2 Sam 24:16 God relents from destroying Jerusalem
-    Joel 2:13 again describes God as slow to anger and one who “relents over disaster”
-    In Jonah 3:9-10 it says that “When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.”

We can conclude from these contrasting passages that when God describes himself as unchanging, he is referring to his essential character and not a complete set of predetermined actions, decisions, and events.

God himself never changes even though he may change his mind about a matter. In human terms, changing our minds about a matter may change us – for better or worse – since a change of mind often occurs after new evidence is discovered or a new insight realized. This of course is not the case for God since he knows all, and since he knows all there are no new insights for him to realize.

Questions

So if, as Grudem holds, God does not change but his “attitude or expression of intention” will change if the situation changes, this seems to call into question his foreknowledge of a given event.  An example of this is found in the story of the prophet Jonah in chapter 3, verse 10: “When God saw what they did, how they turned from their evil way, God relented of the disaster that he had said he would do to them, and he did not do it.”

If God decides not to do something that he previously decided he would do, doesn’t he already know he is not actually going to do it from the beginning? How can God both know what will happen in the future and change his mind because of the actions of man?

In addition to this, if God knows or has predetermined what will happen in the future, why pray? John Piper addresses the issue as follows:

It is not the doctrine of God’s sovereignty which thwarts prayer for the conversion of sinners. On the contrary, it is the unbiblical notion of self-determination which would consistently put an end to all prayers for the lost. Prayer is a request that God do something. But the only thing God can do to save a lost sinner is to overcome his resistance to God. If you insist that he retain his self-determination, then you are insisting that he remain without Christ. For “no one can come to Christ unless it is given him from the Father” (John 6:65,44).

In Piper’s view then, when we pray we ask God to interrupt the depraved and rebellious self-determination of a sinner and then to cause him to turn to God. This makes some sense of the matter but still leaves the question of whether or not we have any input in the determination of our fate.

It is via this foothold that “open theism” climbs into the picture. “Open theism”, according to Piper, contends that “God has made himself ‘open’ to a future that is yet to be determined by both his and our choices. The ‘open’ future is largely indeterminate until God and his free creatures collaborate in forming it.” Passages such as Jonah 3:10 could certainly lead one to believe the same.

Summary

In summary, whether we believe that God has predetermined every action, decision, and event, or we believe that God determines the future I collaboration with out choices, his immutability God applies to those things in which we can place our faith: his promises. That God is sovereign and will on occasion change his mind according to his good purposes is not a matter that should decrease the confidence of our faith. That God might change his mind when we pray should be a matter of great comfort rather than a matter of disappointment or disillusionment.

Although we may not be able to reconcile the idea of foreknowledge on one hand, and changing his mind based on a change of circumstances on the other hand, surely both are taught in scripture and as such both must be believed.  His immutability is firmly taught in scripture, although not without some problematic passages.

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Michael Krahn (michael.krahn@gmail.com) is a husband, father, Pastor, writer, and recording artist who enjoys books, theology, technology and the Ottawa Senators.
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