Our Changeless God
by Jody L Apple

    The study of God's nature is both a fascinating and fruitful endeavor. A serious student of the Bible could easily spend a lifetime investigating all that the scriptures teach concerning the personality and characteristics of the Godhead. Indeed, many books have been written to examine the existence and attributes of God.

    Perhaps one of the more intriguing facets of such a study would be the search for the answer to the question: "Does God change?" The answer to that question seems quite straightforward in one respect, but a little confusing in another. An explanation is in order.


The Problem Explained

    The Bible teaches that God is changeless. For example, Malachi 3:6 states quite simply: " 'For I am the Lord, I do not change' Therefore you are not consumed, O sons of Jacob." In like manner Hebrews 13:8 says: "Jesus Christ is the same yesterday, today, and forever."

    Yet, in spite of what appears to be obvious from these two passages, there are other Bible passages which seem to contradict these plain statements. Consider for instance Exodus 32:12, 14:"Why should the Egyptians speak, and say, 'He brought them out to harm them, to kill them in the mountains, and to consume them from the face of the earth'? Turn from Your fierce wrath, and relent from this harm to Your people." ... "So the LORD relented from the harm which He said He would do to His people." Note also Psalm 106:45 which says: "And for their sake He remembered His covenant, And relented according to the multitude of His mercies." (Note: The NKJV uses the terms relent and relented. They usually appear as repent and repented in the KJV).

    Thus far we have seen two passages which claim that neither God nor Christ change (Mal 3:6; Heb 13:8) and two passages which claim that God relented, or repented (Ex 32:12-14; Ps 106:45). The situation is further compounded when we include the following into the mix: "God {is} not a man, that He should lie, nor a son of man, that He should repent. Has He said, and will He not do {it}? Or has He spoken, and will He not make it good?" (Num 23:19); and "And also the Strength of Israel will not lie nor relent. For He {is} not a man, that He should relent." (1 Sam 15:29). Now we have two passages that say God and Christ don't change, two that seemingly indicate God's consideration of relenting, or repenting, and two more that say that God is not a man and thus will not relent or repent.


Working Toward A Solution

    Let's attempt to explain this apparent confusion. Some of the solutions that we might consider are: (1) declare that no apparent contradictions exist; (2) admit that difficulties exist, but ignore them or downplay their significance; (3) accept that the Bible sometimes contradicts itself; (4) provide a solution by showing one set of passages doesn't mean what they appear to mean and are thus in harmony with the others; or (5) show how all passages under consideration can be true, and thus believed in.

    If we are going to attempt to answer these seemingly difficult situations and uphold the inspiration and authority of the word of God at the same time, then our selections are limited. Given this presupposition, of the five methods enumerated above, only the last two have any merit. Either we have misread (or mistranslated or misinterpreted) some of the passages and there really is no contradiction, or somehow they are all true in spite of apparent contradictions.

    It would appear from re-reading and re-examining the passages cited above that they still claim two different things: (1) God doesn't change and (2) God does, and has, changed. The re-reading, re-translating and re-interpreting them doesn't make what we initially viewed as problematic go away.

    We are left to ponder our last alternative. Perhaps there is some way that both sides of the alleged contradiction can be true. If this is to be the case, then we must show that contextual differences show that each set of passages are true (in context), but that the general contexts of each set of passages is decidedly different (e.g. 1 Cor 10:31; Gal 1:6-10). With this in mind, consider the following principles: (a) God's attitude and response to righteousness is always the same; (b) God's attitude and response to unrighteousness is always the same; (c) God's attitude and response toward one who changes from unrighteousness to righteousness is always the same; and (d) God's attitude and response toward one who changes from righteousness to unrighteousness is always the same.


The Four Principles Explained

    These four attitudes and their corresponding responses by God are key to understanding how God can be changeless, yet how God might seem to change. They serve as more than simply four options for us to consider; they exhaust the logical-Biblical possibilities of God's relationship to sin and righteousness (Note: The only other possibilities would be that God has no attitude and response toward either righteousness or unrighteousness, or that God's attitude and response is such that it constantly varies toward righteousness and unrighteousness. No honest reader of the Bible can suggest, let alone defend, these as legitimate options.) Thus, our four principles are not arbitrarily selected for discussion, for though they are not the only logical possibilities, they are the only Biblical ones. We shall note that all four of them are discussed at great length in the context of Ezekiel 18, a passage that will serve as a proving ground for our investigation. By analyzing these four principles one by one we can come to a better understanding of the nature of our changeless God.


Principle One

    Consider the first scenario: God's attitude and response to righteousness is always the same. In the chapter just alluded to, Ezekiel presents a discussion of a man who "is just and does what is lawful and right" (18:5ff). The man under consideration is a man who has not profaned his worship to God by eating "on the mountains" (18:6). He did not commit idolatry or defile his neighbor's wife (18:6). He never oppressed the poor or robbed anyone, but instead fed the hungry and clothed the needy (18:7). He never charged excess interest, but rather practiced true justice (18:8) and "walked in My statutes and kept my judgments faithfully" (18:9). In short, he was a just man (18:9). What was God's attitude toward such a man? Simple. "He shall surely live! Says the Lord God" (18:9).

    This just man, as pictured by Ezekiel, reflects perfectly the first of our four alternatives concerning God's relationship to sin and righteousness. God is always depicted in the scriptures as having this attitude and response to righteousness. He respects it in every circumstance. In this, God does not change.


Principle Two

    Let's consider the second of the four facets of God's nature: God's attitude and response to unrighteousness is always the same. God hates sin (Pr 6:16ff). He always hates sin. There is no precept established in the context of God's revelation to man where God has ever condoned, sanctioned or, in any way, given approval of sin. This principle is also very clearly seen in the context of Ezekiel 18.

    Ezekiel, after addressing the example of a righteous man (18:5-9), asks and answers the question: "If he (the righteous man) begets a son who is a robber" (18:10) and so forth, what will God's attitude toward him be? He further elaborates by noting that this son was the exact opposite in character as his father. Whereas his father did not profane God by eating on the mountains (18:6), the son did (18:11). The father did not defile his neighbor's wife (18:6), but the son did (18:11). The father did not exact excess interest (18:8), oppress the poor or the needy (18:7), but the son did all of these things (18:12, 13). What was God's attitude toward such a man? Again, the answer is obvious. "Shall he then live? He shall not live! ... He shall surely die; His blood shall be upon him" (18:13).

    This unrighteous man, as described by Ezekiel, demonstrates the second of the four principles of God's attitude toward sin and righteousness. God is always against sin and unrighteousness in every instance. In this, God never changes.


Principle Three

    The third principle under consideration states: God's attitude and response toward one who changes from unrighteousness to righteousness is always the same. God's purpose in revealing His will is so that man might forsake unrighteousness and serve God in righteousness (cf Rom 1:16-17; 6:14ff). Man, lost because of sin and its consequences, is presented with an opportunity to turn to God. It is God's desire and plea that mankind be saved (2 Pet 3:9; 1 Tim 2:3-4; et. al.). In order for this to occur, God has revealed his saving truth to mankind so that man might come to faith, and in faith, choose to be obedient to the Lord (Jn 8:32; Mt 7:21ff; Heb 5:8-9).

    This principle is also reflected in Ezekiel's consideration of righteous and unrighteous men. What if a man, who in response to witnessing the unrighteousness of his father (18:14), considers his father's sins "but does not do likewise?" (18:14) Unlike his father, but like his grandfather, he does not profane God in worship (18:15), does not practice idolatry (18:15), does not defile his neighbor's wife (18:15) and does not oppress, but rather assists the poor and needy (18:16). This man shall surely live (18:17). "If a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live, he shall not die" (18:21). God, through Ezekiel, further states: "None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live" (18:22, cf. vs 27).

    This third type of man, who witnesses the wickedness of his father and decides he doesn't want to live that way, or who turns from unrighteousness to righteousness, accurately represents the third of the four principles of God's attitude toward sin and righteousness. God is always against sin and unrighteousness in every instance (our second principle). He always, therefore, desires for man to turn from sin, and always rejoices when man does so (cf Lk 15:7, 10). In this, God never changes.


Principle Four

    The final consideration of God's attitude toward sin: God's attitude and response toward one who changes from righteousness to unrighteousness is always the same. God repeatedly warns the righteous about turning from the truth and engaging in wickedness. Stern warnings concerning this message were proclaimed in the old testament by Moses (cf the whole book of Deuteronomy) and in the new testament by Paul (1 Cor 6:9ff; Gal 5:19-21; Col 3:5-9), Peter (2 Peter 2:1ff), Jude (Jude 4ff) and others.

    Ezekiel also considers this last possibility. "But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die" (18:24). Why is this the case? Ezekiel notes: "When a righteous {man} turns away from his righteousness, commits iniquity, and dies in it, it is because of the iniquity which he has done that he dies" (18:26).

    God's attitude and response toward this fourth type of man, one who turns from righteousness to wickedness, is also consistent. God always desires for man to turn from sin and toward righteousness (our third principle). When the opposite occurs, God is not pleased. In this, God never changes.

    These four options and the Biblical presentation of each from Ezekiel 18, therefore, demonstrate conclusively that God does not change. But there remains the question we introduced at the beginning. If God doesn't change, then how do we account for passages that seemingly indicate that God does change?

    The answer, once again, lies in this same chapter of Ezekiel. God declared, through Ezekiel, that he would judge every soul according to his ways (18:30). Thus, if someone was righteous, he would be judged like the first man. If someone was unrighteous, he would be judged like the second. And, if someone was like either the third or fourth man, he would be judged accordingly. In this, God does not change.

    In addition to informing Israel that they would be judged, each according to his ways (18:30), God pleads that they "repent, and turn from all your transgressions, so that iniquity will not be your ruin" (18:30). If Israel changed in their relationship to God, God would accept them, not because God's standards or attitudes toward sin changed, but rather because Israel (or some portion of Israel) decided to change. God asked for them to cast away their sins and"get yourselves a new heart and a new spirit" (18:31). If they turned to God, they would live (18:32).

    Herein lies the solution. God doesn't change. His attitude toward sin and righteousness, and the possible changes from one to the other, are always consistent. However, when we willingly decide to change our lives with regard to righteousness or unrighteousness, and then act on that change of mind, we find ourselves in a new(or different) relationship with God. This is not only the teaching of Ezekiel 18; it is the teaching of the Bible as a whole.

    In addition to the eighteenth chapter, Ezekiel makes the same plea throughout the book (cf Ezek 14:6ff; 24:14). Solomon, in 1 Kings 8:47-52, prayed that God would accept Israel if they acknowledged their sin and "return to You with all their heart" (cf. 2 Chr 6:37ff). Jeremiah did the same thing (Jer 25:5ff). Hosea warned Israel of the consequences of refusing to repent (Hos 11:5), as did Amos (Amos 4:6-13) and Zechariah (Zech 8:14-17).


Conclusion

    When we understand that God's attitude toward sin and righteousness never changes, we will have gone a long way toward solving the problem introduced at the beginning of our study. What changes (or should change) is our relationship to God. Perhaps this is nowhere better exemplified than in the following passages in Jeremiah:

(1) " 'Perhaps everyone will listen and turn from his evil way, that I may relent concerning the calamity which I purpose to bring on them because of the evil of their doings.' "(Jer 26:3)

(2) "Now therefore, amend your ways and your doings, and obey the voice of the LORD your God; then the LORD will relent concerning the doom that He has pronounced against you." (Jer 26:13)

(3) " "Did Hezekiah king of Judah and all Judah ever put him to death? Did he not fear the LORD and seek the Lord's favor? And the Lord relented concerning the doom which He had pronounced against them. But we are doing great evil against ourselves." " (Jer 26:19)

(4) " 'If you will still abide in this land, then I will build you and not pull {you} down, and I will plant you and not pluck {you} up. For I relent concerning the disaster that I have brought upon you." (Jer 42:10)

    In each of these four passages it seems as if God has changed. But a proper understanding of the change alluded to in these passages involves an awareness of how our relationship to God changes, not because of a change in God, but rather because we willingly change our lives to bring them into (or out of) conformity with the unchanging will of God.

    If we understand these, and similar, passages in this fashion, we will have confidence in the unchanging nature of God, and in His unchanging desire that we conform to His will that we might be saved.