Spurgeon Collection

1. Thus having taken a great deal too much time, perhaps, in simply expanding the thought of an unchanging God, I will now try to prove that He is unchangeable. I am not much of an argumentative preacher, but one argument that I will mention is this: the very existence, and being of a God, seem to me to imply immutability. Let me think a moment. There is a God; this God rules and governs all things; this God fashioned the world: he upholds and maintains it. What kind of being must he be? It does strike me that you cannot think of a changeable God. I conceive that the thought is so repugnant to common sense, that if you for one moment think of a changing God, the words seem to clash, and you are obliged to say, “Then he must be a kind of man,” and get a Mormonite idea of God. I imagine it is impossible to conceive of a changing God; it is so to me. Others may be capable of such an idea, but I could not entertain it. I could no more think of a changing God, than I could of a round square, or any other absurdity. The thing seems so contrary, that I am obliged, when once I say God, to include the idea of an unchanging being.

2. Well, I think that one argument will be enough, but another good argument may be found in the fact of God’s perfection. I believe God to be a perfect being. Now, if he is a perfect being, he cannot change. Do you not see this? Suppose I am perfect today, if it were possible for me to change, should I be perfect tomorrow after the alteration? If I changed, I must either change from a good state to a better—and then if I could get better, I could not be perfect now—or else from a better state to a worse—and if I were worse, I should not be perfect then. If I am perfect, I cannot be altered without being imperfect. If I am perfect today, I must keep the same tomorrow if I am to be perfect then. So, if God is perfect, he must be the same; for change would imply imperfection now, or imperfection then.

3. Again, there is the fact of God’s infinity, which puts change out of the question. God is an infinite being. What do you mean by that? There is no man who can tell you what he means by an infinite being. But there cannot be two infinities. If one thing is infinite, there is no room for anything else; for infinite means all. It means not bounded, not finite, having no end. Well, there cannot be two infinities. If God is infinite today, and then should change and be infinite tomorrow, there would be two infinities. But that cannot be. Suppose he is infinite and then changes, he must become finite, and could not be God; either he is finite today and finite tomorrow, or infinite today and finite tomorrow, or finite today and infinite tomorrow—all of which suppositions are equally absurd. The fact of his being an infinite being at once quashes the thought of his being a changeable being. Infinity has written on its very brow the word “immutability.”

4. But then, dear friends, let us look at the past: and there we shall gather some proofs of God’s immutable nature. “Hath he spoken, and hath he not done it? Hath he sworn, and hath it not come to pass?” Can it not be said of Jehovah, “He hath done all his will, and he hath accomplished all his purpose?” Turn ye to Philistia; ask where she is. God said, “Howl Ashdod, and ye gates of Gaza, for ye shall fall;” and where are they? Where is Edom? Ask Petra and its ruined walls. Will they not echo back the truth that God hath said, “Edom shall be a prey, and shall be destroyed?” Where is Babel, and where Nineveh? Where Moab and where Ammon? Where are the nations God hath said he would destroy? Hath he not uprooted them and cast out the remembrance of them from the earth? And hath God cast off his people? Hath he once been unmindful of his promise? Hath he once broken his oath and covenant, or once departed from his plan? Ah! no. Point to one instance in history where God has changed! Ye cannot, sirs; for throughout all history there stands the fact that God has been immutable in his purposes. Methinks I hear some one say, “I can remember one passage in Scripture where God changed!” And so did I think once. The case I mean, is that of the death of Hezekiah. Isaiah came in and said, ‘Hezekiah, you must die, your disease is incurable, set your house in order.’ He turned his face to the wall and began to pray; and before Isaiah was in the outer court, he was told to go back and say, “Thou shalt live fifteen years more.” You may think that proves that God changes; but really I cannot see in it the slightest proof in the world. How do you know that God did not know that? Oh! but God did know it; he knew that Hezekiah would live. Then he did not change, for if he knew that, how could he change? That is what I want to know. But do you know one little thing?—that Hezekiah’s son Manasseh, was not born at that time, and that had Hezekiah died, there would have been no Manasseh, and no Josiah and no Christ, because Christ came from that very line. You will find that Manasseh was twelve years old when his father died; so that he must have been born three years after this. And do you not believe that God decreed the birth of Manasseh, and foreknew it? Certainly. Then he decreed that Isaiah should go and tell Hezekiah that his disease was incurable, and then say also in the same breath, “But I will cure it, and thou shalt live.” He said that to stir up Hezekiah to prayer. He spoke, in the first place as a man. “According to all human probability your disease is incurable, and you must die.” Then he waited till Hezekiah prayed; then came a little “but” at the end of the sentence. Isaiah had not finished the sentence. He said, “You must put your house in order for there is no human cure; but” (and then he walked out. Hezekiah prayed a little, and then he came in again, and said) “But I will heal thee.” Where is there any contradiction there, except in the brain of those who fight against the Lord, and wish to make him a changeable being.