We run our website the way we wished the whole internet worked: we provide high quality original content with no ads. We are funded solely by your direct support. Please consider supporting this project.

What is the significance of Exodus 32:14?

The Lord states his intention to destroy Israelites because of their wickedness: “Now let me alone,” he says to Moses, “so that my wrath may burn hot against them and I may consume them” (vs. 10). Moses “implored the Lord” (vs. 11) and, as a result, “the Lord changed his mind about the disaster that he planned to bring on his people” (vs. 14).

If the classical view of divine foreknowledge is correct, God would already have been certain that he wasn’t going to “consume” the Israelites and his statement to Moses regarding his plan to do just this would be disingenuous. Scripture’s teaching that God “changed his mind” about the matter would be inaccurate as well. If God’s declared intention and Scripture’s teaching are true, it is hard to avoid the conclusion that God’s mind was not eternally settled regarding the fate of Israel at this time.

Some theologians have tried to avoid this conclusion by suggesting that God can make plans in time which go directly against what he eternally foreknows and can even eternally foreknow that he will change his mind. But it is difficult, to say the least, to get a coherent conception of God genuinely planning something he is certain will not be, or genuinely changing his mind to arrive at a conclusion he eternally foreknew.

As far as I can discern, the concept of God foreknowing he will change his mind is self-contradictory. It is like saying, “God has an eternally unchanging mind which knows that he will someday change his mind.” If God’s mind really changes, it can’t really be eternally unchanging. If it’s really eternally unchanging, he can’t really change it. Think about it.

Category:
Tags: ,
Topics:
Verse:

Related Reading

What is the “classical view of God” and what about it do you find objectionable?

The “classical view of God” refers to the view of God that has dominated Christian theology since the earliest Church fathers. According to this theology, God is completely “immutable.” This means that God’s being and experience never change in any respect. God is therefore pure actuality (actus purus), having no potentiality whatsoever, for potentiality is…

How can we determine what is and is not “open” about the future?

Question: You believe that the future is partly open. You’re writing has pretty much convinced me this is true, but I’ve still got some serious questions about it. For example, how does anyone determine what part is open and what part is not? If we can’t determine what is and is not open, isn’t the…

What’s the significance of Acts 17:26-27?

This passage is frequently cited by determinists, for Paul here states that God “marked out” the “appointed times in history and the boundaries” of nations (Ac. 17:26). This doesn’t entail omni-control on God’s part, however. It only entails that God is involved in setting temporal and geographical parameters around nations. Moreover, nothing suggests that God…

Topics:

What is the significance of 2 Chronicles 32:31?

“God left [Hezekiah] to himself, in order to test him and to know all that was in his heart.” God tests his covenant partners to discover whether they will choose to remain faithful to him, an exercise that is absurd if God exhaustively foreknows exactly how faithful every person will choose to be. If the…

Topics:

If God shouldn’t get blamed when free agents do evil, why should he be thanked when they do good?

Scripture tells us that every good gift comes from God the Father who “does not change like shifting shadows” (Ja 1:17).  I interpret this to mean that God is always good and that he’s always working for good. In all circumstances, Paul said, “God is working for the good” (Rom. 8:28). We live and move…

The Case for Including Open Theism Within Arminianism

Here is an excellent post by my good friend Roger Olson in which he makes the case that Open Theism should be embraced by Arminians as an orthodox, if somewhat non-traditional, form of their faith. In fact, Roger argues (rightly in my opinion) that Open Theism is much closer to the “heart” of Arminianism than…

Topics: