19<\/strong>. Neither<\/em> a<\/strong> son of man<\/em> ] a mere mortal, with human caprices. It is the only occurrence of the expression that is certainly earlier than Ezekiel.<\/p>\n Num 23:19<\/span><\/p>\n God is not a man, that He should lie.<\/em><\/p>\n <\/em><\/p>\n The unchangeable God<\/strong><\/p>\n The word of God unchangeable<\/strong><\/p>\n 1. <\/strong>God is not a man, that He should lie. Balaam knew how capable he himself was of deceit and falsehood, how liable to be changed by bribery from one course to another; and it is possible that he might have entertained such unworthy notions of the Almighty as to imagine Him also movable and uncertain. But God has no admixture of evil, no imperfection; nor can He be tempted with evil. Men have their own corrupt interests to serve; their own gain to study, their own gratification to seek: and when these things cannot be so readily compassed by integrity, recourse is often had to deceitful dealing. It may not always be that a mans word is actually broken; but there is very commonly, in the children of this world, some kind of double dealing to suit a carnal purpose. From all this, and from all approach to this, the Lord is purely free: He can neither deceive nor be deceived.<\/p>\n 2. <\/strong>Neither the son of man, that He should repent, or change His <\/strong>purpose. Man is ignorant and short-sighted; often knows not what will be for the best: and the plan, which he bad contrived with his utmost skill, is not seldom injurious; and thus he is compelled to alter and relinquish. But God is all-wise: O the depth of the riches both of the wisdom and knowledge of God!<\/p>\n 3. <\/strong>We may infer–<\/p>\n (1)<\/strong> That all the Divine judgments against sin and sinners will be infallibly executed. And–<\/p>\n (2)<\/strong> That every promise of God to His people will, in due season, be abundantly accomplished.<\/p>\n 1. <\/strong>The imminent danger of sin, and the certain ruin from it, if persisted in, are by no means believed and perceived, as they ought to be. The Almighty has declared, throughout His word of truth, that He is a God of holiness; and that in unholiness, in disobedience, in unrepented guilt, no man can be accepted, no man can approach Him.<\/p>\n 2. <\/strong>And, blessed be the holy name of God, the gracious promises of mercy to His faithful and obedient servants are not less frequent than the threatenings of wrath upon the impenitent and forgetful. (J. Slade, M. A<\/em>.)<\/p>\n<\/p>\n The unchangeableness of Jehovah<\/strong><\/p>\n 1. <\/strong>The profane. They persuade themselves that such strictness in religion, as is implied in the new birth, is not necessary; and that they shall go to heaven in <\/strong>their own way.<\/p>\n 2. <\/strong>The self-righteous. These consider regeneration as a dream of weak enthusiasts, and are satisfied with the form of godliness, without ever experiencing the power of it.<\/p>\n 3. <\/strong>The hypocritical professors of religion. These, having changed their creed, together with their outward conduct, fancy themselves Christians, notwithstanding their faith n either overcomes the world, nor works by love, nor purifies their hearts. That all these persons think God will lie, is evident beyond a doubt; for if they really believed that old things must pass away and all things become new (2Co 5:17<\/span>), before they can enter into the kingdom of heaven, they would feel concerned to know whether any such change had taken place in them; nor would they be satisfied till they had a Scriptural evidence that <\/strong>they were indeed new creatures in Christ Jesus.<\/p>\n 1. <\/strong>Under conviction of sin. When men are deeply convinced of sin, they find it exceedingly difficult to rest simply on the promises of the Gospel; such as Joh 6:37<\/span>; Isa 1:18<\/span>; Isa 55:1<\/span>.<\/p>\n 2. <\/strong>Under temptation or desertion. God has declared that He will not suffer His people to be tempted above what they are able to bear (1Co 10:13<\/span>). But when they come into temptation, they are apt to say, as David, I shall one day perish, &c. (1Sa 27:1<\/span>).<\/p>\n 1. <\/strong>He will not lie.<\/p>\n (1)<\/strong> Let us hear the testimonies of those who have tried Him. Moses (Deu 32:4<\/span>); Joshua (Jos 23:14<\/span>); Samuel (1Sa 15:29<\/span>).<\/p>\n (2)<\/strong> Let us attend to Gods own assertions and appeals (Isa 5:4<\/span>; Isa 49:19<\/span>). Would He ever venture to speak thus strongly on His own behalf if His creatures could make good their accusations against Him?<\/p>\n (3)<\/strong> Let us look to matter of fact. Are not His past actions so many types and pledges of what He will hereafter perform? (2Pe 2:4-9<\/span>; Jud 1:7<\/span>).<\/p>\n 2. <\/strong>He cannot lie. Truth is as essential to the Divine nature as goodness, wisdom, power, or any other attribute; so that He can as easily cease to be good, or wise, or powerful, as He can suffer one jot or tittle of His word to fail. (C. Simeon, M. A<\/em>.)<\/p>\n<\/p>\n The Lord is unchangeably true in all His ways, words, and works<\/strong><\/p>\n His decrees are immutable and irrevocable, and without shadow of turning (Psa 105:7-8<\/span>; Psa 105:10<\/span>). To this purpose the apostle saith, The gifts and calling of God are without repentance (Rom 11:29<\/span>). By all these places we see that God is unchangeable in His mercy and goodness toward His Church and children. The reasons follow to be considered.<\/p>\n 1. <\/strong>First, He is not like unto man, His ways are not like mans ways, nor His thoughts like unto mans thoughts; but as far as heaven is distant from the earth, so far are the works of God from ours. We know by experience the changeable nature of man. He is constant to-day, he changeth to-morrow. He loveth one day, and hateth another.<\/p>\n 2. <\/strong>Secondly, His love and mercy to His people is not changeable as the moon, unconstant as the wind, floating as the sea, uncertain as the weather, but stable as the earth that cannot be moved out of his place, and steadfast as Mount Sion that remaineth for ever. This will plainly appear unto us if we consider the similitudes whereby it is expressed. His love is like to the covenant of waters, and as sure as the promise that He made to Noah, that the waters should no more overflow the whole earth, as the prophet Isaiah teacheth, Isa 54:7-9<\/span>.<\/p>\n 3. <\/strong>Again, His goodness is as the ordinance of God, that hath set an order for summer and winter, for day and night, for seed-time and harvest, for cold and heat, which shall not be changed, therefore the Lord saith (Jer 31:35<\/span>; Jer 33:20<\/span>). Nay, His mercy is said to be more stable than the mountains (Isa 54:10<\/span>).<\/p>\n Now let us come to the uses of this doctrine.<\/p>\n 1. <\/strong>First, hereby we learn that God is to be preferred before all creatures.<\/p>\n 2. <\/strong>Secondly, we may from hence assure ourselves that God will make us unchangeable like Himself, and we may rejoice in the comfort of thin His favour. For seeing His nature is unchangeable, He will make us in our men, sure partakers of immortality. This is a great comfort unto us in these days of sorrow, to consider that the time will come, when our state shall be changed, and we continue for ever without change. Here we are subject to many turnings and returnings, but after this life shall be no more place for changing; our happiness shall be unchangeable, and firmly established with God. This the prophet sets down (Psa 16:12).<\/p>\n 3. <\/strong>Thirdly, it teacheth that it is time for us to repent and turn unto God. An unchangeable God, an unchangeable word. Let us be transformed into the obedience of it. It is not a leaden rule to bend every way to us. All our ways must be framed unto it. And when once we are turned to God, let us not return back again to our old ways, but persevere constant unto the end. The unchangeable God requireth an unchangeable servant.<\/p>\n 4. <\/strong>Lastly, herein is great comfort offered to the servants of God, as on the other side horror to the wicked and disobedient. For seeing God is immutable, we may from hence take strong consolation by former examples of Gods dealing toward His children, and in all temptations build ourselves upon that blessed experience, as upon a sure foundation that can never fail us. <\/em>(W. Attersoll<\/em>.)<\/p>\n Verse 19<\/span>. God<\/B><\/I> is <\/B>not a man, that he should lie<\/B><\/I>] This seems to be spoken to correct the foregoing supposition of Balak that God could change his mind. Even the heathen would not allow that their supreme god could be caught in a falsity. Hence AESCHYLUS, in Prometh. vinct<\/I>. 1068: – <\/P> <\/P> , .<\/P> <\/P> “The mouth of Jove knows not to frame a lie;<\/P> But every word finds full accomplishment.” <\/P> <\/p>\n That he should lie, <\/B>i.e. break his faith and promises made to his people for their preservation and benediction. <\/P> That he should repent, <\/B>. e. change his counsels or purposes; which men do, either because they are not able to execute them, or because they are better informed and their minds changed by some unexpected occurrent, or by their lusts and passions, none of which have place in God. And therefore I plainly see that all our endeavours and repeated sacrifices are to no purpose, and can make no impression in God, nor induce him to curse those whom he hath purposed, and solemnly and frequently promised, to bless. <\/P> Shall he not do it?<\/B> Is he like a man that oft speaks and promises what he either never intends, or cannot or will not perform? <\/P> <\/p>\n God is not a man, that he should lie<\/strong>,…. Man is a creature consisting of a body of flesh and blood, and of a soul, a created and finite spirit; but God, though he has the parts of an human body ascribed to him in a figurative sense, yet is not to be conceived of in a corporeal manner; and though he is a Spirit, yet eternal, immense, and infinite; and much less is as a sinful man, who goes astray from the womb speaking lies; no, let God be true, and every man a liar: he is God, that cannot lie; his counsels of old are faithfulness and truth; his promises yea and amen in Christ; the Scriptures inspired by him are true, and the prophecies of them are punctually accomplished, particularly what he foretold of the people of Israel, and promised unto them; that they should be happy, and inherit the land of Canaan; that be would be true and faithful to them, and there could be no hope, by any means whatever, to make him false and unfaithful to his word: neither the son of man, that he should repent; repentance is found in men, who repent for what they have done, or change their minds, as to what they intended to do or set about; perceiving it to be wrong to do it, or that they are able to do it, some unforeseen thing turning up they were not aware of: but nothing of this kind belongs to God, or can befall him; he never changes his mind, alters his counsels, purposes, and decrees, and never varies in his affections to his people, nor makes void his choice of them, or covenant with them; and his calling of them by his grace, and his gifts of grace bestowed upon them, are without repentance: and particularly with respect to the people of Israel, there was no reason to hope or believe that God would change his purposes or promises respecting their outward happiness, and enjoyment of the land of Canaan; or that ever he would be prevailed upon to curse them, or admit them to be cursed, when he was determined, and had so peremptorily promised that he would bless them:<\/p>\n hath he said, and shall he not do it<\/strong>? or “hath he spoken, and shall he not make it good?” whether it be with regard to things temporal, spiritual, or eternal; for there is no variableness nor shadow of turning in his mind; he never forgets his word, he foresees all events, he is able to perform, and is true and faithful; and therefore whatever is gone out of his lips will never be altered, but will be most certainly fulfilled, Ps 89:34<\/span> Isa 14:24<\/span>.<\/p>\n (19) Neither the son of man, that he should repent.<\/strong>The adoption of these words, with slight variation, by Samuel (1Sa. 15:29<\/span>) affords evidence of his familiarity with this portion of the Pentateuch.<\/p>\n 19<\/strong>. <\/strong> God is not a man, that he should lie <\/strong> The aim of Balak’s second sacrifice was to produce such a change in Jehovah as may be effected in the purposes of men. The king is informed that God is unchangeable, and so wholly unlike fickle men. The principles governing his acts toward man are unalterably fixed independent of what man will freely perform. Having announced that he will reward the righteous and punish the wicked, to reverse this decree would be to overturn his own throne of moral government. <\/p>\n That he should repent <\/strong> “With regard to his own counsels God repents of nothing; but this does not prevent the repentance of God, understood as an anthropopathic expression, denoting the pain experienced by the love of God on account of the destruction of its creatures. Gen 6:6<\/span>, note; Exo 32:14<\/span>.” Keil. <\/em> Samuel refused Saul’s request in similar words when urged to revoke his rejection by Jehovah. 1Sa 15:29<\/span>.<\/p>\n Num 23:19<\/span><\/em><\/strong>. <\/strong>God is not a man<\/em><\/strong><\/strong> The prophet is here compelled, in the strongest manner, to proclaim his own folly, and the vain expectation of the king of Moab; asserting, that it is not to be imagined that the high God is subject to the uncertain humours and fluctuating passions of weak mortals; or that he can be induced by sacrifices, by prayers, or by any other means, to break his word, or falsify his promise. Respecting God’s repenting, see the note on Gen 6:6<\/span>. They must be extremely dull who are insensible to the sublimity of this passage. <\/p>\n DISCOURSE: 174 Num 23:19<\/span>. God is not a man, that he should lie.<\/em><\/p>\n THERE is scarcely any thing that more strongly manifests the depravity of our nature, than that propensity to lying which we perceive in children, as soon as they begin to speak [Note: Psa 58:3<\/span>.]. Even when men are grown to the full exercise of their reason, they too often deviate from truth, sometimes through forgetfulness, sometimes from a change of sentiment or inclination, and sometimes from an inability to perform their word. Hence it is characteristic of man to lie: and we are all so sensible of this, that in matters of great importance we require of men an oath to confirm their word, and enter into written covenants with them, which we take care to have properly attested [Note: Heb 6:16<\/span>; Gal 3:15<\/span>.].<\/p>\n Now we are apt to think that God is even such an one as ourselves: and that he also may be prevailed upon to alter the word that is gone out of his lips. Balak evidently entertained this idea of him; and laboured by many repeated sacrifices to divert him from his purpose. But Balaam was inspired to declare the vanity of such an hope, and to assert in a most humiliating comparison the unchangeableness of Jehovah. I.<\/p>\n Some men think that God will lie<\/p>\n God has told us with strong and repeated asseverations, that we must be born again [Note: Joh 3:3<\/span>. See the full import of this in Discourse on that text.] But this is totally disbelieved by,<\/p>\n 1.<\/p>\n The profane<\/p>\n [They persuade themselves, that such strictness in religion as is implied in the new birth, is not necessary; and that they shall go to heaven in their own way ]<\/p>\n 2.<\/p>\n The self-righteous<\/p>\n [These consider regeneration as a dream of weak enthusiasts; and are satisfied with the form of godliness without ever experiencing the power of it ]<\/p>\n 3.<\/p>\n The hypocritical professors of religion<\/p>\n [These, having changed their creed together with their outward conduct, fancy themselves Christians, notwithstanding their faith neither overcomes the world, nor works by love, nor purifies their hearts While some do not hesitate to entertain these dishonourable thoughts of God,<\/p>\n II.<\/p>\n Others fear he may lie<\/p>\n This is common with persons,<\/p>\n 1.<\/p>\n Under conviction of sin<\/p>\n [When men are deeply convinced of sin, they find it exceeding difficult to rest simply on the promises of the Gospel. God promises to cast out none who come to him by Christ Jesus; to wash them from sins of deepest dye; and to bestow on them all the blessings of salvation freely without money and without price [Note: Joh 6:37<\/span>; Isa 1:18<\/span>; Isa 55:1<\/span>.]. Now this appears too good to be true: they cannot conceive how God should justify the ungodly [Note: Rom 4:5<\/span>.], and therefore they seek to become godly first, in order that they may be justified: and if they cannot bring some price in their hands, they keep back, and give themselves over to desponding tears ]<\/p>\n 2.<\/p>\n Under temptation or desertion<\/p>\n [God has declared that he will not suffer his people to be tempted above what they are able to bear [Note: 1Co 10:13<\/span>.]. But when they come into temptation, they are apt to say, as David, I shall one day perish by the hands of Saul [Note: 1Sa 27:1<\/span>.]. They see no way for their escape; and therefore they fear that the very next wave will overwhelm them utterly <\/p>\n If God at these seasons hide his face from them, they conclude there is no hope; they think his mercy clean gone for ever, and his loving-kindness come utterly to an end for evermore [Note: Psa 77:7-9<\/span>.], notwithstanding God has so frequently and so expressly declared, that he will never leave them nor forsake them [Note: Heb 13:5<\/span>.] <\/p>\n Now these persons do not, like the ungodly, deliberately think<\/em> that God will<\/em> lie; but they have many misgiving fears<\/em> lest he should:<\/em> and that they do so is obvious; for, if they did not, they would take God at his word, and stay themselves on him when they are in darkness, and have no light [Note: Isa 50:10<\/span>.].]<\/p>\n Thus generally is the veracity of him who is truth itself, either questioned or denied:<\/p>\n III.<\/p>\n But God neither will nor can lie<\/p>\n It is humiliating beyond expression that ministers should be forced to vindicate the veracity of God. But as he himself has seen fit to do so in the sacred oracles, and as the unbelief of men is so inveterate, we submit to the necessity, and proceed to shew that,<\/p>\n 1.<\/p>\n He will not lie<\/p>\n [First, let us hear the testimonies of those who have tried him<\/em>. Had ever any one more opportunities of proving his fidelity than Moses, Joshua, and Samuel? Yet they all attest in the most solemn manner that he neither had deceived them in any thing, nor ever would [Note: Deu 32:4<\/span>; Jos 23:14<\/span>; 1Sa 15:29<\/span>.] <\/p>\n Next, let us attend to Gods own assertions and appeals<\/em> [Note: Isa 5:4<\/span>; Isa 49:19<\/span>.] Would he ever venture to speak thus strongly on his own behalf, if his creatures could make good their accusations against him?<\/p>\n Lastly, let us look to matter of fact.<\/em> He threatened to punish the angels if they should prove disobedient: he denounced a curse on Adam if he should eat of the forbidden tree: he threatened to destroy the whole world with a deluge; and to overwhelm Sodom and Gomorrha with fire and brimstone; and to scatter his once chosen people over the face of the whole earth. See now whether he has forborne to execute any of these threatenings. He also promised to send his only dear Son to die for sinners; and to make him great among the Gentiles, while his own nation should almost universally reject him. Have either of these promises been forgotten? Or, if such<\/em> promises, and such<\/em> threatenings have received their accomplishment, is there any reason to doubt respecting any other that are yet unfulfilled? Are not his past actions so many types and pledges of what he will hereafter perform [Note: 2Pe 2:4-9<\/span>; Jude, ver. 7. .]?]<\/p>\n 2.<\/p>\n He cannot lie<\/p>\n [Truth is as essential to the divine nature as goodness, wisdom, power, or any other attribute; so that he can as easily cease to be good, or wise, or powerful, as he can suffer one jot or tittle of his word to fail. If for one moment he could divest himself of truth, he would cease to be deserving of all confidence or affection. Let it only be said of any man<\/em>, He is great, and wise, and generous, but no dependence can be placed on his word, would he not on the whole be deemed a contemptible character? How then would Jehovah be degraded, if any such infirmity could be laid to his charge?<\/p>\n It should seem that St. Paul was peculiarly solicitous to guard us against entertaining the smallest possible doubt of the divine veracity; for he abounds in expressions declarative of this perfection. God, says he, cannot lie [Note: Tit 1:2<\/span>.]; and again, he cannot deny himself [Note: 2Ti 2:13<\/span>.]; and again in still stronger terms, It is impossible for God to lie [Note: Heb 6:18<\/span>.]. Nor let it be thought that this detracts from Gods power: for to be able to lie, would be a weakness rather than a perfection: and as it is mans disgrace that he is prone to violate his word, so it is Gods honour that he neither will nor can lie.]<\/p>\n Infer, How vain are the expectations of unconverted men!<\/p>\n [Men, whatever may be their state, persuade themselves that they shall be happy when they die. But how delusive must be that hope, which is built upon the expectation that God will prove himself a liar! Who are we, that God should, (if we may so speak) undeify himself for us? And what security should we have if he were even to admit us into heaven in direct opposition to his own word? Might he not change his word again, and cast us into hell at last? Surely heaven would be no heaven, if it were held on so precarious a tenure. Let us then lay aside all such delusive hopes. Let us learn to tremble at Gods word; and seek to attain that entire change both of heart and life, to which the promises of salvation are annexed.]<\/p>\n 2.<\/p>\n How groundless are the fears of the converted!<\/p>\n [There is a holy fear or jealousy that is highly desirable for every one, however eminent, however established. But there is a tormenting slavish fear that arises from unbelief, and which greatly retards our progress in the divine life. Now we ask, Does this fear arise from an apprehension of our own unfaithfulness, or of Gods? If it be Gods faithfulness that we doubt, let us know that his gifts and callings are without repentance<\/em> [Note: Compare Rom 11:29<\/span><\/u> with the words following the text.], and that where he hath begun a good work, he will perfect it unto the day of Christ [Note: Php 1:6<\/span>.]. If, on the other hand, we suspect our own faithfulness, let us recollect on whom our faithfulness depends: if it depend wholly on ourselves, who amongst us will be saved [Note: 2Co 3:5<\/span>; Zec 4:6<\/span>.]? Thanks be to God, he who has been the author of our faith, has engaged to be the finisher of it [Note: Heb 12:2<\/span>; Zec 4:9<\/span>.]; and has promised, not only that he will not depart from us, but that he will put his fear in our hearts, so that we shall not depart from him [Note: Jer 32:39-40<\/span>.]. Let us then set to our seal that God is true [Note: Joh 3:33<\/span>.]. Let us commit ourselves to him, knowing in whom we have believed [Note: 2Ti 1:12<\/span>.], and assured that, while we stand on the foundation of his word, we are immovably secure [Note: 2Ti 2:19<\/span>.].]<\/p>\n<\/p>\n <\/p>\n <\/em><\/p>\n Num 23:19 God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good?<\/p>\n <\/em><\/p>\n Ver. 19. That he should repent.<\/strong> ] When at any time God is said to repent, it is Mutatio rei, non Dei; effectus non affectus; facti non consilii:<\/em> it is not a change of his will, but of his work.<\/p>\n Hath He said. Figure of speech Erotesis. App-6. <\/p>\n repent <\/p>\n Scofield “Zec 8:14”. <\/p>\n God: 1Sa 15:29, Psa 89:35, Hab 2:3, Mal 3:6, Luk 21:33, Rom 11:29, Tit 1:2, Heb 6:18, Jam 1:17 <\/p>\n or hath he: 1Ch 17:17, Mic 7:20 <\/p>\n Reciprocal: Gen 6:6 – repented Gen 28:15 – until Gen 32:12 – thou Gen 41:32 – it is because Exo 6:8 – I am Lev 1:3 – a burnt Num 10:29 – for the Lord Num 11:23 – thou shalt Num 14:35 – I will surely Num 22:12 – thou shalt not curse Num 23:27 – peradventure Jos 21:45 – General Jos 23:14 – not one thing 1Sa 3:12 – I will perform 2Sa 7:21 – thy word’s 2Sa 7:28 – thy words 1Ki 22:23 – and the Lord 2Ki 7:16 – according to 2Ki 15:12 – And so Neh 9:8 – righteous Job 9:32 – not a man Job 23:13 – who can Psa 50:21 – thoughtest Psa 77:8 – doth Psa 89:2 – faithfulness Psa 89:34 – nor Psa 110:4 – will not Isa 1:20 – for the mouth Isa 21:17 – for Isa 25:1 – thy counsels Isa 31:2 – will not Isa 45:19 – speak righteousness Isa 45:23 – the word Isa 46:11 – I have spoken Isa 52:6 – I am he Isa 63:1 – speak Jer 4:28 – because Jer 38:21 – this is Eze 21:32 – for I Eze 24:14 – the Lord Eze 26:14 – for I Eze 36:36 – I the Lord have Dan 4:28 – General Hos 11:9 – for Hos 13:14 – repentance Zec 1:6 – did Mat 24:35 – my Mar 13:31 – my Luk 1:57 – General Act 15:18 – General Act 27:25 – I believe Rom 3:3 – shall Rom 9:6 – as though 1Co 1:9 – God Gal 3:17 – that it 1Th 5:24 – who 2Ti 2:13 – he cannot 1Jo 5:10 – hath made<\/p>\n Num 23:19. That he should lie Break his promise made to his people for their preservation and benediction. Neither the son of man that he should repent Change his counsels or purposes, as men change theirs, either because they are not able to execute them, or because they are better informed, or their minds are changed by some unexpected occurrence, or by their passions, none of which things have place in God. When the inspired writers speak of Gods repenting, as Jer 18:8, and Amo 7:3-6, they are to be understood as speaking figuratively, and adapting their language to our apprehensions. They only mean that God changes the course of his providence toward mankind, according as he sees a change in their dispositions and actions. See note on Gen 6:6.<\/p>\n 23:19 {h} God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good?<\/p>\n (h) God’s enemies are compelled to confess that his government is just, constant, and without change or repentance.<\/p>\n God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good? 19. Neither a son of man ] a mere mortal, with human caprices. It is the only … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 23:19”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4444","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4444","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4444"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4444\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4444"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4444"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4444"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I<\/strong>. <\/em><\/strong>God is unchangeable. God cannot change; to suppose that He could change would be to suppose Him not Divine. A finite being may refuse to change, adhering rigidly to <\/strong>some purpose; but all the while that being is capable of change, there is n thing in his nature which makes it absolutely impossible that he should change. But it is <\/strong>so with God. We here speak of unchangeableness in regard of Gods dealings with His creatures, though of course it is also in Himself, in His essence, in His own property, that God is unchangeable; and it is an amazing and overwhelming contemplation, that of our Creator as in no respect capable of change, immutable because infinitely perfect.<\/p>\n
II. <\/strong>The contrast between God and man. This unchangeableness is indispensable to the Creator, but incommunicable to the creature. It is indispensable to the Creator, forasmuch as the Creator must he in every respect infinite. But all change ends in addition or diminution: if anything be added, He was not infinite before; if anything be diminished, He is not infinite after. But if indispensable in the Creator, it is incommunicable to the creature. We say <\/strong>nothing against the powers of God, when we say that God could not have made an <\/strong>unchangeable creature. Must not that which is unchangeable be self-existent, and therefore eternal? That which has already had beginning, has already undergone change–the change from nothing to something, so that a creature, because not <\/strong>eternal, cannot be unchangeable. God alone is unchangeable, because God alone is eternal. It is self-evident that He cannot make an eternal creature, and therefore certain that He cannot make an unchangeable creature. The creature, then, is changing, the sun as well as the atom, the archangel no less than the worm (Psa 102:25-27<\/span>). Was it only of the material fabric of the earth, with its many productions-of the firmament, with its majestic troop of stars, that the Psalmist asserted this? Nay, it is true of the intelligent creation as well as of the material. And spirits are immortal: sparks from the eternal fire, they shall never be quenched; but though immortal, they shall not be the same; indestructible, they shall be always on the march. Angel and man, they shall not, as we have already said, be ever at a stand. Stand! when there are new heights to be scaled, new depths to be fathomed? Nay, it were imperfection, it were wretchedness. It is the glory of the Creator that He never changes; it is the glory of the creature to be always changing. Eternity shall be one mighty progress to all except the Eternal. I am Jehovah, I change not, the Father of lights, with whom is no variableness, neither shadow of turning. (H. Melvill, B. D<\/em>.)<\/p>\n<\/p>\n
I<\/strong>. <\/em><\/strong>Some men think that God will lie. God has told us, with strong and repeated asseverations, that we must be born again (Joh 3:7<\/span>); but this is totally disbelieved by–<\/p>\n
II. <\/strong>Others fear he may lie. This is common with persons–<\/p>\n
III. <\/strong>But God neither will nor can lie.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
GOD WILL FULFIL HIS WORD<\/strong><\/p>\n
To unfold the full meaning of his words, we observe,<\/p>\n
That all these persons think God will lie, is evident beyond a doubt: for if they really believed that old things must pass away, and all things become new [Note: 2Co 5:17<\/span>.], before they can enter into the kingdom of heaven, they would feel concerned to know whether any such change had taken place in them; nor would they ever be satisfied till they had a scriptural evidence that they were indeed new creatures in Christ Jesus. But as this is in no respect the case with them, it is manifest that they do not believe the record of God, and consequently, however harsh the expression may seem, they make God a liar [Note: 1Jn 5:10<\/span>.].]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"