God’s Regret
Introduction. (1 Sam. 15:10-35).
Although God chose Saul to be the first king over the nation of Israel, after
he disobeyed the Lord’s command to destroy Amalek, the Holy Spirit records
God’s rejection of him as king. Note two points:
•
I greatly regret that I have
set up Saul as king, for he has turned back from following Me, and has not
performed My commandments” (1 Sam. 15:11a, NKJV).
•
“And Samuel went no more to see Saul
until the day of his death. Nevertheless Samuel mourned for Saul, and the Lord regretted that He had made
Saul king over Israel” (1 Sam. 15:35).
This
reveals a challenging issue concerning the nature of God. How can it be that
the actions of Saul can cause an all-knowing God to feel regret? This
evening let’s consider what it means when the Bible teaches us that God felt regret.
I. The Foreknowledge of God.
A.
Scripture makes it clear that God “knows
all things” (1 John 3:20), and is fully aware of all things that will happen in
the future.
1.
God knew David’s words before he spoke
them (Ps. 139:1-4).
2.
God knows “what shall come to pass”
(Dan. 2:29, KJV).
3.
Only God can “make known the end from
the beginning” (Isa. 46:10, NIV).
B.
How can it be that the actions of
Saul caused God to feel “regret” (1 Sam.15:11, 35)?
II. The Word Translated “Regret.”
A.
The word in 1 Samuel 15:11 and 35 is
the Hebrew verb nacham.
1.
Defined “to be sorry, console
oneself, repent, regret, comfort, be comforted” (Brown, Drivers, Briggs, Hebrew
and English Lexicon of the Old Testament, 636-637).
2.
The context determines when it has
the positive sense of comfort and when it has the negative sense of sorrow or
regret.
B.
In the sense of comfort.
1.
When Noah was born his father Lamech
said, “This one will comfort (nacham) us concerning our work and the
toil of our hands, because of the ground which the Lord has cursed” (Gen. 5:29, NKJV).
2.
When Isaac married Rebekah, Scripture
tells us that in his marriage “Isaac was comforted (nacham) after his mother’s
death” (Gen. 24:67).
C.
In the sense of sorrow that moves to
a change of behavior.
1.
God, referring to the northern
kingdom of Israel as “Ephraim,” the name of one of its most prominent tribes,
quotes her to say, “Surely, after my turning, I repented (nacham); and
after I was instructed, I struck myself on the thigh; I was ashamed, yes, even
humiliated, because I bore the reproach of my youth” (Jer. 31:18-19).
III. God’s Regret Before the Flood.
A.
The same word is used in Gen. 6:6-7 of
God’s anger over the wickedness of the world before the flood.
1.
Scripture declares, “the Lord was sorry (nacham) that He
had made man on the earth, and He was grieved in His heart” (Gen. 6:6).
2.
This is restated after declaring His
intention to flood the earth. The Lord said, “I am sorry (nacham)
that I have made them” (Gen. 6:7b).
B.
The archaic sense of “it repented.”
1.
Older translations put it that “it
repented” God that He had done this (KJV, ASV).
2.
This reflects an archaic use of the
word repent that does not involve wrongdoing.
3.
The word repent now refers
primarily to turning from wrongdoing.
4.
The New Oxford American Dictionary
defines the word repent to mean, “feel or express sincere regret or
remorse about one’s wrongdoing or sin.”
5.
God cannot commit sin, and therefore
cannot repent in this sense of the word.
C.
Problems with translating this
“regret.”
1.
A similar misunderstanding can arise
from modern translations that render this word regret when applied to
God.
2.
To say that God “regretted that He
had made Saul king over Israel” (1 Sam. 15:35, NKJV, NASB, ESV), leaves
the impression that God did not know what Saul would do.
3.
This is not the idea.
4.
James declared, “known to God from
eternity are all His works” (Acts 15:18).
D. The regret that God
felt over Saul’s actions or the sinfulness of world before the flood was not
the result of ignorance or surprise.
1.
He knows what all men will do before
they do it.
2.
So how are we to understand God’s
attitude toward Saul and the world before the flood?
IV. Some Clues in the Regret Passages. The key may rest
in some parallel wording in each of these passages.
A.
God’s regret in Genesis.
1.
In the text in Genesis while it first
says that God was “sorry (nacham)” it restates this in slightly
different wording by adding that, “He was grieved in His heart” (Gen. 6:6b).
2.
This may be a type of Hebrew
parallelism, by which the same idea is expressed in two similar ways for
emphasis.
3.
If so, this would clarify that nacham
when applied to God is not talking about repentance from wrongdoing, or
regret over something God did not know, but sadness, sorrow, and grief over
man’s actions.
4.
When one grieves it is not always
over wrongdoing, or even something he did not know would happen.
5.
To grieve is to feel the pain caused
by an action that takes place.
B.
God’s regret in First Samuel.
1.
In the account of Saul’s sin we see a
similar parallel construction.
2.
God was said to “regret” (NKJV, NASB)
or be “grieved” (NIV) that He made Saul king, and Samuel is said to be
“grieved” (NKJV, KJV), “distressed” (NASB), or “troubled” (NIV) by God’s
decision to remove Saul (1 Sam. 15:11; cf. 15:35).
3.
Here the parallel is not two
statements about God, but a statement about Samuel and God.
4.
Some translations make this seem as
if Samuel’s attitude is that he “was angry” (RSV, NRSV) or “was wroth” (ASV)
with God.
5.
The same word for Samuel’s
attitude is used in verse 35, again in parallel with God’s attitude and
virtually all translations take it to refer to Samuel’s grief, sorrow, or
sadness—not anger at God.
6.
If this is a type of parallelism, this
paints a different picture.
C.
It is not that God did not know what
would happen. Instead, it simply shows the emotion that He felt when it did
happen.
1.
God’s foreknowledge did not take away
the sorrow He felt when sin and rebellion actually happened in time.
V. God Is Not Like Man.
A.
Another use of nacham in First
Samuel.
1.
In First Samuel there is another
interesting use of this word in the same context.
2.
In verses 11 and 35 nacham is
used of God’s sorrow over Saul’s action.
3.
In verse 29 it is used twice of God’s
unchangeable will.
4.
When Saul tried to argue with Samuel
rather than simply acknowledge his sin, Samuel said of God, “the Strength of
Israel will not lie nor relent (nacham). For He is not a man, that He
should relent (nacham)” (NKJV).
B.
This is actually a paraphrase of a
passage from the Law of Moses. God led Balaam to declare, “God is not a man,
that He should lie, Nor a son of man, that He should repent (nacham);
Has He said, and will He not do it? Or has He spoken, and will He not make it
good?” (Num. 23:19).
1.
Both passages reveal that when God
has decided something, man cannot change His will.
C.
Is this a contradiction?
1.
In the same passage, is God at one
point said to do something that a few verses later He is said not to do?
D.
Old Testament commentators Keil and
Delitzsch suggest that these passages are approached from different
perspectives.
1.
Man’s perspective. In First Samuel verses 11 and 35 they claim that God is
speaking “anthropomorphically,” that is, as things appear to man (2.158).
a. In other words, in human interaction with God something
might appear to reflect a change, even though God knew all along what He would
do.
2.
God’s perspective. Keil and Deilitzsch go on to suggest that in verse 29, Samuel
describes God “theomorphically,” that is, as things appear to God (ibid.).
a. In other words, He knows what He will ultimately do, and
does not change.
3.
Undoubtedly, when an infinite God
communicates to finite creatures many things about His revelations are
dependant upon whether they are seen from a divine or human perspective.
Conclusion. Clearly, there
have been times when the prayers of men have been able to change God’s mind to
some extent.
•
When Israel sinned and God was ready
to destroy the Israelites, Moses’ appeal to Him resulted in the fact that, “Lord changed His mind (nacham)
about the harm which He said He would do to His people” (Exod. 32:14, NASB).
This
doesn't mean that God didn’t know what He would do all along, but sometimes the
opportunities He offers to people to interact with Him in repentance and prayer
are described in terms we can understand.
A.
Sometimes this appears to be a way of
providing man the chance to change, or appreciate God’s mercy.
B.
The sorrow God felt over the
wickedness of the world in the days of Noah, or the sinfulness of Saul was not
something that caught Him by surprise.
C.
Rather, in revealing that these
things brought Him sorrow it shows the pain that a loving God can feel when His
creation rejects Him.
D.
Those who are His people should be
moved by this and diligently seek to serve Him faithfully lest we “grieve the
Holy Spirit of God, by whom you were sealed for the day of redemption” (Eph. 4:29-32).
1.
This is actually a figure use earlier
in Scripture (Isa. 63:7-10).
2.
Will we cause God to feel grief? Will
we cause Him to turn and fight against us?