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While most Christians believe that there are aspects of God that do not change, opponents believe that the benevolence of God is often expressed through his willingness to change his promised course of action which implies a certain level of mutability. (See Exodus 32:14 and Numbers 14:12-20; Jonah 3:10; Amos 7:3-9; Jeremiah 26:3)
Glossa Ordinaria: Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God’s commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem ...
Herman Bavinck notes that although the Bible talks about God changing a course of action, or becoming angry, these are the result of changes in the heart of God's people (Numbers 14.) "Scripture testifies that in all these various relations and experiences, God remains ever the same." [18] Millard Erickson calls this attribute God's constancy. [3]
[14] [15] The New Testament portion was released first, in 1950, as the New World Translation of the Christian Greek Scriptures, [16] [17] with the complete New World Translation of the Bible released in 1961. [18] [19] It is not the first Bible to be published by the Watch Tower Society, but it is its first translation into English.
On the other hand, it requires God's election to be a "predestination by foreknowledge". [48] God's foreknowledge of the future is exhaustive and complete, and therefore the future is certain and not contingent on human action. God does not determine the future, but He does know it. God's certainty and human contingency are compatible. [49]
Generally, scholars do not take anthropomorphic phrases in the Bible like "the finger of God" or "the hand of God" to mean that God literally has a hand or finger. Rather, it is interpreted as an allegory for the Holy Spirit and an expression of God's sovereignty over and intervention into the material world.
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Quran (for Zahiris it is the main Scripture but for Batinis it is a very minor Scripture) Kitab al Hidayah al Kubra (for Zahiri Alawites) Kitab al Majmu (for Batini Alawites). Batini Scriptures (Only for Makhusi Sheikhs it is forbidden for Murid or women or non Alawites to read or hear it) Kitab al Sirat; Kitab al Haft; Kitab al Maratib wal Duraj