God, knowing humanity’s propensity for wickedness from the start, initially intended to destroy the world with a flood. Yet, afterward, God promises not to destroy all flesh again, despite the continued presence of evil. Doesn't that sound like a change of heart? A change of mind? Isn't that..human?
The Midrash of Philo offers a compelling answer, suggesting that such expressions are connected more "with learning and the utility of instruction rather than with the nature of truth." In other words, these apparent shifts aren't about God changing, but about how God communicates with us, using language we can understand.
The text distinguishes between two ways the Torah speaks of God: "Not as a man" and "As a man." The first, "Not as a man," points to the actual truth of God's being – utterly beyond human comprehension. God isn't like us, or like anything we can perceive – not the sun, not the heavens, not even blessedness itself. God transcends all comparison.
Then there’s the second expression: "As a man." This is where instruction comes in. God speaks "As a man" so that we, "beings born of the earth," can grasp the divine message. It's a divine act of translation, if you will. It's God meeting us where we are.
Why? To prevent us from endlessly incurring God’s wrath. The text argues that repeated punishment for the same offense is "the conduct of a savage and ferocious disposition." Instead, God inflicts deserved retribution, but tempers justice with mercy, remembering the original design for humanity.
The text beautifully explains that God "observed in his mind," highlighting the constancy of the divine disposition. Our wills are inconsistent, but God’s mind rejoices in steadfastness. We think with "thoughts" that are like the "passage of the mind," but God’s intellect penetrates all things perfectly.
So, when God says, "I will not proceed any more to curse the earth," it's not about a change of heart, but about a commitment to not adding to the already complete evils. It's not about eradicating wickedness entirely – which would be like "washing a brick" – but about alleviating misery. Wickedness, deeply ingrained from youth, can't be simply washed away.
God's promise, "I will not any more smite all flesh," doesn't mean wickedness goes unpunished. Instead, it signifies a commitment to not destroying all of humanity, while still holding individuals accountable for their actions. God balances justice with a care for the human race, rooted in the original divine plan.
This idea of God communicating in ways we can understand is powerful. It reminds us that even the most sacred texts require interpretation, a careful consideration of the message behind the words. It invites us to look beyond the surface and consider the deeper truths about God's relationship with humanity. What does it mean to you that God would speak to us in our own language? How does that impact your understanding of the divine?
The reasons alleged appear to indicate a change of purpose, which is an affection not usual nor akin to the divine virtue; for the dispositions of mankind are variable and inconstant, so that all affairs among them are altogether uncertain; but with God nothing is uncertain, nothing incomprehensible, for he is a being of mighty and consistent determination; how then, when reasons of the same kind are present to him, because he was forsooth aware from the very beginning that the mind of man was deliberately inclined to wallow in wickedness from his youth on, could he have originally intended to destroy the human race by a flood; and yet afterwards say, that he did not intend to destroy it any more, when the same evils still exist in the mind? But we must think that every kind of expression of this sort is, by law, connected with learning and the utility of instruction rather than with the nature of truth, since there are, as it were, two kinds which occur in the whole course of the law; in the first place, as it is said, "Not as a man;" and in the second place, as it is said, "As a man," the one God is believed to instruct his son. That first expression relates to the actual truth; for, in real fact, God is not as a man, nor again, as the sun, nor as the heaven, nor as the world, which is perceptible by the outward senses, but as God, if it is justifiable to assert that also; since that most happy and blessed being will not endure similitude, or comparison, or enigmatical description; nay, rather he surpasses even blessedness and felicity itself, and whatever can be imagined as better than and preferable to them. But the second expression relates to instruction and direction, I mean the express words, "As a man," in order that it may be observed, that he is willing to impress us beings, born of the earth, lest perchance we should unceasingly incur his anger and his chastisement by our implacable hostility to him, without any peace; for it is sufficient for him to be roused and embittered against us once, and once to exact vengeance against sinners; but to inflict punishment over and over again for the same thing is the conduct of a savage and ferocious disposition: since, says he, "when I shall inflict deserved retribution, as is possible, on every one, I will cause a burning recollection of my design to be preserved." Therefore behold, the sacred historian has excellently expressed himself, saying, "That God observed in his mind," for his mind and disposition rejoice in a superior degree of constancy; but our wills are found to be inconsistent and vacillating, on which account we cannot be properly said to observe and think with our minds, since it is by the thoughts that the passage of the mind is allowed to take place, but the human intellect is unable to be extended over everything, since it is incapable of penetrating all things in a perfect and suitable manner. But that expression, "I will not proceed any more to curse the earth," is used with great propriety, for it is not becoming to add more curses to what has already been done, because the evils that have been inflicted are already complete; because, although they are in some sense imperfect, inasmuch as the Father is kind and merciful, and most humane, still he is rather inclined to alleviate the evil than to add to men's misery. But that is as it were the same thing, according to a common proverb, to wash a brick, or to draw water properly, and wholly to eradicate wickedness, with all its deeply imprinted tokens from the mind of man; for if it is implanted in it at first, it does not exist accidentally, but is engraven deeply on it and clings to it. But since the mind is a potential and principal part of the soul, he introduces that word "diligently;" but that which has been weighed with diligence and care is exquisite thought, examined more certainly than certainty itself. But this diligence does not tend to any one evil, but as is plain, to mischief, and to all mischief; nor does it exist in a perfunctory manner; but man is devoted to it from his youth, not only in a manner, but from his very cradle, as if he were in some degree united to, and nourished, and bred up with sin. But yet God says, "I will not any more smite all flesh;" giving notice that he will not, at any future time, destroy every portion of mankind altogether, but only single individuals, in ever such great numbers, who perpetrate unspeakable wickednesses; for he does not leave wickedness unpunished, nor does he grant it liberty or impunity, but indulging his care for the human race on account of his original design, he of necessity fixes destruction as a punishment for sinners.
