He would certainly cease being the God you have created in your own mind. But God is not the God you have invented in your own mind. The God you have invented does not correspond to the revelation He has given of himself in the Bible, who changes His mind. It does correspond to the uncaused cause postulated by Plato. If we are made in God's image. it is not an anthropomorphism to liken us to God in one of the ways that we have been made in His image.
God had an unchanging purpose for each of us. His ways are not our ways and to imply He ever had to rethink something is simply an illusion created by imperfect language. He is immutable and cannot change. Humanity lacks the capacity to fully comprehend eternity, much less the perfect love of God. So here is my last attempt to convey to you the established orthodoxy of this position:
A careful reading of Scripture shows that passages where God is said to “repent,” “relent,” or “change His mind” are not denials of divine omniscience but instances of anthropopathic language—
God communicating His actions in terms humans can understand—while His eternal knowledge and purpose remain unchanged. The Bible affirms without ambiguity that God knows all things exhaustively (Psalm 147:5; Isaiah 46:9–10; Hebrews 4:13) and that His nature and ultimate will do not fluctuate (Numbers 23:19; 1 Samuel 15:29; Malachi 3:6; James 1:17). When God “relents” in narratives such as Jonah 3:10 or Exodus 32:14, the text itself frames this as a change in human conditions, not a revision of divine knowledge—God responding consistently to repentance in accordance with His unchanging character (Jeremiah 18:7–10).
This understanding is not a later theological imposition but the settled conviction of early Christian orthodoxy:
Irenaeus affirmed that God possesses complete foreknowledge while genuinely engaging human history (Against Heresies II.28), Origen explicitly taught that Scriptural depictions of divine emotion are accommodations to human weakness (On First Principles II.4), and Augustine decisively stated that God does not change His will but changes His works in time according to His eternal decree (City of God XV.25).
To claim that these texts deny omniscience therefore places one not in continuity with biblical theology or the early Church, but in conflict with both—misreading narrative condescension as divine limitation.