But he stands alone, and who can oppose him? What his soul desires, even that he does.
Parallel Translations
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But he stands alone, and who can oppose him? What his soul desires, even that he does.
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But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
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But He is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth.
Cross-references (16)
Passages linked to Job 23:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 115:3 But our God is in the heavens. He does whatever he pleases.
- Proverbs 19:21 There are many plans in a man’s heart, but Yahweh’s counsel will prevail.
- Isaiah 46:10 I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please.
- Daniel 4:35 All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, “What are you doing?”
- Job 12:14 Behold, he breaks down, and it can’t be built again. He imprisons a man, and there can be no release.
- Ecclesiastes 3:14 I know that whatever God does, it shall be forever. Nothing can be added to it, nor anything taken from it; and God has done it, that men should fear before him.
- Numbers 23:19-20 God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good? Behold, I have received a command to bless. He has blessed, and I can’t reverse it.
- Psalms 135:6 Whatever Yahweh pleased, that he has done, in heaven and in earth, in the seas and in all deeps.
- Isaiah 14:24-27 Yahweh of Armies has sworn, saying, “Surely, as I have thought, so shall it happen; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and tread him under foot on my mountains. Then his yoke will leave them, and his burden leave their shoulders. This is the plan that is determined for the whole earth. This is the hand that is stretched out over all the nations. For Yahweh of Armies has planned, and who can stop it? His hand is stretched out, and who can turn it back?”
- Ecclesiastes 1:15 That which is crooked can’t be made straight; and that which is lacking can’t be counted.
- James 1:17 Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
- Job 9:12-13 Behold, he snatches away. Who can hinder him? Who will ask him, ‘What are you doing?’ “God will not withdraw his anger. The helpers of Rahab stoop under him.
- Job 34:29 When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike,
- Romans 9:19 You will say then to me, “Why does he still find fault? For who withstands his will?”
- Ephesians 1:9-11 making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
- Job 11:10 If he passes by, or confines, or convenes a court, then who can oppose him?
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Geneva Bible translators 1599 · Public Domain Job confesseth that at this present he felt not…
Job confesseth that at this present he felt not God’s favor, and yet was assured that he had appointed him to a good end.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Job 23:13 But he [is] in one [mind], and…
Job 23:13 But he [is] in one [mind], and who can turn him? and [what] his soul desireth, even [that] he doeth.
Ver. 13. But he is in one mind, and who can turn him?] He is ever like himself, not mutable, inconstant, or various, as men who are (as Tertullian saith of the peacock) all in changeable colours, as often changed as moved. God’s name is, "I am," Exo 3:14. And if Pilate could say, What I have written I have written, nothing shall be altered; how much more may the Lord, who is the same yesterday, today, and for ever! His decrees are immutable, his power irresistible. Some think that Job complaineth here of God’s absolute power, and little less than tyrannical, exercised against him, an innocent person. If so, Job was surely much to blame, sith God’s absolute power is never sundered from his justice; and it must be taken for an undoubted truth that his judgments are sometimes secret, but always just.
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And what his soul desireth, even that he doeth] Id est, Cupit ac facit statim; eius voluntas est executio; that is, he desireth and doth it forthwith; his will is present execution. It is his pleasure to lay load of afflictions upon me, but wherefore it is I know not. But Job should have known that as God is a most free agent, so his will is not only recta, (right) but regula; ( the law) neither may any man here presume to reprehend what he cannot comprehend.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He is in one mind, i.e. notwithstanding all these…
He is in one mind, i.e. notwithstanding all these evidences of my sincere piety, and all my prayers to him, he still continues in the same mind and course of afflicting me. Or,
but he is, i.e. if he be, against one, or against any man, as that word is oft used, as he now setteth himself against me. Or, but he is one, the Hebrew prefix beth being here the note of a nominative case, as it is Job 18:8; Psa 68:5; Hos 13:9, and elsewhere. So the sense is, But why do I waste words to no purpose? All my former constant integrity, and my present profession of it, gives me no case, he is still one and the same, constant, unchangeable in his purposes and counsels of proceeding against me. Or, he is alone, and there is none besides him who can either restrain, or advise, or move him.
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Who can turn him? no man can change his counsels or course, or incline him to show favour to me. He is most absolute and free to do what he pleaseth, and he dealeth with me accordingly, and not by those milder methods which he useth towards other men.
What his soul desireth, even that he doeth; he will not do what I please or desire, but only what pleaseth himself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Some make Job to complain here that God dealt…
Some make Job to complain here that God dealt unjustly and unfairly with him in proceeding to punish him without the least relenting or relaxation, though he had such incontestable evidences to produce of his innocency. I am loth to think holy Job would charge the holy God with iniquity; but his complaint is indeed bitter and peevish, and he reasons himself into a sort of patience per force, which he cannot do without reflecting upon God as dealing hardly with him, but he must bear it because he cannot help it; the worst he says is that God deals unaccountably with him.
I. He lays down good truths, and truths which were capable of a good improvement, Job 23:13, Job 23:14. 1. That God's counsels are immutable: He is in one mind, and who can turn him? He is one (so some read it) or in one; he has no counsellors by whose interest he might be prevailed with to alter his purpose: he has no counsellors by whose interest he might be prevailed with to alter his purpose: he is one with himself, and never alters his mind, never alters his measures. Prayer has prevailed to change God's way and his providence, but never was his will or purpose changed; for known unto God are all his works. 2. That his power is irresistible: What his soul desires or designs even that he does, and nothing can stand in his way or put him upon new counsels. Men desire many things which they may not do, or cannot do, or dare not do. But God has an incontestable sovereignty; his will is so perfectly pure and right that it is highly fit he should pursue all its determinations. And he has an uncontrollable power. None can stay his hand. Whatever the Lord pleased that did he (Psa 135:6), and always will, for it is always best. 3. That all he does is according to the counsel of his will (Job 23:14): He performs the thing that is appointed for me. Whatever happens to us, it is God that performs it (Psa 57:2), and an admirable performance the whole will appear to be when the mystery of God shall be finished. He performs all that, and that only, which was appointed, and in the appointed time and method. This may silence us, for what is appointed cannot be altered. But to consider that, when God was appointing us to eternal life and glory as our end, he was appointing to this condition, this affliction, whatever it is, in our way, this may do more than silence us, it may satisfy us that it is all for the best; though what he does we know not now, yet we shall know hereafter. 4. That all he does is according to the custom of his providence: Many such things are with him, that is, He does many things in the course of his providence which we can give no account of, but must resolve into his absolute sovereignty. Whatever trouble we are in others have been in the like. Our case is not singular; the same afflictions are accomplished in our brethren, Pe1 5:9. Are we sick or sore, impoverished and stripped? Are our children removed by death or our friends unkind? This is what God has appointed for us, and many such things are with him. Shall the earth be forsaken for us?
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II. He makes but a bad use of these good truths. Had he duly considered them, he might have said, "Therefore am I easy and pleased, and well reconciled to the way of my God concerning me; therefore will I rejoice in hope that my troubles will issue well at last." But he said, Therefore am I troubled at his presence, Job 23:15. Those are indeed of troubled spirits who are troubled at the presence of God, as the psalmist, who remembered God and was troubled, Psa 77:3. See what confusion poor Job was now in, for he contradicted himself: just now he was troubled for God's absence (Job 23:8, Job 23:9); now he is troubled at his presence. When I consider, I am afraid of him. What he now felt made him fear worse. There is indeed that which, if we consider it, will show that we have cause to be afraid of God - his infinite justice and purity, compared with our own sinfulness and vileness; but if, withal, we consider his grace in a Redeemer, and our compliance with that grace, our fears will vanish and we shall see cause to hope in him. See what impressions were made upon him by the wounds of his spirit. 1. He was very fearful (Job 23:16): The Almighty troubled him, and so made his heart soft, that is, utterly unable to bear any thing, and afraid of every thing that stirred. There is a gracious softness, like that of Josiah, whose heart was tender, and trembled at the word of God; but this is meant of a grievous softness which apprehends every thing that is present to be pressing and every thing future to be threatening. 2. He was very fretful, peevish indeed, for he quarrels with God, (1.) Because he did not die before his troubles, that he might never have seen them (Because I was not cut off before the darkness, Job 23:17), and yet if, in the height of his prosperity, he had received a summons to the grave, he would have thought it hard. This may help to reconcile us to death, whenever it comes, that we do not know what evil we may be taken away from. But when trouble comes it is folly to wish we had not lived to see it and it is better to make the best of it. (2.) Because he was left to live so long in his troubles, and the darkness was not covered from his face by his being hidden in the grave. We should bear the darkness better than thus if we would but remember that to the upright there sometimes arises a marvellous light in the darkness; however, there is reserved for them a more marvellous light after it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain For he performeth the thing that is appointed for…
For he performeth the thing that is appointed for me,.... The same word is used as at the end of Job 23:12; where it is rendered, "my necessary food"; or appointed food a certain portion of it; food convenient, daily bread; and this has led some interpreters to take it in the same sense here, and render it, "he performeth my necessary things" (e), or things necessary for me; supplies me with the necessaries of life, to which agrees the Targum, and so Mr. Broughton;
"because he hath furnished me with my daily bread, and many such graces are with him;''
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and which he did according to his unchangeable purposes and decrees, and according as his soul desired, and it pleased him; and this laid Job under greater obligation still to have regard to his commandments, and the words of his mouth; but rather it is to be understood of the decrees and purposes of God relating to Job, to his person, case, and circumstances, throughout the whole course of his life hitherto: and indeed all things relating to every individual person, as to him, are appointed of God; and whatever he appoints he performs: all things relative to their temporal life, the birth of persons into the world, and their continuance in it; all the incidents in life, the places of their abode, their employments, callings, and occupations; their riches and poverty, prosperity and adversity; all their afflictions, and which Job has a special regard to, the kind and nature of them, their measure and duration, and the end and use of them; and death itself, which closes all things here, that is appointed of God, the time and circumstances of it, see Ecc 3:1; and so all things relative to the spiritual and eternal salvation of men; to save men is the determinate will of God; the persons saved are appointed by him to it, and Christ is ordained to be the Redeemer and Saviour of them; whose coming into the world for that purpose was at the appointed time, called the fulness of time, and his going out of it, or his sufferings and death, by which salvation was accomplished, were in due time, and by the determinate counsel and foreknowledge of God. The conversion of men is according to the appointment of God; they that are called are called according to his purpose; the time of conversion, the place where, and means whereby, are all fixed in the decrees and purposes of God, and have their sure and certain accomplishment; and the several vicissitudes of distress and comfort in spiritual things are as God has determined; all the times of his people are in his hands, and disposed by him; times of temptation, darkness, and desertion, and times of peace, joy, and comfort; the everlasting happiness itself is a kingdom prepared in the purposes of God from the foundation of the world, and is an inheritance obtained according to the purpose of him who has predestinated unto it; and seeing God is all wise, all knowing, all powerful, faithful and true, what he appoints must certainly be performed:
and many such things are with him; besides what were appointed for Job, and performed upon him, there were innumerable instances in the world of God's appointments, and the performance of them, both with respect to good things and evil things, mercies and blessings, afflictions and troubles: or besides what God had performed with respect to Job, especially with regard to his afflictions and sufferings, there were still many more things to come, which were secret in his breast, and which he had decreed and appointed, and would in due time be performed, though Job knew not as yet what they, were, whether good or evil things, though he supposed the latter.
(e) "quia perfecit necessaria mea", Vatablus; so Nachmanides, Ben Gersom, Sephorno.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. But he is in one mind] The…
Verse 13. But he is in one mind] The original is והוא באחד vehu beechad, and is literally, But he is in one: properly rendered by the Vulgate, Ipse enim solus est. But he is alone. And not badly rendered by Coverdale. - It is he himself alone. He has no partner; his designs are his own, they are formed in his infinite wisdom, and none can turn his determinations aside. It is vain, therefore, for man to contend with his Maker. He designs my happiness, and you cannot prevent its accomplishment.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Job 23:13. He is of one mind — The…
Job 23:13. He is of one mind — The word mind is not in the Hebrew, which is only באהד, beehad, he is in one, namely, in one way, or purpose, or counsel. Notwithstanding all these evidences of my sincere piety, and all my prayers to him, he still continues in the same course of afflicting me. And who can turn him? — No man can change his counsels or course of acting. He is most absolute and free, to do what he pleaseth, and he deals with me accordingly, and not by those milder methods which he uses toward other men. What his soul desireth, even that he doth — He will not do what I please or desire, but only what he pleases.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain But he is in one mind - He is…
But he is in one mind - He is unchangeable. He has formed his plans, and no one can divert him from them. Of the truth of this sentiment there can be no dispute. The only difficulty in the case is to see why Job adverted to it here, and how it bears on the train of thought which he was pursuing. The idea seems to be, that God was now accomplishing his eternal purposes in respect to him; that he had formed a plan far back in eternal ages, and that that plan must be executed; that he was a Sovereign, and that however mysterious his plans might be, it was vain to contend with them, and that man ought to submit to their execution with patience and resignation. Job expected yet that God would come forth and vindicate him; but at present all that he could do was to submit. He did not pretend to understand the reason of the divine dispensations; he felt that he had no power to resist God. The language here is that of a man who is perplexed in regard to the divine dealings, but who feels that they are all in accordance with the unchangeable purpose of God.
And what his soul desireth, even that he doeth - He does what he pleases. None can resist or control him. It is vain, therefore, to contend against him. From this passage we see that the doctrine of divine sovereignty was understood at a very early age of the world, and entered undoubtedly into the religion of the patriarchs. It was then seen and felt that God was absolute; that he was not dependent on his creatures; that he acted according to a plan; that he was inflexible in regard to that plan, and that it was in vain to attempt to resist its execution. It is, when properly understood, a matter of unspeakable consolation that God has a plan - for who could honor a God who had “no” plan, but who did everything by hap-hazard? It is matter of rejoicing that he has “one” great purpose which extends through all ages, and which embraces all things - for then everything falls into its proper place, and has its appropriate bearing on other events. It is a matter of joy that God “does” execute all his purposes; for as they are all good and wise, it is “desirable” that they should be executed. It would be a calamity if a good plan were not executed. Why then should people complain at the purposes or the decrees of God?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Alone. Self-existent. Hebrew, "in one thing," or resolution. He…
Alone. Self-existent. Hebrew, "in one thing," or resolution. He is immutable: all I could say would avail nothing. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain in one mind--notwithstanding my innocence, He is unaltered in…
in one mind--notwithstanding my innocence, He is unaltered in His purpose of proving me guilty (Job 9:12).
soul--His will (Psa 115:3). God's sovereignty. He has one great purpose; nothing is haphazard; everything has its proper place with a view to His purpose.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. He is in one — The ב(in) is…
13. He is in one — The ב(in) is beth essential — God is one and the same, unchangeable. His determinations he carries into execution.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13–17. Job’s innocency though known to God is disregarded…
13–17. Job’s innocency though known to God is disregarded by Him. He is unchangeable in His resolution, and He has resolved to destroy him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) He is one, or in one.—Job either declares…
(13) He is one, or in one.—Job either declares His unique sovereignty or His unchangeable purpose. The context seems to support the latter, in which case the sense given by the Authorised Version is correct.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain But he is in one mind, and who can…
But he is in one mind, and who can turn him? Once more we hear the voice of complaint. The happier tone of thought which extends from ver. 6 to ver. 12 grows out of a sanguine hope on Job"s part that God will bring him before his tribunal, and judge his cause according to righteousness. Now he bethinks himself that hitherto God, notwithstanding his prayers, has refused to summon him to his judgment-seat, and begins to fear that there is no likelihood of his changing. "He is One," or "in one." With him is "no variableness, neither shadow of turning". (Jam_1:17) How is it likely that he will act in the future otherwise than he has acts! in the past? What his soul desireth, even that he doeth. A somewhat harsh way of saying that God doeth that which seemeth him best and which, therefore, is best. Job does not really suppose that God is actuated by caprice or favouritism.
Vers. 13-17. Job to Eliphaz: 3. A meditation on the Divine Being.
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I LOFTY THOUGHTS CONCERNING GOD.
1. The unity of the Divine nature. "For he is in one mind;" literally, "for he is in one" (ver. 13). The interpretation which regards this as an allusion to the absolute majesty and undivided essence of the Deity, as in the sublime monotheistic confession of Israel, (Deu_6:4) though not accepted by all expositors, is yet pronounced by most to be perfectly admissible. How far Job had attained to a perception of the unique personality of the Godhead, as containing more hypostases (persons) than one, may be a subject of controversial discussion. But an utterance like the present seems to mark off Job by a wide gulf from ancient polytheistic idolaters. Job, his three friends, and doubtless many more besides, were monotheists, who held by the grand doctrine of the unity of Goal, which had descended to them in the line of primitive tradition, and which was subsequently republished to Israel from the summit of Mount Sinai. Nay, such passages as those which speak about a Daysman, (Job_10:3) a heavenly Witness, (Job_16:19-21) and a Kinsman Redeemer, (Job_19:25) seem to intimate that Job at least, in his ecstatic moments, had caught a glimpse of the doctrine of a plurality of Persons in the Godhead, just as throughout the Old Testament generally the same doctrine is found lying in embryo, though not fully or distinctly revealed. (cf. Gen_1:1-3 Psa_2:7 Psa_33:6 Psa_110:1)
2. The immutability of the Divine purpose. "But he is in one," i.e. one purpose or determination, e.g. towards Job. Hence adds the patriarch, "Who can turn him?" (ver. 13), meaning, nothing could deflect him from his fixed resolution to treat Job as a criminal. Dropping out of view the misconception which gave tone and color to all Job"s representations of the Divine Being, the truth which remains, that the supreme God is unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth, and therefore invariable and unalterable in his decrees and purposes, is in accordance not only with the teachings of Scripture, (Num_23:19 1Sa_15:29 Psa_102:27 Pro_19:21 Ecc_3:14 Mal_3:6 Act_15:18) but with the dictates of reason. A Being not absolutely perfect in himself cannot be Divine. But a Being in himself absolutely perfect cannot be affected by anything from without or within so as to render him either less or more perfect than he is. Hence absolutely and in himself he must be" the same yesterday, and to-day, and for ever." If upon any of his dispensations towards the creature changes seem to pass, these changes, having been fixed and determined from the beginning, are in no degree inconsistent with his immutability. Whatever further alteration appears to surround his decrees is the result of change or variability in the creature.
1. The irresistibility of the Divine power. "And what his soul desireth, even that he doeth;" literally, "And his soul desireth, and he doeth" (ver. 13). Not only does the Supreme Intelligence act in accordance with a plan, but he has power adequate to carry into complete realization every item and detail of that plan. Nay, with such ease does he accomplish his purposes, his resources being unlimited, that he has simply to speak and it is done, to command and it standeth fast, (Psa_33:9) or, as here represented, to form a wish and proceed to execute it, (cf. Psa_115:3 Isa_46:10, 11 Jer_32:17, 27 Dan_4:25 Eph_1:11) without apprehension of defeat; (Job_9:12 Job_11:10 Job_41:10, 11 2Ch_20:6 Isa_43:13) or failure. (Job_42:2 Gen_18:14 Luk_1:37 Eph_3:20)
2. The particularity of the Divine decrees. "For he performeth the thing that is appointed for me" (ver. 14). What the Divine mind had preappointed as Job"s portion, the Divine hand was engaged in carrying out. The plan of the universe is one that provides for attention to individuals. Nothing is too vast for infinite wisdom and power to comprehend or execute; nothing too mean and insignificant for the Divine mind to notice, or the Divine hand to govern. The falling of a sparrow equally with the dissolution of an empire has a place in the programme of the world which is prearranged by God. The portion of the feeblest saint on earth is as truly prepared for him as is the place that shall be filled by a nation or a race.
3. The universality of the Divine government. "And many such things are with him." Possibly Job meant that God had many more applications and calamities of a like description wherewith to torture him; but the interpretation is not wrong which understands Job to say that his case was not exceptional, that his sufferings formed part of a great plan in which others besides himself were embraced; that, in fact, the supreme Ruler was exercising over mankind at large the same sort of irresistible sovereignty as over him, Job. And certainly the thought should in some degree mitigate the stroke of affliction when it falls on us, that no strange thing has happened to us, but only such as is common to men. (1Pe_4:12 1Pe_5:9)
II MINGLED FEELINGS TOWARDS GOD.
1. A sense of awe. "Therefore am I troubled at his presence: when I consider, I am afraid of him" (ver. 15). If the thought of an all-powerful, irresistibly and universally decreeing God arrayed against Job possessed him with inward fear and confusion, terror and dismay, much more should such emotions fill the minds of men who are as yet in their natural condition. And though in the case of such as have made peace with God there is no occasion for inward trepidation, slavish terror, or paralyzing fear, yet even they must find it difficult to contemplate the Divine character as above depicted without a consciousness of awe, without a feeling of profound veneration. So David remembered God, and was troubled. (Psa_77:3) Christ"s followers, however, have no need to be troubled by thoughts of either the Divine character or presence. (Joh_14:1) "Perfect love casteth out fear". (1Jn_4:18) And we have received not the spirit of bondage again to fear, but the Spirit of adoption, whereby we cry, "Abba, Father". (Rom_8:15)
2. A consciousness of weakness. "For God maketh my heart soft" (ver. 16), i.e. deprives it of strength, makes it faint and feeble. (Deu_20:3 Isa_7:4 Jer_51:46) The effect produced on Job by a contemplation of the Divine character as an all-wise, irresistibly powerful, moral Governor, who worketh all things according to the counsel of his will, is not infrequently experienced by serious minds. Nothing impresses men with a conviction of his feebleness like a vivid realization of the power and wisdom of God as displayed in the material universe; (Psa_8:5, Psa_8:6) nothing affords a glimpse into his spiritual worthlessness and insufficiency like a luminous presentation before his soul"s eye of the moral majesty of God. (Isa_6:5 Luk_5:8 Rev_1:17) Indeed, the human heart never either breaks or becomes dejected, discerns its weakness or realizes its insufficiency, until it comes in contact with God, e.g. Moses; (Exo_4:10) Isa_6:5; Job. (Job_42:6)
1. A feeling of perplexity. As understood by our translators, Job (ver. 17) expresses amazement that God had not cat him off "before the darkness" of affliction had come upon him; i.e. either that God had kept him alive solely for the purpose of inflicting on him such mysterious suffering as he then endured, (cf. Job_3:10) or that God had not removed him while at the height of prosperity, and in visible enjoyment of the Divine favour. So good people are often puzzled to understand why, in the providence of God, they should have been reserved for this or that particular ca]amity; and why, being what they are, sincere and humble followers of God, they should be treated with as much severity as if they were his foes. But this, of course, results from imperfect knowledge of" the special design and gracious benefits of affliction.
2. A deficiency of faith. Otherwise interpreted, the language of Job (ver. 17) asserts that what confounds him is not the external darkness covering his face, surrounding him on every side, and threatening to engulf him but the reward thought that God is against him. And just here Job evinces a lack of genuine trust, or spiritual confidence, in God. Had Job been as honest towards God as he was just towards himself, had he given God as full credit for sincerity as he claimed for himself, he would never have accused God of dealing with him as an enemy, but, rather than impeach God"s immutable love towards his faithful followers, would have sought another solution for the mystery of his sufferings. Learn:
1. The proper study of mankind is God.
2. The immutability of God is as full of comfort to God"s people as it is of terror to God"s adversaries.
3. When God"s purposes have been revealed, whether in providence or in grace, they should not be resisted, but received with meekness and submission.
4. Only one Being in the universe, viz. God, can do what his soul desireth; every other is dependent upon God"s will.
5. No man can be truly said to be the architect of his own future, since every man"s lot is assigned him by God.
6. When a saint is afraid of God"s presence, he has either taller into sin, like Adam (Gen_3:10) and like David, (Psa_30:7) or has misconstrued the character of that appearance, like the apostles. (Joh_6:19)
1. The breaking or the bruising of a sinner"s heart is a work for which only God is competent.
2. There are worse calamities than death to a good man; e.g. the loss, or supposed loss, of the Divine favour.
3. Whatever befalls a child of God on earth, he should never part with faith in his heavenly Father"s love.
The unchanging God.
"He is in one mind" with regard to
I THE PLAN OF THE UNIVERSE.
1. There is such a plan. "Known unto God are all his works from the beginning of the world". (Act_15:18 Eph_1:11)
2. This plan is so perfect that it never requires subsequent modification. (Job_36:4 Job_37:16 Psa_104:24 Pro_3:19 Isa_40:13)
3. This plan is efficiently carried out in its minutest detail. (Num_11:23 2Ch_20:6 Job_42:2 Psa_33:9 Isa_14:24)
II THE SIN OF MAN.
1. That it is an abomination in his sight. (Deu_25:16 Psa_5:4 Pro_15:9 Jer_44:4 Zec_8:17 Luk_16:15)
2. That it is infinitely dangerous to man. (Num_16:38 Deu_29:18 Job_5:2 Pro_1:31 Eph_5:6)
III THE SCHEME OF SALVATION. "There is none other Name under heaven given among men whereby we must be saved". (Act_4:12) From the Fall downwards, the gospel of the grace of God has been substantially the same-salvation.
1. In antediluvian times, through faith in the woman"s Seed. (Gen_3:15 Gen_4:4)
2. In patriarchal times, through faith in Abraham"s promised Child. (Gen_12:3 Gen_15:6)
3. In Mosaic times, through faith in the sacrificial Lamb, of which the Levitical offerings were the shadows and the types. (Heb_9:8-10 Heb_10:3)
4. In the times of the monarchy, through faith in David"s Son. (2Sa_7:15)
5. In the times of Isaiah, through faith in the suffering Servant of Jer 53:1).
6. In the fulness of the times, through faith in him who was the woman"s Seed, Abraham"s Descendant, David"s Son, the suffering Servant of Jehovah, and the world"s Paschal Lamb, all in one.
IV THE PURPOSE OF AFFLICTION. Ever since God"s mercy came to this fallen world, and that was immediately upon Adam"s transgression, the design aimed at in life"s discipline has been not to punish man, but to convert and save, to purify and perfect him. (Gen_3:23 Deu_8:5 Job_5:17 Psa_94:12 Eze_20:37 Joh_15:2 Act_14:22 Rom_5:3 1Co_11:32 Heb_12:7)
V THE DESTINY OF HIS PEOPLE. Though not as clearly understood or revealed in pre-Christian times as now under the gospel dispensation, it was still the same "better country, even a heavenly," to which saints in all ages have looked forward, Cf. Abraham, (Heb_11:10) David, (Psa_17:15) Paul. (Php_1:23 2Ti_4:8)
Conclusion. "Who can turn him?
1. Consolation to the saint.
2. Condemnation to the wicked.
The inflexibility of God.
I THE INFLEXIBILITY OF GOD IS ESSENTIAL TO HIS NATURE. He has not the reasons for changing that we have.
1. He knows all things. Men decide from partial knowledge, and then fuller information leads them to change their minds. But God knows everything from the first.
2. He is strong. Men are persuaded against their better judgment, or they weakly yield to temptation. But God is perfect in will and character. He cannot be urged to do what he knows is not the absolutely best.
3. He is good. It is well that men can and do change, for much of the past course of the world"s history is wrong, and the only hope for man is in his mending his ways. But God has been faultless from the first; there is nothing for him to repent of.
II THE INFLEXIBILITY OF GOD IS A WARNING AGAINST MAN"S PRESUMPTION. The danger is in judging God by man"s changeable standards. Thus people come to think that he will not really perform what he threatens. They trust to the influence of time in melting away the Divine purposes against sin; or they rely on their own urgency in attempting to persuade God not to accomplish his will; or they imagine that in some way they shall be able to elude the grasp of his Law. All these courses show a foolish misapprehension of the firmness and strength of God. They are false because he is true.
III THE INFLEXIBILITY OF GOD IS AN ENCOURAGEMENT FOR FAITH.
1. In his Law. He has revealed his will, and we may be sure that he will keep to it. He is not like a fickle despot, whose shifting moods baffle the watchfulness of the most subservient courtier. When we once know his will, we may rely upon it that this is permanent.
2. In his promises. God has revealed himself in gracious purposes. These purposes he will never abandon. The ingratitude of man does not destroy the good will of God. A weaker being would be worn out with the constant rebellion and the utter unworthiness of his children. But God is infinitely patient. In spite of the world"s folly and sin, he holds inflexibly to his purpose of saving and redeeming it. It cannot be that of all the Divine attributes mercy only is fragile and transitory; that while God"s truth and justice remain, this one characteristic may be broken down, and may vanish away. On the contrary, it is explicitly revealed to us over and over again that "the mercy of the Lord endureth for ever.
IV THE INFLEXIBILITY OF GOD IS NOT INCONSISTENT WITH HIS VARYING TREATMENT OF US. He has no rigid, uniform method of action. He adapts his treatment of us to our conduct and our need. His inflexibility is in his character, not in details of action. The very fact that he is changeless in himself leads to the result that he acts differently under different circumstances. We are governed not by an iron law, but by a faithful God.
1. In answer to prayer. God is not changed or bent by our prayer. But he sees fit to do, in response to our confidence in him, what he would not think well to do without it.
2. I n the redemption of the world. This is a new action. The gospel declares a fresh Divine movement. But all of it springs from the eternal purposes of God; and all of it is in accordance with his changeless character of love and righteousness. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Job continues speaking.
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But he is one of a kind, who can turn him back?
Job uses this question to emphasize that there is no one like God and no one can force him to change. AT: "But there is no one like him, and nobody can make him change his mind." or "But he alone is God, and no one can influence him." (See: Rhetorical Question)
What he desires, he does
"He does whatever he wants to do"
he carries out his decree against me
"he is doing to me what he said he would do"
there are many like them
"he has many similar plans for me"
translationWords
decree
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 23:13-14 No one can change God’s mind (9:12-13; 11:10;…
23:13-14 No one can change God’s mind (9:12-13; 11:10; 12:14; 34:29; Num 23:19-20; Jas 1:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.