Job 23:13

23:13-17 As Job does not once question but that his trials are from the hand of God, and that there is no such thing as chance, how does he account for them? The principle on which he views them is, that the hope and reward of the faithful servants of God are only laid up in another life; and he maintains that it is plain to all, that the wicked are not treated according to their deserts in this life, but often directly the reverse. But though the obtaining of mercy, the first-fruits of the Spirit of grace, pledges a God, who will certainly finish the work which he has began; yet the afflicted believer is not to conclude that all prayer and entreaty will be in vain, and that he should sink into despair, and faint when he is reproved of Him. He cannot tell but the intention of God in afflicting him may be to produce penitence and prayer in his heart. May we learn to obey and trust the Lord, even in tribulation; to live or die as he pleases: we know not for what good ends our lives may be shortened or prolonged.

But he is in one mind,.... Either with respect to his commandments, every precept remains in full force, he never alters the thing that is gone out of his lips, or delivers out other commandments different from, or contrary to what he has given; and therefore Job thought it his duty to abide by them, and not decline from them; which is the sense of a Jewish commentator (c), connecting the words with the preceding: Or with respect to his dispensations towards Job in afflicting him; which he continued notwithstanding his innocence, because he is a sovereign Being, and does whatsoever he pleases; he is unchangeable in his purposes and decrees; he is not to be wrought upon by any means to alter his fixed course; he is not to be contradicted nor resisted; and this was the reason why he would not be found by him, though he sought him so earnestly and diligently, and why he would not hear him, and would not appear to try his cause, though he knew he was innocent, because he was determined to go on to afflict him; and he never changes his mind, or alters his counsels, on any account whatever.

The Vulgate Latin version renders it, "for he is alone": and so the Targum, "if he is alone, or the only one;'' there is none with him to advise him, for "with whom took he counsel?" or to persuade him to be of another mind, and take contrary measures, who might be applied to, to use their interest with him to act it, a different manner; but he is alone, there are none with him that have any influence upon him, and can prevail with him to do otherwise than he does; some translate the words, "if he acts against one" (d); against a man in a hostile way, if he sets his face against him, and comes upon him as an enemy; and so Mr. Broughton, "yet when he is against me, who can stay him?" notwithstanding my innocence and integrity, though I keep his ways, and do not go back from his commandments.

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.

Verse 13. - 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" ( James 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. Job 23:13

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 Psalm 68:5 Hosea 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. 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.

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?