TRV
Translation
King James Version
¶ But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
American Standard Version
But he is in onemind, and who can turn him? And what his soul desireth, even that he doeth.
World English Bible Messianic
But he stands alone, and who can oppose him? What his soul desires, even that he does.
Geneva Bible (1599)
Yet he is in one minde, and who can turne him? yea, he doeth what his minde desireth.
Young's Literal Translation
And He is in one mind , And who doth turn Him back? And His soul hath desired--and He doth it .
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In the KJVVerse 13,433 of 31,102
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Commentary on Job 23 verses 13–17
13 ¶ But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.
14 For he performeth the thing that is appointed for me: and many such things are with him.
15 Therefore am I troubled at his presence: when I consider, I am afraid of him.
16 For God maketh my heart soft, and the Almighty troubleth me:
17 Because I was not cut off before the darkness, neither hath he covered the darkness from my face.
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?
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–17. Public domain.
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Julian of EclanumAD 455
EXPOSITION ON THE BOOK OF JOB 23:13
He declares the reason by which he walks in the narrow path of God without his feet ever turning aside. This compels him to be the dedicated guardian of his precepts, “I conceived with my mind, he says, this esteem for God, because he is the only one for whom this name [of God] is truly fitting.” As for those who are called gods, he does not accept any of those who are called gods, who do not participate in his power. For him everything is easy to do and nobody can oppose his force and will.
Gregory the DialogistAD 604
45. Are there not angels and men, the heavens and the earth, the air and the waters of the ocean, all the winged creatures, quadrupeds, and creeping things? And surely it is written, Which God created that they should be. [Gen.2, 3] Whereas then there is such a multitude of things in the circle of nature, wherefore is it now said by the voice of the blessed man, He is Himself alone? Why, it is one thing to be, and another thing to BE primarily, one thing to be subjectly to change, and another thing to BE independently of change. For these are all of them in being, but they are not maintained in being in themselves, and except they be maintained by the hand of a governing agent, they cannot ever be. For all things subsist in Him by Whom they were created, nor do the things that live owe their life to themselves, nor are those that are moved, but do not live, by their own caprice brought to motion. But He moveth all things, Who quickens some with life, whilst some that are not so quickened He preserves, disposing them in a wonderful way for last and lowest being. For all things were made out of nothing, and their being would again go on into nothing, except the Author of all things held it by the hand of governance. All the things then that have been created, by themselves can neither subsist nor be moved, but they only so far subsist, as they have obtained that they should be, are only so far moved, as they are influenced by a secret impulse. For see the sinner is ordained to be scourged by human accidents; the earth is parched in his toilings, the sea tossed in the shipwreck of him, the air on fire in his sweating, the heavens are darkened in floods upon him, his fellow creatures burn with fire in oppressions of him, and the angelical powers are made active in his troubling. Are all these things which we have named being inanimate, or which we have named endued with life, put into activity by their own instincts, or rather by impulses from God? Whatever therefore it be that is arrayed against us outwardly, in that thing That Being is to be regarded Who ordains it inwardly. In every case then He is to be regarded as alone, Who IS primarily, Who also saith to Moses, I AM THAT I AM, Thus shalt thou say unto the children of Israel, He that IS hath sent me unto you. [Ex. 3, 14] And so, when we are scourged by the things that we see, we ought anxiously to fear Him Whom we do not see. And so let the holy man look down upon all that alarms him without, all that in respect of its being would go on to nothing except it were ruled, and with the eye of the mind, all else being kept back, let him see Him only in comparison with Whose Being for ourselves to be is not to be, and let him say, He only is Himself alone.
46. Concerning Whose unchangeableness it is directly after added with propriety, No man can turn away His thought, for as He is unchangeable in Nature, so He is unchangeable in Will. For ‘none turneth away His thought,’ in that no man has power to resist His secret judgments. Since though there have been persons who might seem to ‘have turned away His thought,’ yet His interior thought was this, that they should by praying have power to avert His sentence, and that they should obtain from Him what to effect with Him. So let him say, and no man turneth away His thought, in that His judgments once fixed can never be altered. Whence it is written, He hath made a decree which shall not pass. [Ps. 148, 6] And again, Heaven and earth shall pass away, but my words shall not pass away. [Mark 13, 31] And again, For My thoughts are not as your thoughts, neither are your ways as My ways. [Is. 55, 8] And so whenever outwardly the sentence appears to be altered, inwardly the counsel is not altered, in that in relation to each particular thing that is unalterably established within, whatever is done alterably without. It goes on;
And what His soul desireth, even that He doeth.
47. Whereas God is exterior to all bodies, interior to all minds, that identical power of His, whereby He penetrates all things, and regulates all things, is called His ‘soul.’ Whose will not even those things oppose, which appear to be done contrary to His will, seeing that even what He does not order, to this end He sometimes suffers to be done, that so through this thing that which He does order may be the more surely done. For the will of the Apostate Angel is bad, yet by God it is wonderfully ordered, so that even his very artifices as well should promote the welfare of the good, whom they purify whilst they try. So then ‘whatever His soul desireth, that He doeth,’ that from the same source as well He might fulfil His will, whence there seemed to be a resisting of His will. Therefore let the holy man be filled with alarm, and contemplating the weight of that great Majesty, let him find himself out to be weak.
48. But it is well to put the question amidst these words, and to say, ‘O blessed Job, wherefore in the midst of such scourges dost thou dread still further afflictions?’ Thou art already encompassed with sorrows, by innumerable calamities thou art already straitly beset. Misfortune is to be apprehended, which is not yet entered upon. Thou being in the midst of such great sorrow, what dost thou apprehend? But mark how the holy man satisfying our questioning.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Job 23:13 articulates Job's profound, albeit anguished, theological conviction regarding God's absolute sovereignty and unchangeable nature amidst his inexplicable suffering. Despite his inability to comprehend the divine reasons for his trials or even to find God to plead his case, Job affirms that God's will is singular, unalterable, and perfectly executed. This verse stands as a powerful testament to Job's unwavering, though struggling, faith in the Almighty's immutable character and irresistible power, revealing a deep theological insight born from the crucible of affliction.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Job 23:13 employs several literary devices to convey its powerful theological message. The most prominent is Rhetorical Question ("who can turn him?"), which is used not to elicit an answer, but to emphasize the undeniable truth of God's unchallengeable power and immutable will. This device powerfully underscores the futility of any opposition to the divine. The phrase "in one mind" functions as a Metaphor or an idiomatic expression for God's unchanging nature and singular purpose, comparing His consistency to a unified and unswerving thought process. There is also an element of Hyperbole in the assertion that "what his soul desireth, even that he doeth," not in the sense that it's an exaggeration, but in its absolute, unqualified declaration of God's total control and effectiveness, which might seem overwhelming or even terrifying to a suffering Job. Finally, there is a subtle Irony in Job's declaration: while he affirms God's absolute sovereignty and the unchangeable nature of His will, he is simultaneously struggling with the very implications of that sovereignty for his own suffering, unable to reconcile God's power with his perceived injustice and the absence of clear explanation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Job 23:13 is a cornerstone verse for understanding the biblical doctrine of God's sovereignty and immutability. It asserts that God is not capricious or indecisive; rather, His character, purposes, and plans are eternally fixed and unchangeable. This truth provides a theological framework for understanding God's control over all creation and events, including human suffering. It implies that nothing happens outside of God's ultimate will, even if that will remains mysterious to human comprehension. This divine consistency assures believers of God's faithfulness to His promises and His unwavering love, even when circumstances are bewildering. It invites a posture of humble submission to God's higher ways, recognizing that His wisdom and power far transcend human understanding and that His ultimate purposes are always good and just, even when they are beyond our grasp.
REFLECTION AND APPLICATION
Job's profound declaration in Job 23:13 offers both a challenging and comforting truth for believers today. In a world often characterized by chaos, uncertainty, and seemingly random suffering, the assurance that God "is in one mind" and that "what his soul desireth, even that he doeth" provides a solid anchor for faith. While it challenges us to humbly accept that God's ways are often higher than our own, as articulated in Isaiah, For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. and that we may not always understand His purposes, it also provides immense comfort. Knowing that God is immutable assures us of His faithfulness and constancy. His unchanging character means His promises are steadfast, His love is constant, and His ultimate plan for good will prevail, even in times of deep suffering or confusion. We can trust that His sovereign will, though sometimes mysterious, is always perfect and purposeful, working all things together for the good of those who love Him and are called according to His purpose, as affirmed in Paul's letter to the Romans: And we know that all things work together for good to them that love God, to them who are the called according to his purpose. This truth calls us to surrender our limited understanding to His infinite wisdom and to rest in His unshakeable control, finding peace not in comprehension, but in trust.
Questions for Reflection
FAQ
Does Job 23:13 imply that God causes all suffering directly, or that He is indifferent to it?
Answer: Job 23:13 emphasizes God's absolute sovereignty and the unchangeable nature of His will, meaning nothing happens outside of His ultimate permission or overarching purpose. It does not necessarily imply that God directly causes all suffering in an active, malevolent sense, nor does it suggest indifference. Rather, it affirms that even suffering, from a divine perspective, is encompassed within His overarching, sovereign plan. The Book of Job itself demonstrates that suffering can arise from various sources (e.g., Satan's accusations and actions, as seen in Job 1:12), but God remains ultimately in control and uses even these events to fulfill His purposes. The verse highlights God's power to execute His desires, which includes allowing certain events for reasons beyond human comprehension, ultimately for His glory and the good of His people, as seen in Job's eventual restoration and deeper understanding of God, where he declares, I have heard of thee by the hearing of the ear: but now mine eye seeth thee. God's sovereignty is not a detached indifference but an active, purposeful governance over all things.
CHRIST-CENTERED FULFILLMENT
Job 23:13, with its declaration of God's unchangeable will and irresistible purpose, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "one mind" of God, His singular and eternal purpose, was always centered on the redemption of humanity through His Son. From eternity past, God's "soul desired" to reconcile a fallen world to Himself, and "even that he doeth" through the incarnation, crucifixion, and resurrection of Christ. Jesus himself perfectly embodies this divine will, declaring, For I came down from heaven, not to do mine own will, but the will of him that sent me. The Father's sovereign plan of salvation, conceived before the foundation of the world", could not be "turned" or thwarted by human sin, demonic opposition, or even the seeming triumph of the cross. Indeed, the crucifixion, though a heinous act of human rebellion, was part of God's "determinate counsel and foreknowledge". Through Christ, God's unchangeable purpose to save His people and establish His kingdom is perfectly achieved, demonstrating that what His soul truly desired, He flawlessly executed, culminating in the ultimate victory over sin and death, as triumphantly proclaimed in 1 Corinthians 15:55 when death's sting is removed. Thus, Job's ancient cry, though born of suffering, points forward to the steadfast and triumphant will of God revealed in Jesus Christ, the Lamb slain from the foundation of the world", whose sacrifice perfectly accomplished the Father's eternal desire.