New American Standard Bible
'Is it right for You indeed to oppress, To reject the labor of Your hands, And to look favorably on the schemes of the wicked?
King James Bible
Is it good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands, and shine upon the counsel of the wicked?
Darby Bible Translation
Doth it please thee to oppress, that thou shouldest despise the work of thy hands, and shine upon the counsel of the wicked?
World English Bible
Is it good to you that you should oppress, that you should despise the work of your hands, and smile on the counsel of the wicked?
Young's Literal Translation
Is it good for Thee that Thou dost oppress? That Thou despisest the labour of Thy hands, And on the counsel of the wicked hast shone?
Job 10:3 Parallel
CommentaryBarnes' Notes on the Bible
Is it good unto thee that thou shouldest oppress - The sense of this is, that it could not be with God a matter of personal gratification to inflict pain wantonly. There must be a reason why he did it. This was clear to Job, and he was anxious, therefore, to know the reason why he was treated in this manner. Yet there is evidently here not a little of the spirit of complaining. There is an insinuation that God was afflicting him beyond what he deserved; see Job 10:7. The state of his mind appears to have been this: he is conscious to himself that he is a sincere friend of God, and he is unwilling to believe that God can wantonly inflict pain - and yet he has no other way of accounting for it. He is in a sort driven to this painful conclusion - and he asks with deep feeling, whether it can be so? Is there no other solution than this? Is there no way of explaining the fact that he suffers so much, than either the supposition that he is a hypocrite - which he feels assured he is not; or that God took a wanton pleasure in inflicting pain - which he was as little disposed to believe, if he could avoid it? Yet his mind rather verges to this latter belief, for he seems more disposed to believe that God was severe than that he himself was a hypocrite and a wicked man. Neither of these conclusions was necessary. If he had taken a middle ground, and had adverted to the fact that God might afflict his own children for their good, the mystery would have been solved. He could have retained the consciousness of his integrity, and at the same time his confidence in God.
That thou shouldest despise the work of thine hands - Margin, labor. That is, despise man, or treat him as if he were of no value. The idea is, that it would be natural for God to love his own work, and that his treatment of Job seemed as if he regarded his own workmanship - man - as of no value.
And shine upon the counsel of the wicked - By giving them health and prosperity.
LibraryWhether God Works in Every Agent?
Objection 1: It would seem that God does not work in every agent. For we must not attribute any insufficiency to God. If therefore God works in every agent, He works sufficiently in each one. Hence it would be superfluous for the created agent to work at all. Objection 2: Further, the same work cannot proceed at the same time from two sources; as neither can one and the same movement belong to two movable things. Therefore if the creature's operation is from God operating in the creature, it cannot …
Saint Thomas Aquinas—Summa Theologica
That a Man Ought not to Reckon Himself Worthy of Consolation, but More Worthy of Chastisement
"It is all one; therefore I say, 'He destroys the guiltless and the wicked.'
"The earth is given into the hand of the wicked; He covers the faces of its judges. If it is not He, then who is it?
'Your hands fashioned and made me altogether, And would You destroy me?
"You will call, and I will answer You; You will long for the work of Your hands.
"God hands me over to ruffians And tosses me into the hands of the wicked.
Know then that God has wronged me And has closed His net around me.
"Behold, their prosperity is not in their hand; The counsel of the wicked is far from me.
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