Job 7:6
My days are swifter than a weaver's shuttle, and are spent without hope.
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7:1-6 Job here excuses what he could not justify, his desire of death. Observe man's present place: he is upon earth. He is yet on earth, not in hell. Is there not a time appointed for his abode here? yes, certainly, and the appointment is made by Him who made us and sent us here. During that, man's life is a warfare, and as day-labourers, who have the work of the day to do in its day, and must make up their account at night. Job had as much reason, he thought, to wish for death, as a poor servant that is tired with his work, has to wish for the shadows of the evening, when he shall go to rest. The sleep of the labouring man is sweet; nor can any rich man take so much satisfaction in his wealth, as the hireling in his day's wages. The comparison is plain; hear his complaint: His days were useless, and had long been so; but when we are not able to work for God, if we sit still quietly for him, we shall be accepted. His nights were restless. Whatever is grievous, it is good to see it appointed for us, and as designed for some holy end. When we have comfortable nights, we must see them also appointed to us, and be thankful for them. His body was noisome. See what vile bodies we have. His life was hastening apace. While we are living, every day, like the shuttle, leaves a thread behind: many weave the spider's web, which will fail, ch. 8:14. But if, while we live, we live unto the Lord, in works of faith and labours of love, we shall have the benefit, for every man shall reap as he sowed, and wear as he wove.My days are swifter than a weaver's shuttle - That is, they are short and few. He does not here refer so much to the rapidity with which they were passing away as to the fact that they would soon be gone, and that he was likely to be cut off without being permitted to enjoy the blessings of a long life; compare the notes at Isaiah 38:12. The weaver's shuttle is the instrument by which the weaver inserts the filling in the woof. With us few things would furnish a more striking emblem of rapidity than the speed with which a weaver throws his shuttle from one side of the web to the other. It would seem that such was the fact among the ancients, though the precise manner in which they wove their cloth, is unknown. It was common to compare life with a web, which was filled up by the successive days. The ancient Classical writers spoke of it as a web woven by the Fates. We can all feel the force of the comparison used here by Job, that the days which we live fly swift away. How rapidly is one after another added to the web of life! How soon will the whole web be filled up, and life be closed! A few more shoots of the shuttle and all will be over, and our life will be cut off, as the weaver removes one web from the loom to make way for another. How important to improve the fleeting moments, and to live as if we were soon to see the rapid shuttle flying for the last time!

And are spent without hope - Without hope of recovery, or of future happiness on earth. It does not mean that he had no hope of happiness in the world to come. But such were his trials here, and so entirely had his comforts been removed, that he had no prospect of again enjoying life.

6. (Isa 38:12). Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thought is that his days must swiftly be cut off as a web;

without hope—namely, of a recovery and renewal of life (Job 14:19; 1Ch 29:15).

The time of my life hastens to a period; and therefore vain are those hopes which you give me of a restitution to my former prosperity in this world.

A weaver’s shuttle, which passeth in a moment from one end of the web to the other.

Without hope, to wit, of enjoying any good day here. My days are swifter than a weaver's shuttle,.... Which moves very swiftly, being thrown quick and fast to and fro; some versions render it "a racer" (b) one that runs a race on foot, or rides on horseback, agreeably to Job 9:25; where, and in Job 7:7; to it, other similes are used, to set forth the swiftness and fleetness of man's days; as they also are elsewhere represented, as swift as a tale told, a word expressed, or a thought conceived, Psalm 90:9; and so here, by the Septuagint, are said to be "swifter than speech", though wrongly translated: this is to be understood, not of his days of affliction, distress, and sorrow; for these in his apprehension moved but slowly, and he could have been, glad that they had gone on faster; but either his days in common, or particularly his days of prosperity and pleasure, these were soon over with him; and which he sometimes wished for again, see Job 29:1,

and are spent without hope; not without hope of happiness in another world, but without hope of being restored to his outward felicity in this; which Eliphaz had given him some him of, but he had no hope concerning it; see Job 5:24.

(b) Aquila, Symmachus, Theodotion in Drusius.

My days are swifter than {d} a weaver's shuttle, and are spent without hope.

(d) Thus he speaks in respect for the brevity of man's life, which passes without hope of returning: in consideration of which he desires God to have compassion on him.

6. By his “days” is meant his life as a whole, not his individual days, which are far from passing quickly (Job 7:4); and “are spent” means, have been consumed (as Job 7:9), or, are come to an end (Genesis 21:15). He regards his life as near a close, for his disease was incurable; this is expressed by “without hope,” i. e. hope of recovery or relief.Verse 6. - My days are swifter than a weaver's shuttle. Though each day is a weariness, yet, on looking back upon my whole life, it seems to have come and gone in a moment (comp. Job 9:25). And are spent without hope. Job does not share in the hopes which Eliphaz has held out (see Job 5:17-27). He has no hope but in death. 28 And now be pleased to observe me keenly,

I will not indeed deceive you to your face.

29 Try it again, then: let there be no injustice;

Try it again, my righteousness still stands.

30 Is there wrong on my tongue?

Or shall not my palate discern iniquity?

He begs them to observe him more closely; בּ פּנה, as Ecclesiastes 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. 155, 2, f). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי, in the signification: my answer; but that is impossible: to answer is השׁיב, not שׁוּב. The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה, in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה: he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות. Thus wickedness, which completely contaminates feeling and utterance, is called (Psalm 52:4).

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