Job protesteth his sincerity. The hypocrite is without hope. The blessings which the wicked have are turned into curses.
Before Christ 1645.
Job 27:1. Moreover, Job continued his parable, and said— Concerning the word parable, see Numbers 21:27. We add another criticism upon it from Mr. Peters. "The word משׁל mashal, is the same as is used in Scripture for a proverb, and is the very title given in the book of Proverbs. If we refer to the etymology of the word from the verb משׁל mashal, to rule, we shall find that it means no more than a powerful or commanding sentence or speech; and a good speaker in those ancient times had, no doubt, a great command in their assemblies. The Proverbs are called משׁלים meshalim for no other reason, than for the weight and authority that they carry with them; for as to other things, we know that some are delivered in plain, some in figurative expressions; some in similies, and some without. A book of sentences of Epicurus, of so much authority with his followers that they used to get it by heart, was for the same reason, as I take it, called κυριαι δοξαι, an expression exactly answering to the Hebrew meshalim, and rendered by Tully, sententiae maxime ratae. With the same regard to the original idea of the word, a taunting domineering speech, or by-word, is likewise called mashal: as Psalms 44:14. Thou makest us a by-word among the Heathen. And for the same reason, a song of victory, or triumphal speech in a good cause, is also called mashal; as Isaiah 14:4 where our translators read, Thou shalt take up this proverb against the king of Babylon, and say, how hath the oppressor ceased! &c. But this proverb, as appears by what follows, is no other than a triumphal song or speech, and that as noble a one as ever was composed, from Isaiah 14:4-23 of that chapter. And here we are brought home:—by Job's continuing his parable, is only meant that he went on in a triumphant way of speech, like one who had got the better of the argument, as he certainly had. For his antagonists, though they might not be convinced, were put to silence at least, and had nothing to reply." Commentators differ much concerning the argument of Job in this chapter. Mr. Heath seems to have placed it in its true light. "Job," says he, "having refuted thoroughly the principle on which his friends had argued, and having silenced them; he now, in this chapter, undertakes to prove to them on their own principles, that their reasoning was false; and, having first declared his purpose to maintain his innocence, he then desires them to consider how, on their own principles, they could suppose him a hypocrite; for, as he had given up all hopes of life, what end would it answer to play the hypocrite; a part which could not deceive the all-seeing eye of God? and what reliance could such an one have on the Almighty? Could he have the face to call upon him in the time of calamity? His own conscience must tell him that it would be in vain. 'But, to put the matter out of all dispute, I will prove to you (says he,) by arguments irrefragable, (at least to you, for they are your own) that it must be foolish to the last degree to play the hypocrite in my condition; for all that I could propose to gain by it, is the long catalogue of misery which I shall run over. This you must allow to be true, for you yourselves tell me that you have seen it;'" referring to chap. Job 4:8 Job 15:17 Job 20:4.