Numbers 22 commentary

The king of Moab formed a plan to get the people of Israel cursed; that is, to set God against them, who had hitherto fought for them. He had a false notion, that if he could get some prophet to pray for evil upon them, and to pronounce a blessing upon himself and his forces, that then he should be able to deal with them. None had so great a reputation as Balaam; and Balak will employ him, though he send a great way for him. It is not known whether the Lord had ever spoken to Balaam, or by him, before this; though it is probable he had, and it is certain he did afterwards. Yet we have abundant proof that he lived and died a wicked man, an enemy to God and his people. And the curse shall not come upon us if there is not a cause, even though men utter it. To prevail with Balaam, they took the wages of unrighteousness, but God laid restraint upon Balaam, forbidding him to curse Israel. Balaam was no stranger to Israel's cause; so that he ought to have answered the messengers at once, that he would never curse a people whom God had blessed; but he takes a night's time to consider what he should do. When we parley with temptations, we are in great danger of being overcome. Balaam was not faithful in returning God's answer to the messengers. Those are a fair mark for Satan's temptation, who lessen Divine restraints; as if to go against God's law were only to go without his leave. The messengers also are not faithful in returning Balaam's answer to Balak. Thus many are abused by the flatteries of those about them, and are prevented from seeing their own faults and follies.

A second embassy was sent to Balaam. It were well for us, if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments. Balak laid a bait, not only for Balaam's covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify such desires in us! Thus sinners stick at no pains, spare no cost, and care not how low they stoop, to gratify their luxury, or their malice. Shall we then be unwilling to do what is right? God forbid! Balaam's convictions charged him to keep to the command of God; nor could any man have spoken better. But many call God theirs, who are not his, not truly because not only his. There is no judging men by their words; God knows the heart. Balaam's corruptions at the same time inclined him to go contrary to the command. He seemed to refuse the temptation; but he expressed no abhorrence of it. He had a strong desire to accept the offer, and hoped that God might give him leave to go. He had already been told what the will of God was. It is a certain evidence of the ruling of corruption in the heart, to beg leave to sin. God gave Balaam up to his own heart's lusts. As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.

We must not think, that because God does not always by his providence restrain men from sin, therefore he approves of it, or that it is not hateful to him. The holy angels oppose sin, and perhaps are employed in preventing it more than we are aware. This angel was an adversary to Balaam, because Balaam counted him his adversary; those are really our best friends, and we ought so to reckon them, who stop our progress in sinful ways. Balaam has notice of God's displeasure by the ass. It is common for those whose hearts are fully set in them to do evil, to push on violently, through the difficulties Providence lays in their way. The Lord opened the mouth of the ass. This was a great miracle wrought by the power of God. He who made man speak, could, when he pleased, make the ass to speak with man's voice. The ass complained of Balaam's cruelty. The righteous God does not allow the meanest or weakest to be abused; but they shall be able to speak in their own defence, or he will some way or other speak for them. Balaam at length has his eyes opened. God has many ways to bring down the hard and unhumbled heart. When our eyes are opened, we shall see the danger of sinful ways, and how much it was for our advantage to be crossed. Balaam seemed to relent; I have sinned; but it does not appear that he was sensible of this wickedness of his heart, or willing to own it. If he finds he cannot go forward, he will be content, since there is no remedy, to go back. Thus many leave their sins, only because their sins have left them. The angel declared that he should not only be unable to curse Israel, but should be forced to bless them: this would be more for the glory of God, and to his own confusion, than if he had turned back.

Balak has now nothing to complain of, but that Balaam did not come sooner. Balaam bids Balak not depend too much upon him. He seems to speak with vexation; but is really as desirous to please Balak, as ever he had pretended to be to please God. See what need we have to pray every day, Our Father which art in heaven, lead us not into temptation. Let us be jealous over our own hearts, seeing how far men may go in the knowledge of God, and yet come short of Divine grace.

1. And the children, of Israel set forward. This narrative contains many circumstances worthy of record: First, it shews that there is no stone which Satan does not turn for the destruction of the Church, and that, after he has assailed her in vain by force of arms, he attacks her by snares and secret artifices, whilst the ungodly also work under his impulse, as far as they are able, to overthrow her by deceit, and to make the promises of God, and His unchangeable decree for the preservation of the Church which He has chosen, of none effect. But God shews, on the other hand, that He so watches over His own, as to turn to their salvation whatever plots their enemies may devise for their destruction. He likewise represents as in a mirror how foolish and vain are their attempts who endeavor to undermine the grace of God; and especially He demonstrates that God’s truth will always be so completely victorious as to receive the testimony even of its professed enemies; just as Balaam was made to proclaim it. These and other observations, however, will be better made in their several places.

We have already seen that there was no reason why Balak should devise any evil against God’s people, since he had no inconvenience to fear from them. Their faith had been voluntarily pledged; security had been promised him, and a treaty proposed. When, therefore, he and all the Moabites prepare themselves, and arouse their neighbors for resistance, they were ungrateful to God as well as men. In his very alarm we see the truth of what Scripture declares, viz., that the reprobate are always agitated by groundless terrors; and this is the just reward of those who seek not peace with God, that they should be constantly harassed by wretched disquietude. By special privilege God had exempted the Moabites from being at all interfered with; but they invent for themselves causes of anxiety, because they see that God’s people had overcome great and powerful kings. For as the brightness of the sun is painful and injurious to those who have weak eyes, so the blessings which God bestows upon the Church, in token of His paternal favor, torment the reprobate and stir them up to envy. If the Moabites had prudently considered their own advantage, they might have easily so arranged with their old connections as to provide for their own tranquillity; but now, by provoking their ill-will, they make the worst bargain possible for themselves. Nor is it the unwise alarm of Balak only which is described, but that of the whole nation of Moab. At first, indeed, the king’s name is introduced alone, but immediately afterwards Moses includes them all without exception, hence it is plain that this error was universal, by the contagion of which they presently corrupt others also. For they invite the Midianites to associate themselves with them in the work of repulsing the Israelites. The pretext alleged is, that as oxen consume the grass of the field, so there was imminent danger lest if the people of Israel were not resisted, they should as it were lick up and devour all the nations; whereas they had experienced quite the reverse, for the people had turned aside of their own accord into circuitous paths, in order to avoid doing them injury. This forbearance would have delivered them from all anxiety, unless their own malignity had taught them to entertain foul suspicions; for why had not the Israelites made a direct aggression upon their territories, except because they were desirous to leave them safe and intact? Otherwise they would have boldly made a way for themselves by force of arms.

5. He sent messengers therefore unto Balaam. This passage shews us, like many others, that the errors wherein Satan entangles unbelievers are derived from good principles. The modesty of king Balak appears to be worthy of praise, in that, conscious of his own weakness, and placing no confidence in human aid, he sets about imploring the help of God. For this is our only safe refuge, although earthly aids may fail us, still to maintain our courage, and to rely upon God, who is all-sufficient in Himself, and independent of external means. Thus far, then, Balak acts rightly, for he seeks nothing more than to conciliate God’s favor, nor places his confidence of victory in anything but God’s good-will; but, when he seeks for God amiss by circuitous ways, he departs far from Him. And this is a common error with all hypocrites and unbelievers, that, whilst they aspire after God, they wander into indirect paths of their own. Balak desires Divine deliverance from his danger; but the means are of his own device, when he would purchase incantations from a mercenary prophet; thus it is, that he binds down God, and subjects Him to his own inventions. He knows, he says, that the power of blessing and cursing appertained to Balaam; but, whence arose this persuasion, unless, “Si ce n’est qu’en prenant a la volee le titre vain de Prophete sans son effet, il separe Dieu de soy-mesme, ou le veust couper par pieces?” unless it be that, laying hold at random of the empty title of Prophet without its essence, he separates God from himself, and would cut him in pieces? — Fr. by catching at the more empty name of Prophet, he separates God from Himself? He ought first to have inquired what the will of God was, and to have addressed prayer in earnest faith to Him, in order to propitiate Him; whereas, omitting the main thing, he is satisfied with a mere venal blessing. We gather, therefore, from his anxiety to obtain peace and pardon from God, that there was some seed of religion implanted in his mind. The reverence which he pays to the Prophet is also a sign of his piety. But that he desires to win over God by his own vain inventions is a proof of foolish superstition; and that he seeks to lay Him under obligation to himself, of impious pride. “D’un orgueil diabolique; “of diabolical arrogance. — Fr.

I know not how it came into the mind of the Chaldee interpreter to suppose that Pether was on the banks of the Euphrates; nor is it probable that (Balaam) was fetched from so great a distance. Neither would his celebrity have extended from so distant a place to these nations. I am persuaded that it is the proper name of a place, because the termination of the word Petorah does not admit of its being an epithet, such as “the soothsayer,” as Jerome has rendered it. Although, however, the country is not specified, it is probably gathered from the context that Balaam was a Midianite; and for this reason I conceive the Midianites were sought in alliance, in order that they might gain over their fellow-countrymen.

It is a poor exposition of what follows in verse 7, that they had “the divinations in their hand,” A.V. “The rewards of divination;” Ainsworth says, “So Targum Jonathan expoundeth it, The fruits of divination sealed in their hand; and thus Besorah, i.e., good tidings, is used for the reward of good tidings, in 2 Samuel 4:10.” “Non raro Hebraei rem ponunt pro pretio rei; ut Exodus 21:10, humiliatio, i.e., pretium pudicitiae.” — Bonfrerius in Poole. to refer it to the art of divination, or even that they were accompanied by those who were skillful in the same science. It is more simple to interpret it of their commission, as though Moses said that the messengers were instructed as to what they sought of Balaam, viz., that he should curse the people of Israel, for there is no absurdity in supposing that Moses again repeats what he had related in the preceding verse. Still, I am not indisposed to accept the view which others take, viz., that they took with them the reward or price of divination, for there have been in all ages hireling prophets who made a sale of their revelations; and since even amongst the Israelites many impostors thus set themselves up for hire, this abuse had much vogue (among them.) Hence it was that Saul and his servant hesitated to go to Samuel, because they had not any gift at hand to offer him, until the servant replied that he had the fourth part of a shekel of silver, as if Samuel set up his prophecies for sale, as was commonly the case. (1 Samuel 9:7, 8.) Ezekiel, indeed, charges the false prophets with this, that they sold themselves for a trifling bribe.

8. And he said unto them, Lodge here this night. Inasmuch as he waits for a revelation from the true God, it is probable that he was not a magician or sorcerer, whose only power to divine arose from superstition or evil arts. We shall, indeed, see hereafter, that he was accustomed to use many impostures and deceptions; but it will be plain, from the evidence of facts, that he was furnished with the gift of prophecy. Not that he is to be reckoned among the true prophets whom God set over His Church, because neither was the perpetual office of prophesying conferred upon him, nor was it conjoined with that of teaching. For those servants of His, to whom God intrusted the office of prophesying, He so directed by His Spirit, that they never spoke except out of His mouth. And although they did not foresee all that was to happen, but only according to the measure of their revelation, still He concealed nothing from them which it was profitable for them to know. Hence the expression of Amos,

“Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” (Amos 3:7.)

In a word, they were the organs of the Holy Spirit for all necessary predictions; and the credit due to their prophecies was of an equable and constant character, so that they never spoke absurdly or in vain. Besides, they were endowed with the power of adapting their prophecies to a just object and use. Thus, after the Law was promulgated, they were its interpreters. In prosperity they bore witness to the grace of God; in adversity, to His judgments. In fine, their business was to ratify God’s covenant, whereby He reconciles men to Himself through Christ. Far different was the case with Balaam, and such like, who were only endued with a particular gift, “Pour predire ceci ou cela;” to predict this or that. — Fr. so that they truly foretold some things, and were mistaken in others; and, indeed, they only uttered bare revelations without any admixture of doctrine. God willed, indeed, that such should exist even among heathen nations, so that some sparks of light should shine amidst their darkness, and thus the excuse of ignorance should be taken away. Indeed, all those who have dared to delude the world by their impostures have usurped the name of prophet; and although the word divination is honorable and sacred, it has been improperly applied to the art of deception, and the liberty to lie, as it is the custom of the devil to profane God’s name by its impious abuse. Still, there were some among the Gentiles who occasionally predicted future events by divine inspiration; and this was especially the case before the Law was given, inasmuch as God had not then distinguished His elect people from others by this mark. At this time, it is true, the promise had been given,

“The Lord thy God will raise up unto thee prophets,” A.V. “A Prophet.” See C.’s Comment. in loco, vol. 1, p. 433. etc, (Deuteronomy 18:15.);

but it was not yet generally known, and therefore God was unwilling that the nations should be deprived of their soothsayers, who still were very different from those true prophets, whose call was clear and legitimate.

I have said thus much briefly with reference to Balaam, whom God addresses in a vision by night, or dream, no less familiarly than any of His own servants; but only on a particular point. By the inquiry, “What men are these with thee?” Hie indirectly reproves his improper desires. At first sight he pretends a holy anxiety to obey, when he dares to attempt nothing without God’s permission, and refuses to stir a foot, until he shall have received His answer. Yet secret covetousness influences him to obtain from God, by bargaining as it were, what he still feels not to be right. God glances at this astuteness, when He inquires respecting the men; as much as to say, that there was no reason why he should detain them a moment, since their demand should have been peremptorily refused. And, assuredly, if he had been free, he would have hastened at once to obey the wishes of king Balak, even contrary to the will of God. He now requests that permission should be given him; as if he desired to have the reins, which withheld him from his evil purposes, slackened, when he would have willingly shaken them off altogether, if he were not well aware that he could do nothing further than God would permit. Nor, indeed, does he regard what is lawful and right; but only seeks that his mouth may be opened to curse with impunity.

12. Thou shalt not go with them. If there were any room for doubt, God peremptorily removes it, and confirms the prohibition; because it was unlawful to curse, those whom He had blessed. For nothing more is permitted to prophets than that they should be the witnesses, or ambassadors (internuntii,) or heralds of the grace which God freely deigns to bestow at His own pleasure upon whom He will. Moreover, God is said to bless those whom He has embraced with His favor, and to whom He experimentally declares Himself to be propitious, when He displays His liberality towards them. Of this blessing He willed that the prophets should be His ministers in such a manner that the power should still remain altogether in His own hands. If, therefore, they usurp to themselves the prerogative of blessing without His commission, their act is not merely frivolous and inefficacious, but even blasphemous. Justly, then, does Ezekiel convict of falsehood and deception those false prophets, who, by their flatteries, encourage the souls which were doomed to die; whilst they slay by their terrors and threats those to whom God had promised life. (Ezekiel 13:2 and 22.) Hence we gather, how vain it is for hypocrites, as they are wont to do, to purchase pardon from men in order to propitiate God; and also that we need not be afraid of those degenerate ministers, “Les ministres masques;” the masked ministers. — Fr. who desire to domineer tyrannically in virtue of their office, although they launch their fulminations against the innocent.

It is plain, however, that Balaam’s obedience to God’s command does not proceed from the heart. His words, indeed, might deceive the simple, from their appearance of humility; “I will not go, because God forbids it; “but there is no doubt but that, led as he was to gratify them by ambition and by avarice, he indicates that he would be disposed to undertake the journey, unless he were forbidden by God. If his heart had been sincere, the honest reply he should have given was obvious, viz., that it was vain to send either for himself or any one else, in order that Balak might resist the inviolable decree of God. If he had thus heartily and unequivocally given glory to God, another embassy would not have been sent to him; but by his faltering excuse he appeared to inflame the desire of the foolish king, in order to sell his curse at a higher price; for we know that this is the usual way with impostors, that they obtain higher pay for themselves in proportion to the difficulty of the matter. Still, however, if we compare the mercenary prophets of the Pope with Balaam, his servile and enforced submission will deserve no little praise by the side of their detestable and indomitable folly, who, in despite of God, hesitate not to burst forth in impious curses. The truth, which they oppugn, is conspicuous: that terrible judgment, which (God) denounces by the mouth of Isaiah, rings in their ears, “Woe unto them that put darkness for light, and light for darkness,” (Isaiah 5:20;) nevertheless they proceed, and in their brutal madness vomit forth their blasphemies not only to the destruction of the Church, but, if it were possible, to the extinction of all religion.

15. And Balak sent yet again princes. Here we see that, however humbly ungodly men implore God’s grace, still they do not lay aside their pride; as if their grandeur could avail to dazzle the eyes of God. In order, therefore, to make Him comply with their wishes, they think it enough to display their magnificent ceremonies; and, indeed, whatever modesty superstition may pretend, it always swells with secret confidence Thus Balak, in order to obtain favor, makes a show of his dignity and power, and deems that Balaam will be thus at his service. Although, however, the impostor shews much more spirit in this his second reply than before, still his hypocrisy is soon discovered, and he betrays the duplicity of his mind. It is, indeed, a noble speech, and indicative of much magnanimity, “If Balak would give me his house full of silver and gold, I will not disobey the command of God:” but why does he not instantly banish from him altogether these unholy traffickers, who are instigating him to transgression? We see, then, that he speaks rather in a spirit of boasting, than to ascribe to God the glory due to Him; for his desire was to acquire for himself the title and credit of a holy Prophet by this parade of obedience. In the meantime, when he begs that a season of delay should be granted him for the purpose of inquiring what God’s pleasure was, he is convicted of impious rebellion. He does not dare openly, and in flagrant contempt of God, to put himself forward for the purpose of cursing God’s people: and so far well: but why does he not acquiesce in the Divine decision? why, when he has been assured whether a matter was lawful or not, does he still doubtingly inquire? For thus does he deliberate, and question whether that which God has once prescribed ought to be certain and unchangeable; nay, he endeavors to force God to alter His determination. From the time that he had heard, “Thou shalt not go,” upon what pretense was it permissible to continue the controversy? This, then, is the object of Balaam’s endeavor, that God, by withdrawing the decision which He had pronounced, should deny Himself; and this was an act of most blasphemous impiety. Still many such persons will be found now-a-days, who, though fully assured of the will of God, cease not nevertheless to countermine it, so that they may at length attain the end, towards which they are hurried by their lawless cupidity. At the outset, it is anything but their desire to know what is right; or, when they know it, to follow it: but ambition instigates some, lust inflames others, and others are urged forward by avarice: in a word, evil affections preside over every deliberation. Straightway God interposes some obstacle, and compels them, whether they will or no, to understand what they ought to do. They proceed, however, notwithstanding; and, inasmuch as the way is closed, they endeavor by subterfuges, by crooked paths or evasions, to elude the sure word of God; and, although they appear to do this modestly, because they hesitate until permission shall have been obtained from God, yet herein does their impudence betray itself, that they do not cease to importune God and His prophets, until they have extorted what they have already heard to be unlawful. It is plain, therefore, that all those are disciples of Balaam, who try the indulgence, of God, that He may at length permit them to attempt what; He has once refused.

20. And God came to Balaam at, night. Although God is far from being deceitful, still hypocrites with their quibbles deserve that He should delude their craft. If we more closely consider the desire of Balaam, it was that God should belie Himself. For, if he was persuaded that He was truthful, what else was there to be hoped except that he should ratify His reply ten times over? Nevertheless, he wickedly lies to God, when he asks for a permission to go, which would convict God Himself of capriciousness and inconstancy. God, therefore, ironically permits what He had before forbidden. If any should deem it to be absurd that God, who is truth itself, should speak deceptively, the answer is easily found, viz., that God was guilty of no falsehood, but that He loosed the reins to a man obstinate in his own perverseness, just as a person might emancipate a wayward and grossly immoral son, because he will not suffer himself to be ruled. For had not his ungodly covetousness blinded Balaam, the meaning of this ironical permission was not difficult to be understood. Hence, then, let hypocrites learn, that they profit nothing by their vain pretences, although God may indulge them for a time, since He at length taketh the wily in their own craftiness; wherefore, nothing is better than, in pure and simple teachableness, to inquire what He would have us do, that we may instantly succumb, nor try to alter a word or a syllable as soon as He shall have deigned to open His holy mouth to instruct us. For to call in question what has been decided by Him, what is it but to compel Him by our importunity to bend Himself to our wishes?

22. And God’s anger was kindled because he went. How is it consistent that God should be angry when Balaam had attempted nothing, thus far, contrary to His command? But we must bear in mind, what I have lately hinted, that God apparently permits much which He does not approve. He allowed the people in the wilderness to eat flesh: He permitted men to give a writing of divorce to their wives, and even to marry several at once; still it was not right for them to eat the flesh, nor were divorce and polygamy free from culpability. At any rate, Balaam sinned by pertinaciously urging what was sinful, and thus deserved the punishment of death, though God was pleased to mitigate it. On this point it behoves us also to be soberly wise, lest, when God’s secret judgments differ from our moral sense, we should cry out against Him. That prophet, who, having faithfully delivered his message, tasted bread on his way back, and this at the instigation of another prophet, so that he only fell through carelessness and want of reflection, He punished with death, (1 Kings 13;) in this case, the punishment which He inflicts upon an impostor and cheat, who “Qui vouloit vendre la grace du sainct Esprit;” who would sell the grace of the Holy Spirit. — Fr. prostitutes his tongue for hire, is no harsher than to terrify him by threats. Here the temerity of the flesh would willingly lay hold of the occasion to find fault with God; but the fact was, that the punishment which awaited Balaam, and from which he did not finally escape, was delayed for a certain period in order to display more brightly the glory of God. Wherefore, if a doubt ever pervades our minds, when the reason for any of God’s works is not apparent, let us learn at once to repress it.

The external manifestation of God’s anger is afterwards described; i.e., that the Angel meets him with a drawn sword; wherein we may observe that, to the great disgrace of the Prophet, the glory of the Angel was first revealed to the ass. For, although the Angel had assumed a body, by the sight of which a brute-animal might be affected, how did it come to pass that the ass was terrified at this alarm ing sight, whilst the eyes of the Prophet were closed against it, unless because God wished to brand the stupidity of this faithless man with a mark of ignominy? He had previously boasted of his extraordinary visions; a vision now escapes him which was manifest to the eyes of a beast. Whence did such blindness as this arise, except from avarice, by which he was so stupified as to prefer filthy lucre to the holy calling of God? In a word, in him was fulfilled, what Scripture so often denounces against the reprobate, that he was struck by a spirit of dizziness and folly so as to be unable to perceive anything. I have already said, that although angels are naturally invisible, yet that they assume bodies whenever God so pleases, and act in the character of human beings. Who supplied the Angel with a sword? Even He, who created all things out of nothing. If any curious person should go further, and inquire of what material the sword was made? it will be easy to reprove his folly by another question, viz., Whether it is easier for mortal man or for God to apply iron and steel to their various purposes? And it might be the case that a bright light shone from the sword, as when the Cherubim were placed with swords to shut the entrance of Paradise against Adam. In a word, God clothed His Angel in such a form as might strike with terror both the brute-animal and the false prophet. But He began with the ass, in order to put the stolidity of the wicked man more completely to shame.

Moses proceeds to relate how the ass, first of all, was turned aside out of the way, and then, when she was met in a narrow place, how she tremblingly started back so as to crush her master’s foot against the wall, and at length how she fell down under him. Surely this miserable impostor ought to have been awakened, if he had not been fascinated by the devil. But Moses carefully details all these circumstances, in order to show that he was not only deprived of common sense, but so utterly astounded, as to pay no attention to a most illustrious miracle.

28. And the Lord opened the mouth of the ass. Sceptical persons criticize this passage, and ridicule it, as if Moses related an incredible fable. And, indeed, their scoff appears to be plausible, when they object that there is a great difference between the bray of all ass and all articulate voice; but, however they may now indulge in such wanton observations, they will at length be made to feel how seriously and reverently we ought to speak of the marvellous works of God, by their jokes and trifling about which they seek to appear facetious. Now, since their chattering is unworthy of a lengthened refutation, let us be satisfied by the contempt into which it is thrown by a single expression of Moses, when he says that God “opened the mouth of the ass.” For whence would men possess the faculty of speech, unless God had opened their mouth at the first creation of the world? Whence comes it that magpies and parrots imitate the human voice, unless it were the will of God to manifest in them a specimen of a certain extraordinary power? Who is there, then, who shall now impose a law upon the Maker of the world, to prevent Him from adapting the mouth of a beast to the utterance of words? Unless perhaps they would suppose Him to be bound irrevocably, because He has once appointed a certain order in nature, to abstain from displaying His power by miracles. If the ass had been changed into a man, we should have been bound to reverence this proof of God’s incomprehensible power; Addition in Fr., “Plutost que d’en faire nos farceries;” rather than to make our mock at it. now, when we are told that merely a few words were drawn from it without intelligence or judgment, as if a sound of any kind were diffused through the air, shall the miracle be regarded as a fable? Moreover, if unclean spirits utter words in spectral illusions, why shall God be unable to endow mute tongues with the faculty of speech? Let us, then, learn to reverence with becoming humility the sentence which God executed on the false prophet. He might have chastised him directly by the words of the Angel; but, because the reproof would not have been sufficiently severe if unattended by gross ignominy, He ordained that a beast should instruct him. The voice of the Angel was, indeed, added afterwards; but, since he had been so unteachable, he is treated according to his desert, when, after having made some proficiency in the school of the ass, he begins to listen to God. And, further, the ass convicts him of being dull, and deluded in mind in this respect, that he was not aroused by this unusual circumstance. For she says that she had never before been refractory. If, therefore, there had been any spark of apprehension in the wretched man, he ought to have reflected as to what was the meaning of this novel proceeding and sudden change. Thus was he awakened from his lethargy, in order that he might listen more attentively to what the Angel afterwards spoke.

31. Then the Lord opened the eyes of Balaam. This passage teaches us, that whatever be the acuteness of our senses, it is not only implanted in us by God, but also either sustained or extinguished by His secret inspiration. Balaam’s eyes are opened; consequently there was a veil before them previously, which prevented him from seeing what was manifest. Thus God at His pleasure makes dull the senses of those who seem to themselves to be very acute; since perception is His special gift.

By this example we are shewn as in a mirror how hypocrites fear God, viz., when they are influenced by His presence; for as soon as they can withdraw themselves, they revel like fugitive slaves. Balaam saw the angel threatening him with a drawn sword, and he hung down his head, and adored; that is to say, because the vengeance of God was impending. But this fear by no means induced him to true correction of himself, he confesses, indeed, that he had sinned, and puts forth some fruit of repentance in that he is ready to return home; but he betrays a servile and compulsory fear, which only trembles at the thought of punishment. “I knew not (he says) that thou stoodest in the way.” Unless, therefore, the Angel had been armed for his punishment, he was proceeding in security, as if impunity were conceded to him. Another expression also discovers his craft and perfidiousness, he is ready to return, if his proceeding should displease God; as if he had not known before that it was by no means pleasing to God. This, then, is a ridiculous condition, as if he were in doubt on a point which was abundantly clear. If he really feared God, and in pure sincerity of heart, he ought at once to have renounced an expedition which was wicked in itself, and improperly undertaken. For what avail was it to say, “I have sinned,” if he thinks that he can prosecute the journey he had begun in opposition to God? Let us, therefore, learn, when God’s will is positively known, to have recourse to no crooked subterfuges, whereby we may delay to perform it.

When the Angel says: Unless the ass had turned aside, that he should have slain Balaam without injuring her, he intimates not only that, in accordance with God’s justice and loving-kindness, he would have spared the harmless animal, but that by the very sagacity of the beast, — as though she had deprecated God’s anger, — the life of her master, who was else unworthy of mercy, had been redeemed.

35. And the angel of the Lord said unto Balaam. Again this wicked man is ironically permitted to do what could not be carried out without sin. But, as I have said before, he was so conscious of his ungodly covetousness, that he knowingly and wilfully deceived himself, instead of being deceived. At the same time, we must observe that, as Paul calls God’s wisdom “manifold,” (Ephesians 3:10,) so His will is declared in various ways, as if He were inconsistent with Himself, though it always actually remains the same. Certain it is, that it was a mere pretense of Balaam, that he went at the command or permission of God. Nevertheless, this answer was given him, “Go,” etc. God, indeed, cast derision on the pertinacious folly of this wicked man, and did not approve as proper that which, as far as words went, He permitted; meanwhile, these two things are consistent with each other, that God did not approve what He condemned, and yet chose that it should be done. For, even when He executes His purpose by means of wicked men, He does not prescribe to them that they are to act thus. He willed to require punishment of Solomon by the hands of Jeroboam, and that the impiety of the house of Ahab should have vengeance inflicted upon it by Jehu; and still it was not right of Jeroboam to upset what God had declared, i.e., that the posterity of David should continue upon the throne; and Jehu also, although he had been anointed by the Prophet, still was guilty of a criminal act in seizing the kingdom: inasmuch as nothing but ambition impelled him to it. As far as relates to the history before us, it was His will to prove by the mouth of Balaam how effectual and unchangeable was His determination as to the adoption of the people, whereby His truth and faithfulness might be more conspicuously shewn forth. Nevertheless, Balaam sinned, in that he was attracted, like a hound, by the scent of gain, to sell his curses for money.

36. And whenBalak heard that Balaam was come. This passage admirably represents to us the spirit of all those who are devoted to their various superstitions without a sincere fear of God. They are cringing to their false prophets; they meanly flatter them, and hardly stop short of worshipping them, so that nothing more obsequious can be imagined; yet they inwardly cherish pride, which breaks out when they by no means expect, it. The king goes forth to meet the prophet, and to pay due honors to himself and his office. It is a great condescension; for it is equivalent to laying his crown and sceptre at his feet: but his dissimulation soon discovers itself, when, expostulating with Balaam, he boasts of his power and riches, wherewith he was able to reward him. Now this is precisely as if he should make the prophetical office subservient to money, and claim the dominion over its revelations by means of his wealth. However great, then, may be the servility with which superstitious persons flatter their idols and priests, still they never lay aside their proud spirits. Such zeal we may see in the Papists, who are as prodigal as possible of the reverence which they parade towards their prelates and monks; but on this condition, that they will be, on their part, complacent to their lusts. If, therefore, a priest, (sacrificus) will not gratify his worshippers, they inveigh against him with as much bitterness as if he were any swine-herd.

The answer of Balaam at first sight breathes nothing but piety: “I have come, (he says,) but I must needs speak as God shall command.” Whereby he signifies, that, as far as civility required, and inasmuch as depended upon himself, he would have complied with the wishes of the king; but that, in regard to his office as a prophet, he was not at liberty to do this, inasmuch as he would disregard the favor of all mankind, in order that he might obey the commands of God alone.

39. And Balaam went with Balak. Moses proceeds to relate how honorably and sumptuously Balaam was received. And first, he records that he was taken to the city of Huzoth; A. V., “Kirjath-huzoth.” Margin “a city of streets.” which some would understand as a proper name, others as a noun appellative. In whichever way you take it, it denotes the extent of the city, which was divided into various streets. Secondly, Moses tells us that an abundance of animals were slain in preparation for the feast, and that guests were invited to banquet with Balaam himself. “Et que Balaam a este accompagne de gens honorables;” and that Balaam was accompanied by persons of honor.— Fr. The object of all this is, that Balaam was enticed by blandishments, in order that he might be ashamed to refuse anything to so munificent a king, by whom he had been treated not merely in a friendly, but in a liberal manner; just as if Balaam stood in the place of God, or as if the grace of God Himself were marketable. At length Moses adds that Balaam was brought up into the high places of Baal, that from this elevation he might more conveniently see the camp of the people. Moses, however, says that he only saw the extreme part of the camp; because the whole country was mountainous, and the view was obstructed by distance; still, in my opinion, the sanctity of the spot was the reason why it was chosen by Balak. He, therefore, brought Balaam to a temple, as it were, in order the more to conciliate God’s favor. Hence, too, it is apparent that this impostor had no fixed or solid views with regard to the service of God, but that he worshipped idols promiscuously amongst the heathen, either because he was involved in the same superstitions, or because he made no difficulty in complying with any customs or rites, in order to curry favor. For there have always been Lat., “medii homines.” Fr., “des nageurs entre deux eaux; “swimmers between two waters. trimmers in the world, who for flattery’s sake have corrupted religion by various devices, and have mingled heaven with earth.

Numbers 23

Numbers 23:1-30

1. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.

1. Et dixit Balaam ad Balac, AEdifica mihi hic septem altaria, appara quoque mihi hic septem juvencos, et septem arietes.

2. And Balak did as Balaam had spoken: and Balak and Balaam offered on every altar a bullock and a ram.

2. Fecitque Balac quemadmodum dixerat Balaam, et obtulit Balac et Balaam juvencum et arietem in altari.

3. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go; peradventure the Lord will come to meet me; and whatsoever he sheweth me I will tell thee. And he went to an high place.

3. Tunc dixit Balaam ipsi Balac, Consiste juxta holocaustum tuum, et ibo si forte occurrat Jehova obviam mihi, et quicquid ostenderit mihi narrabo tibi. Abiit itaque in excelsum.

4. And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.

4. Et occurrit Deus ipsi Balaam, dixitque illi, Septem altaria disposui, et obtuli juvencum in quolibet altari.

5. And the Lord put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.

5. Posuit autem Jehova verbum in ore Balaam, dixitque illi, Revertere ad Balac, et sic loqueris.

6. And he returned unto him, and, Io, he stood by his burnt sacrifice, he and all the princes of Moab.

6. Et reversus est ad eum, et ecce, stabat juxta holocaustum suum, ipse et omnes principes Moab.

7. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob; and come, defy Israel.

7. Assumpsitque parabolam suam, ac dixit, De Aram adduxit me Balac rex Moab, de montibus Orientis, dicendo, Veni, maledic mihi Jacob, et vent, detestare Israelem.

8. How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied?

8. Cur maledicam, et non maledixit Deus? et cur detestabor eum quem non detestatus est Jehova?

9. For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

9. Siquidem de vertice petrarum videbo eum, et de collibus intuebor illum: ecce, populus confidenter habitabit, et inter gentes non reputabitur.

10. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!

10. Quis numerabit pulverem in Jacob, ac numerabit quartam partem Israelis? Moriatur anima mea morte rectorum, et sit novissimum meum sieut ipsius.

11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.

11. Tunc dixit Balac ad Balaam, Quid fecisti mihi; ut malediceres inimicis meis, sumpsi to, et ecce, benedixisti benedicendo.

12. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth?

12. Qui respondens dixit, Nonne quod posuerit Jehova in ore meo, id observabo ad loquendum?

13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all; and curse me them from thence.

13. Tunc dixit ad cum Balac: Veni obsecro mecum ad alterum locum, unde videas illum (tantummodo extremum ejus vidisti, et totum ipsum non vidisti) et ei maledic mihi inde.

14. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

14. Et tulit eum in locum sublimem, in verticem Pisgah: aedificavitque septem altaria et obtulit juvencum et arietem in altari.

15. And he said unto Balak, Stand here by thy burnt-offering, while I meet the Lord yonder.

15. Dixit autem ad Balac, Consiste hic juxta holocaustum tuum, et ego occurram illic.

16. And the Lord met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.

16. Occurtit vero Jehova ipsi Balaam, et posuit verbum in ore ejus, dixitque, Revertere ad Balac, et sic loqueris.

17. And when he came to him, behold, he stood by his burnt-offering, and the princes of Moab with him. And Balak said unto him, What hath the Lord spoken?

17. Venit itaque ad eum, et ecce, ille stabat juxta holocaustum suum, et principes Moab cum illo: cui dixit Balac, Quid loquutus est Jehova?

18. And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor.

18. Tunc assumpsit parabolam suam, et dixit, Surge Balac, et audi, ausculta verba mea, fili Sippor.

19. God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

19. Non est homo Deus, ut mentiatur, et filius hominis, ut poeniteat eum: ipsc dixit, et non faciet? Loquutus est, et non praestabit illud?

20. Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

20. Ecce ut benedicerem accepi: et benedixit benedictione, et non revocabo eam.

21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them.

21. Non aspexit iniquitatem in Jacob, nec vidit violentiam in Israel. Jehova Deus ejus est cum eo, et clangor regis in eo.

22. God brought them out of Egypt: he hath as it were the strength of an unicorn.

22. Deus eduxit eos ex AEgypto: sicut robur unicornis est el.

23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

23. Non est augurium in Jacob, nec est divinatio in Israel: secundum hoc tempus dicetur de Jacob, et Israele, Quid operatus est Deus?

24. Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

24. En populus tanquam leo surget, et tanquam leunculus elevabitur: non accubabit donec comederit praedam, et sanguinem occisorum biberit.

25. And Balak said unto Balaam,: Neither curse them at all, nor bless them at all.

25. Dixit autem Balac ad Balaam Neque maledicas ei, neque benedicas.

26. But Balaam answered and said unto Balak, Told not I thee, saying, All that the Lord speaketh, that I must do?

26. Cui respondit Balaam, dicens; Annon dixi tibi, quicquid dixerit Jehova id faciam?

27. And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

27. Tunc dixit Balac ad Balaam, Veni agedum, ducam te ad locum alium, si forte inde placebit Deo ut maledicas ei mihi.

28. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.

28. Sumpsit ergo Balac ipsum Balaam in verticem Peor qui respicit versus desertum (vel, Jesimon.)

29. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

29. Dixit autem Balaam ad Balac, AEdifica mihi hic septem altaria, et appara mihi hic septem juvencos, et septem arietes.

30. And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

30. Fecit itaque Balac quemadmodum dixerat Balaam, et obtulit juvencum et arietem in unoquoque altari.

CHAPTER 22

Nu 22:1-20. Balak's First Message for Balaam Refused.

1. Israel ... pitched in the plains of Moab--so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.

2. Balak--that is, "empty." Terrified (De 2:25; Ex 15:15) at the approach of so vast a multitude and not daring to encounter them in the field, he resolved to secure their destruction by other means.

4. elders of Midian--called kings (Nu 31:8) and princes (Jos 13:21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.

5. He sent messengers therefore unto Balaam--that is, "lord" or "devourer" of people, a famous soothsayer (Jos 13:22).

son of Beor--or, in the Chaldee form, Bosor--that is, "destruction."

Pethor--a city of Mesopotamia, situated on the Euphrates.

6. Come ... curse me this people--Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.

7. the elders of Moab and ... of Midian departed with the rewards of divination--like the fee of a fortune teller, and being a royal present, it would be something handsome.

8-14. Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.--God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions [Hengstenberg].

19-20. tarry ye also here this night, that I may know what the Lord will say unto me more--The divine will, as formerly declared, not being according to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted to Balaam is in accordance with the ordinary procedure of Providence. God often gives up men to follow the impulse of their own lusts; but there is no approval in thus leaving them to act at the prompting of their own wicked hearts (Jos 13:27).

Nu 22:21-41. The Journey.

21. Balaam ... saddled his ass--probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak.

22. God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Nu 22:20], and because, through desire for "the wages of unrighteousness" [2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.

24. the angel of the Lord stood in a path of the vineyards--The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.

28. the Lord opened the mouth of the ass--to utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view [2Pe 2:15, 16]. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" [2Pe 2:16]. "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel" [Calvin].

34-35. I have sinned ... if it displease thee, I will get me back again--Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words "go with the men" was a mere withdrawal of further restraint, but the terms in which leave was given are more absolute and peremptory than those in Nu 22:20.

36-37. when Balak heard that Balaam was come, he went out to meet him--Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.

38. the word that God putteth in my mouth, that shall I speak--This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.

39. Kirjath-huzoth--that is, "a city of streets."

40. Balak offered oxen and sheep--made preparations for a grand entertainment to Balaam and the princes of Midian.

41. high places of Baal--eminences consecrated to the worship of Baal-peor (see on Nu 25:3) or Chemosh.

And pitched in the plains of Moab - They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites.

On this side Jordan - On the east side. By Jericho, that is, over against it.

To Pethor, which is by the river of the land of the children of his people - Dr. Kennicott justly remarks, that "the description now given of Balaam's residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of De Rossi's) confirm the Samaritan text here in reading, instead of עמו ammo, his people, עמון Ammon, with the Syriac and Vulgate versions." Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with Deu 23:4.

Come now, therefore, I pray thee, curse me this people - Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see Num 21:27), who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See Gen 9:25; Psa 109:6, Psa 109:20; Jos 6:26; Jer 17:5, Jer 17:6.

Macrobius has a whole chapter De carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri. "Of the incantations which were used to induce the tutelary gods to forsake the cities, etc., over which they presided, and to devote cities and whole armies to destruction." See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim: -

Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. praepositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum. "Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honor both temples and games."

The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following:

Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. aetates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor. "Dis. Pater. Vejosis. Manes., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against Our legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter." "When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast." Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavored to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it: -

Excessere omnes, adytis arisque relictis,

Dii, quibus imperium hoc steterat.

Aen., lib. ii., ver. 351. "All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples."

And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended.

Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea), where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them - Ward's Customs.

The Jews also had a most horrible form of execration, as may be seen in Buxtorf's Talmudical Lexicon under the word תדם. These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.

The rewards of divination - Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, etc., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it; see 2Pet 2:15.

I will bring you word again, as the Lord shall speak - So it appears he knew the true God, and had been in the habit of consulting him, and receiving oracles from his mouth.

Thou shalt not go with them; thou shalt not curse the people - That is, Thou shalt not go with them to curse the people. With them he might go, as we find he afterwards did by God's own command, but not to curse the people; this was wholly forbidden. Probably the command, Thou shalt not go, refers here to that time, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see Num 22:13.

Balaam refuseth to come with us - "Observe," says Mr. Ainsworth, "Satan's practice against God's word, seeking to lessen the same, and that from hand to hand, till he bring it to naught. Balaam told the princes less than God told him, and they relate to Balak less than Balaam told them; so that when the answer came to the king of Moab, it was not the word of God, but the word of man; it was simply, Balaam refuseth to come, without ever intimating that God had forbidden him." But in this Balaam is not to blame; he told the messengers in the most positive manner, Jehovah refuseth to give me leave to go with you, Num 22:13; and more explicit he could not be.

I cannot go beyond the word of the Lord my God - Balaam knew God too well to suppose he could reverse any of his purposes; and he respected him too much to attempt to do any thing without his permission. Though he was covetous, yet he dared not, even when strongly tempted both by riches and honors, to go contrary to the command of his God. Many make all the professions of Balaam, without justifying them by their conduct. "They pretend," says one, "they would not do any thing against the word of God for a house full of gold, and yet will do it for a handful!"

What the Lord will say unto me more - He did not know but God might make a farther discovery of his will to him, and therefore he might very innocently seek farther information.

If the men come - go with them - This is a confirmation of what was observed on the twelfth verse; though we find his going was marked with the Divine displeasure, because he wished, for the sake of the honors and rewards, to fulfill as far as possible the will of the king of Moab. Mr. Shuckford observes that the pronoun הוא hu is sometimes used to denote a person's doing a thing out of his own head, without regard to the directions of another. Thus in the case of Balaam, when God had allowed him to go with the messengers of Balak, if they came in the morning to call him; because he was more hasty than he ought to have been, and went to them instead of staying till they should come to him, it was said of him, not כי הלך ki halach, that he went, but כי הולך הוא ki holech hu, i. e., he went of his own head - without being called; and in this, Mr. Shuckford supposes, his iniquity chiefly lay - Connex., vol. iii., p. 115. How many are restrained from sinning, merely through the fear of God! They would gladly do the evil, but it is forbidden on awful penalties; they wish the thing were not prohibited for they have a strong desire to do it.

And the ass saw the angel - When God granted visions those alone who were particularly interested saw them while others in the same company saw nothing; see Dan 10:7; Act 9:7.

And the angel - stood in a narrow place - In this carriage of the angel says Mr. Ainsworth the Lord shows us the proceedings of his judgments against sinners: First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him.

The Lord opened the mouth of the ass - And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is worthy of remark here, that Balaam testifies no surprise at this miracle, because he saw it was the Lord's doing. Of animate and inanimate things receiving for a short time the gift of speech, the heathen mythology furnishes many fictitious examples, with which I do not deem it proper to occupy the reader's time.

Surely now also I had slain thee - How often are the meanest animals, and the most trivial occurrences, instruments of the preservation of our lives, and of the salvation of our souls! The messenger of justice would have killed Balaam, had not the mercy of God prevented the ass from proceeding.

If it displease thee, I will get me back again - Here is a proof, that though he loved the wages of unrighteousness, yet he still feared God; and he is now willing to drop the enterprise if God be displeased with his proceeding. The piety of many called Christians does not extend thus far; they see that the thing displeases God, and yet they proceed. Reader, is this thy case?

The word that God putteth in my mouth, that shall I speak - Here was a noble resolution, and he was certainly faithful to it: though he wished to please the king, and get wealth and honor, yet he would not displease God to realize even these bright prospects. Many who slander this poor semi-antinomian prophet, have not half his piety.

And Balak offered oxen, etc. - This was to gain the favor of his gods, and perhaps to propitiate Jehovah, that the end for which he had sent for Balaam might be accomplished.

That - he might see the utmost part of the people - As he thought Balaam must have them all in his eye when he pronounced his curse, lest it might not extend to those who were not in sight. On this account he took him up into the high places of Baal.

The plains of Moab - Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. By Jericho - That is, over against Jericho.

Sore afraid - As it was foretold both in general of all nations, Deu 2:25, and particularly concerning Moab, Exo 15:15.

The elders - Called the kings of Midian, Nu 31:8, and princes of Midian, Jos 13:21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2, and 3, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts. Lick up - That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1Ki 18:38. All that are round about us - All our people, who live in the country adjoining to each city, where the princes reside.

Balaam - Who is called a prophet, 2Pet 2:16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor - Or, Bosor, 2Pet 2:15, for he had two names, as many others had. Pethor - A city in Mesopotamia. By the river - By Euphrates, which is called the river, by way of eminency, and here the river of Balaam's land or country, to wit, of Mesopotamia.

Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them - Thou by thy imprecations, and I by my sword.

This night - The night was the time when God used to reveal his mind by dreams. The Lord - Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel's God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab - And of Midian too.

What men are these - He asks this that Balaam by repeating the thing in God's presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.

If the men come - On this condition he was to go.

Because he went - Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God's permission, but rather himself rose and called them. The apostle describes Balaam's sin here to be, that he ran greedily into an error for reward, Jude 1:11. For an adversary - To oppose, if not to kill him. His servants with him - The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.

Opened the mouth - Conferred upon her the power of speech and reasoning for that time.

Balaam said - Balaam was not much terrified with the ass's speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.

On his face - In token of reverence and submission.

Thy way is perverse - Springing from covetousness.

I had slain thee - I had slain thee alone, and not her, therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.

Go with the men - I allow thee to go, upon the following terms.

In the utmost coast - Not far from the camp of the Israelites, whom he desired him to curse.

The princes - Whom the king had left to attend him.

The high places of Baal - Consecrated to the worship of Baal, that is, of Baal Peor, who was their Baal or God. The utmost part - That is, all that people, even to the utmost and remotest of them, as appears by comparing this with, Nu 23:13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion.

1 AND * the children of Israel set forward, and pitched in the plains of Moab , on this side Jordan by Jericho .

Which still retained their antient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites.

(i. e.) Over against Iericho. Or, near the passage over Iordan to Iericho, or its territories.

Marginal references: chap. 33. 48.

2 And Balak the son of Zippor saw all that Israel had done to the Amorite.

The son or successour of him whom Sihon had spoiled of part of his Kingdom, Numb. 21. 26. Of him see Indg. 11. 25. Mich. 6. 5.

3 And Moab was sore afraid of the people, because they were many and Moab was distressed because of the children of Israel.

As it was foretold both in general of all Nations, Deut. 2. 25. and particularly concerning Moab, Exod. 15. 15.

4 And Moab said unto the elders of Midian : Now shall this company lick up all that are round about us , as the oxe licketh up the grass of the field. And Balak the son of Zippor was King of the Moabites at that time.

Called the Kings of Midian, Numb. 31. 8. and Princes of Midian, Ios. 13. 21, who though divided in their Kingdomes, yet were now united upon the approach of the Israelites their common enemy, and, being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2. and 3. which seem to have been a part or colony of this people that went out to seek new quarters, as the manner of those times was, b[illegible: 1+ letters]t the body of that people were seated in those parts, as is evident from many Scriptures.

(i. e.) Consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 King. 18. 38. The meaning is, we can expect no mercy from them, they will utterly root us out as they did the Amorites, if we do not make a stout and timely opposition.

(i. e.) All our people, who lived in the Countrey and Territory adjoyning to each City, where the Princes resided.

5 He sent messengers therefore unto Balaam the son of Beor to Pethor , which is by the river of the land of the children of his people , to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me .

Who is called a Prophet, 2 Pet. 2. 16. because God was pleased to inspire and direct him to speak the following prophesie, as he did inspire Caiaphas to speak those words, Iohn 11. 51, 52. and as sometimes he did for a time inspire other wicked men, but in truth he was a soothsayer, as he is called, Ios. 13. 22. See Numb 24. 1.

Or, Bosor, 2 Pet. 2. 15. for he had two names, as many others had.

A City in Mesopotamia or Aram, see Numb. 23. 7. Deut. 23. 4.

(i. e.) By Euphrates, which is oft called the River by way of eminency, as Gen. 15. 18. Ios. 24. 2, 15. and here the River of Balaams land, or Countrey, to wit, of Mesopotamia or Aram, Numb. 23. 7.

They are encamped in my neighbourhood, ready to invade my Kingdom.

Marginal references: Josh. 24. 9. Neh. 13. 1, 2. Mic. 6. 5. 2 Pet. 2. 15. Jude 11. Rev. 2. 14.; Heb. eye.

6 Come now therefore, I pray thee, curse me this people, for they are too mighty for me: peradventure I shall prevail, that we may smite them , and that I may drive them out of the land: for I wot that he whom thou blessest, is blessed, and he whom thou cursest, is cursed .

(i. e.) Curse them for my sake and benefit, use thy utmost power which thou hast with thy Gods or infernal spirits to blast and ruine them.

Thou by thy magical imprecations, and I by my sword joyned with them.

He had some experience of, or, at least, a great confidence in Balaams skill and power in these matters.

7 And the elders of Moab, and the elders of Midian departed, with the rewards of divination in their hands and they came unto Balaam, and spake unto him the words of Balak.

Heb. with divinations, by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was throughly furnished for his own trade; but the rewards of it, as it is explained 2 Pet. 2. 15. and as in the Hebrew 2 Sam. 4. 10. good tydings is put for the reward of good tydings. Nor is it probable, they would go to or could expect to prevail with such a person especially being noted for his covetousness, as appears from the story, without that powerful engine.

8 And he said unto them, Lodge here this night , and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.

The night was the time when God used to reveal his mind by dreams. Here is the first discovery of his wickedness, that he takes time to consider, and doth his indeavour to effect, that wicked motion of cursing the Israelites, which he should have rejected and abhorred at the first mention of it.

Heb. Iehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferiour spirits, as other soothsayers did, but with the supreme God, or rather because this was Israels God, and the onely possible way of ruining them was by engaging their God against them, as the known way of the Romans and other Heathens when they went to besiege any City, they used inchantments to call forth that God under whose peculiar protection they were.

And of Midian too, as is manifest from ver. 7. which was needless to repeat here.

9 And God came unto Balaam , and said, what men are these with thee ?

Not to gratifie his covetous desire, but to advance his own honour and service even by the counsels of his enemies.

He asketh not this for his own information, but partly that Balaam by repeating the thing in Gods presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business▪ and partly for a foundation to the following answer.

12 And God said unto Balaam , Thou shalt not go with them, thou shalt not curse the people, for they are blessed .

To whom God revealeth his mind not for any love to him, but for the sake of his people concerned in it, as he did to Pharaoh, Gen. 41. 25. and to [illegible: 1 word], Dan. 2. 45.

By my irrevocable decree and sentence, and therefore it is in vain for men to curse them.

13 And Balaam rose up in the morning, and said unto the princes of Balak, Get ye into your land: for the LORD refuseth to give me leave to go with you .

He conceals the principal thing, to wit, the reason of Gods prohibition, which might have given a stop to their further course and counsels in this matter, and secretly intimates his own good will and readiness to comply with them, if God had not hindered him.

14 And the princes of Moab rose up, and they went unto Balak, and said; Balaam refuseth to come with us .

Thus they lay the blame upon Balaam, which he imputed to God.

16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, let nothing , I pray thee, hinder thee from coming unto me.

No counsel nor suggestion either of God or Man.

Marginal references: Heb. be not thou letted from, &c.

17 For I will promote thee unto very great honour , and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

Before he wrought upon his covetousness, now upon his ambition.

18 And Balaam answered and said unto the servants of Balak, if Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God , to do less or more.

You desire and expect that from me which is out of my power, to resist the will of the great God. He slily insinuates, that he wanted not will, but power onely.

So he calls him, partly to magnifie himself as the servant of the great [illegible: 1 word]; partly that by prosessing this respect unto God he might the sooner induce him to grant his desire; and partly because he worshipped the true God together with Idols, as many in those times and places did.

Marginal references: chap. 24. 13.

19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more .

Possibly he may change his mind or yield to my renewed suit. Thus he sought to make God and his conscience stoop to the service of his pride and covetousness, which was abhominable.

20 And God came unto Balaam at night, and said unto him, if the men come to call thee, rise up and go with them : but yet the word which I shall say unto thee, that shalt thou do .

Since this is thy great desire, and purpose, as far as thou canst, take thy course, I will, according to thy wish, withdraw my restraint, and leave thee to thy self and thy own choice. Compare Psal. 81. 11, 12.

These words signifie not so much his duty, as the event and his disappointment, Thou shalt not do what thou desirest, to wit. curse my people and so inrich and advance thy self, but I will so over-rule thy mind and bridle thy tongue that thou shalt speak nothing but what is contrary to thy desire and interest, and therefore though I permit thee to go, thou shalt lose thy design in it.

22 And Gods anger was kindled because he went : and the angel of the LORD stood in the way for an adversary against him : now he was riding upon his ass, and his two servants were with him .

Either 1. Because he went of his own accord, with the Princes of Moab, and did not wait till thy came to call him, i. e. urged him to go, which was the sign and condition of Gods permission, ver. 20. but rather himself rose and called them, as it may seem from ver. 21. Or 2. Because those words ver. 20. did contain no approbation nor license, but a bare permission, and that in anger, as Balaam might easily have understood, if he had considered his own heart, or the circumstances of his concession. This was no more an approbation than that passage of Christ to Iudas, [illegible: 1 word] 13. 27. That thou doest, do quickly. Or 3. Because he went with ill design and desire to do contrary to what God had charged him, to wit, to curse the people, as plainly appears from the following story, and from Deut. 23. 5. For God hath been oft and justly angry with those who have done what God bad them, when they did it in evil manner, or for evil ends, as appears from Isa. 10. 6, 7. and many other place.

(i. e.) To oppose and terrifie, if not to kill him.

The rest of the company being probably gone before them. For in those antient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended onely by his own servants.

Marginal references: Heb. [illegible: 1 word]. [illegible: 1 word].

23 And the ass saw the Angel of the LORD standing in the way, and his sword drawn in his hand, and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.

Which Balaam sa[illegible: 1+ letters] not, because God withheld his eyes as he did the eyes of Danie[illegible: 1+ letters]s companions, Dan. 10. 7. It is a truth, which meer Philosophers own, that when God withdraws his concourse or help from any of his creatures, they cannot perform their natural acts and offices, the eye cannot see, as Gen. 19. nor the ear hear, nor the fire burn, as Dan. 3.

Marginal references: 2 Pet. 2. [illegible: 1 word] Jud. 11.

28 And the LORD opened the mouth of the ass , and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

(i. e.) Conferred upon her the power of speech and reasoning for that time. Impudent are those Heathens that disbelieve and scoffe at the Scripture for this and some such relations contained in it, when there are examples of the same kind of prodigies, to wit, of Oxen and other brute-creatures speaking some few words, in the greatest and most approved writers of the Roman History, as Plutarch, Polybius, Livy, and others. See the particulars in my Latin Synopsis on this place.

29 And Balaam said unto the ass , because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee.

Balaam was not much terrified with the Asses speaking, because he was much accustomed to converse with evil spirits which oft appeared to him and discoursed with him in the shape of such creatures.

31 Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face .

In token of reverence and submission.

Marginal references: Or, bowed himself.

32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me .

Howsoever thou maist deceive thy self or others, I see the perverseness of thy heart and way, the wickedness of thy design and desires in this journey, which thou hast undertaken not to please me but to gratifie Balak and, if it be possible, to curse my people.

Marginal references: Heb. le-satan, that is to be an advirsary to that.

33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive .

I had slain thee alone, and not her, and therefore her turning aside and falling down was wholly for thy sake and benefit, not for her own, and thy anger against her was unjust and unreasonable.

34 And Balaam said unto the angel of the LORD, I have sinned, for I knew not that thou stoodest in the way against me: now therefore, if it displease thee , I will get me back again.

A frivolous supposition, for it was apparently displeasing to God, who had now said that his way was perverse and had therefore opposed him and sought to slay him: but hereby he shews how loath he was to go back and lose the hopes he had conceived, and besides he speaks of desisting from the outward action, but shews no sense of the plague of his heart, his vile affections, which were the root of this ill designed journey.

Marginal references: Heb. be evil i[illegible: 1+ letters] [illegible: 1 word] eyes.

35 And the angel of the LORD said unto Balaam, Go with the men : but onely the word that I shall speak unto thee, that thou shalt speak : so Balaam went with the princes of Balak.

This may be either 1. A meer permission, since neither the convictions of thy own conscience, nor the experience of thy danger have weaned thee from thy base designs and inclinations, I shall no further restrain thee, my Angel shall give thee no more disturbance, go on and prosper. Or 2. a concession, I allow thee to go, upon the following termes. For the words here are more absolute and unconditional than those ver. 20.

These words may express either 1. The event Or, 2. His duty. See above on ver. 20.

36 And when Balak heard that Balaam was come, he went out to meet him , unto a city of Moab, which is in the border of Arnon, which is in the utmost coast .

That by this great honour he might give him a tast and earnest of those great rewards he designed him, and thereby oblige him to use utmost skill and interest for him.

Not far from the camp of the Israelites whom he desired him to curse.

38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing the word that God putteth in my mouth, that shall I speak .

To wit, agreeable to thy expectation or my own inclination.

I am forced to do so by his superiour power, and therefore be not offended with me, if I speak things unpleasing to thee.

40 And Balak offered oxen and sheep, and sent to Balaam , and to the princes that were with him .

Or, killed, either for sacrifice: or rather for a feast: for the sacrifices were offered after this, Numb. 23. 1, 2.

To invite him to the feast,

Whom the King had left to accompany him and attend upon him.

41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal , that thence he might see the utmost part of the people .

(i. e.) Consecrated to the Worship of Baal. i. e. of Baal Peor, who was their Baal or God, Numb. 25. 2, 2. or of C[illegible: 1+ letters]emosh.

(i. e.) All that people, even to the utmost and remo test of them, as appears by comparing this with Numb. 23. 13. He hoped that the sight of such a numerous host ready to break in upon his Countrey would stir up his passion and further his charmes.

Num 22:1

After the defeat of the two Amorite kings, Sihon and Og, and the conquest of their kingdoms in Gilead and Bashan, the Israelites removed from the height of Pisgah, on the mountains of Abarim before Nebo (see at Num 21:20), and encamped in the “Arboth Moab (the steppes of Moab), on the other side of the Jordan of Jericho,” i.e., that part of the Jordan which skirted the province of Jericho. Arboth Moab was the name given to that portion of the Arabah, or large plain of the Jordan, the present Ghor (see at Deu 1:1), which belonged to the territory of the Moabites previous to the spread of the Amorites under Sihon in the land to the east of the Jordan, and which probably reached from the Dead Sea to the mouth of the Jabbok. The site of the Israelitish camp is therefore defined with greater minuteness by the clause “beyond the Jordan of Jericho.” This place of encampment, which is frequently alluded to (Num 26:3, Num 26:63; Num 31:12; Num 33:48, Num 33:50; Num 35:1; Num 36:13; Jos 13:32), extended, according to Num 33:49, from Beth-jeshimoth to Abel-shittim. Beth-jeshimoth (i.e., house of wastes), on the north-eastern desert border (Jeishimon, Num 21:20) of the Dead Sea, a town allotted to the tribe of Reuben (Jos 12:3; Jos 13:20), was situated, according to the Onom. (s. v.Beethasimou'th, Bethsimuth), ten Roman miles, or four hours, to the south (S.E.) of Jericho, on the Dead Sea; according to Josephus (bell. jud. iv. 7, 6), it was to the south of Julias (Livias), i.e., Beth-haram, or Rameh, on the northern edge of the Wady Hesban (see at Num 32:36), or in the Ghor el Seisabân, on the northern coast of the Dead Sea, and the southern end of the plain of the Jordan. Abel Shittim (השּׁטּים אבל), i.e., the acacia-meadow, or, in its briefer form, Shittim (Num 35:1), was situated, according to Josephus (Ant. iv. 8, 1), on the same spot as the later town of Abila, in a locality rich in date-palms, sixty stadia from the Jordan, probably by the Wady Eshtah to the north of the Wady Hesban; even if Knobel's supposition that the name is connected with אשׁטה = שׁטּה with א prost. should not be a tenable one. From Shittim or Sittim the Israelites advanced, under Joshua, to the Jordan, to effect the conquest of Canaan (Jos 3:1).

In the steppes of Moab the Israelites encamped upon the border of the promised land, from which they were only separated by the Jordan. But before this boundary line could be passed, there were many preparations that had to be made. In the first place, the whole congregation was to pass through a trial of great importance to all future generations, as bearing upon the relation in which it stood to the heathen world; and in the second place, it was here that Moses, who was not to enter Canaan because of his sin at the water of strife, was to bring the work of legislation to a close before his death, and not only to issue the requisite instructions concerning the conquest of the promised inheritance, and the division of it among the tribes of Israel, but to impress once more upon the hearts of the whole congregation the essential contents of the whole law, with all that the Lord had done for Israel, that they might be confirmed in their fidelity to the Lord, and preserved from the danger of apostasy. This last work of the faithful servant of God, with which he brought his mediatorial work to a close, is described in the book of Deuteronomy; whilst the laws relating to the conquest and partition of Canaan, with the experience of Israel in the steppes of Moab, fill up the latter portion of the present book.

Num 22:2-21

The rapid defeat of the two mighty kings of the Amorites filled the Moabites with such alarm at the irresistible might of Israel, that Balak their king, with the princes of Midian, sought to bring the powers of heathen magic to bear against the nation of God; and to this end he sent messengers with presents to Balaam, the celebrated soothsayer, in Mesopotamia, who had the reputation of being able both to bless and curse with great success, to entreat him to come, and so to weaken the Israelites with his magical curses, that he might be able to smite them, and drive them out of his land (Num 22:1-7). At first Balaam declined this invitation, in consequence of divine instructions (Num 22:8-14); but when a second and still more imposing embassy of Moabite princes appeared before him, God gave him permission to go with them, but on this condition, that he should do nothing but what Jehovah should tell him (Num 22:15-21). When on the way, he was warned again by the miraculous opposition of the angel of the Lord, to say nothing but what God should say to him (Num 22:22-35). When Balak, therefore, came to meet him, on his arrival at the border of his kingdom, to give him a grand reception, Balaam explained to him, that he could only speak the word which Jehovah would put into his mouth (Num 22:36-40), and then proclaimed, in four different utterances, what God inspired him to declare. First of all, as he stood upon the height of Bamoth-baal, from which he could see the end of the Israelitish camp, he declared that it was impossible for him to curse this matchless, numerous, and righteous people, because they had not been cursed by their God (Num 22:41-23:10). He then went to the head of Pisgah, where he could see all Israel, and announced that Jehovah would bless this people, because He saw no unrighteousness in them, and that He would dwell among them as their King, making known His word to them, and endowing them with activity and lion-like power (Num 23:11-24). And lastly, upon the top of Peor, where he could see Israel encamped according to its tribes, he predicted, in two more utterances, the spread and powerful development of Israel in its inheritance, under the blessing of God (Num 23:25-24:9), the rise of a star out of Jacob in the far distant future, and the appearance of a ruler in Israel, who would break to pieces all its foes (Num 24:10-24); and upon this Balak sent him away (Num 24:25).

From the very earliest times opinions have been divided as to the character of Balaam.On Balaam and his prophecies see G. Moebius Prophetae Bileami historia, Lips. 1676; Lüderwald, die Geschichte Bileams deutlich u. begreiflich erklärt (Helmst. 1787); B. R. de Geer, Diss. de Bileamo, ejus historia et vaticiniis; Tholuck’s vermischte Schriften (i. pp. 406ff.); Hengstenberg, History of Balaam, etc. (Berlin, 1842, and English translation by Ryland: Clark, 1847); Kurtz, History of the Old Covenant (English translation: Clark, 1859); and Gust. Baur, Gesch. der alttestl. Weissagung, Giessen, 1861, where the literature is given more fully still.

Some (e.g., Philo, Ambrose, and Augustine) have regarded him as a wizard and false prophet, devoted to the worship of idols, who was destitute of any susceptibility for the true religion, and was compelled by God, against his will, to give utterance to blessings upon Israel instead of curses. Others (e.g., Tertullian and Jerome) have supposed him to be a genuine and true prophet, who simply fell through covetousness and ambition. But these views are both of them untenable in this exclusive form. Witsius (Miscell. ss. i. lib. i. c. 16, §33ff.), Hengstenberg (Balaam and his Prophecies), and Kurtz (History of the Old Covenant), have all of them clearly demonstrated this. The name בּלעם (lxx Βαλαάμ) is not to be derived, as Gesenius suggests, from בּל and עם, non populus, not a people, but either from בּלע and עם (dropping one ) ע, devourer of the people (Simonis and Hengstenberg), or more probably from בּלע, with the terminal syllable  ם-, devourer, destroyer (Fürst, Dietrich), which would lead to the conclusion, that “he bore the name as a dreaded wizard and conjurer; whether he received it at his birth, as a member of a family in which this occupation was hereditary, and then afterwards actually became in public opinion what the giving of the name expressed as an expectation and desire; or whether the name was given to him at a later period, according to Oriental custom, when the fact indicated by the name had actually made its appearance” (Hengstenberg). In its true meaning, the name is related to that of his father, Beor.The form Bosor, which we find instead of Beor in 2Pe 2:15, appears to have arisen from a peculiar mode of pronouncing the guttural ע (see Loescher de causis ling. ebr. p. 246); whereas Vitringa maintains (in his obss. ss. l. iv. c. 9), that Peter himself invented this form, “that by this sound of the word he might play upon the Hebrew בשׂר, which signifies flesh, and thus delicately hint that Balaam, the false prophet, deserved to be called the son of Bosor, i.e., בשׂר, or flesh, on account of his persuading to the indulgence of carnal lusts.” בּעור, from בּער, to burn, eat off, destroy: so called on account of the destructive power attributed to his curses (Hengstenberg). It is very probable, therefore, that Balaam belonged to a family in which the mantic character, or magical art, was hereditary. These names at once warrant the conjecture that Balaam was a heathen conjurer or soothsayer. Moreover, he is never called נביא, a prophet, or חזה, a seer, but הקּסם, the soothsayer (Jos 13:22), a title which is never used in connection with the true prophets. For קסם, soothsaying, is forbidden to the Israelites in Deu 18:10., as an abomination in the sight of Jehovah, and is spoken of everywhere not only as a grievous sin (1Sa 15:23; Eze 13:23; 2Ki 17:17), but as the mark of a false prophet (Eze 13:9; Eze 22:28; Jer 14:14, and even in Isa 3:2, where קסם forms the antithesis to נביא). Again, Balaam resorts to auguries, just like a heathen soothsayer (Num 24:1, compared with Num 23:3, Num 23:5), for the purpose of obtaining revelations; from which we may see that he was accustomed to adopt this as his ordinary mode of soothsaying.“The fact that he made use of so extremely uncertain a method as augury, the insufficiency of which was admitted even by the heathen themselves (vid., Nägelsbach, homer. Theol. pp. 154ff.), and which no true prophet among the Israelites ever employed, is to be attributed to the weakness of the influence exerted upon him by the Spirit of God. When the Spirit worked with power, there was no need to look round at nature for the purpose of ascertaining the will of God” (Hengstenberg).

On the other hand, Balaam was not without a certain measure of the true knowledge of God, and not without susceptibility for such revelations of the true God as he actually received; so that, without being really a prophet, he was able to give utterance to true prophecies from Jehovah. He not only knew Jehovah, but he confessed Jehovah, even in the presence of Balak, as well as of the Moabitish messengers. He asked His will, and followed it (Num 22:8, Num 22:13, Num 22:18-19, Num 22:28; Num 23:12), and would not go with the messengers of Balak, therefore, till God had given him permission (Num 22:20). If he had been altogether destitute of the fear of God, he would have complied at once with Balak’s request. And again, although at the outset it is only Elohim who makes known His will (Num 22:9, Num 22:20), and even when he first of all goes out in search of oracles, it is Elohim who comes to him (Num 23:4); yet not only does the angel of Jehovah meet him by the way (Num 22:22.), but Jehovah also puts words into his mouth, which he announces to the king of the Moabites (Num 23:5, Num 23:12, Num 23:16), so that all his prophecies are actually uttered from a mind moved and governed by the Spirit of God, and that not from any physical constraint exerted upon him by God, but in such a manner that he enters into them with all his heart and soul, and heartily desires to die the death of these righteous, i.e., of the people of Israel (Num 23:10); and when he finds that it pleases Jehovah to bless Israel, he leaves off resorting any longer to auguries (Num 24:1), and eventually declares to the enraged monarch, that he cannot transgress the command of Jehovah, even if the king should give him his house full of silver and gold (Num 24:13).The significant interchange in the use of the names of God, which is seen in the fact, that from the very outset Balaam always speaks of Jehovah (Num 22:8, Num 22:13, Num 22:18-19), - whereas, according to the historian, it is only Elohim who reveals Himself to him (Num 22:9-10, Num 22:12), - has been pointed out by Hengstenberg in his Dissertations; and even Baur, in his Geschichte der alttestl. Weissagung (i. p. 334), describes it as a “fine distinction;” but neither of them satisfactorily explains this diversity. For the assumption that Balaam is thereby tacitly accused of hypocrisy (Hengstenberg), or that the intention of the writer is to intimate that “the heathen seer did not stand at first in any connection whatever with the true God of Israel” (Baur), sets up a chasm between Elohim and Jehovah, with which the fact that, according to Num 22:22, the wrath of Elohim on account of Balaam’s journey was manifested in the appearance of the angel of Jehovah, is irreconcilable. The manifestation of God in the form of the angel ofJehovah, was only a higher stage of the previous manifestations ofElohim. And all that follows from this is, that Balaam’s original attitude towards Jehovah was a very imperfect one, and not yet in harmony with the true nature of the God of Israel. In his Jehovah Balaam worshipped only Elohim, i.e., only a divine being, but not the God of Israel, who was first of all revealed to him according to His true essence, in the appearance of the angel of Jehovah, and still more clearly in the words which He put into his mouth. This is indicated by the use of Elohim, in Num 22:9-10, Num 22:12. In the other passages, where this name of God still occurs, it is required by the thought, viz., in Num 22:22, to express the essential identity of Elohim and theMaleach Jehovah; and in Num 22:38; Num 23:27, and Num 24:2, to show that Balaam did not speak out of his own mind, but from the inspiration of the Spirit of God.

This double-sidedness and ambiguity of the religious and prophetic character of Balaam may be explained on the supposition that, being endowed with a predisposition to divination and prophecy, he practised soothsaying and divination as a trade; and for the purpose of bringing this art to the greatest possible perfection, brought not only the traditions of the different nations, but all the phenomena of his own times, within the range of his observations. In this way he may have derived the first elements of the true knowledge of God from different echoes of the tradition of the primeval age, which was then not quite extinct, and may possibly have heard in his own native land some notes of the patriarchal revelations out of the home of the tribe-fathers of Israel. But these traditions are not sufficient of themselves to explain his attitude towards Jehovah, and his utterances concerning Israel. Balaam’s peculiar knowledge of Jehovah, the God of Israel, and of all that He had done to His people, and his intimate acquaintance with the promises made to the patriarchs, which strike us in his prophecies (comp. Num 23:10 with Gen 13:16; Gen 28:14; Num 24:9 with Gen 49:9; and Num 24:17 with Gen 49:10), can only be explained from the fact that the report of the great things which God had done to and for Israel in Egypt and at the Dead Sea, had not only spread among all the neighbouring tribes, as was foretold in Exo 15:14, and is attested by Jethro, Exo 18:1., and Rahab the Canaanites, Jos 2:9., but had even penetrated into Mesopotamia, as the countries of the Euphrates had maintained a steady commercial intercourse from the very earliest times with Hither Asia and the land Egypt. Through these tidings Balaam was no doubt induced not only to procure more exact information concerning the events themselves, that he might make a profitable use of it in connection with his own occupation, but also to dedicate himself to the service of Jehovah, “in the hope of being able to participate in the new powers conferred upon the human race; so that henceforth he called Jehovah his God, and appeared as a prophet in His name” (Hengstenberg). In this respect Balaam resembles the Jewish exorcists, who cast out demons in the name of Jesus without following Christ (Mar 9:38-39; Luk 9:49), but more especially Simon Magus, his “New Testament antitype,” who was also so powerfully attracted by the new divine powers of Christianity that he became a believer, and submitted to baptism, because he saw the signs and great miracles that were done (Act 8:13). And from the very time when Balaam sought Jehovah, the fame of his prophetical art appears to have spread. It was no doubt the report that he stood in close connection with the God of Israel, which induced Balak, according to Num 22:6, to hire him to oppose the Israelites; as the heathen king shared the belief, which was common to all the heathen, that Balaam was able to work upon the God he served, and to determine and regulate His will. God had probably given to the soothsayer a few isolated but memorable glimpses of the unseen, to prepare him for the service of His kingdom. But “Balaam’s heart was not right with God,” and “he loved the wages of unrighteousness” (Act 8:21; 2Pe 2:15). His thirst for honour and wealth was not so overcome by the revelations of the true God, that he could bring himself to give up his soothsaying, and serve the living God with an undivided heart. Thus it came to pass, that through the appeal addressed to him by Balak, he was brought into a situation in which, although he did not venture to attempt anything in opposition to the will of Jehovah, his heart was never thoroughly changed; so that, whilst he refused the honours and rewards that were promised him by Balak, and pronounced blessings upon Israel in the strength of the Spirit of God that came upon him, he was overcome immediately afterwards by the might of the sin of his own unbroken heart, fell back into the old heathen spirit, and advised the Midianites to entice the Israelites to join in the licentious worship of Baal Peor (Num 31:16), and was eventually put to death by the Israelites when they conquered these their foes (Num 31:8).When modern critics, such as Knobel, Baur, etc., affirm that the tradition in Num 31:8, Num 31:16; Jos 13:22 -viz., that Balaam was akosem, or soothsayer, who advised the Midianites to seduce the Israelites to join in the worship of Baal-is irreconcilable with the account in Num 22-24 concerning Balaam himself, his attitude towards Jehovah, and his prophecies with regard to Israel, they simply display their own incapacity to comprehend, or form any psychological appreciation of, a religious character such as Balaam; but they by no means prove that the account in Num 22-24 is interpolated by the Jehovist into the Elohistic original. And all that they adduce as a still further confirmation of this hypothesis (namely, that the weaving of prophetic announcements into the historical narrative, the interchange of the names of God, Jehovah, and Elohim, the appearance of the angel of the Lord, the talking of the ass, etc., are foreign to the Elohistic original), are simply assertions and assumptions, which do not become any more conclusive from the fact that they are invariably adduced when no better arguments can be hunted up. Num 22:2-4

Balaam Hired by Balak to Curse Israel. - Num 22:2-4. As the Israelites passed by the eastern border of the land of Moab, the Moabites did not venture to make any attack upon them; on the contrary, they supplied them with bread and water for money (Deu 2:29). At that time they no doubt cherished the hope that Sihon, their own terrible conqueror, would be able with perfect ease either to annihilate this new foe, or to drive them back into the desert from which they had come. But when they saw this hope frustrated, and the Israelites had overthrown the two kings of the Amorites with victorious power, and had conquered their kingdoms, and pressed forward through what was formerly Moabitish territory, even to the banks of the Jordan, the close proximity of so powerful a people filled Balak, their king, with terror and dismay, so that he began to think of the best means of destroying them. There was no ground for such alarm, as the Israelites, in consequence of divine instructions (Deu 2:9), had offered no hostilities to the Moabites, but had conscientiously spared their territory and property; and even after the defeat of the Amorites, had not turned their arms against them, but had advanced to the Jordan to take possession of the land of Canaan. But the supernatural might of the people of God was a source of such discomfort to the king of the Moabites, that a horror of the Israelites came upon him. Feeling too weak to attack them with force of arms, he took counsel with the elders of Midian. With these words, “This crowd will now lick up all our environs, as the ox licketh up the green of the field,” i.e., entirely consume all our possessions, he called their attention to the danger which the proximity of Israel would bring upon him and his territory, to induce them to unite with him in some common measures against this dangerous foe. This intention is implied in his words, and clearly follows from the sequel of the history. According to Num 22:7, the elders of Midian went to Balaam with the elders of Moab; and there is no doubt that the Midiantish elders advised Balak to send for Balaam with whom they had become acquainted upon their trading journeys (cf. Gen 37), to come and curse the Israelites. Another circumstance also points to an intimate connection between Balaam and the Midianites, namely, the fact that, after he had been obliged to bless the Israelites in spite of the inclination of his own natural heart, he went to the Midianites and advised them to make the Israelites harmless, by seducing them to idolatry (Num 31:16). The Midianites, who are referred to here, must be distinguished from the branch of the same tribe which dwelt in the peninsula of Sinai (Num 10:29-30; Exo 2:15-16; Exo 3:1). They had been settled for a long time (cf. Gen 36:35) on the eastern border of the Moabitish and Amoritish territory, in a grassy but treeless steppe-land, where many ruins and wells are still to be found belonging to very ancient times (Buckingham, Syr. ii. pp. 79ff., 95ff.), and lived by grazing (Num 31:32.) and the caravan trade. They were not very warlike, and were not only defeated by the Edomites (Gen 36:35), but were also subdued and rendered tributary by Sihon, king of the Amorites (see at Num 31:8). In the time of the Judges, indeed, they once invaded the land of Israel in company with the Amalekites and the sons of the East, but they were beaten by Gideon, and entirely repulsed (Judg 6 and 7), and from that time forth they disappear entirely from history. The “elders of Midian” are heads of tribes, who administered the general affairs of the people, who, like the Israelites, lived under a patriarchal constitution. The most powerful of them bore the title of “kings” (Num 31:8) or “princes” (Jos 13:21). The clause, “and Balak, the son of Zippor, was king of the Moabites at that time,” is added as a supplementary note to explain the relation of Balak to the Moabites.

Num 22:22-23

Balaam’s Speaking Ass. - Num 22:22. “And the anger of God burned, that he was going (הוּא הולך): and the angel of Jehovah placed himself in the way, as an adversary to him.” From the use of the participle הולך instead of the imperfect, with which it is not interchangeable, it is evident, on the one hand, that the anger of God was not excited by the fact that Balaam went with the elders of Moab, but by his behaviour wither on setting out or upon the journey;From a failure to observe the use of the participle in distinction from the preterite, and from a misinterpretation of the words of the angel of the Lord (Num 22:32), “I have come out as an adversary, for the way leads headlong to destruction,” which have been understood as implying that the angel meant to prohibit the seer from going, whereas he only intended to warn him of the destruction towards which he was going, the critics have invented a contradiction between the account of the speaking ass (Num 22:22-35) and the preceding part of the history. And in consequence of this, A. G. Hoffmann and others have pronounced the section from Num 22:22 to Num 22:35 to be a later interpolation; whilst Baur, on the other hand (in hisGeschichte d. alttestl. Weissagung), regards the account of the ass as the original form of the narrative, and the preceding portion as a composition of the Jehovist. But there is no “contradiction” or “evident incongruity,” unless we suppose that the only reason for the appearance of the angel of the Lord was, that he might once more forbid the seer to go, and then give him permission, with a certain limitation. The other difference, which E. v. Ortenberg adduces, are involved in the very nature of the case. The manifestation of God, in the form of the Angel of Jehovah, was necessarily different in its character from a direct spiritual revelation of the divine will. And lastly, the difference in the expressions used to signify “three times,” in Num 22:28, Num 22:32-33, and Num 24:10, etc., prove nothing more than that king Balak did not mould his style of speaking according to that of the ass. and, on the other hand, that the occurrence which followed did not take place at the commencement, but rather towards the close of, the journey. As it was a longing for wages and honour that had induced the soothsayer to undertake the journey, the nearer he came to his destination, under the guidance of the distinguished Moabitish ambassadors, the more was his mind occupied with the honours and riches in prospect; and so completely did they take possession of his heart, that he was in danger of casting to the winds the condition which had been imposed upon him by God. The wrath of God was kindled against this dangerous enemy of his soul; and as he was riding upon his ass with two attendants, the angel of the Lord stood in his way לו לשׂטן, “as an adversary to him,” i.e., to restrain him from advancing farther on a road that would inevitably lead him headlong into destruction (cf. Num 22:32). This visible manifestation of God was seen by the ass; but Balaam the seer was so blinded, that it was entirely hidden from his eye, darkened as it was by sinful lust; and this happened three times before Jehovah brought him to his senses by the speaking of the dumb animal, and thus opened his eyes.“To the great disgrace of the prophet, the glory of the angel was first of all apparent to the ass... He had been boasting before this of extraordinary visions, and now what was visible to the eyes of a beast was invisible to him. Whence came this blindness, but from the avarice by which he had been so stupefied, that he preferred filthy lucre to the holy calling of God?” (Calvin.)

The “drawn sword” in the angel’s hand was a manifestation of the wrath of God. The ass turned from the road into the field before the threatening sight, and was smitten by Balaam in consequence to turn her or guide her back into the road.

Num 22:24-25

The angel then stationed himself in a pass of the vineyards where walls (גּדר, vineyard walls, Isa 5:5) were on both sides, so that the animal, terrified by the angel, pressed against the wall, and squeezed Balaam’s foot against the wall, for which Balaam smote her again.

Num 22:26-27

The angel moved still farther, and stationed himself in front of him, in so narrow a pass, that there was no room to move either to the right or to the left. As the ass could neither turn aside nor go past this time, she threw herself. down. Balaam was still more enraged at this, and smote her with the stick (בּמקּל, which he carried; see Gen 38:18).

Num 22:28-31

“Then Jehovah opened the mouth of the ass, and she said to Balaam, What have I done to thee, that thou hast smitten me now three times?” But Balaam, enraged at the refractoriness of his ass, replied, “Because thou hast played me ill (התעלּל, see Exo 10:2): if there were only a sword in my hand, verily I should now have killed thee.” But the ass replied, that she had been ridden by him from a long time back, and had never been accustomed to act in this way towards him. These words of the irrational beast, the truth of which Balaam was obliged to admit, made an impression upon him, and awakened him out of his blindness, so that God could now open his eyes, and he saw the angel of the Lord.

In this miraculous occurrence, which scoffers at the Bible constantly bring forward as a weapon of attack upon the truth of the word of God, the circumstance that the ass perceived the appearance of the angel of the Lord sooner than Balaam did, does not present the slightest difficulty; for it is a well-known fact, that irrational animals have a much keener instinctive presentiment of many natural phenomena, such as earthquakes, storms, etc., than man has with the five senses of his mind. And the fact is equally undeniable, that many animals, e.g., horses and cows, see the so-called second sight, and are terrified in consequence.In support of this we will simply cite the following from the remarks made by Martin upon this subject, and quoted by Hengstenberg in his Balaam (p. 385), from Passavant's work on animal magnetism and clairvoyance: “That horses see it (the second sight), is also evident from their violent and rapid snorting, when their rider has had a vision of any kind either by day or night. And in the case of the horse it may also be observed, that it will refuse to go any farther in the same road until a circuitous course has been taken, and even then it is quite in a sweat.”

The rock of offence in this narrative is to be found in the rational words of an irrational and speechless ass. It is true, that in the actual meaning of the words there is nothing beyond the sensations and feelings to which animals constantly give utterance in gestures and inarticulate sounds, when subjected to cruel treatment. But in this instance the feelings were expressed in the rational words of human language, which an animal does not possess; and hence the question arises. Are we to understand this miracle as being a purely internal fact of an ecstatic nature, or a fact that actually came under the cognizance of the senses? If we examine the arguments which Hengstenberg has adduced in favour of the former, and Kurtz in support of the latter, there is nothing at all in the circumstance, that the narrative itself says nothing about Balaam being in an ecstasy, nor in the statement that “Jehovah opened the mouth of the ass,” nor lastly, in the words of 2Pe 2:16, “The dumb ass, speaking with man’s voice, forbade the madness of the prophet,” to furnish conclusive, not to say irresistible, proofs of the assertion, that “as the ass was corporeally and externally visible, its speaking must have been externally and corporeally audible” (Kurtz). All that is contained in the two scriptural testimonies is, that the ass spoke in a way that was perceptible to Balaam, and that this speaking was effected by Jehovah as something altogether extraordinary. But whether Balaam heard the words of the animal with the outward, i.e., the bodily ear, or with an inward spiritual ear, is not decided by them. On the other hand, neither the fact that Balaam expressed no astonishment at the ass speaking, nor the circumstance that Balaam’s companions - viz., his two servants (Num 22:22) and the Moabitish messengers, who were also present, according to Num 22:35 - did not see the angel or hear the ass speaking, leads with certainty to the conclusion, that the whole affair must have been a purely internal one, which Balaam alone experienced in a state of ecstasy, since argumenta e silentio confessedly prove but very little. With regard to Balaam, we may say with Augustine (quaest. 50 in Num.), “he was so carried away by his cupidity, that he was not terrified by this marvellous miracle, and replied just as if he had been speaking to a man, when God, although He did not change the nature of the ass into that of a rational being, made it give utterance to whatever He pleased, for the purpose of restraining his madness.” But with regard to the Moabitish messengers, it is very doubtful whether they were eye-witnesses and auditors of the affair. It is quite possible that they had gone some distance in advance, or were some distance behind, when Balaam had the vision. On the other hand, there was no necessity to mention particularly that they saw the appearance of the angel, and heard the speaking of the animal, as this circumstance was not of the least importance in connection with the main purpose of the narrative. And still less can it be said that “the ass’s speaking, if transferred to the sphere of outward reality, would obviously break through the eternal boundary-line which has been drawn in Gen 1 between the human and the animal world.” The only thing that would have broken through this boundary, would have been for the words of the ass to have surpassed the feelings and sensations of an animal; that is to say, for the ass to have given utterance to truths that were essentially human, and only comprehensible by human reason. Now that was not the case. All that the ass said was quite within the sphere of the psychical life of an animal.

The true explanation lies between the notion that the whole occurrence was purely internal, and consisted exclusively in ecstasy brought by God upon Balaam, and the grossly realistic reduction of the whole affair into the sphere of the senses and the outward material world. The angel who met the soothsayer in the road, as he was riding upon his ass, and who was seen at once by the ass, though he was not seen by Balaam till Jehovah had opened his eyes, did really appear upon the road, in the outward world of the senses. But the form in which he appeared was not a grossly sensuous or material form, like the bodily frame of an ordinary visible being; for in that case Balaam would inevitably have seen him, when his beast became alarmed and restive again and again and refused to go forward, since it is not stated anywhere that God had smitten him with blindness, like the men of Sodom (Gen 19:11), or the people in 2Ki 6:18. It rather resembled the appearance of a spirit, which cannot be seen by every one who has healthy bodily eyes, but only by those who have their senses awakened for visions from the spirit-world. Thus, for example, the men who went to Damascus with Paul, saw no one, when the Lord appeared to him in a miraculous light from heaven, and spoke to him, although they also heard the voice (Act 9:7).Or, strictly speaking, they saw the light (Act 22:9), but sawno man (Act 9:7); and they heard the sound (τῆς φωνῆς, the voice or noise generally, Act 9:7), but not the words (τὴν φωνὴν τοῦ λαλοῦντός μοι, the voice or articulate words of the person speaking, Act 22:9). The construction of ἀκούω, with the genitive in the one case and the accusative in the other, is evidently intended to convey this distinct and distinctive meaning. - Tr.

Balaam wanted the spiritual sense to discern the angel of the Lord, because his spirit’s eye was blinded by his thirst for wealth and honour. This blindness increased to such an extent, with the inward excitement caused by the repeated insubordination of his beast, that he lost all self-control. As the ass had never been so restive before, if he had only been calm and thoughtful himself, he would have looked about to discover the cause of this remarkable change, and would then, no doubt, have discovered the presence of the angel. But as he lost all his thoughtfulness, God was obliged to open the mouth of the dumb and irrational animal, to show a seer by profession his own blindness. “He might have reproved him by the words of the angel; but because the rebuke would not have been sufficiently severe without some deep humiliation, He made the beast his teacher” (Calvin). The ass’s speaking was produced by the omnipotence of God; but it is impossible to decide whether the modulation was miraculously communicated to the animal’s voice, so that it actually gave utterance to the human words which fell upon Balaam’s ears (Kurtz), or whether the cries of the animal were formed into rational discourse in Balaam’s soul, by the direct operation of God, so that he alone heard and understood the speech of the animal, whereas the servants who were present heard nothing more than unintelligible cries.See the analogous case mentioned in Joh 12:28-29, of the voice which came to Jesus from the skies, when some of the people who were standing by said that it only thundered, whilst others said an angel spoke to Him.

In either case Balaam received a deeply humiliating admonition from the mouth of the irrational beast, and that not only to put him to shame, but also to call him to his senses, and render him capable of hearing the voice of God. The seer, who prided himself upon having eyes for divine revelations, was so blind, that he could not discern the appearance of the angel, which even the irrational beast had been able to see.God made use of the voice of an ass, both because it was fitting that a brutish mind should be taught by a brute, and also, as Nyssenus says, to instruct and chastise the vanity of the augur (Balaam), who was accustomed to observe the meaning of the braying of the ass and the chirping of birds (C. a. Lap.).

By this he was taught, that even a beast is more capable of discerning things from the higher world, than a man blinded by sinful desires. It was not till after this humiliation that God opened his eyes, so that he saw the angel of the Lord with a drawn sword standing in his road, and fell upon his face before this fearful sight.

Num 22:32-34

To humble him deeply and inwardly, the Lord help up before him the injustice of his cruel treatment of the ass, and told him at the same time that it had saved his life by turning out of the way. “I have come out,” said the angel of the Lord, “as an adversary; for the way leads headlong into destruction before me;” i.e., the way which thou art going is leading thee, in my eyes, in my view, into destruction. ירט, to plunge, sc., into destruction, both here, and also in Job 16:11, the only other passage in which it occurs.

Num 22:36-37

Reception of Balaam by the King of the Moabites. - Num 22:36, Num 22:37. As soon as Balak heard of Balaam’s coming, he went to meet him at a city on the border of the Arnon, which flowed at the extreme (north) boundary (of the Moabitish territory), viz., at Areopolis (see at Num 21:15), probably the capital of the kingdom at one time, but now reduced to a frontier town, since Sihon the Amorite had taken all the land as far as the Arnon; whilst Rabbah, which was farther south, had been selected as the residence of the king. By coming as far as the frontier of his kingdom to meet the celebrated soothsayer, Balak intended to do him special honour. But he would not help receiving him with a gentle reproof for not having come at his first invitation, as if he, the king, had not been in a condition to honour him according to his merits.

Num 22:38

But Balaam, being still mindful of the warning which he had just received from God, replied, “Lo, I am come unto thee now: have I then any power to speak anything (sc., of my own accord)? “The word which God puts into my mouth, that will I speak.” With this reply he sought, at the very outset, to soften down the expectations of Balak, inasmuch as he concluded at once that his coming was a proof of his willingness to curse (Hengstenberg). As a matter of fact, Balaam did not say anything different to the king form what he had explained to his messengers at the very first (cf. Num 22:18). But just as he had not told them the whole truth, but had concealed the fact that Jehovah, his God, had forbidden the journey at first, on the ground that he was not to curse the nation that was blessed (Num 22:12), so he could not address the king in open, unambiguous words.

Num 22:39-40

He then went with Balak to Kirjath-Chuzoth, where the king had oxen and sheep slaughtered in sacrifice, and sent flesh to Balaam as well as to the princes that were with him for a sacrificial meal, to do honour to the soothsayer thereby. The sacrifices were not so much thank-offerings for Balaam’s happy arrival, as supplicatory offerings for the success of the undertaking before them. “This is evident,” as Hengstenberg correctly observes, “from the place and time of their presentation; for the place was not that where Balak first met with Balaam, and they were only presented on the eve of the great event.” Moreover, they were offered unquestionably not to the Moabitish idols, from which Balak expected no help, but to Jehovah, whom Balak wished to draw away, in connection with Balaam, from His own people (Israel), that he might secure His favour to the Moabites. The situation of Kirjath-Chuzoth, which is only mentioned here, cannot be determined with absolute certainty. As Balak went with Balaam to Bamoth-baal on the morning following the sacrificial meal, which was celebrated there, Kirjath-Chuzoth cannot have been very far distant. Knobel conjectures, with some probability, that it may have been the same as Kerioth (Jer 48:24), i.e., Kereijat or Körriat, at the foot of Jebel Attarus, at the top of which Bamoth-baal was situated (see at Num 21:19).

Num 22:41

But Balak conducted the soothsayer to Bamoth-baal, not because it was consecrated to Baal, but because it was the first height on the way to the steppes of Moab, from which they could see the camp of Israel, or at all events, “the end of the people,” i.e., the outermost portion of the camp. For “Balak started with the supposition, that Balaam must necessarily have the Israelites in view if his curse was to take effect” (Hengstenberg).

Balak Sends for Balaam. (b. c. 1452.)

1 And the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho. 2 And Balak the son of Zippor saw all that Israel had done to the Amorites. 3 And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. 4 And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. 5 He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: 6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. 7 And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. 8 And he said unto them, Lodge here this night, and I will bring you word again, as the Lord shall speak unto me: and the princes of Moab abode with Balaam. 9 And God came unto Balaam, and said, What men are these with thee? 10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, 11 Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. 12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. 13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the Lord refuseth to give me leave to go with you. 14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.

The children of Israel have at length finished their wanderings in the wilderness, out of which they went up (ch. xxi. 18), and are now encamped in the plains of Moab near Jordan, where they continued till they passed through Jordan under Joshua, after the death of Moses. Now we have here,

I. The fright which the Moabites were in upon the approach of Israel, v. 2-4. They needed not to fear any harm from them if they knew (and it is probable that Moses let them know) the orders God had given to Israel not to contend with the Moabites, nor to use any hostility against them, Deut. ii. 9. But, if they had any notice of this, they were jealous that it was but a sham, to make them secure, that they might be the more easily conquered. Notwithstanding the old friendship between Abraham and Lot, the Moabites resolved to ruin Israel if they could, and therefore they will take it for granted, without any ground for the suspicion, that Israel resolves to ruin them. Thus it is common for those that design mischief to pretend that mischief is designed against them; and their groundless jealousies must be the colour of their causeless malice. They hear of their triumphs over the Amorites (v. 2), and think that their own house is in danger when their neighbour's is on fire. They observe their multitudes (v. 3): They were many; and hence infer how easily they would conquer their country, and all about them if some speedy and effectual course were not taken to stop the progress of their victorious arms: "They shall lick up or devour us, and all that are round about us, as speedily and irresistibly as the ox eats up the grass" (v. 4), owning themselves to be an unequal match for so formidable an enemy. Therefore they were sorely afraid and distressed themselves; thus were the wicked in great fear where no fear was, Ps. liii. 5. These fears they communicated to their neighbours, the elders of Midian, that some measures might be concerted between them for their common safety; for, if the kingdom of Moab fall, the republic of Midian cannot stand long. The Moabites, if they had pleased, might have made a good use of the advances of Israel, and their successes against the Amorites. They had reason to rejoice, and give God and Israel thanks for freeing them from the threatening power of Sihon king of the Amorites, who had taken from them part of their country, and was likely to overrun the rest. They had reason likewise to court Israel's friendship, and to come in to their assistance; but having forsaken the religion of their father Lot, and being sunk into idolatry, they hated the people of the God of Abraham, and were justly infatuated in their counsels and given up to distress.

II. The project which the king of Moab formed to get the people of Israel cursed, that is, to set God against them, who, he perceived, hitherto fought for them. He trusted more to his arts than to his arms, and had a notion that if he could but get some prophet or other, with his powerful charms, to imprecate evil upon them, and to pronounce a blessing upon himself and his forces, then, though otherwise too weak, he should be able to deal with them. This notion arose, 1. Out of the remains of some religion; for it owns a dependence upon some visible sovereign powers that rule in the affairs of the children of men and determine them, and an obligation upon us to make application to these powers. 2. Out of the ruins of the true religion; for if the Midianites and Moabites had not wretchedly degenerated from the faith and worship of their pious ancestors, Abraham and Lot, they could not have imagined it possible to do any mischief with their curses to a people who alone adhered to the service of the true God, from whose service they had themselves revolted.

III. The court which he made to Balaam the son of Beor, a famous conjurer, to engage him to curse Israel. The Balaam lived a great way off, in that country whence Abraham came, and where Laban lived; but, though it was probable that there were many nearer home that were pretenders to divination, yet none had so great a reputation for success as Balaam, and Balak will employ the best he can hear of, though he send a great way for him, so much is his heart upon this project. And to gain him, 1. He makes him his friend, complaining to him, as his confidant, of the danger he was in from the numbers and neighbourhood of the camp of Israel: They cover the face of the earth, and they abide over against me, v. 5. 2. In effect he makes him his god, by the great power he attributes to his word: He whom thou blessest is blessed, and he whom thou cursest is cursed, v. 6. The learned bishop Patrick inclines to think, with many of the Jewish writers, that Balaam had been a great prophet, who, for the accomplishment of his predictions and the answers of his prayers, both for good and evil, had been looked upon justly as a man of great interest with God; but that, growing proud and covetous, God departed from him, and then, to support his sinking credit, he betook himself to diabolical arts. He is called a prophet (2 Pet. ii. 16,) because he had been one, or perhaps he had raised his reputation from the first by his magical charms, as Simon Magus, who bewitched the people so far that he was called the great power of God, Acts viii. 10. Curses pronounced by God's prophets in the name of the Lord have wonderful effects, as Noah's (Gen. ix. 25), and Elisha's, 2 Kings ii. 24. But the curse causeless shall not come (Prov. xxvi. 2), no more than Goliath's, when he cursed David by his gods, 1 Sam. xvii. 43. Let us desire to have the prayers of God's ministers and people for us, and dread having them against us; for they are greatly regarded by him who blesseth indeed and curseth indeed. But Balak cannot rely upon these compliments as sufficient to prevail with Balaam, the main inducement is yet behind (v. 7): they took the rewards of divination in their hand, the wages of unrighteousness, which he loved, 2 Pet. ii. 15.

IV. The restraint God lays upon Balaam, forbidding him to curse Israel. It is very probable that Balaam, being a curious inquisitive man, was no stranger to Israel's case and character, but had heard that God was with them of a truth, so that he ought to have given the messengers their answer immediately, that he would never curse a people whom God had blessed; but he lodges the messengers, and takes a night's time to consider what he shall do, and to receive instructions from God, v. 8. When we enter into a parley with temptations we are in great danger of being overcome by them. In the night God comes to him, probably in a dream, and enquires what business those strangers had with him. He knows it, but he will know it from him. Balaam gives him an account of their errand (v. 9-11), and God thereupon charges him not to go with them, or attempt to curse that blessed people, v. 12. Thus God sometimes, for the preservation of his people, was pleased to speak to bad men, as to Abimelech (Gen. xx. 3), and to Laban, Gen. xxxi. 24. And we read of some that were workers of iniquity, and yet in Christ's name prophesied, and did many wondrous works. Balaam is charged not only not to go to Balak, but not to offer to curse this people, which he might have attempted at a distance; and the reason is given: They are blessed. This was part of the blessing of Abraham (Gen. xii. 3), I will curse him that curseth thee; so that an attempt to curse them would be not only fruitless, but perilous. Israel had often provoked God in the wilderness, yet he will not suffer their enemies to curse them, for he rewards them not according to their iniquities. The blessedness of those whose sin is covered comes upon them, Rom. iv. 6, 7.

V. The return of the messengers without Balaam. 1. Balaam is not faithful in returning God's answer to the messengers, v. 13. He only tells them, the Lord refuseth to give me leave to go with you. He did not tell them, as he ought to have done, that Israel was a blessed people, and must by no means be cursed; for then the design would have been crushed, and the temptation would not have been renewed: but he, in effect, desired them to give his humble service to Balak, and let him know that he applauded his project, and would have been very glad to gratify him, but that truly he had the character of a prophet, and must not go without leave from God, which he had not yet obtained, and therefore for the present he must be excused. Note, Those are a fair mark for Satan's temptation that speak diminishingly of divine prohibitions, as if they amounted to no more than the denial of a permission, and as if to go against God's law were only to go without his leave. 2. The messengers are not faithful in returning Balaam's answer to Balak. All the account they give of it is, Balaam refuseth to come with us (v. 14), intimating that he only wanted more courtship and higher proffers; but they are not willing Balak should know that God had signified his disallowance of the attempt. Thus are great men wretchedly abused by the flatteries of those about them, who do all they can to prevent their seeing their own faults and follies.

Balak's Second Message to Balaam. (b. c. 1452.)

15 And Balak sent yet again princes, more, and more honourable than they. 16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: 17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. 18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. 19 Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will say unto me more. 20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. 21 And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.

We have here a second embassy sent to Balaam, to fetch him over to curse Israel. It were well for us if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments, as Balak was in pursuing this ill design. The enemies of the church are restless and unwearied in their attempts against it; but he that sits in heaven laughs at them. Observe,

I. The temptation Balak laid before Balaam. He contrived to make this assault more vigorous than the former. It is very probable that he sent double money in the hands of his messengers; but, besides that, now he tempted him with honours, laid a bait not only for his covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify in us these two limbs of the old man! Those that know how to look with a holy contempt upon worldly wealth and preferment will find it not so hard a matter as most men do to keep a good conscience. See how artfully Balak managed the temptation. 1. The messengers he sent were more, and more honourable, v. 15. He sent to this conjurer with as great respect and deference to his quality as if he had been a sovereign prince, apprehending perhaps that Balaam had thought himself slighted in the fewness and meanness of the former messengers. 2. The request was very urgent. This powerful prince becomes a suitor to him: "Let nothing, I pray thee, hinder thee (v. 16), no, not God, nor conscience, nor any fear either of sin or shame." 3. The proffers were high: "I will promote thee to very great honour among the princes of Moab;" nay, he gives him a blank, and he shall write his own terms: I will do whatsoever thou sayest, that is, "I will give thee whatever thou desirest, and observe whatever thou orderest; thy word shall be a law to me," v. 17. Thus sinners stick at no pains, spare no cost, and care not how low they stoop, for the gratifying either of their luxury or of their malice; shall we then be stiff and strait-handed in our compliance with the laws of virtue? God forbid.

II. Balaam's seeming resistance of, but real yielding to, this temptation. We may here discern in Balaam a struggle between his convictions and his corruptions. 1. His convictions charged him to adhere to the command of God, and he spoke their language, v. 18. Nor could any man have said better: "If Balak would give me his house full of silver and gold, and that is more than he can give or I can ask, I cannot go beyond the word of the Lord my God." See how honourably he speaks of God; he is Jehovah, my God. Note, Many call God theirs that are not his, not truly because not only his; they swear by the Lord, and by Malcham. See how respectfully he speaks of the word of God, as one resolved to stick to it, and in nothing to vary from it, and how slightly of the wealth of this world, as if gold and silver were nothing to him in comparison with the favour of God; and yet, at the same time, the searcher of hearts knew that he loved the wages of unrighteousness. Note, It is an easy thing for bad men to speak very good words, and with their mouth to make a show of piety. There is no judging of men by their words. God knows the heart. 2. His corruptions at the same time strongly inclined him to go contrary to the command. He seemed to refuse the temptation, v. 18. But even then he expressed no abhorrence of it, as Christ did when he had the kingdoms of the world offered him (Get thee hence Satan), and as Peter did when Simon Magus offered him money: Thy money perish with thee. But it appears (v. 19) that he had a strong inclination to accept the proffer; for he would further attend, to know what God would say to him, hoping that he might alter his mind and give him leave to go. This was a vile reflection upon God Almighty, as if he could change his mind, and now at last suffer those to be cursed whom he had pronounced blessed, and as if he would be brought to allow what he had already declared to be evil. Surely he thought God altogether such a one as himself. He had already been told what the will of God was, in which he ought to have acquiesced, and not to have desired a re-hearing of that cause which was already so plainly determined. Note, It is a very great affront to God, and a certain evidence of the dominion of corruption in the heart, to beg leave to sin.

III. The permission God gave him to go, v. 20. God came to him, probably by an anger, and told him he might, if he pleased, go with Balak's messengers. So he gave him up to his own heart's lust. "Since thou hast such a mind to go, even go, yet know that the journey thou undertakest shall not be for thy honour; for, though thou hast leave to go, thou shalt not, as thou hopest, have leave to curse, for the word which I shall say unto thee, that thou shalt do." Note, God has wicked men in a chain; hitherto they shall come by his permission, but no further that he does permit them. Thus he makes the wrath of man to praise him, yet, at the same time, restrains the remainder of it. It was in anger that God said to Balaam, "Go with them," and we have reason to think that Balaam himself so understood it, for we do not find him pleading this allowance when God reproved him for going. Note, As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.

IV. His setting out in the journey, v. 21. God gave him leave to go if the men called him, but he was so fond of the journey that we do not find he staid for their calling him, but he himself rose up in the morning, got every thing ready with all speed, and went with the princes of Moab, who were proud enough that they had carried their point. The apostle describes Balaam's sin here to be that he ran greedily into an error for reward, Jude 11. The love of money is the root of all evil.

God's Displeasure against Balaam; Remonstrance of Balaam's Ass; The Angel Appears to Balaam. (b. c. 1452.)

22 And God's anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. 23 And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. 24 But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. 25 And when the ass saw the angel of the Lord , she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. 26 And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. 27 And when the ass saw the angel of the Lord , she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. 28 And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? 29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. 31 Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. 32 And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: 33 And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. 34 And Balaam said unto the angel of the Lord , I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. 35 And the angel of the Lord said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

We have here an account of the opposition God gave to Balaam in his journey towards Moab; probably the princes had gone before, or gone some other way, and Balaam had pointed out where he would meet them, or where they should stay for him, for we read nothing of them in this part of our narrative, only that Balaam, like a person of some quality, was attended with his two men-honour enough, one would think, for such a man, he needed not be beholden to Balak for promotion.

I. Here is God's displeasure against Balaam for undertaking this journey: God's anger was kindled because he went, v. 22. Note, 1. The sin of sinners is not to be thought the less provoking to God because he permits it. We must not think that, because God does not by his providence restrain men from sin, therefore he approves of it, or that it is therefore not hateful to him; he suffers sin, and yet is angry at it. 2. Nothing is more displeasing to God than malicious designs against his people; he that touches them touches the apple of his eye.

II. The way God took to let Balaam know his displeasure against him: An angel stood in the way for an adversary. Now God fulfilled his promise to Israel (Exod. xxiii. 22), I will be an enemy to thy enemies. The holy angels are adversaries to sin, and perhaps are employed more than we are aware of in preventing it, particularly in opposing those that have any ill designs against God's church and people, for whom Michael our prince stands up, Dan. xii. 1; x. 21. What a comfort is this to all that wish well to the Israel of God, that he never suffers wicked men to form an attempt against them, without sending his holy angels forth to break the attempt and secure his little ones! When the prophet saw the four horns that scattered Judah, at the same time he saw four carpenters that were to fray those horns, Zech. i. 18, &c. When the enemy comes in like a flood the Spirit of the Lord will lift up a standard against him. This angel was an adversary to Balaam, because Balaam counted him his adversary; otherwise those are really our best friends, and we are so to reckon them, that stop our progress in a sinful way. The angel stood with his sword drawn (v. 23), a flaming sword, like that in the hands of the cherubim (Gen. iii. 24), turning every way. Note, The holy angels are at war with those with whom God is angry, for they are the ministers of his justice. Observe,

1. Balaam had notice given him of God's displeasure, by the ass, and this did not startle him. The ass saw the angel, v. 23. How vainly did Balaam boast that he was a man whose eyes were open, and that he saw the visions of the Almighty (ch. xxiv. 3, 4), when the ass he rode on saw more than he did, his eyes being blinded with covetousness and ambition and dazzled with the rewards of divination! Note, Many have God against them, and his holy angels, but are not aware of it. The ass knows his owner, sees his danger, but Balaam does not know, does not consider, Isa. i. 3. Lord, when thy hand is lifted up, they will not see, Isa. xxvi. 11. Let none be puffed up with a conceit of visions and revelations, when even an ass saw an angel; yet let those be ashamed of their own sottishness, worse than that of the beasts that perish, who, when they are told of the sword of God's wrath drawn against them, while they persist in wicked ways, yet will go on: the ass understood the law of self-preservation better than so; for, to save both herself and her senseless rider, (1.) She turned aside out of the way, v. 23. Balaam should have taken the hint of this, and considered whether he was not out of the way of his duty; but, instead of this, he beat her into the way again. Thus those who by wilful sin are running headlong into perdition are angry at those that would prevent their ruin. (2.) She had not gone much further before she saw the angel again, and the, to avoid him, ran up to a wall, and crushed her rider's foot, v. 24, 25. How many ill accidents are we liable to in travelling upon the road, from which if we are preserved we must own our obligations to the divine Providence, which by the ministry of angels keeps us in all our ways, lest we dash our foot against a stone; but, if we at any time meet with a disaster, it should put us upon enquiring whether our way be right in the sight of God or no. The crushing of Balaam's foot, though it was the saving of his life, provoked him so much that he smote his ass the second time, so angry are we apt to be at that which, though a present uneasiness, yet is a real kindness. (3.) Upon the next encounter with the angel, the ass fell down under Balaam, v. 26, 27. He ought to have considered that there was certainly something extraordinary in this; for his ass was not restive, nor did she use to serve him thus: but it is common for those whose hearts are fully set in them to do evil to push on violently, and break through all the difficulties which Providence lays in their way to give check to them and to stop them in their career. Balaam the third time smote his ass, though she had now done him the best piece of service that ever she did him, saving him from the sword of the angel, and by her falling down teaching him to do likewise. (4.) When all this would not work upon him, God opened the mouth of the ass, and she spoke to him once and again; and yet neither did this move him: The Lord opened the mouth of the ass, v. 28. This was a great miracle, quite above the power of nature, and wrought by the power of the God of nature, who made man's mouth, and taught him to speak, for otherwise (since we learn to speak purely by imitation, and therefore those that are born deaf are consequently dumb) the first man would never have spoken, nor any of his seed. He that made man speak could, when he pleased, make the ass to speak with man's voice, 2 Pet. ii. 16. Here Mr. Ainsworth observes that the devil, when he tempted our first parents to sin, employed a subtle serpent, but that God, when he would convince Balaam, employed a silly ass, a creature dull and sottish to a proverb; for Satan corrupts men's minds by the craftiness of those that lie in wait to deceive, but Christ has chosen the foolish things of the world to confound the wise. By a dumb ass God rebukes the madness of the prophet, for he will never want reprovers, but when he pleases can make the stones cry out as witnesses to him, Luke xix. 40; Hab. ii. 11. [1.] The ass complained of Balaam's cruelty (v. 28): What have I done unto thee, that thou hast smitten me? Note, The righteous God will not see the meanest and weakest abused; but either they shall be enabled to speak in their own defence or he will some way or other speak for them. If God would not suffer a beast to be wronged, much less a man, a Christian, a child of his own. We cannot open the mouth of the dumb, as God did here, but we may and must open our mouth for the dumb, Prov. xxxi. 8; Job xxxi. 13. The ass's complaint was just: What have I done? Note, When we are prompted to smite any with hand or tongue, we should consider what they have done unto us, and what provocation they have given us. We hear it not, but thus the whole creation groans, being burdened, Rom. viii. 22. It was much that Balaam was not astonished to hear his ass speak, and put to confusion: but some think that it was no new thing to him (being a conjurer) to be thus spoken to by his familiars; others rather think that his brutish head-strong passion so blinded him that he could not observe or consider the strangeness of the thing. Nothing besots men worse than unbridled anger. Balaam in his fury wished he had a sword to kill his ass with, v. 29. See his impotency; can he think by his curses to do mischief to Israel that has it not in his power to kill his own ass? This he cannot do, yet he fain would; and what would he get by that, but make himself so much the poorer (as many do), to gratify his passion and revenge? Such was the madness of this false prophet. Here bishop Hall observes, It is ill falling into the hands of those whom the brute-creatures find unmerciful; for a good man regardeth the life of his beast. [2.] The ass reasoned with him, v. 30. God enabled not only a dumb creature to speak, but a dull creature to speak to the purpose. Three things she argues with him from:—First, His propriety in her: Am not I thy ass? Note, 1. God has given to man a dominion over the creatures: they are delivered into his hand to be used, and put under his feet to be ruled. 2. Even wicked people have a title to the possessions God gives to them, which they are not to be wronged of. 3. The dominion God has given us over the creatures is a good reason why we should not abuse them. We are their lords, and therefore must not be tyrants. Secondly, Her serviceableness to him: On which thou hast ridden. Note, It is good for us often to consider how useful the inferior creatures are, and have been, to us, that we may be thankful to God, and tender of them. Thirdly, That she was not wont to do so by him, and had never before crushed his foot, nor fallen down under him; he might therefore conclude there was something more than ordinary that made her do so now. Note, 1. The rare occurrence of an offence should moderate our displeasure against an offender. 2. When the creatures depart from their wonted obedience to us, we should enquire the cause within ourselves, and be humbled for our sin.

2. Balaam at length had notice of God's displeasure by the angel, and this did startle him. When God opened his eyes he saw the angel (v. 31), and then he himself fell flat upon his face, in reverence of that glorious messenger, and in fear of the sword he saw in his hand. God has many ways of breading and bringing down the hard and unhumbled heart. (1.) The angel reproved him for his outrageousness (v. 32, 33): Wherefore hast thou smitten thy ass? Whether we consider it or no, it is certain that God will call us to account for the abuses done to his creatures. Nay, he shows him how much more reason he had to smite upon his breast, and to condemn himself, than to fly out thus against his ass ("Thy way is perverse before me, and then how canst thou expect to prosper?"), and how much wiser his ass was than himself, and how much beholden he was to her that she turned aside; it was for his safety, and not for her own, for had she gone on he had been slain, and she had been saved alive. Note, When our eyes are opened we shall see what danger we are in in a sinful way, and how much it was for our advantage to be crossed in it, and what fools we were to quarrel with our crosses which helped to save our lives. (2.) Balaam then seemed to relent (v. 34): "I have sinned, sinned in undertaking this journey, sinned in pushing on so violently;" but he excused it with this, that he saw not the angel; yet, now that he did see him, he was willing to go back again. That which was displeasing to God was not so much his going as his going with a malicious design against Israel, and a secret hope that notwithstanding the proviso with which his permission was clogged he might prevail to curse them, and so gratify Balak, and get preferment under him. It does not appear that he was sensible of this wickedness of his heart, or willing to own it, but, when he finds he cannot go forward, he will be content (since there is no remedy) to go back. Here is no sign that his heart is turned, but, if his hands are tied, he cannot help it. Thus many leave their sins only because their sins have left them. There seems to be a reformation of the life, but what will this avail if there be no renovation of the heart? (3.) The angel however continued his permission: "Go with the men, v. 35. Go, if thou hast a mind to be made a fool of, and to be shamed before Balak, and all the princes of Moab. Go, only the word that I shall speak unto thee, that thou shalt speak, whether thou wilt or no," for this seems not to be a precept, but a prediction of the event, that he should not only not be able to curse Israel, but should be forced to bless them, which would be more for the glory of God and his own confusion than if he had turned back. Thus God gave him fair warning, but he would not take it; he went with the princes of Balak. For the iniquity of Balaam's covetousness God was wroth, and smote him, but he went on frowardly, Isa. lvii. 17.

Meeting between Balak and Balaam. (b. c. 1452.)

36 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. 37 And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? 38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. 39 And Balaam went with Balak, and they came unto Kirjath-huzoth. 40 And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. 41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.

We have here the meeting between Balak and Balaam, confederate enemies to God's Israel; but here they seem to differ in their expectations of the success. 1. Balak speaks of it with confidence, not doubting but to gain his point now that Balaam had come. In expectation of this, he went out to meet him, even to the utmost border of his country (v. 36), partly to gratify his own impatient desire to see one he had such great expectations from, and partly to do honour to Balaam, and so to engage him with his utmost power to serve him. See what respect heathen princes paid to those that had but the name and face of prophets, and pretended to have any interest in heaven; and how welcome one was that came with his mouth full of curses. What a shame is it then that the ambassadors of Christ are so little respected by most, so much despised by some, and that those are so coldly entertained who bring tidings of peace and a blessing! Balak has now nothing to complain of but that Balaam did not come sooner, v. 37. And he thinks that he should have considered the importunity Balak had used, Did I not earnestly send to thee? (and the importunity of people inferior to kings has prevailed with many against their inclinations), and that he should also have considered Balak's intentions concerning him: Am not I able to promote thee to honour? Balak, as king, was in his own kingdom the fountain of honour, and Balaam should have his choice of all the preferments that were in his gift; he therefore thinks himself affronted by Balaam's delays, which looked as if he thought the honours he prepared not worthy his acceptance. Note, Promotion to honour is a very tempting bait to many people; and it were well if we would be drawn into the service of God by the honour he sets before us. Why do we delay to come unto him? Is not he able to promote us to honour? 2. Balaam speaks doubtfully of the issue, and bids Balak not depend to much upon him (v. 38): "Have I now any power at all to say any thing? I have come, but what the nearer am I? Gladly would I curse Israel; but I must not, I cannot, God will not suffer me." He seems to speak with vexation at the hook in his nose and the bridle in his jaws, such as Sennacherib was tied up with, Isa. xxxvii. 29. 3. They address themselves with all speed to the business. Balaam is nobly entertained over night, a sacrifice of thanksgiving is offered to the gods of Moab, for the safe arrival of this welcome guest, and his is treated with a feast upon the sacrifice, v. 40. And the next morning, that no time might be lost, Balak takes Balaam in his chariot to the high places of his kingdom, not only because their holiness (such as it was), he thought, might give some advantage to his divinations, but their height might give him a convenient prospect of the camp of Israel, which was to be the butt or mark at which he must shoot his envenomed arrows. And now Balaam is really as solicitous to please Balak as ever he had pretended to be to please God. See what need we have to pray every day, Our Father in heaven, lead us not into temptation.

CHAP. XXII.

ANd the sonnes of Israel set forward and encamped in the plaines of Moab, on this side Iordan, by Iericho. [non-Latin text not transcribed] And Balak the sonne of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people because they were many, and Moab was irked because of the sonnes of Israel. And Moab said unto the Elders of Midian; Now will this company lick up all that are round about us, as the oxe licketh up the greene grasse of the field: And Balak the sonne of Zippor was King of Moab at that time. And hee sent messengers unto Balaam the sonne of Beor, to Pethor, which is by the river of the land of the sonnes of his people, to call him, saying, Behold a people is come out from Egypt, behold they cover the eye of the land, and they abide over against me. Now therefore come I pray thee, curse me this people, for they are mightier than I, peradventure I shall be able to smite them, and shall drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed. And the Elders of Moab, and the Elders of Midian went, and divinations in their hand, and they came unto Balaam, and spake unto him the words of Balak. And he said unto them; Lodge here [illegible: 1 word] [illegible: 1 letter]ight, and I will bring you word againe, as Iehovah shall speake unto me: and the Princes of Moab abode with Balaam.

And God came unto Balaam, and said, What men are these with thee? And Balaam said unto God, Balak the sonne of Zippor, King of Moab, hath sent unto me. Behold, a people is come out from Egypt, and covereth the eie of the land: now come, curse me them, peradventure I shall be able to fight against them, and shall drive them out.

And God said unto Balaam, Thou shalt not goe with them, thou shalt not curse the people, for they are blessed. And Balaam [illegible: 1 letter]ose up in the morning, and said unto the Princes of Balak, Goe you unto your land, for Iehovah refuseth to give me leave to go with you.

And the Princes of Moab rose up and came unto Balak, and said, Balaam refuseth to come with us. And Balak yet againe sent Princes moe, and more honorable than they.

And they came to Balaam, and said to him, Thus saith Balak the sonne of Zippor; Be not thou letted, I pray thee, from comming unto me. For honouring I will honour thee very greatly: and whatsoever thou shalt say unto me, I will doe: come therfore, I pray thee, curse me this people. And Balaam answered, and said unto the servants of Balak; If Balak would give me his house full of silver and gold, I cannot goe beyond the mouth of Iehovah my God, to doe lesse or more. And now, I pray you, tarry you also here this night, that I may know what Iehovah will speake unto me more. And God came unto Balaam by night, and said unto him, If the men be come to call thee, rise up, goe with them: but yet the word which I shall speake unto thee, that shalt thou doe.

And Balaam rose up in the morning, and sadled his Asse, and went with the Princes of Moab. And Gods anger was kindled because hee went, and the Angell of Iehovah see himselfe in the way for an adversarie against him: and hee was riding upon his Asse, and two of his young men were with him. And the Asse saw the Angell of Iehovah standing in the way, & his sword drawne in his hand; and the Asse turned aside out of the way and went into the field: and Balaam smote the Asse to turne her into the way. And the Angell of Iehovah stood in a path of the vineyards, a wall being on this side, and a wall on that side. And the Asse saw the Angell of Iehovah; and shee thrust her selfe unto the wall, and thrust Balaams foot against the wall; and he smote her againe. And the Angell of Iehovah went further and stood in a narrow place, where was no way to turne aside, to the right hand, or to the left.

And the Asse saw the Angell of Iehovah, and she fell downe under Balaam; and Balaams anger was kindled, and he smote the Asse with a staffe. And Iehovah opened the mouth of the Asse, and she said unto Balaam, What have I done unto thee that thou hast smitten me these three times? And Balaam said unto the Asse, Because thou hast mocked me; I would there were a sword in mine hand▪ for now I would kill thee. And the Asse said unto Balaam, Am not I thine Asse which thou hast ridden upon ever since I was thine unto this day, was I ever wont to doe so unto thee? And he said, Nay. And Iehovah uncovered the eyes of Balaam, and he saw the Angell of Iehovah standing in the way, and his sword drawne in his hand, and he bended downe the head and bowed him-selfe downe on his face. And the Angell of Iehovah said unto him, Wherefore hast thou smitten thine Asse these three times? Behold, I came out to be an adversarie, because thy was is perverse before me. And the Asse saw me and turned aside before me these three times: unlesse she had turned aside from me, surely now also I had slaine thee and saved her alive. And Balaam said unto the Angell of Iehovah, I have sinned, for I knew not that thou stoodst against me in the way: and now if it be evill in thine eies, I will get me backe againe. And the Angell of Iehovah said unto Balaam, Goe with the men, but onely the word that I shall speake unto thee, that shalt thou speake: and Balaam went with the Princes of Balak. And Balak heard that Balaam was come, and he went out to meet him unto a citie of Moab which is by the border of Arnon, which is in the utmost of the border. And Balak said unto Balaam, Did not I sending send unto thee to call thee? Wherefore camest thou not unto me? Am I not able indeed to honour thee? And Balaam said unto Balak, Loe I am come unto thee; now am I able at all to speake any thing? the word that God shall put in my mouth that shall I speak.

And Balaam went with Balak, and they came unto Kirjath-huzoth. And Balak slew oxen and sheepe, and sent to Balaam, and the Princes that were with him. And it was in the morning that Balak tooke Balaam, and brought him up into the high places of Baal, that he might see from thence the utmost part of the people.

Annotations. SEt forward] removed their campe from the mountaines of Abarim, Num. 33. 48. the plaines of Moab] or, champion countrey, which sometime had been Moabs, afterward the Amorites, and now Israels by conquest. These plaines reached unto the river Iordan, in that part which was neere to, or over against Iericho, (the first city which they conquered in Canaan, Ios. 6.) and therefore it is called Iordan of Iericho: and here they remained till Moses died, encamping in these plaines from Bethjesimoth unto Abel shittim, Num. 33. 49. Here many notable things fell out, even all that are recorded from this place to the end of Deuteronomie, and in the beginning of Iosua; their deliverance from Balaams curse, their mustering for the inheritance of Canaan, their victorie over the Midianites, the addition of sundry divine ordinances, especially the repeating and explaining of the whole Law, and renewing of the covenant betweene God and them by Moses in Deuteronomie, and the like: whereupon God saith unto their posteritie, O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him, from Shittim unto [illegible: 1 letter]ilgal, [that is, the many good things which fell out betweene Shittim where now they were, and Gilgal where Iosua circumcised them, Ios. 5.] that ye may know the righteousnesse of the Lord, Mic. 6. 5. [non-Latin text not transcribed] Here beginneth the fortieth Lecture of the Law, as it was divided to bee lead in the Iewes Synagogues: see Gen. 6. 9. Vers. 2. Balak the sonne of Zippor] in Greeke, the sonne of Sepphor. This Balak was now King of Moab, vers. 4. a man of note, both for policie and power, Mic. 6. 5. Iudg. 11. 25. he saw all that Israel had done, but with an evill eye, and looked not upon it to receive instruction, as doe the wise, Prov. 24. 32. Vers. 3. afraid of the people] or, because of the people. Thus the prophesie was fulfilled, The mighty men of Moab trembling shall take hold upon them, Exod. 15. 15. Moab was irked] that is, grieved, distressed in themselves pricked in their hearts with a loaching of this people. The same is spoken of the Egyptians, they were[illegible: 2 letters]ked because of the sonnes of Israel, Exod. 1. 12. There was no cause for the Moabites thus to fret: for Israel passed by them in peace, and touched not their border, being forbidden of God, Deu. 2. 9. They had also by the slaughter of the Amorites, freed them from evill neighbours, which had before taken away a part of their land, and were likely in time to have taken more, Num. 21. 26. And they were allied unto Israel▪ for Moab was the posteritie of Lot, unto whom Abraham the Father of Israel was uncle, and whom Abraham had rescued out of captivitie, Gen. 19. 36, 37. and 14. 12, 16. But being now degenerate from the faith of their father Lot, and fallen to idolatry, Num. 21. 29. they feared (as doe the wicked) where no feare was, Psal. 53. 5. and doe loath the people of the God of Abraham, and Lot their father▪ Vers. 4. Elders of Midian] in Greeke, the Senate of Madiam. These Elders were Senatours, such as governed the State, called afterward Princes, vers. 7, 8. and the Midianites were by nature the children of Abraham, Gen. 25. 1, 2. and so brethren unto Israel; but now conspired against them; being also fallen from Abrahams faith to idolatrie with Baal-Pehor, Num. 25. 17, 18. They were neighbours to the Moabites, and as it seemeth had beene consederates with them in former warres; as when Hadad King of Edom smote Midian in the field of Moab, 1 Chron. 1. 46. These were not the people against whom Israel should warre; neither had they occasion to be offended at the Amorites overthrow, who held them in subjection: for the five Kings of Midian that combined with Moab, and perished for the same, Num. 31. 8. are called the Dukes of Sihon, Ios. 13. 21. They had cause therefore to have beene thankfull unto Israel; who freed them from Sihons tyrannous yoke, and to have rejoiced with the joy, and for the prosperity of their brethren. this company] or, the Church; in Greeke, this Synagogue, or Congregation. [illegible: 1 span]licke up] that is, devoure, or consume, as the Chaldee explaineth it. So fire that consumeth, is said to lick up in 1 Kings 18. 38. but here the simi [illegible: 1 span]de is taken from oxen that lick up the grasse as they seed. And not unfitly doth Moab hereby, as it were, prophesie of their owne destruction: for the strength and beautie of Israel may well be likened hereto, as Iosephs was by Moses to his first-borne bullocke, Deut. 33. 17. and the wicked are as grasse, and shall soone be cut downe, and wither as the greene herbe, Psal. 37. 2. And though at this time Israel might not meddle with Moab, (for they had other enemies to prey upon, and the oxe loweth not when he hath fodder, Iob 6. 5.) yet Ba [illegible: 1 word] their Prophet foretold of a starre and scepter that should rise out of Israel, and sinite the corners of Moab, Num. 24. 17. which was fulfilled in part by David, who smote Moab, and they became his servants, 1▪ Chron. 18. 2. And God further prophesieth their destruction afterward, I have broken Moab, like a vessell wherein is no pleasure, saith the LORD, Ier. 48. 38. Vers. 5. Balaam] so written after the Greeke, and the New Testament, Rev. 2. 14. in Hebrew, Bilghnam. He was a Diviner, or Scothsayer, as is said in Ios. 13. 22. Balaam also the sonne of Beor▪ the Diviner, did the sonnes of Israel s[illegible: 1 letter]ay with the sword: where the name Diviner, (or Soothsayer) is to be understood of the sonne Balaam, not of the father Beor; as the like phrase in Esai. 37. 2. sheweth, where it is said, Unto Esaias the sonne of Amos the Prophet; which another Scripture explaineth thus, Unto Esaias the Prophet, the sonne of Amos, 2 King. 19. 2. And that Balaam was indeed such a kinde of man, is after shewed by Moses, in Num. 24. 1. The Apostle calleth him a Prophet, 2 Pet. 2. 16. and false prophets are called Diviners, Ier. 27. 9. and their prophesying, Divination, Ezek. 13. 6, 7, 23. What a Diviner was, is shewed on Deut. 18. sonne of Beor] so the Greeke here writeth that which in Hebrew is Beghnor: But the Apostle Peter writing from Babylon, 1 Pet. 5. 13. calleth him sonne of Bosor, 2 Pet. 2. 15. For in the Baby lonian or Chaldee language, the Hebrew letter [illegible: 1 word] Ghnajn, is often pronounced like S, whereupon the Greeke Interpreters sometime put S in stead thereof; as Gnamnciud, Num. 1. 10. is in Greeke Semioud, and in Ier. 46. 17. Saon heghnebir, the Interpreters (taking it for a proper name) expresse it in Greeke thus, Sao neeshe[illegible: 1 span] so Iehojadangh, in Ier. 29. 26. is in Greeke, Iodese; Hosheangh, in Num. 13. 8. is A[illegible: 1 letter]ses; and Ieshuangh, Ezr. 2. 2. is Iesus, and many the like. Pethor] in Greeke, Phathourra; it was a citie in Mesopotamia, or Aram, Num. 23. 7. Deut. 23. 4. the countrey where Abraham first dwelt, Act. 7. 2. Gen. 24. 4, 10. and there he served strange gods, Ios. 24. 2. In this countrey all the Patriarchs (except Benjamin) the heads of the tribes of Israel were borne and brought up, Gen. 35. 26. till Iakob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. 12. 12. Gē. 31. 21. Iakobs posteritie hereupon professed their father to be an Aramite, or Syrian, Deut. 26. 5. and from Aram is Balaam now sent for to curse them. And as it was in the East countrey, Num. 23. 7. so the Easterne land was infamous for Divination and such like arts: see Esai. 2. 6. by the river] to wit, Euphrates, called the river by excellencie, because it was the greatest, Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King. 4. 24. 1 Chron. 19. 16. And thus the Chaldee here explaineth it, to Pethor of Aram which is by Euphrates. they cover] Hebr. it covereth, speaking of the people as of one. The Scripture useth the singular or plurall number indifferently, as is noted on Gen. 22. 19. th[illegible: 1 letter] eye] that is, the face, or sight (as the Greeke translateth) of the land (or earth) See the like phrase in Exod. 10. 5. 15. abide] sit, or dwell over against mee. These words implied reasons to perswade Balaam to come; for their comming out of Egypt, intimateth that they being strangers, had no right to invade the land; their covering the face of the land, shewed their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab was a signe (as they thought) that Israel would next invade their countrey. But in all this, the truth of Israels case and carriage was concealed; for here is no meation how God had of old promised them the land of Canaan, Gen. 15. 18. or, how the Canaanites wickednesse was growne so great, that their land should spue them out, Lev. 18. 24, 25. neither speaketh he of their wrongfull oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. 1. &c. nor how Israel being come, had not harmed either Edom or Moab, but passed by them in peace, Deut. 2. 4. 8▪ 9. 13. and warred onely with the cursed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. 20. 14, 15. &c. yet would he mention none of them; neither was he content that his brother Israel should doe to the Canaanites, as Moab himselfe, and Edom, and Ammon had done before to the Emims, Horims, and Zamzummims, whom they had cast out of their inheritances, and dwelt in their steads, Deut. 2. 9, 10, 12, 20, 21. For this conspiracie with Balaam, and his endevour to destroy Gods people, it is said, Balakarose and warred against Israel, Ios. 24. 9. Vers. 6. Now therefore come] Hebr. And now come. His purpose being by a curse upon them, to bereave them of Gods favour and protection, hee would have him to come, that by neerenesse of his person, and by beholding them, his speech might have more vehemencie of spirit, and better effect, as he supposed. So Elisha the Prophet turned backe and looked on the children whom hee cursed in the Name of the Lord, 2. Kings. 2. 24. And on the contrary, when Isaak would blesse his sonne, he called him neare and kissed him, and smelling the savour of his garments, he uttered a more powerfull blessing, Gen. 27. 26, 27. and so did Iakob to Iosephs children, Gen. 48. 9. 10, &c. And for this cause Balak led Balaam (when hee was come) unto high mountaines, from whence he might view them whom he was to curse, Num. 22. 41. and 23. 9. 14. 28. curse me this] or, curse for me this people. The curse was first laid upon the creatures by God himselfe for sinne, Gen. 3. and heavy effects followed thereof: the earth cursed, brought forth thornes and briers in stead of wholesome fruits, Gen. 3. 17, 18▪ and cursed againe for Cains wickednesse, it yeelded▪ no more the strength thereof, Gen. 4. 12. the figtree cursed by Christ, suddenly withered, Mark. 11. 21. And when the curse is duly pronounced by Prophets, and men of God, it wanteth not effect; as the curse-bringing water of jealousie, which should cause the belly of the polluted to swell, and her thigh to rot, Num. 5. 21, 22, 27. and the children cursed by Elisha, were rent in peeces of Beares, 2 Kings 2. 24▪ Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtaine his desire. For those whom God blesseth, their enemies flee, and fall before them, Deut. 28. 7. but they whom he curseth, are exposed to all miserie, and made a prey unto their enemies, Deut. 28. 25, 33. And if now the King could have obtained from God a curse upon Israel, hee might soone have vanquished them, for they that are cursed of him shall be cut off; Psal. 37. 22. How curses were pronounced by the Prophets of God, may be seene in Gen. 9. 25. Psal. 109.—6. 20. Ios. 6. 26. Ier. 17. 5, 6, they are mightier] Hebr. it is mightier than I; meaning both in number & strength, and so too mighty for him to encounter with. This was upon Israel a fruit of Gods blessing, who had promised that Abraham should be a mighty nation, Gen. 18. 18. and performed it, whiles in the land of their affliction, he made them mightier than their enemies, Psal. 105. 24. as their enemie himselfe acknowledged, Exod. 1. 9. And Balak here confessing himselfe unable to match them in might, seeketh therefore to weaken them first by magicall execrations. peradventure] or, if so be; or, as the Greeke translateth it, if perhaps; which phrase Peter useth in Act. 8. 22. if perhaps the thought of thi[illegible: 1 letter]e heart may be forgiven thee. It is a word that implieth difficultie in a thing, but with good hope to be attained. See the notes on Exod. 32. 30. I shall be able to smite them] or, I shall prevaile, and we shall smite them, and I shall drive them, &c. The Greeke trans[illegible: 1 letter]ateth, I shall be able to smite of them, and cast them out. In vers. 11. it is repeated thus, I shall be able to fight against them, (or, overcome them in battell) and so the Chaldee explaineth it here, I shall be able to fight against them. Warres were wont to be taken in hand holily; and the Lord useth this phrase, Sanctifie warre against her, Ier. 6 4. he commandeth that the campe of his people should be holy, and no uncleannesse in it, Deut. 23. 9, 10.—14. he appointed Priests with holy instruments, and silver trumpets, to sound an alarme, Num. 10. 9. and 31. 6. and they were to fight the battels of the Lord, 1 Sam. 25. 28. and he was with them as their Captaine, as it is said, And behold, God is with us for our Captaine, and his Priests with sounding trumpets to cry alarme against you: O children of Israel, fight ye not against Iehovah the God of your fathers, for ye shall not prosper, 2 Chron. 13. 12. Hereupon his people were wont to aske counsell of him, and to have his direction in their warres, Iudg. 1. 1. and 20. 18, 27, 28. 1 Chr. 14. 10, 14, 15, 16. And after victories, they used to praise the Lord with songs, Iudg. 5. Psal. 18. and to honour him with the spoiles of the enemies, consecrated to his house and service, Num. 31. 50. 1 Chron. 26. 26, 27. And this the nations of the world after a sort practised, save that in stead of seeking to the Lord according to his word, they sought by divination and unlawfull arts, as Balak now did by Balaam the Soothsayer; Nebuch[illegible: 1 letter]dnezzar by divination consulting▪ with Teraphims, and looking in the liver and entrailes of beasts, Ezek. 21. 21. Agamemnon by sacrifice to lupi[illegible: 2 letters] and praying to him for victorie over the T[illegible: 2 letters]jans, Homer. Iliad. 2. and other the like. Moreover, as Balak sought to turne the favour of God from Isra[illegible: 1 letter]l, and to bring his curse upon them by Balaams meanes: so other nations are said to use, before they warred against any people, to endevour by prayers, sacrifices, and inchantments, to turne the [illegible: 1 word] of God from them. Before the Heathen Romans [illegible: 1 letter]esieged by Cieie, their Priests called out the god, under whose tutelage the Citie was, and promised him more ample honor or place among them▪ Plin[illegible: 1 span]. hist. lib. 28. cap. 2. The same is also [illegible: 1 word] by others; and the manner of doing it is recorded to▪ bee first with a supplication to the gods, and that god specially which had taken upon him the defence of the citie, that he would forsake the people, citie, places, temples, and holy things▪ & having stricken a feare and forgetfulnesse in that people and citie, would come into Rome to accept of them, their places, temples, holy things, and citie, and to be provost unto them, their people and souldiers, vowing if so he would doe, to honour him with temples and games. When thus they did, they offered also sacrifices▪ and looked for divination in the entrailes of beasts. And having thus called out the gods, the Dictator or Emperor devoted (or cursed) the enemies citie and armie, that they might be filled with flight, feare, terrour; and that whosoever of them carried armes against their legions or armie, might both they, their countries, fields, cities, &c. be deprived of light from above, and reputed for devoted and consecrared, as any the greatest enemies whosoever, &c. Macr[illegible: 2 letters]. Saturnal. lib. 3. cap. 9. Hereupon their Po [illegible: 2 letters]s, wh[illegible: 2 letters] countries were conquered, ascribed it to the depa[illegible: 3 letters]re of their gods from them, as in Virgil. Aenei[illegible: 1 letter]. 2. Excessere omnes, adytis, aris que relictis, Di[illegible: 1 letter] qui[illegible: 1 letter] us imperium hoc steterat. In which heathenish opinions and practises, there may some footsteps be seene of the ancient true Religion[illegible: 1 letter] for when God▪ would deliver up Ierusalem into the hands of the Chaldeans, he first by a signeto his Prophet, signified his departure from, and [illegible: 1 span]saking of his Temple that stood herein, Ezek. 10. 1, 4, 18, 19. and 11. 22, 23. When Caleb and losua would encourage the people to warre against the Canaanites, they used this argument, They are but bread for us, their Shadow (meaning God their defence) is departed from them, and Ie [illegible: 3 letters]ah [illegible: 1 word] with us, feare them not, Num. 14. 9. So when the heathens carried Images and Idols with the[illegible: 1 letter] in their armies (as the Philistims did their gods, which David burnt with fire, 1 Chro. 14. 12.) they foolishly imitated Gods people, who sometimes carried the Arke of his covenant (the token of his presence) before them in their battels, 1 S[illegible: 2 letters]. 4. 3, 4.—8. Num. 14. 44. he whom thou blessest] or, whom thou shalt blesse, the Greeke translateth it plurally, they whom thou blessest, art blo[illegible: 3 letters]d; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed The great power of God, Act. 8. 10. But the Lord doth curse the blessings, and blesse the curses of his owne Priests and people, when they doe them amisse, Mal. 2. 2. Psal. 109. 28. how much more when they are done by Soothsayers and prophane. The curse causelesse shall not come, Prov. 26. 2. and if Balaam had cursed Israel without the Lord, it had no more prevailed than Goliaths words, who before he fought, cursed David by his gods. 1 Sam. 17. 43. Vers. 7. divinations] that is the wages or reward of divinations was in their hand; the wages of unrighteousnesse, as the Apostle calleth it, 2 Pet. 2. 15. being for a wicked art, and to an [illegible: 1 letter]nrighteous end; so Targum Ionathan expoundeth it, The fruits of divinations sealed in thei[illegible: 1 letter] hand. And thus Besorah, i. Good tidings, is used for the reward of good tidings, in 2 Sam. 4. 10. In Israel, when the heads judged for reward the Priests taught for hire, and the Prophets divined for money; the Lord threatneth that for their sake Zion should be plowed, as a field, and Ierusalem become [illegible: 2 letters]aps, M[illegible: 2 letters]. [illegible: 1 word]. 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walke by faith, not by sight; and their rewards is in heaven hid with God, not in the hands of man, 2 Cor. 5. 7. Mat. 5. 11, 12. Vers. 8. I will bring you word againe] or, I will returne you word; which the Greeke explaineth, I will answer you the things which the Lord shall speake unto me. He would have them lodge there that night, because he would aske counsell of God, who used to speake to the Prophets by dreames and visions of the night, Num. 12. 6. Io[illegible: 1 letter] 4. 13. and 33. 14, 15. Ier. 23. 25, 28. He con[illegible: 1 letter]ulteth with Iehovah the true God, whose Propher he would seeme to be, and calleth him his God, vers. 18. and because the businesse concerned the people of Iehovah, of him he was to enquire. But his promise to bring them word what Iehovah said, he performed not faithfully, as appeareth by comparing vers. 13. with vers. 12. the Princes of M[illegible: 1 span]] and also of Midian, which are here to be understood from vers. 7. where they were called [illegible: 1 word]. Vers. 9. God came] to wit, by night, as in v. 20. which the Chaldee expoundeth, word came from before the LORD. So God came to Abimel[illegible: 3 letters] in a dreame by night, Gen. 20. 3. and God came to L[illegible: 1 letter]b[illegible: 1 letter]n the Syrian in a dreame by night, Gen. 31. 24. Sometimes for his peoples sake, and sometimes for their owne, God revealed his counsels of old unto men that were wicked, Gen. 41. 25. Dan. 2. 45. and 4 21, 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his, Mat. 7. 22▪ 23. and 24. 24. 2 Tim. 3. 8. the eye] the face, as vers. 5. curse me them] the word curse here, is another word in the originall, than that before used in vers. 6. but of the same signification, as appeareth also after in Nū. 23. 7. 8. It meaneth a piercing or striking thorow with evill speeches, and so is used for cuising or blaspheming: see the notes on Lev. 24. 11. be able to sight] or, prevaile in fighting (or warring) against them, as the word is used for prevailing, in Esai. 7. 1[illegible: 1 letter] see before on vers. 6. Here Balaam having to deale with God that knoweth all things, would not corrupt their speech, but fully related the message sent unto him: but in his answer to the Princes, he dealeth otherwise, vers. 13. Vers. 12. not curse] As the message had two branches, to goe, and to curse; so God answereth unto, and forbiddeth both, adding a reason, because they were blessed. And as he forbide him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that Balaam here might know the whole will of God about this businesse, and needed not to enquire what the Lord would speake unto him more, as he did in vers. 19. And though Israel had often provoked the Lord by their sinnes in the wildernesse, yet would he not suffer the wicked to curse them, but made them heires of that blessednesse which belongeth to those whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 6, 7. are blessed] and therefore may not be cursed of any; for the gifts and calling of God are without repentance, Rom. 11. 29. And when Iakob the father of this people had got the blessing of Isaak unawares, Esau could not get him to reverse it, but Isaak said, I have blessed him, yea and he shall be blessed, Gen. 27. 33. neither could Balaam with all his altars and sacrifices, procure God to change, but was him-selfe forced also to blesse them three times, Num. 24. 10. Wherefore they are after put in minde of this mercie, the LORD thy God would not hearken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee, Deut. 23. 5. Vers. 13. Iehovah refuseth to give me] the Chaldee explaineth it, it pleaseth not the LORD to suffer me; and in Greeke, God permitteth me not. Here Balaam telleth them but the first part of Gods speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully shewed them the whole counsell of God, it might have stayed this evill enter prise, & cut off all occasion of further sending. But as a man loth to displease, and loving the proffered gaine, he useth a faint and favourable speech, as if he should have said, I could be content and glad to gratifie the King herein, but God will not suffer me at this time to goe, the fault is not mine, therefore I pray you have me excused. The contrary dutie is shewed in Ier. 23. 28. The Prophet that hath a dreame, let him tell the dreame; and hee that hath my word, let him speake my word faithfully, &c. and in the Apostles practise, who saith, I have not shunned to declare unto you all the counsell of God, Act. 20. 27. Vers. 14. Balaam refuseth to come] in Greeke, Balaam will not come. Observe Satans practise against Gods word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or at least pervert it to a wrong purpose. Balaam told the Princes lesse than God spake to him; and they relate to Balak lesse than Balaam told them; that when the answer came to the King, it was not now the word of God, but of man; it was onely Balaam refuseth to come; as if God had not forbidden or hindered this action, but onely there wanted a will in the Prophet; there being no word brought either of the Lords will touching his people, or of their blessed estate, as was signified in vers. 12. Hereupon grew occasion for this mischiefe to be further followed; and Balaam was the second time sollicited with stronger tentations than before, vers. 15, 16. &c. Vers. 15. moe, and more honourable] or, greater and more honourable. Of the Hebrewes, Sol. Iarchi gathereth from Balaams words to goe with you, v. 13. that he being haughty and of a proud spirit, insinuated therby, as if with them he might not go, but with other greater than they he might: but this is uncertaine. The holy Ghost sheweth rather, how Balaams word (as it was related,) was so farre from causing the King to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it a fresh with stronger assaults both in persons and proffers. Vers. 16. Be not letted] or, be not forbidden, or withholden; the Greeke translateth, I pray thee delay not (or slack not) to come unto me: wch phrase is used in Act. 9. 38. where the disciples send to Peter, desiring him that he would not delay to come to them. It meaneth here, that Balaam neither of his owne will, nor by any other meanes would be stayed or hindered from comming. Vers. 17. Honouring I will honour thee] that is, I will surely and highly honour thee, which the Greek explaineth, I will honorably honor thee. This offer, as it agreed with the majestie of the King, so with the ambition and covetousnesse of the Prophet: and Satan so carried the matter betweene them, as made most for his advantage. By this bait he allured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likenesse unto God, Gen. 3. and by it he hoped to have taken Christ himselfe, when he promised to give him all the kingdomes of the world, and the glory of them, Matth. 4. 8, 9. and now with it he prevaileth over Balaam, and still doth over Prophets of Balaams spirit. I will doe] in Greeke, I will doe unto thee. The kings of the earth, if they may have their desires fulfilled, will honour their Prophets, and doe all that they say. Thus the Prophets of Baal were fed at Iezabels table, when the Prophets of the Lord were fed in caves, with bread and water, 1 King. 18. 19, 13. and the witnesses of Christ prophesie in sackcloth, Rev. 11. 3. Vers. 18. I cannot goe beyond] or, I may not transgresse. The word signifieth sometime unabilitie, whereby a man cannot; sometime unlawfulnesse, whereby one may not, and consequently will not doe a thing; as in Gen. 34. 14. and 43. 32. and 44. 26. Balaams speech here seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for Balaams will, it was corrupt, being in love with the wages of unrighteousnesse, 2 Pet. 2. 15. therefore he sought of God that he might have done it, Num. 23. 1. 14. but the Lord would not heare him, Deut. 23. 5. the mouth] that is, as the Greeke openeth it, the word; in Chaldee, the decree of the word of the LORD. Iehovah my God] by this it appeareth, that Balaam the Syrian (and so the people to whom he was a Prophet,) did know and worship the true God, though corruptly, and it may be other gods also with him. And that other peoples, as the Temanites, Shubites, Naamathites and Buzites, kept the knowledge and service of the true God, is manifest by Iobs history, Iob. 2. 11. and 32. 2. and 42. 7, 8, 9. Also the Name of God Iehovah was both knowne and pronounced by Balaam, and other peoples, together with the Hebrewes, who now many ages since have abstained from pronouncing of it, as is noted on Num. 6. 24. lesse or more] or, little or great: understand, little thing or great, (as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36.) meaning any thing at all; to which the Greeke addeth, of mine owne minde. In Balaam here is a picture of covetous hypocrites, which pretend they would not doe against the Word of God, for an house full of gold, when they will doe it for an handfull: as this Prophet laboured with all his might to doe the thing which God had forbidden him. Vers. 19. that I may know] or, and I will know, (that is, inquire) what Iehovah will adde to speake with mee, that is, will speake more unto mee. Here hee beginneth to discover himselfe and his love to Balaks wages, in that he resteth not in Gods will, plainly revealed to him before: and that he tempteth God by this second consultation, as if he were changeable like himselfe, and would respect the person of the King or Prophet, to speake otherwise than he had done. For where he pretended to know more, he intended and desired to heare otherwise, and contrary to that which hee knew to bee the minde of God. But Gods people should rest in that which they know to bee his word and will; and if any teach otherwise, to let him be accursed, Galat. 1. 8, 9. Vers. 20. If the men be come] that is, Forasmuch is, or, Seeing the men are come. So the word If meaneth also in Song 1. 8. goe with them] Gods permitting of Balaam to goe with these second Embassadours, when he had forbidden him to goe with the first, was in wrath against the Prophet, who stood not in the Lords first counsell: and therefore he was in danger to have died by the sword of the Angell, verse 33. and [illegible: 1 letter]aindeed slaine by the sword of Israel, Ios. 13. 22. In the meane time, both hee and the King had hope that they might effect their evill purpose, seeing that God himselfe seemed to change his minde: so being hardned, they went on, with altars and sacrifices, to procure leave from God to [illegible: 1 span]se his people, Num. 23. 1. For when men will not hearken to the voyce of the Lord, hee withdraweth his grace, and giveth them up to the perver intendment of their owne heart, and lets them walke in their owne counsels, Psal. 81. 12, 13. but yet] or, but surely the word, &c. By this restraint, God signifieth the continuance of his good will towards Israel, though in such words, as Balaam might still conceive hope to obtaine his desire: for the first answer was plaine, thou shalt not curse the people, verse. 12. in which hee not resting, hath now a darker Oracle, thou shalt doe the word that I shall speake unto the[illegible: 1 letter], when hee knew not what God would speake. Thus when the will of God is known and not regarded, he taketh from men the certaintie of their knowledge, and causeth his word to be darke and doubtfull unto them, so that they stumble at it, 1 Pet. 2. 8. the Sunne goeth downe over the Prophets, and the day is darke over them, Mich. 3. 6. Balaam thought he should have heard more from God, but heareth lesse, and loseth that which he had learned before. that shalt thou doe] this both taught Balaam his dutie, that he ought to doe it willingly, and closely signified that that hee should doe, though against his will. For, the Lord bringeth to nought the counsell of the heathens, he maketh of none effect the devices of the peoples: but the counsell of the Lord standeth for ever, Psalm. 33. 10, 11. And hee restraineth the wicked of their wils, putting his hooke in their nose, and his bridle in their lips, Esay 37. 29. even Satan himselfe is limitted, (as in Iobs case, Iob 1. 12. and 2. 6.) and cannot hurt the very swine, without leave from the Lord, Mat. 8. 31, 32. Vers. 21. in the morning] as Abraham being spoken to of God to sacrifice his sonne, rase early in the morning and sadled his Asse, and tooke two of his young men with him, &c. Gen. 22. 3. shewing his readinesse to obey the will of the Lord, though with the losse of his onely sonne whom he loved: so Balaam here riseth in the morning, sadleth his Asse, and taketh two of his young men with him, vers. 22. shewing his greedinesse to get preferment, and the wages of iniquitie which he loved, though with the losse of the favour of God, and (in the end) of his owne life. Gods children runne not so fast in the way of his commandements, when hee enlargeth their heart, Psalm. 119. 32. but the children of Satan runne as fast to evill, and make haste to shed innocent bloud, Esay 59. 7. They runne and prepare themselves without iniquitie in Gods people, Psal. 59. 4, 5. So are the wayes of every one that is greedy of gaine, which taketh away the life of the owners thereof, Prov. 1. 16, 19. Vers. 22. Gods anger was kindled] in Greeke, God was angry in wrath. The judgements of God are a great depth, Psalm. 36. 7. hee is often offended, and that justly, when men doe that which he saith Doe, because they doe it not with that minde, and to that end which hee requireth, Esay 10. 6, 7. and his word or leave, is in displeasure against sinners that have no love to the truth. The young Prophets of Iericho would have leave to send fiftie men to seeke Elijahs bodie, but Elisha forbade them: after by their importunacie, hee said, Send. They sent, and sought, but found him not: then Elisha gave them this reproofe, Did not I say unto you, Goe not, 2. King. 2. 16, 17, 18. As they ought to have rested in the Prophets first word, so should Balaam have done fiere in the first answer of God; and for not doing it, wrath from the Lord was upon him. the Angell of Iebovah] this Angell speaketh as the Lord him-selfe, onely the word that I shall speake unto thee, that shalt thou speake, v. 35. Wherfore this seemeth to be Christ, the Angell which redeemed Iakob from all evill, Gen. 48. 16. and now commeth to redeeme Iakobs children from the curse intended against them; the Angell that was sent before Israel, to keepe them in their way, in whom Iehovahs name was, Exo. 23. 20, 21. even Michael the great prince, which standeth for his people, Dan. 10. 21. and 12. 1. an adversary] in Hebr. Satan, which name when it is used for an adversary to Gods people, usually meaneth the Deuill, Iob 1. 6. Mat. 4. 10. Rev. 12, 9. and 20. 2. but here being spoken of an adversarie to the wicked, & defender of the church, is applied to an holy Angell, or to the Prince of Angels and men. And here the love of God unto Israel appeareth, that when he giveth a wicked man leave to goe out against them, forthwith hee sendeth his Angell to resist him, and to stand for the helpe of his chosen; as all the Angels are ministring spirits, sent forth to minister for them, who shall be heires of salvation, Heb. 1. 14. two of his young men] that is, of his servants: see the notes on Exo. 33. 11. So Abraham went with two of his young men, Gen. 22. 3. Vers. 23. the Asse saw the Angell] It pleaseth God to confound the wisedome of the wise and arrogant, by base and contemptible meanes, for the foolishnes of God is wiser than (the wisdome of) men, 1 Cor. 1. 25. Balaam was a great Prophet, accustomed to visions and revelations, yet saw not with his eies, neither knew with all his skill (v. 34.) that the Angell stood against him, whom his Asse, a rude and silly beast, did see and avoid, to the safety of his master: and he that could advertise others of things that should befall them, Num. 24. 14. could not advertise himselfe of the danger of death wch was before him. So God destroyeth the wisedome of the wise, and bringeth to nought the understanding of the prudent, 1 Cor. 1. 19. When visions appeared, the Prophets were wont to see them, and others in their company saw them not, as in Dan. 10. 7. & Act. 9. 7. here the Prophet seeth nothing, but the beast under him hath the eyes opened to see the apparition. his sword drawne] a signe of wrath and vengeance; so David saw the Angell that plagued Israel with a drawne sword in his hand, 1 Chron. 21. 16. and Iosua the like, in that Angels hand, who as captaine of the Lords host, was to destroy the Canaanites, Ios. 5. 13. 14. Balaam went with a purpose to curse Israel, and after to have them killed with the sword: his curses would have been like the piercings of a sword, Prov. 12. 18. he had whetted his tongue as a sword, and bent his arrow, even a bitter word, Ps. 64. 4. the Lord to reward him according to his works, sendeth out a sword against him. the Asse turned aside] The beasts, and fowles, and other brutish creatures, are often taken to teach & convince men, Iob 12. 7, 8. Esay 1. 3. Ier. 8. 7. & Balaams folly was reproved here by the action of this dumbe beast, as after it was by words, Nū. 22. 28, 30. 2 Pet. 2. 16. Balaams way was perverse before the Lord, v. 32. he had forsaken the right way, & went astray, 2 Pet. 2. 15. the asse turning aside out of the way, might have taught him to have desisted from his evill course. The Asse avoideth the danger & evill before his eyes; the master being blinded with ambition and covetousnes, seeth it not, but would goe on to destruction, v. 33. smote the asse] the Greek here addeth, with his rod (or staffe) which is taken from v. 27. As he that judgeth another, condemneth himselfe doing the same things, Rom. 2. 1. so the Prophet in smiting his beast, sheweth himselfe to bee worthy of moe stripes, doing much worse than it. A whip for the horse, a bridle for the asse, and a rod for the fooles backe, Prov. 26. 3. V. 24. and a wall] in Chaldee, and another wall. The Angell needed not have chosen such places; but these things hapned unto Balaam for ensamples, and are written for our admonition: for when men goe on in a way not good, if they escape one perill, they fall into another greater, and at last into inevitable danger; as the Prophet signifieth by feare, and pit, and snare; Hee that fleeth from the feare shall fall into the pit; and hee that getteth up out of the pit, shall be taken in the snare, Ier. 48. 43, 44. Vers. 25. and thrust Balaams foot] or, pressed, crushed his foot. This word is used in 2 Kings 6. 32. where the Kings messenger, who was sent to take away Elishaes head, was pressed (or crusht) in the doore. God by this second signe came neerer unto Balaam, who went on in his perverse way, and withall discovereth the vanity of his art, who being a diviner, could not presage the evill that should befall him, though such things as these happened in his way; which in the opinion of vaine men, are signes of ill lucke: and therefore by the grounds of his owne craft, should have turned him backe, or made him to suspect at least that his journey should be unfortunate: see 1 Sam. 6. 2, 3. 9. But God taketh the wise in their owne craftinesse, and the counsell of the froward is carried headlong: they meet with darknesse in the day time, and grope in the noone day, as in the night. But he saveth the poore from the sword, from their mouth, and from the hand of the mighty, Iob 5. 13, 14, 15. The children of God have the Angels to keepe them in all their wayes, and to beare them up, lest they dash their foot against a stone, P[illegible: 1 letter]alm. 91. 11, 12. But Balaam tempting the Lord, hath his Angell to withstand him, whereby his foot is crushed against the wall: yet maketh he no good use thereof. Vers. 26. no way to turne aside] In this carriage of the Angell, the Lord would have us see the proceeding of his judgements against sinners; first more mildly, shaking his rod at them, but letting them goe untouched; then comming neerer, hee toucheth them with an easie correction, as it were wringing their foot against a wall; but bringeth them at last to such a strait, as they can no way escape his hand, but must fall before him. Vers. 27. Balaams anger was kindled] the wrath of man worketh not the righteousnesse of God, Iam. 1. 20. but a furious man aboundeth in transgression, Prov. 29. 22. Balaam learned no good by this strange carriage of his beast, but is more inraged, and smiteth it, not knowing that by meanes of it his owne life was saved, vers. 33. This foolishnesse of the Prophet the dumbe beast reproveth, vers. 28. &c. and in him God would let us see the nature of wicked men, which make no good use of his works, neither see his providence in the creatures, the service whereof he lendeth unto them. Vers. 28. opened the mouth of the Asse] that the dumbe asse spake with mans voyce, 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke, but a cause of feare and astonishment, yet hardned he himselfe against it also, and pleaded for to maintaine his folly, vers. 29. so no workes, signes or miracles, are able to change the hardnesse of mans heart, but grace from God onely, Iohn 12. 37, 38. And here we may observe how the deuill, to draw into sinne, chose the Serpent for his instrument, the most subtill beast of the field, Gen. 3. 1. but God to rebuke and convince the wicked, useth the Asse, the most silly of all beasts: shewing as in a figure, how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ, by deceitfull workers, by the sleight of men, and cunning craftinesse, wherby they lie in wait to deceive, 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell, not with wisedome of words, but with the plaine demonstration of the truth, and chuseth the foolish things of the world to confound the wise, the weake things of the world to confound the mightie, and base things of the world, and things despised, yea and things which are not, to bring to nought things that are, 1 Cor. 1. 17. 27, 28. For the children of this world are in their generation wiser than the children of light, Luke 16. 8. Vers. 29. I would kill thee] The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath, but increaseth in evill, who before hee knew or inquired of the cau[illegible: 1 letter]e, would presently kill the Asse that saved his life. A righteous man regardeth the life of his beast, but the bowels of the wicked are cruell, Prov. 12. 10. If Balaam looked for such good service of the b[illegible: 1 span] beast, and would not be mocked or abused thereby, he being a reasonable creature, and wiser than many, should much lesse have mocked with God, and resisted his counsell: but by his owne words against his Asse, he condemneth him-selfe, being guiltie of death for his sinne against God, as the Angell sheweth in vers. 32, 33. Vers. 30. ever since I was thine] or, since thou, to wit, hast had me: the Greeke translateth it, from by youth: the Chaldee, since thou hast beene: and the Hebrew phrase sometime so meaneth, as in Gen. [illegible: 1 letter]8. 15. since I was; where the Greeke also expoundeth it, from my youth. was I ever wont] [illegible: 2 words] I accustoming beene accustomed? By this demand, the beast convinceth the Prophets foolishnesse, who should have gathered that some extraordinary cause moved it thus to doe, seeing it had never done so before: & teacheth us, that whē the creatures depart from their kinde, and customed obedience unto us, we should looke for the cause thereof in our selves: for our sinnes against God, occasion the creatures to rebell against us, Levit. 26. 20, 21, 22. Vers. 31. uncovered the eyes] opened them to see the Angell as the Asse did before him, vers. 23. signifying, that as men cannot see the marvellous things of his Law, unlesse he uncover their eyes, [illegible: 1 span]s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law, unlesse he reveale them, Esay 47. 11. The way of the wicked is as darknes, they know not at what they stumble, Pro. 4. 19. bowed himselfe downe on his face] or, to his face; as the Greeke translateth, hee bowed downe to his face, that is, worshipped the face or person of the Angell. Vers. 32. Wherefore hast thou smitten, &c.] The Angell rebuketh the misesage of his beast, which ought not to be smitten without cause; how much lesse then might he smite innocent men, with the curse of his tongue? And God, who saveth man and beast. Psal. 36. 7. and commanded that the beasts also should rest from their [illegible: 1 letter]oile on the Sabbath day, Deut. 5. 14. and defendeth their innocencie against their cruell masters, will much more defend the cause of his people against their wrongfull oppressors, Exod. 22. 23. thy way is perverse] or, the way which thou goest is perverse, that is, thy purpose and intent in going this journey, is contrary to my will which I first revealed unto thee, vers. 12. The Chaldee paraphraseth thus, because it is manifest before me, that then wouldest goe in away against me. The Apostle openeth and applieth it against the Balaamites of his time, in these words; an heart they have exercised with covetous practises, children of the curse, which have forsaken the right way, and are gone astray, following the way of Balaam (the sonne) of Bosor, who loved the wages of unrighteousnesse, 2 Pet. 2. 14, 15. The Apostle Iude (in vers. 11.) calleth it the errour of Balaam. Vers. 33. turned aside before me] or, at my face or presence: so after, turned aside from me, or, from my face or presence. I had slaine thee] or, killed thee: in the Angels former words the justice of his judgement is implied; for if Balaam did smite his Asse, for turning aside out of the way, vers. 23. and would have killed her for falling downe under him, though thereby his life was saved, vers. 29. how much more deserved he himselfe to be smitten and killed, for departing out of the Lords way, and following his own crooked wayes, with a purpose to destroy the lives of his people Israel. Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward, Iude vers. 11. saved her alive] as we have an example in the Prophet, who being disobedient unto the mouth of the Lord, a lion met him by the way and slew him, but the Asse whereon hee rode was not torne, 1 King. 13. 23, 24, 26, 28. Vers. 34. I have sinned] this seemeth to bee acknowledged, for his smiting of the Asse, and his reason following so sheweth: but the sin that lay hid in his heart, his wicked purpose & covetousnes, he dissembleth, & prosecuteth still unto the end. if it be evill in thine eyes] that is, as the Greek translateth, if it please thee not; meaning, that he should goe on his journey. He could not bee ignorant, that his evill intent to curse Gods people for his owne promotion, was most evill in the Lords eyes, and the cause why the Angell came out against him; but concealing that, he speaketh of his outward actions, and faintly offereth to turne back, with an if it were evill. His love to the wages of unrighteousnesse caused him thus to speake, together with the leave which God had given him, in vers. 20. faine he would goe, but if necessitie constraine him he will turne backe. Vers. 35. Goe with the men] When neither the first words of God who forbade him, v. 12. nor the signes and dangers which met him by the way, could turne his heart, or deliver him from his error, the Lord againe biddeth him go on, so giving him up to his owne lusts; which he followed to his destruction. See the notes on v. 20. So Iarchi explaineth these words, Goe with the men, for thy portion is with them, and thine end to perish out of the world. Vers. 36. he went out to meet him] for to welcome him, and entertaine him with honour; as Moses to like end, went out to meet his father in law, Exod. 18. 7. and Ioseph went out to meet Israel his father, Gen. 46. 29. and the kings of Sodom & of Salem, to meet Abraham, Gen. 14. 17, 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King, as false prophets have alwayes been of wicked Rulers, because they serve their lusts. It had beene Moabs dutie to have met their brother Israel with bread and water in the way when they came out of Egypt: but loe the King of Moab goeth out (even to the utmost border of his land) to meet this soothsayer, whom he had hired to curse Israel; therefore God commandeth his people not to seeke their peace or good for ever, Deut. 23. 3.—6. Arnon] the border betweene Moab and the Amorites, Num. 21. 13, 26. Vers. 37. Did not I sending send] that is, earnestly send unto thee. Am I not able indeed] a vaine boast, and such as had no effect; for he was not able indeed to honour Balaam in the end, but sent him away in wrath, and with disgrace, confessing that the LORD had kept him backe from honour, Num. 24. 10, 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him, Mat. 4. 8, 9. so wicked Princes doe offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to performe: and they turne the edge of their sword against the Israel of God, which they are often forced to put up emptie into the sheath, the Lord turning their intended curse into a blessing. Vers. 38. am I able at all] the word is doubled for more vehemencie, canning can I speake; that is, surely I cannot in any wise. Hee speaketh to excuse himselfe, signifying his willingnesse to gratifie the king, as appeared by his comming to him, but shewing withall his inabilitie to doe ought against God or his people. For the LORD their redeemer, he frustrateth the tokens of the [illegible: 2 letters]rs, and maketh diviners mad; he turneth wise men backeward, & maketh their knowledge foolish, Esa. 44. 25. Vers. 39. Kirjath-huzeth] which is by interpretation, the citie of the outmost parts, or the citie of streets. It is the name of a citie, of the situation in the utmost part of the land; as the Chaldee interpreteth it, the citie of his borders; and the old Latine version calleth it, the citie which was in the utmost borders of his kingdome: wch some thinke to be Ar, forementioned in Nū. 21. 28. called the corner of Moab, in Ier. 48. 45. Sol. Iarchi in his annotations on this place expoundeth it, a citie full of streets, men, and children in the outer parts of it. Vers. 40. Balak slew oxen] either for sacrifice, (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moabites used such idolatrous feasts whereof the people did eat, Num. 25. 1, 2. Thus Balak rejoyced at the comming of his friend, and received him with all royall solemnity. Wherein as we see the entertainment that this wicked prophet had, that his honour and good cheere might make him to forget the perils wch he had passed, and might againe fall into by the hand of God: so may we observe the contrary dealing of the LORD, and of this King. The Angell of the Lord came out as an adversary to withstand him; the King as a friend to welcome him. The King blameth him for comming no sooner; the Angell for going so soone. The Angell met him with a sword, to signifie that that should be his end if he went on in his wickednes: the king receiveth him with a banquet, and all honourable entertainment, that by it, and hope of more gaine and preferment, he might be encouraged to goe on with his wicked enterprise. Betweene these two, Balaam chuseth the worser part for the honour of this world, though even that also was taken away from him. As the Partridge sitteth on egges, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the middest of his dayes, and at his end shall be a foole, Ier. 17. 11. Vers. 41. in the morning] that is, the next day early after the feast. Thus Balak delaieth no time, to accomplish his evill purpose, beginning the day with mischiefe. David was diligent in the mornings to destroy all the wicked of the land, Psal. 101. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evill, and they make haste to shed bloud, Prov. 1. 16. the high places of Baal] in Greeke, the pillar of Baal; the Chaldee expoundeth it, the high place of his feare, meaning of his god or idoll whom he feared, (as God is called the Feare, in Psal. 76. 12.) and Targum Ionathan nameth it the Feare (or idoll) of P[illegible: 1 letter] or; whereof see Num. 25. 3. Baal (by interpretation, a Lord, Master or Patron) is a name given to the idols of many nations, which they used to worship on high places, hils or mountains, De[illegible: 2 letters]. 12. 2. And here doe Balak and Balaam build altars and offer sacrifices, Numb. 23. 1. that they might curse Israel; for as God sendeth his people helpe from his Sanctuarie, and supporteth them out of Sion, Psalm. 20. 2. and commeth unto them to blesse them, in all places where he putteth the memoriall of his name, Ex [illegible: 2 letters] 10. 24. so the Idolaters thought of their high p[illegible: 2 letters]ces, that they were the fittest to obtaine their requests in, from the hand of God, though it were to curse his people. that he might see] or, and hee saw, meaning Balaam: the Greeke translateth, and [illegible: 1 letter]e (to wit, B[illegible: 1 letter]lak) shewed him a part of the people, to wit, of Israel: whom hee would have him to behold, that his curse might be the more powerfull and effectuall. See Num. 23. 13.