Numbers 24 commentary

Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, whether good or evil, as done to himself. (Nu 24:10-14)

This vain attempt to curse Israel is ended. Balak broke out into a rage against Balaam, and expressed great vexation. Balaam has a very full excuse; God restrained him from saying what he would have said, and constrained him to say what he would not have uttered.

Under the powerful influence of the Spirit of prophecy, Balaam foretold the future prosperity and extensive dominion of Israel. Balaam boasts that his eyes are open. The prophets were in old times called seers. He had heard the words of God, which many do who neither heed them, nor hear God in them. He knew the knowledge of the Most High. A man may be full of the knowledge of God, yet utterly destitute of the grace of God. He calls God the Most High and the Almighty. No man could seem to express a greater respect to God; yet he had no true fear of him, love to him, nor faith in him; so far a man may go toward heaven, and yet come short of it at last. Here is Balaam's prophecy concerning Him who should be the crown and glory of his people Israel; who is David in the type; but our Lord Jesus, the promised Messiah, is chiefly pointed at, and of him it is an illustrious prophecy. Balaam, a wicked man, shall see Christ, but shall not see him nigh; not see him as Job, who saw him as his Redeemer, and saw him for himself. When he comes in the clouds, every eye shall see him; but many will see him, as the rich man in hell saw Abraham, afar off. He shall come out of Jacob, and Israel, as a Star and a Sceptre; the former denoting his glory and lustre; the latter his power and authority. Christ shall be King, not only of Jacob and Israel, but of all the world; so that all shall be either governed by his golden sceptre, or dashed in pieces by his iron rod. Balaam prophesied concerning the Amalekites and Kenites, part of whose country he had now in view. Even a nest in a rock will not be a lasting security. Here is a prophecy that looks as far forward as to the Greeks and Romans. He acknowledges all the revolutions of states and kingdoms to be the Lord's doing. These events will make such desolations, that scarcely any will escape. They that live then, will be as brands plucked out of the fire. May God fit us for the worst of times! Thus Balaam, instead of cursing the church, curses Amalek the first, and Rome the last enemy of the church. Not Rome pagan only, but Rome papal also; antichrist and all the antichristian powers. Let us ask ourselves, Do we in knowledge, experience, or profession, excel Balaam? No readiness of speech, even in preaching or prayer, no gifts of knowledge or prophecy, are in themselves different from, or superior to the boasted gifts of him who loved the wages of unrighteousness, and died the enemy of God. Simple dependence on the Redeemer's atoning blood and sanctifying grace, cheerful submission to the Divine will, constant endeavours to glorify God and benefit his people, these are less splendid, but far more excellent gifts, and always accompany salvation. No boasting hypocrite ever possessed these; yet the feeblest believer has something of them, and is daily praying for more of them.

1. And when Balaam saw that it pleased the Lord. It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, endeavored by various shifts and expedients to obtain an answer in accordance with his wishes. Thus do the wicked seek to propitiate God by delusive means, just as we soothe children by coaxing. And God for some time allowed him “Inhiare fallaci oraculo.” — Lat. “Q’uil fust comme a la chasse, pour obtenir quelque fausse revelation;” to be, as it were, in chase of some false revelation. — Fr. to gloat upon his fallacious oracle. He now, however, lays closer constraint upon him, and, breaking off all delay, dictates an answer, which He compels him to deliver. For his obedience is not here praised as if, when he understood the will of God, he yielded voluntarily and abandoned his monstrous cupidity; but, because now there was no more room for subterfuge, he dared not stir his foot, as if God had put forth His hand to retain him in his place.

When it is said that “the Spirit of God was upon him,” A. V., “came upon him.” after he turned his eyes “toward the wilderness” and beheld the camp of Israel, how they were marshalled “according to their tribes,” we must understand it thus: not that he was influenced by a sincere feeling of good-will, so that the sight itself suggested grounds for blessing; but that he was induced by the inspiration of the same Spirit, who afterwards put forth His influence in the prophecy itself. It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he cast his eyes upon the camp of Israel; but because it prompted him to look in that direction, in order that the impulse of prophecy might be stronger in him, as respecting a thing actually before his eyes. But after the Spirit had thus affected his senses, or at any rate had prepared them to be fit instruments for the execution of his office, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man. In a word, “the Spirit of God was upon him,” shewing by manifest token that He was the author of his address, and that he did not speak of his own natural intelligence. To the same intent it is said that “he took up his parable,” because “Sa facon de parler a eu une gravite authentique, pour toucher plus au vif ceux qui l’orroyent;” his manner of speaking possessed a genuine grandeur, in order to touch more closely to the quick those that might hear it. — Fr. the character of his address was marked with unusual grandeur and magnificent brilliancy.

3. And the man whose eyes are open, “Reconditus oculo;” covered in the eye.— Lat. “Qui a l’oeil couvert;” who has the eye covered. — Fr. hath said. This preface has no other object than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation; and indeed his boast was true as regarded this special act, though it might be the case that pride and ambition impelled him thus to vaunt. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to demand more credit for what he said. From a consideration of this purpose we may the better gather the meaning of his words. Balaam dignifies himself with titles, by which he may claim for himself the prophetic office; whatever, therefore, he predicates of himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. To this end he says that he is “hidden in his eye,” by which he means that he does not see in the ordinary manner, but that he is endued with the power of secret vision. Interpreters agree that שתם shethum, is equivalent to סתם sethum, which is closed or hidden. Thus some render it in the pluperfect tense: The man who had his eyes closed; and this they refer to the blindness of Balaam, since his ass saw more clearly than himself. Others, who perceive this gloss to be too poor, expound it by anti-phrasis, Whose eye was open; but, since this interpretation, too, is unnatural, I have no doubt but that he says his eyes were hidden, because in their secret vision they have more than human power. This word has occasioned much discussion among the commentators. A. V. subjoins in the margin: “Heb. who had his eyes shut, but now opened.” Ainsworth says: “Shethum, the original word, is of contrary significance to Sethum, that is, closed or shut up; however, some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his mind opened by the spirit of prophecy; though some of the Hebrews (as Jarchi here observeth) have from hence conjectured that Balaam was blind of one eye!” Dathe, in accordance with the most ancient interpreters, (LXX. Onkelos, and the Syriac,) agrees with the text of A. V. For David makes use of the word to signify mysteries, when he says:

“Thou hast manifested to me the hidden things A. V. “And in the hidden part thou shalt make me to know wisdom.” C.’s exposition in loco appears rather to agree with. A. V. than with his citation in this place. “Some interpret בסתום, besathum, as if he here declared that God had discovered secret mysteries to him, or things hidden from the human understanding. He seems rather to mean that wisdom had been discovered to his mind in a secret and intimate manner.” See Cal. Soc. edit. of Psalms, vol. 2, pp. 292, 293, and note of wisdom.” (Psalm 51:6.)

Unless, perhaps, we may prefer that he was called the man with hidden eyes, as despising all human things, and as one with whom there is no respect of persons; the former interpretation, however, is the more suitable. And assuredly, when he adds immediately afterwards, the hearer of “the words of God, which saw the vision of the Almighty,” it must be taken expositively. To the same effect is what is added in conclusion: “He who falls A. V., “falling into a trance, but having his eyes open.” and his eyes are opened;” for the exposition which some give, that his mind was awake whilst he was asleep as regarded his body, is far-fetched; and there is a tameness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the ass, his eyes were opened to see the angel (chap. 22:31.) Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions; for we often read that the prophets were prostrated, or lost their strength, and lay almost lifeless, when God revealed Himself to them; for thus did it please God to cast down His servants as to the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to replenish them with heavenly virtue.

5. How goodly are thy tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate “valleys spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation “aloe-trees;” for, although the word אהלים ohelim, often means “tabernacles,” I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees “which the Lord hath planted,” as surpassing the ordinary growth of nature in their peculiar excellency, and exhibiting something more noble than the effect of human labor and skill.

In the concluding similitude the interpreters have erred, in nay opinion. Some translate it, “His seed (is) many waters;” others, “on many waters;” but Ainsworth says: “This seed may be understood, as before, of children; and many waters, of many peoples, as in Revelation 17:15; Isaiah 57:19; Psalm 144:7. Or seed may mean corn sown in watery, moist, and fruitful places, to bring forth much increase; as Isaiah 32:20.” C.’s own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word seed. the literal translation which I have given runs far better, viz., that he is like a rich and fertile field, whose seed is steeped in much water.

Thus far Balaam has been speaking of God’s blessing, which shall enrich the people with an abundance of all good things.

7. And his king shall be higher than Agag. He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God’s intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: “Amalek was the first of nations,” etc. (verse 20.)

Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of “king,” and “kingdom;” especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded.

What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass.

9. Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zechariah 2:8.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised.

10. And Balak’s anger was kindled against Balaam. Inasmuch as the obstinacy of the wicked is not overcome, so that they should submit themselves to God, when He would bring their lusts under the yoke, it must needs be that, when they are still further pressed, they are carried away into passion. Thus now, Balak, after murmurings and expostulations, bursts forth into impetuous wrath, and rejects, and drives away with reproaches from his presence Balaam, whom he had hitherto been endeavoring to cajole. For, when he smites his hands together, it is because he can no longer restrain himself. He is especially indignant, because Balaam had not hesitated freely and openly to bear witness to the blessing of the children of Israel, against whom he was so full of hatred. For nothing is more galling to kings than when they see private individuals regarding their presence at least without alarm. Since he determines to give no reward to the untoward and ill-starred prophet, he throws the blame upon God, lest he should himself incur discredit from this, as if he were illiberal. And, indeed, what he says is true, that God had kept back Balaam from honor; yet impiously, and, as it were, reproachfully, does he lay the blame upon God, and, in fact, accuses Him of being the cause of the non-fulfillment of his promise.

12. And Balaam said unto Balak. Balaam speaks the truth, indeed, yet in a bad spirit, as we have seen: for he excuses himself with servility “II fait le chien couchant.” — Fr. to Balak, that it did not depend on himself that he did not comply with his wishes, but that God had stood in the way. For he grieves at the loss of his reward; and however grandly he may declaim on the supremacy of God, he still signifies that he has rather acted upon compulsion than willingly executed what was enjoined upon him. By “the word (sermonem) of Jehovah,” “The commandment of the Lord.” — A. V. he means not only His decree, but what had been dictated to him, and which he would have still greatly desired to alter; but he indicates that he was bound by the power of the Spirit to declare, even against his own will, whatever revelation he received. Thus the word “do” refers to his tongue, or his charge as a prophet; since he had not been hired by Balak to perform any manual act, but only to injure the people by his words. The word “heart” “Of mine own mind.” — A. V. is contrasted with the revelation of the Spirit; for impostors are said to speak out of their own heart, when they falsely make use of God’s name to cover their own inventions. He, therefore, declares that he was not at liberty to speak “of his own heart,” because he was the minister of the Spirit.

14. And now, behold, I go unto my people. Since the counsel which he gave is not here expressly mentioned, C. translates איעצך, which A. V. renders, “I will advertise thee,” consulam tibi, I will counsel thee: so also Ainsworth. it is the opinion of some that his address is unfinished, and they suppose that he referred to the cunning advice so destructive to the people, which will be presently related; i.e., that the Moabitish women should prostitute themselves. Others rather imagine that Balaam counselled Balak to rest quiet, since the prosperity of the Israelites would do no harm to the Moabites in his lifetime. I, however, take it simply for to teach, or to admonish what would be for his advantage. Thus he commends his prophecy, in order that Balaam may willingly submit to it. Still, when he speaks of the “latter days,” he signifies that there was no cause for Balak himself to fear or be anxious; since the punishment of his nation would be deferred for a long time. In the meantime we see what Balak had gained by his trouble; for, whereas he had hitherto only heard the people of Israel blessed, he is not compelled to listen to what is more painful still, viz., the ruin of his own nation. This is the reward of those who strive against God.

15. Balaam the son of Beor hath said. Inasmuch as he was preparing to treat of most important matters, it is not without reason that he renews his preface, in order to obtain more authority for his prophecy: and although it was not without ambition that he proclaimed these magnificent titles, still we cannot doubt but that God would ratify by them what he had determined to deliver through the mouth of the prophet. It was requisite that this worthless man, whose doctrine would otherwise have been contemptible: should be marked out by Divine indications; and thus it was that he assumed a character that he did not possess, and attributed to himself what only belongs to true prophets. I have before explained how the open and the closed eye are spoken of in the same sense, though for different reasons: forhe calls the eye “hidden,” as perceiving the secret things of darkness, which are incomprehensible to the human sense; but he claims for himself “open eyes,” in that he beholds, by prophetic vision, what he is about to say, as if he would deny that he was going to speak of things which were obscure, and scarcely intelligible to himself.

17. I shall see him, but not now. “I see him,” etc. — Lat. Though the verbs are in the future tense, they are used for the present; and again, the pronoun him designates some one who has not yet been mentioned; and this is a tolerably common usage with the Hebrew, especially when referring to Jerusalem, or God, or some very distinguished man. The relative is, therefore, here put κατ ἐξοχὴν for the antecedent: and although there can be no doubt but that he alluded to the people of Israel, it is still a question whether he designates the head or the whole body; on which point I do not make much contention, since it is substantially the same thing.

The reason why Balaam postpones his prophecies to a distant period, is in order to afford consolation to Balak, for, as much as he possibly can, he seeks to avoid his ill-will, and therefore assures him that, although he denounces evil, it was not to be feared at an early period, since he treats of things which were as yet far off.

The second clause must be unquestionably restricted to the head of the people, called metaphorically “a Star,” and then expressly referred to without a figure; for this repetition is common with the Hebrews, by which they particularize the same thing twice over. Assuredly he means nothing else by “the Sceptre,” except what he had indicated by the “Star;” and thus he connects the prosperity of the people with the kingdom. Hence we gather that its state was not perfect until it began to be governed by the hand of a king. For, inasmuch as the adoption of the family of Abraham was founded on Christ, only sparks of God’s blessing shone forth until its completed brightness was manifested in Christ. It must be observed, therefore, that when Balaam begins to prophesy of God’s grace towards the people of Israel, he directs us at once to the scepter, as if it were the true and certain mirror of God’s favor. And, in fact, God never manifested Himself as the Father of this people except by Christ. I admit, indeed, that some beginnings existed in the person of David, but they were very far from exhibiting the fullness of the reality: for the glory of his kingdom was not lasting, nay, its chief dignity was speedily impaired by the rebellion of the ten tribes, and was finally altogether extinguished; and when David’s power was at its height, his dominion never extended beyond the neighboring nations. The coming forth of the Star and the Sceptre, therefore, of which Balaam speaks explicitly, refers to Christ; and what we read in the Psalm corresponds with this prophecy;

“The Lord shall send the sceptre A. V., “The rod.” of thy strength out of Sion.” (Psalm 110:2.)

Hence it follows that the blessing, of which Balaam speaks, descends even to us; for, if the prosperity of the ancient people, their rest, their well-ordered government, their dignity, safety, and glory, proceeded from the scepter as its unmixed source, there is no doubt but that Christ by His coming accomplished all these things more fully for us.

The destruction of the nation of Moab is added as an adjunct of the kingdom. And first, indeed, Balaam declares that “its princes shall be transfixed.” If any prefer to read its “corners,” Dr. Boothroyd has a curious conjecture on this passage. he says, “Most of the ancients, after LXX., give to פאתי the signification of chiefs, princes, or the like. They are supposed to have read פחתי But I am persuaded that פאתי is the genuine reading, and to be taken here in the same sense as in Jeremiah 48:45, where a very similar passage occurs: and in both places, it is my belief, the word signifies whiskers.” the expression is metaphorical, implying that the Sceptre will break through its munitions, or destroy what may seem to be strongest. I do not doubt but that the same thing is confirmed in what is said of the children of Sheth;” for those who take it generally for the whole human race, “The children of Seth, i.e., all men; so the Chaldee.” — Corn. a Lapide in loco. violently wrest the text by their gloss. Balaam is speaking of the neighboring nations; and, when in the next verse he goes on to specify Edom, he adds Mount Seir by way of explanation. Since the form of the two sentences is identical, it is probable that none others than the Moabites are meant by the children of Sheth. Still the question arises why Balaam attributes to a single nation what was common to all, for all who were of the descendants of Sheth equally derived their origin from Noah. Some think that they boasted of this descent in order to conceal their shame, for we know that the founder of this nation sprang from an incestuous connection. But another more satisfactory reason occurs to me, viz., that they boasted, like the Amalekites, of the extreme antiquity of their race; since, therefore, they desired to be reckoned amongst the most ancient nations, it will not be improbable that by this ironical appellation their vain-glory was reproved. It may, however, have been the case that some one amongst the descendants of Moab was distinguished by this name. Still, as I have lately said, the Moabites as well as the Edomites were subdued by David, for David thus justly celebrates his triumphs over them,

“Moab is my wash-pot; over Edom will I cast out my shoe,” (Psalm 60:8;)

but then was merely typified, what Christ at length fulfilled, in that He reduced under His sway all adverse and hostile nations. Therefore it is said, he “shall destroy him that remaineth of the cities,” i.e., all enemies whom He shall find to be incorrigible.

20. And when he looked on Amalek. This people had already been destined to destruction by a Divine decree; but what God had before declared, is here again ratified by Moses. Although the vengeance, which God was about to take, lay dormant for many ages, it was at length experimentally proved that God had not threatened in vain. But, whilst it is true that they were destroyed by Saul, still we learn from the history that some still survived, and again inhabited their land. In order, therefore, to arrive at the entire accomplishment of this prophecy, we must come to Christ, whose kingdom is the eternal destruction of all the wicked. Poor and unsatisfactory is the view of some commentators “So all the paraphrasts,” says Drusius, in Poole’s Syn. See margin A. V., and the gloss in the Geneva Bible. who think that Amalek is called “the first of the nations,” because they first took up arms against Israel, and encountered them in order to prevent their advance. Rather is the pride of Amalek indirectly rebuked, because they claimed superiority for themselves over other nations, and this on the score of their antiquity, as if they had been created together with the sun and moon. There is then a pointed comparison between this noble origin, and the slaughter which awaited them at their end.

21. And he looked on the Kenites. I have not yet referred to the sense in which Balaam is said to have seen the Kenites, as well as the other nations; and now, also, I should refrain from doing so, if some did not attribute it to prophetical vision, in which opinion I cannot agree: for Moses relates as a matter of history that Balaam turned his face in the directions in which they respectively lived: and, although he did not actually see the people themselves, the sight of the place in which they dwelt was sufficient for the purpose of prophecy.

By the Kenites I understand the Midianites, who were contiguous to the Amalekites; for it is altogether unreasonable to refer the name to the descendants of Jethro. Forty years had not yet elapsed since Jethro had left his son with Moses; and his was only one small family in the wilderness of Midian, whereas mention is here made of a people already celebrated. Balaam, therefore, designates by synecdoche the Midianites, and devotes them also to the punishment they well deserved. Of this Gideon was in some measure the minister and executioner, when he routed their immense army with three hundred men; and his victory is celebrated in Psalm 83:11, and Isaiah 9:4. It is probable that their power was broken at that time.

22. Until Asshur shall carry thee away captive. It is a harsh and unnatural construction to apply this to the Kenites; and the majority, indeed, consent that it should be referred to the Israelites; yet they differ as to the meaning of it, for some take it affirmatively, that the Kenites should be wasted, until the Assyrians should conquer the Israelites and carry them away captive; some, however, take it interrogatlvely, It will be seen that the A. V. renders the clause interrogatively in the margin, though with a slight difference from the sense of C. as if it were an abrupt exclamation, How long shall Asshur hold thee captive? Thus they conceive the prolonged exile of the people is indicated. Undoubtedly it was the purpose of the Spirit to shew, by way of correction, that their prosperity, which had been previously mentioned, should be mixed with heavy afflictions: for slavery is a bitter thing, and exile even worse. Hence we gather that, though the Church is blessed by God, it is still in such a way as that it shall not cease to be exposed to various calamities. The interrogation, therefore, will be most appropriate.

24. And ships shall come from the coast of Chittim. It is unquestionable that the word Chittim is sometimes used for the Greeks. Some, indeed, imagine that the Macedonians alone are strictly called by this name; it is, however, plain that it is applied generally to the whole of Greece. But since the countries beyond the sea were not so well known to the Jews as to allow of their distinguishing them, Scripture sometimes transfers this same name to Italy. Without doubt in Daniel, (Daniel 11:30,) “the ships of Chittim” must be taken for those of Italy or Rome; See C. on Daniel, (C. Soc. Edit.,) vol. 2, pp. 316, 317, 318. “Writers on the geography of the Bible entertain remarkably different ideas as to the country or countries intended by this denomination. The most probable opinion seems to us to be that which considers that the Hebrews used it to express, in a general sense, all the coasts and islands of the Mediterranean Sea, so far as known to them.” — Illustr. Corn. in loco. because the angel there predicts that the ships of Chittim would come, which should overcome, and render frustrate the efforts of Antiochus; which was plainly brought to pass by the mission of Popilius. With regard to the present passage, first of all the Greeks under Alexander afflicted both Judea and Assyria; and then another affliction followed at the hands of the Romans. Since, however, Balaam has begun to prophesy of the kingdom of Christ, it is probable that the Romans are included together with the Greeks. But from hence we more clearly perceive, what I have lately adverted to, that the children of God are not so exempted from common evils as not to be often involved in them promiscuously with unelievers, as if their conditions were precisely identical. Although the Hebrews are placed on a par with the Assyrians as their companions in misfortune, still a consolation is added, i.e., that the Assyrians also shall perish like Chittim, when they have persecuted the Church.

What Moses adds in conclusion, viz., that Balaam returned to his people, and Balak also went to his place, tends to the commendation of God’s grace, since He dissipates the evil counsels of the wicked like clouds, and overthrows their machinations; even as Moses commemorates elsewhere this peculiar blessing of God. This deliverance is commemorated by Moses again in Deuteronomy 23:4, 5, 6; but the Fr. reads Joshua for Moses, and refers to Joshua 24:9 Micah, too, celebrates this amongst other Divine mercies:

“O my people, (he says,) remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him,” etc. (Micah 6:5.)

The sum is, that the enemies of the chosen people departed in dishonor without accomplishing their purpose, since God put them to confusion.

Numbers 25

Numbers 25:1-18

1. And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab.

1. Postquam autem mansit Israel in Sittim, coepit populus scortari eum filiabus Moab.

2. And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods.

2. Et vocaverunt populum ad sacrificia deorum suorum, comeditque populus, et adoraverunt deos earum.

3. And Israel joined himself unto Baal-peor: and the anger of the Lord was kindled against Israel.

3. Et adjunxit sese Israel ipsi Baal-peor, accensusque est furor Jehovae contra Israelem.

4. And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel.

4. Et dixit Jehova ad Mosen, Assume omnes principes populi, tunc suspende eos Jehowe, coram sole: et avertetur ira excandescentiae Jehovae ab Israele.

5. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.

5. Dixit ergo Moses ad judices Israel, Occidite quisque viros suos qui adjunxerunt se ipsi Baal-peor.

6. And, behold, one of the children of Israel came, and brought unto his brethren a Midianitish woman, in the sight of Moses, and in the sight of all the congregation of the children of Israel, who were weeping before the door of the tabernacle of the congregation.

6. Et ecce, quidam de filiis Israel venit, et adduxit fratribus suis Madianitidem in oculis Mosis atque in oculis tedus congregationis filiorum Israel: ipsi autem flebant ad ostium tabernaculi conventionis.

7. And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand;

7. Quod quum vidisset Phinees filius Eleazar filii Aharon sacerdotis, surrexit de medio congregationis, et accepit lanceam in manu sua.

8. And he went after the man of Israel into the tent, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.

8. Ingressusque est post virum Israel in tabernaculum, et transfixit ambos ipsos, virum Israel et mulierem illam in ventre ejus: et repressa fuit plaga a filiis Israel.

9. And those that died in the plague were twenty and four thousand.

9. Et mortui sunt plaga ilia quatuor et viginti millia.

10. And the Lord spake unto Moses, saying,

10. Tunc loquutus est Jehova ad Mosen, dicendo:

11. Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.

11. Phinees filias Eleazar filii Aharon sacerdotis avertit excandescentiam meam a filiis Israel, quum zelatus est ipse zelum meum in medio eorum, et non consumpsi filios Israel in zelo meo.

12. Wherefore say, Behold, I give unto him my covenant of peace:

12. Idcirco dic, Ecce, ego do ei pactum meum, pacis.

13. And he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.

13. Et erit ei et semini ejus post eum, pactum sacerdotii perpetui, eo quod zelatus est pro Deo suo, et expiavit filios Israel.

14. Now the name of the Israelite that was slain, even that was slain with the Midianitish woman, was Zimri, the son of Salu, a prince of a chief house among the Simeonites.

14. Porro nomen viri Israel percussi, qui percussus est cum Madianitide, erat Zimri filius Salu, princeps familiae tribus Simeon.

15. And the name of the Midianitish woman that was slain was Cozbi, the daughter of Zur: he was head over a people, and of a chief house in Midian.

15. Nomen vero mulieris occisae Madianitidis Chozbi filia Sur, principis populorum; princeps domus paternae in Madian erat.

16. And the Lord spake unto Moses, saying,

16. Loquutus est autem Jehova ad Mosen, dicendo:

17. Vex the Midianites, and smite them:

17. Angustiis affice Madianitas, et percutias eos:

18. For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor’s sake.

18. Quia ipsi affiixerunt vos fraudibus suis, quibus fraudulenter egerunt contra vos in negotio Peor, et in negotio Chozbi filiae principis Madian sororis suae, quae percussa est in die plagae propter Peor.

CHAPTER 24

Nu 24:1-25. Balaam Foretells Israel's Happiness.

1. to seek for--that is, to use enchantments. His experience on the two former occasions [Nu 23:3, 15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

2. he saw Israel abiding in his tents according to their tribes--that is, in the orderly distribution of the camp (Nu 2:1-34).

the spirit of God came upon him--Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (De 23:5).

3. the man whose eyes are open--that is, a seer (1Sa 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Ge 15:12-15), frequently into "a trance."

5-7. How goodly are thy tents, ... O Israel!--a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.

10-14. Balak's anger was kindled against Balaam, and he smote his hands together--The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see Eze 21:17; 22:13) and ignominious dismissal.

15. he took his parable--or prophecy, uttered in a poetical style.

17. I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56).

him--that is, Israel.

there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Ge 49:10).

corners--border, often used for a whole country (Ex 8:2; Psa 74:17).

children of Sheth--some prince of Moab; or, according to some, "the children of the East."

18. Edom shall be a possession--This prophecy was accomplished by David (2Sa 8:14).

Seir--seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Psa 60:8; 108:9).

19. Out of Jacob shall come he that shall have dominion--David, and particularly Christ.

that remaineth of the city--those who flee from the field to fortified places (Psa 60:9).

20. Amalek ... his latter end shall be that he perish for ever--Their territory was seen at the remote extremity of the desert. (See on Ex 17:13; also 1Sa 15:1-35).

21. Kenites ... nest in a rock--Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Jud 1:16; 4:11, 16, 17; also 2Ki 15:29; 17:6).

23. who shall live when God doeth this!--Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

24. Chittim--the countries lying on the Mediterranean, particularly Greece and Italy (Da 11:29, 30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.

Eber--the posterity of the Hebrews (Ge 10:24).

he also shall perish--that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

25. Balaam rose up, and went ... to his place--Mesopotamia, to which, however, he did not return. (See on Nu 31:8).

He went not, as at other times, to seek for enchantments - We have already had occasion to observe that the proper meaning of the word נחש nachash is not easily ascertained; see Num 21:9 (note), and Gen 3:1 (note). Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God's will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.

The Spirit of God came upon him - This Divine afflatus he had not expected on the present occasion, but God had not yet declared the whole of his will.

He took up his parable - His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were.

The man whose eyes are open - I believe the original שתם shethum, should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, גלה galah, which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we may suppose, with humility and gratitude, and to the credit of the prophecy which he is now about to deliver, that the Moabites may receive it as the word of God, which must be fulfilled in due season. His words, in their meaning, are similar to those of the blind man in the Gospel: "Once I was blind, but now I see."

Falling into a trance - There is no indication in the Hebrew that he fell into a trance; these words are added by our translators, but they are not in the original. נפל nophel is the only word used, and simply signifies falling, or falling down, perhaps in this instance by way of religious prostration.

Lign aloes which the Lord hath planted - Or, as the tents which the Lord hath pitched; for it is the same word, אהלים ohalim, which is used in the 5th verse. But from other parts of Scripture we find that the word also signifies a species of tree, called by some the sandal tree, and by others the lignum or wood aloes. This tree is described as being eight or ten feet high, with very large leaves growing at the top; and it is supposed that a forest of those at some distance must bear some resemblance to a numerous encampment. As the word comes from the root אהל ahal, which signifies to spread or branch out, and therefore is applied to tents, because of their being extended or spread out on the ground; so when it is applied to trees it must necessarily mean such as were remarkable for their widely-extended branches; but what the particular species is, cannot be satisfactorily ascertained. By the Lord's planting are probably meant such trees as grow independently of the cultivation of man - Nullis hominum cogentibus; or, as Virgil expresses it,

Sponte sua quae se tollunt in luminis oras.

Virg., Geor. ii., 47. "Such as sprung up, spontaneously into the regions of light."

As cedar trees - Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot: - "The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine."

Deuteronomy la Roque relates some curious particulars concerning this tree, which he learned from the Maronites of Mount Libanus: "The branches grow in parallel rows round the tree, but lessen gradually from the bottom to the top, shooting out parallel to the horizon, so that the tree is, in appearance, similar to a cone. As the snows, which fall in vast quantities on this mountain, must necessarily, by their weight on such a vast surface, break down these branches, nature, or rather the God of nature, has so ordered it, that at the approach of winter, and during the snowy season, the branches erect themselves, and cling close to the body of the tree, and thus prevent any quantity of snow from lodging on them."

Mr. Maundrell, who visited Mount Libanus in 1697, gives the following description of the cedars still growing there: - "These noble trees grow among the snow, near the highest part of Lebanon, and are remarkable, as well for their own age and largeness as for those frequent allusions to them in the word of God. Some of them are very old, and of a prodigious bulk; others younger, and of a smaller size. Of the former I could reckon only sixteen, but the latter are very numerous. I measured one of the largest, and found it twelve yards and six inches in girt, and yet sound, and thirty-seven yards in the spread of its branches. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree." - Journey from Aleppo to Jerusalem, p. 142.

He shall pour the water out of his buckets, etc. - Here is a very plain allusion to their method of raising water in different parts of the East. By the well a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well's mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered.

His seed shall be in many waters - Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity.

His king shall be higher than Agag - This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of מאגג meagag, than Agag, we should read מגוג miggog, than Gog. As Gog in Scripture seems to mean the enemies of God's people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.

God brought him forth out of Egypt - They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see Num 23:22 (note).

He couched, he lay down as a lion, etc. - See the original terms explained Num 23:24 (note).

These oracles, delivered by Balaam, are evident prophecies of the victories which the Israelites should gain over their enemies, and of their firm possession of the promised land. They may also refer to the great victories to be obtained by the Lord Jesus Christ, that Lion of the tribe of Judah, over sin, death, and Satan, the grand enemies of the human race; and to that most numerous posterity of spiritual children which should be begotten by the preaching of the Gospel.

Lo, the Lord hath kept thee back from honor - A bitter and impious sarcasm. "Hadst thou cursed this people, I would have promoted thee to great honor; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?"

The man whose eyes are open - See on Num 24:3 (note). It seems strange that our version should have fallen into such a mistake as to render שתם shethum, open, which it does not signify, when the very sound of the word expresses the sense. The Vulgate has very properly preserved the true meaning, by rendering the clause cujus obturatus est oculus, he whose eyes are shut. The Targum first paraphrased the passage falsely, and most of the versions followed it.

I shall see him, but not now - Or, I shall see him, but he is not now. I shall behold him, but not nigh - I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel - a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab - he shall bring the Moabites perfectly under subjection; (See 2Sam 8:2); and destroy all the children of Sheth. The original word קרקר karkar, from קרה karah, to meet, associate, join, blend, and the like, is variously translated; vastabit, he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot, shall rule over, Targum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc.

The Targum of Onkelos translates the whole passage thus: "I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men."

The Jerusalem Targum is a little different: "A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East."

Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text: "I shall see him, but not now. This is David - I shall behold him, but not nigh. This is the king Messiah - A Star shall come out of Jacob. This is David - And a Sceptre shall rise out of Israel. This is the king Messiah - And shall smite the corners of Moab. This is David, (as it is written, 2Sam 8:2 : And he smote Moab, casting them down to the ground) - And shall destroy all the children of Sheth. This is the king Messiah, of whom it is written, (Psa 72:8), He shall have dominion from sea to sea."

And Edom shall be a possession - That is, to David: as it is said: "And all they of Edom became David's servants;" 2Sam 8:14.

Seir also shall be a possession - That is, unto the king Messiah; as it is said: "And saviours shall come upon Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord's;" Oba 1:21. See Ainsworth.

Out of Jacob shall come, etc. - This is supposed to refer to Christ, because of what is said Gen 49:10.

It is exceedingly difficult to fix the true sense of this prophecy in all its particulars. Probably the star, Num 24:17, is only an emblem of kingly power. Among the Egyptians a star is said to have been the symbol of the Divine Being. The scepter refers to the kingly power in exercise. The corners or outskirts may mean the petty Moabitish governments, as the Chaldee has understood the term. If karkar, which we translate utterly destroy, be not the name of a place here, as it is in Jdg 8:10, (which is not very likely), it may be taken in one of those senses assigned to it, (see on Num 24:17 (note)), and signify the blending together the children of Sheth, that is, all the inhabitants of the earth; for so the children of Sheth must necessarily be understood, unless we consider it here as meaning some king of the Moabites, according to Grotius, or a city on the borders of Moab, according to Rabbi Nathan. As neither Israel nor the Messiah ever destroyed all the children of men, we must (in order to leave the children of Sheth what they are generally understood to be, all the inhabitants of the world) understand the whole as a prophecy of the final universal sway of the scepter of Christ, when the middle wall of partition shall be broken down, and the Jews and Gentiles become one united, blended fold, under one shepherd and bishop of their souls.

I cannot think that the meteoric star which guided the wise men of the east to Bethlehem can be intended here; nor do I think that Peter refers to this prophecy when he calls Christ the day star, 2Pet 1:19; nor that Rev 2:28, where Christ is called the morning star, nor Rev 22:16, where he is called the bright and morning star, refers at all to this prophecy of Balaam. Nor do I think that the false Christ who rose in the time of Adrian, and who called himself Barcochab, which literally signifies the son of a star, did refer to this prophecy. If he had, he must have defeated his own intention, because the Son of the star is not The Star that should arise, but at the utmost a descendant; and then, to vindicate his right to the Jewish throne, he must show that the person who was called the star, and of whom he pretended to be the son or descendant, had actually reigned before him. As the sun, moon, stars, planets, light, splendours, effulgence, day, etc., were always considered among the Asiatics as emblems of royalty, government, etc., therefore many, both men and women, had these names given to them as titles, surnames, etc. So the queen of Alexander the Great, called Roxana by the Greeks, was a Persian princess, and in her native tongue her name was Roushen, splendor. Hadassah, who became queen to Ahasuerus, in place of the repudiated Vashti, and is called Esther by Europeans in general, was called in the language of Persia Sitareh; from whence by corruption came both Esther, the Persian queen, and our word star. And to waive all farther examples, a Mohammedan prince, at first named Eesouf or Joseph, was called Roushen Akhter when he was raised to the throne, which signifies a splendid or luminous star. This prince, by a joyful reverse of fortune, was brought from a gloomy prison and exalted to the throne of Hindostan; on which account the following couplet was made, in which there is a paronomasia or play on the name Roushen Akhter; and the last line alludes to the history of the patriarch Joseph, who was brought out of prison and exalted to the highest honors in Egypt.

Roushen Akhter bood, aknoon mah shud̀

Yousef az zendan ber amd shah shud. "He was a bright star, but is now become a moon.

Joseph is brought out of prison, and is become a glorious king."

Amalek was the first of the nations - The most ancient and most powerful of all the nations or states then within the view of Balaam; but his latter end shall be that he perish for ever, or his posterity אחריתו acharitho, shall be destroyed, or shall utterly fail. This oracle began to be fulfilled by Saul, 1Sam 15:7, 1Sam 15:8, who overthrew the Amalekites, and took their king, Agag, prisoner. Afterwards they were nearly destroyed by David, 1Sam 27:8, and they were finally exterminated by the sons of Simeon in the days of Hezekiah, 1Chr 4:41-43; since that time they have ceased to exist as a people, and now no vestige of them remains on the face of the earth; so completely is their posterity cut off, according to this prophecy. The marginal reading does not appear to give the proper sense.

He looked on the Kenites - Commentators are not well agreed who the Kenites were. Dr. Dodd's opinion is, I think, nearest to the truth. Jethro, the father-in-law of Moses, is called a priest or prince of Midian, Exo 3:1, and in Jdg 1:16 he is called a Kenite; we may infer, therefore, says he, that the Kenites and the Midianites were the same, or at least that the Kenites and the Midianites were confederate tribes. Some of these we learn from Judges 1, followed the Israelites, others abode still among the Midianites and Amalekites. When Saul destroyed the latter, we find he had no commission against the Kenites, 1Sam 15:6, for it appears that they were then a small and inconsiderable people; they had doubtless been wasted, as the text says, though by what means does not appear from history. On the other hand, it may be observed that the Midianites mentioned here lived close to the Dead Sea, at a great distance from the Midian where Jethro lived, which was near Horeb. Perhaps they were a colony or tribe that had migrated from the vicinity of Mount Sinai. It seems that at this time the Kenites occupied a very strong position: Strong is thy dwelling place, and thou puttest thy nest in a rock; where there is a play on the original word קי, which signifies both a Kenite and a nest. High rocks in these countries were generally used as their strong places.

Until Asshur shall carry thee away captive - The Assyrians and Babylonians who carried away captive the ten tribes, 2Kgs 17:6, and the Jews into Babylon, 2 Kings 25, probably carried away the Kenites also. Indeed this seems pretty evident, as we find some Kenites mentioned among the Jews after their return from the Babylonish captivity, 1Chr 2:55.

Who shall live when God doeth this! - There are two senses in which these words may be taken: -

1. That the event is so distant that none then alive could possibly live to see it.

2. That the times would be so distressing and desolating that scarcely any should be able to escape.

The words are very similar to those of our Lord, and probably are to be taken in the same sense: "Wo to them that are with child, and to them that give suck in those days."

Ships shall come from the coast of Chittim - Some think by Chittim the Romans, others the Macedonians under Alexander the Great, are meant. It is certain that the Romans did conquer the Assyrians, including all the people of Syria, Mesopotamia, etc., but Calmet strongly contends that by Chittim Macedonia is meant, and that the prophecy refers to the conquests of Alexander. Chittim was one of the sons of Javan, the son of Japheth, the son of Noah, Gen 10:4; and his posterity, according to Josephus, Antiq., 1. iii., c. 22, settled in Cilicia, Macedonia, Cyprus, and Italy also; and therefore, says Mr. Ainsworth, the prophecy may imply both the troubles that befell the Assyrians and Jews by the Greeks and Seleucidae, in the troublous days of Antiochus.

And shall afflict Eber - Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from עבר abar, to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great.

And Balaam - returned to his place - Intended to have gone to Mesopotamia, his native country, (see Deu 23:4), but seems to have settled among the Midianites, where he was slain by the Israelites; see Num 31:8.

Though the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader's attention is earnestly requested to the following propositions: -

1. It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God.

2. That he had been a true prophet, and appears to have been in the habit of receiving oracles from God.

3. That he practiced some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians.

4. That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness.

5. That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God.

6. That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, etc., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak's request to consult God concerning them.

7. That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return; and did not advance till he had not only the permission, but the authority of God to proceed.

8. That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, etc., to accomplish the wish of Balak.

9. That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts.

10. That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion.

11. That notwithstanding his allowed covetous disposition, yet he refused all promised honors and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God.

12. That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man.

13. That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation.

14. That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (Num 31:8), the badness of this man's character has been very far overrated; and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord!

15. That though it is expressly asserted, Num 31:16, and Rev 2:14, that Israel's committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man's character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame.

16. I would therefore simply say that the counsel given by Balaam to Balak might have been "to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavor to make them their friends." Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See the notes on Num 25:3 and Num 25:6 (note).

17. That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.

At other times - In former times. Toward the wilderness - Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.

Came upon him - Inspired him to speak the following words.

Whose eyes are open - Heb. Who had his eyes shut, but now open. The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, 1Sam 9:9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.

The vision - So called properly, because he was awake when this was revealed to him: A trance - Or, extasy, fainting and falling upon the ground, as the prophets used to do.

As the valleys - Which often from a small beginning are spread forth far and wide. As gardens - Pleasant and fruitful and secured by a fence. As lign - aloes - An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them. Which the Lord hath planted - Nature, not art.

He shall pour the water - That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in many waters - This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase. His King - That is, the King of Israel, or their chief governor. Than Agag - Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.

He lay down - Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.

The Lord - Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

I shall see him - Or, I have seen, or do see the star, and sceptre as it here follows, that is, a great and eminent prince, which was to come out of Israel's loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment. Not now - Not yet, but after many ages. A star - A title often given to, princes and eminent persons, and particularly to the Messiah, Rev 2:28 22:16. A sceptre - That is, a sceptre - bearer, a king or ruler, even that sceptre mentioned Gen 49:10. The corners - The borders, which are often used in scripture for the whole country to which they belong. Of Sheth - This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.

A possession - Which was also foretold, Gen 25:23, and in part fulfilled, 2Sam 8:14 1Chr 18:13, but more fully by Christ, Amos 9:12 Ob 1:18, who shall subdue and possess all his enemies; here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people. Seir - A part and, mountain of Edom.

Out of Jacob - Out of Jacob's loins. He that shall have dominion - David, and especially Christ. Of the city - Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.

He looked on Amalek - From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms. The first - Heb. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first - fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish for ever - He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.

The Kenites - The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest - Thy dwelling - place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.

The Kenite - Heb. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted - Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra 6:22 Isa 52:4.

Who shall live - How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over - turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?

Chittim - A place or people so called from Chittim the son of Javan, Gen 10:4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1Mac. i. 1, and 1Mac. viii. 5, sometimes Italy, as Dan 11:29,30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber - The posterity of Eber, the Hebrews, who were the chief and flower of Eber's children. He also - Not the Hebrews: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!

To his place - To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, Num 25:16 - 18.

1 AND when Balaam saw that it pleased the LORD to bless Israel, he went not as at other times, to seek for inchantments ; but he set his face toward the wilderness .

(i. e.) To use enchantments, which he is said to have done, either because when he consulted and sacrificed to God. he did also use enchantments and consult with the Devil, that if one would not, the other might help him; or, because he consulted God in a magical and superstitious way, by using such postures or instruments or forms of words as inchanters used.

Where Israel lay encamped, either with intent to curse Israel without Gods leave: or rather, expecting what God of his own accord would suggest to him concerning this matter.

Marginal references: chap. 23. 3▪ 1[illegible: 1+ letters].; Heb. to the meeting of inchantments.

2 And Balaam lift up his eyes, and he saw Israel abiding in his tents, according to their tribes : and the spirit of God came upon him .

In the order appointed Numb. 2.

(i. e.) Inspired him to speak the following words, and so constrained him again to bless those whom he desired to curse.

3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open , hath said;

The eyes, either 1. of his body, as in the following verse: or 2. of his mind, which God had opened in a peculiar and Prophetical manner, whence Prophets are called Seers, 1 Sam. 9. 9. He implies that before he was blind and stupid, having eyes, but not seeing nor understanding Some render the words, having his eyes shut, as the Hebrew verb Satham signifies, the letters Schin and Samech being frequently exchanged, and so the meaning is, that he received this revelation either in a dream, when mens eyes are simply shut; or in an extasie or trance, when mens eyes, though open, are in a manner shut, to wit, as to the use and exercise of them.

Marginal references: chap. 23. 7, 18.; Heb. who had his eyes shut, but now open.

4 He hath said, which heard the words of God, which saw the vision of the Almighty falling into a trance , but having his eyes open:

So called either strictly and properly, because he was awake when this was revealed to him: or largely and improperly, for any extraordinary discovery of Gods mind to him, whether sleeping or waking.

Or, extasy, fainting and falling upon the ground, as the Prophets used to do. See 1 Sam. 19. 24. Ezek. 1. 28. and 3. 23. and 43. 3. Dan. 8. 17, 18. and 10. 16. Rev. 1. 17. Others, falling suddenly into a sleep, as the Prophets sometimes did, as Gen. 15. 12. Dan. 8. 18.

6 As the valleys are they spread forth, as gardens by the rivers side , as the trees of lignaloes which the LORD hath planted , and as cedar-trees beside the waters .

Which oft-times from a small beginning are spread forth far and wide. Others, as the brooks, or rivers, as the word signifies, which stretch out and disperse their waters into several channels, and sometimes further.

(i. e.) The Israelites last mentioned.

Pleasant and fruitful and secured by a fence.

An Arabian and Indian tree of a sweet smell yielding good shade and shelter both to man and beast, such is Israel, famous among the nations, and not onely safe themselves, but yielding shelter to all that joyn themselves to them.

Which are the best of the kind, such as not man but God might seem to have planted, as the best of all sorts are ascribed to God, as the trees, hills, cities, of God, &c. Compare Psal. 104. 16.

Which are famous for growth and height and strength and durableness, whence S[illegible: 1+ letters]lomons Temple was built of this wood, 1 King. 6. 9, 10.

Where trees thrive best.

7 He shall pour the water out of his buckets , and his feed shall be in many waters , and his king shall be higher than Agag , and his kingdom shall be exalted.

He (i. e.) God, will abundantly water, the valleys, gardens, and trees, which represent the Israelites, ver. 6. i. e. he will wonderfully bless his people not onely with all outward blessings of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are oft signified by watets, Io[illegible: 1+ letters]. 3. 5. & 4. 10. & 7. 38, 35. and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. Others thus, God shall make his posterity numerous: for the procreation of Children is oft signified by waters, fountains, cisterns, &c. as Psal. 68. 26. Prov. 5. 15, 18. & 9. 17. Isa. 48. 1. But there is no necessity of flying to Metaphors here, and therefore the other being the literal and proper sence, is by the laws of good interpretation to be preferred before it.

This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase, Isa. 32. 20. Others thus, His seed shall be so numerous that it shall branch forth into many people, the several tribes being reckoned and sometimes called several people. Or, his seed shall rule over many people or nations, which are sometimes signified by many waters. as Psal. 144. 7. Isa. 57. 20. Ier. 47. 2. Rev. 17. 15. But here also the literal sence seems best.

(i. e.) The King of Israel, either God, who was in a peculiar manner their King or Ruler, Numb. 23. 21. Iudg. 6. 23. 1 Sam. 8. 7. Isa. 33. 22. or their chief governour or governours, whether King or others: for Moses is called their king, Deut. 33. 5. and the Judges were in a m[illegible: 1+ letters]ner Kings.

(i. e.) Than the king of the Amalekites, which [illegible: 1+ letters]ing and people were famous and potent in that age, ver. 20. as may be guessed by their bold attempt upon so numerous a people as Israel was. And it is probably thought by the Iewi[illegible: 1+ letters]h and other Interpreters, that Agag was the common name of the Amalekiti[illegible: 1+ letters]h kings, as Ahimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Ro[illegible: 1+ letters]s. But though this king onely be instanced in, yet other kings, to wit, such as did or should border upon the Israelites, are doubtless to be understood, above whom the kings and people of Israel sometimes were advanced, and oftener should have been, if they had not been their own hinderance by their sins. Some make this a prophecy of Sauls conquering Agag and his people, 1 Sam. 15. 7, 8. But the words seem to be more general and to signifie a greater honour and advantage to Israel than that was.

Marginal references: Deut. 8. [illegible: 1+ letters].

8 God brought him forth out of Egypt, he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.

Or, [illegible: 1+ letters]nbone, or, take out, i. e. shall eat the flesh to the very bones, and then break them also.

Marginal references: chap. 23. 22.

9 He couched, he lay down as a lion, and as a great lion: who shall stir him up ? Blessed is he that blesseth thee, and cursed is he that curseth thee.

Having conquered his enemies the Canaanites, and the[illegible: 1+ letters] land he shall quietly and securely rest and settle himself there.

(i. e.) Awake or provoke him.

Marginal references: Gen. 49. 9.; Gen. 12. 3. and 27. 29.

10 And Balaks anger was kindled against Balaam, and he smote his hands together : and Balak said unto Balaam, I called thee to curse mine enemies, and behold, thou hast altogether blessed them these three times.

A sign of great anger, Ezek. 21. 17. and 22. 13.

11 Therefore now, flee thou to thy place : I thought to promote thee unto great honour, but lo, the LORD hath kept thee back from honour.

Whence I sent for thee, Numb. 22. 5.

Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

14 And now behold, I go unto my people: come therefore, and I will advertise thee , what this people shall do to thy people in the latter dayes .

Or, inform thee, to wit, concerning future things, as it here follows, for this word seems inseparably joyned with the following. Others, give thee counsel, and tell thee what this people, &c. So it is a short and defective speech, such as we have Exod. 4. 5. and 13. 8. And by counsel they understand that which is related, Numb. 25. 1, 2. which was done by Balaams counsel, Numb. 31. 16. Revel. 2. 14. But the former sence is more unforced and agreeable to the following words, as they ly.

Not in thy time, therefore thou hast no reason to fear, but in succeeding ages, as 2 Sam. 8. 2. &c.

Marginal references: Mie. 6. 5.

17 I shall see him but not now : I shall behold him, but not nigh: there shall come a star out of Jacob, and a Scepter shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth .

Or, I have seen, or do see, for the future is oft put for other times or tenses: he speaks of a prophetical sight, like that of Abrahams, who saw Christs day, Ioh. 8. 56.

To wit▪ the star, and scepter, as it here follows, i. e. a great and eminent prince, which was to come out of Israels loyns, either 1. David, who first did the things here spoken of, 2 Sam. 8. 2. Psal. 60. 8. and 108. 9. and some of the kings of Iudah and Israel after him, for it is not necessarily understood of one particular person: or 2. the Messias, as both Iewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of Gods Church, who are here described under the names of the nearest and fiercest enemies of Israel, which he doth partly by himself, by his word and spirit, and spiritual plagues; and partly by his ministers, those princes whom he makes nursing-fathers to his Church, and scourges to his enemies. And to him alone agrees the foregoing verb properly, I shall see him, to wit, in my own person, or with the eyes of my own body, as every eye shall see him, Rev. 1. 7. when he comes to judgement. Nor can it seem strange that Balaam should speak of such high and remote things, seeing he foresaw and foretold these things by the revelation of the spirit of God, by which also he foresaw the great felicity of good men, and the miserable state of bad men after death and judgment, Numb. 23. 10.

Not yet, but after many ages.

A title oft given to princes and eminent and illustrious persons, and particularly to the Messias, Rev. 2. 28. and 22. 16.

(i. e.) A scepter-bearer, a king or ruler, even that scepter mentioned Gen. 49. 10.

Either 1. literally, the borders, which by a Synecdoche, are oft used in Scripture, for the whole country to which they belong, as Exod. 8. 2. Psal. 74. 17. and 147. 14. Ier. 15. 13. and 17. 3. Or 2. metaphorically, to wit, Princes and rulers, who ate sometimes compared to corners, as Zach. 10. 4. and Christ himself is called a corner stone, because he unites and supports the building. But I prefer the former sence.

Which seems to be the name of some then eminent, though now unknown, place or prince in Moab, where there were many princes, as appears from Numb▪ 23. 6. Amos 2. 3. there being innumerable instances of such places or persons sometimes famous, but now utterly lost as to all monuments and remembrances of them.

Marginal references: Mat. 2. 2.; Psal. 110. [illegible: 1+ letters].; Or, [illegible: 1 word] through th[illegible: 1+ letters] princes of [illegible: 1 word] ▪

18 And Edom shall be a possession , Seir also shall be a possession for his enemies , and Israel shall do valiantly :

Which was also foretold Gen. 25. 23. and in part fulfilled, 2 Sam. 8. 14. 1 Chron. 18. 13. but more fully by Christ, Amos 9. 12. Obad. ver. 18. who shall subdue and possess all his enemies here signified by the name of Edom, as Iacob or Israel, his brother, signifies all his Church and people.

A part and mountain of Edom, Gen. 36. 8. which may be here mentioned as the strongest part of Edom, to shew that not onely the rest of Edom, which is more accessible, but even the rocks and best munitions of it, shall be taken.

The Israelites.

Or, gain power, or riches, or victory, all which are comprehended in this phrase.

Marginal references: 2 Sam. 8. [illegible: 1 word] Psal. 60. 8, [illegible: 1+ letters] ▪

19 Out of Jacob shall come he that shall have dominion , and shall destroy him that remaineth of the city .

Out of Iacobs loyns.

David, and especially Christ.

Or, from or out of the city, i. e. the cities, the singular number for the plural, which hath been oft noted before. The sence is, He shall not onely subdue those Moabit[illegible: 1+ letters]s and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities, and shall pull them out thence. Possibly he may note some eminent city in which they confided most, their Metropolis or royal city as may be guessed from Psal. 60. 9.

20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations, but his latter end shall be that he perish for ever .

From the top of Pisgah, which was exceeding high, and gave him the prospect of the parts of all these kingdomes.

Heb. the first fruits; so called either 1. because they were the first of all the neighbouring nations which were embodied together in one government: or 2. because they were the most powerful and eminent of them, as is implyed above, ver. 7. the best things in each kind being oft signified by the name of first-fruits. Or 3. because he was the first who fought against Israel and was vanquished by them, in that famous battel Exod. 17. which victory was an earnest and first-fruits of that large harvest of victories which the Israelites should in due time get over all their enemies, and among others, over Am[illegible: 1+ letters]k himself, 1 Sam. 15. 3.

He began with God and with Israel, but God will end with him, and the firm purpose and will of God is, that he shall be utterly destroyed, Exod. 17. 14. so that Saul lost his kingdom for not executing this decree and Gods command pursuant thereunto, 1 Sam. 15.

Marginal references: The first [illegible: 1 word] nations [illegible: 1 word] warred [illegible: 1 word] Israel, Exo▪; Or, [illegible: 1 word] even to [illegible: 1 word] o[illegible: 1+ letters].

21 And he looked on the Kenite , and took up his parable, and said, strong is thy dwelling-place, and thou puttest thy nest in a rock:

The posterity or kindred of Iethro, not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. See Exod. 3. 1. Iudg. 1. 16. and 4. 11. 1 Sam. 15. 6.

(i. e.) Thy dwelling-place, so called, either because it was in an high place, as nests commonly are: or from their security and confidence of continuing long and safe in it: See Iob 29. 18. or in allusion to their name, for ken in Hebrew signifies a nest.

Marginal references: 1 Sam. 15. 6.

22 Nevertheless the Kenite shall be wasted▪ untill Ashur shall carry thee away captive .

Heb. Kain, i. e. the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue: or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons famous in their generations mentioned in antient heathen writers.

(i. e.) Shall be by degrees diminished and wasted by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites lived partly among the ten tribes, Ios. 19. 33. compared with Iudg. 4. 11. and partly with the two tribes, Iudg. 1. 16. and 4. 16, 17. and were carried captive with them, part by Salmaneser, the king of Assyria, 2 King. 17. 6. and part by Nebuchadnezzar, who also is called an Assyrian, Ezra. 6. 22. Isa. 52. 4. The words may be rendred thus, shall be wasted. How long? to wit, shall they be thus wasted? (these particles being oft used abruptly and pathetically in the same manner, Psal. 6. 3. and 90. 13. Isa. 6. 11.) till Ashur comes, Ashur shall carry thee away captive.

Marginal references: Heb. Kain.; Or, how long shall it be ere Ashur carry thee away captive?

23 And he took up his parable, and said, Alas? who shall live when God doth this?

How calamitous and miserable will the state of the World be when the Assyrian and after him the Chaldean shall over-run and overturn all these parts of the World? who will be able to live and keep his heart from fainting under such grievous pressures? how few will then escape the destroying sword?

24 And ships shall come from the coast of Chittim , and shall afflict Ashur, and shall afflict Eber , and he also shall perish for ever.

A place or people so called from Chittim the son of Iavan, Gen. 10. 4. whose posterity were very numerous and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, and afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as appears from 1 Macc. 1. 1. and 1 Macc. 8. 5. and sometimes Italy, as is manifest, from Dan. 11. 29, 30. and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done Gods work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions and calamities of that people came from two hands, both beyond the sea and brought to them by ships, as is here expressed, first from the Grecians under Alexander and his successours, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called and after many bloody wars made them a colony.

(i. e.) The posterity of [illegible: 1 word] Gen. 10. 24. the Hebrews, who were the chief and flower of Ebers children, and therefore are here designed by that general name, such general expressions being oft used concerning one particular and the most eminent of [illegible: 1+ letters]ts kind. And it pleased God to express it thus darkly here, because though he would foretell this for the comfort and instruction of his people in after ages, yet he would not have Balak nor Balaam neither, understand or utter any thing which might seem to thwart that happy estate of Israel, which Balaam clearly saw and openly applauded.

Not the Hebrews, as some understand, for his affliction was now mentioned before, and other Scriptures tell us they shall have a better end, and that all Israel shall be saved, and therefore not perish for ever, but the [illegible: 1+ letters] er or scourge of A[illegible: 1+ letters]hur and Eber, to wit, the Grecian and [illegible: 1 word] Empire.

25 And Balaam rose up, and went, and returned to his place : and Balak also went his way.

(i. e.) To Mesopotamia. Obj. He went onely to [illegible: 1 word]. where he was slain, Numb. 31. 8. A[illegible: 1+ letters]s. 1. He is said to return home, because he intended and began to do so, though he [illegible: 1 word] diverted by the Midianites: for men in Scripture are [illegible: 1 word] [illegible: 1 word] to do what they design or attempt to do▪ as E[illegible: 1+ letters]d. 8. [illegible: 1 word]. Numb. 14. 40. Ans. 2. He did go home first▪ though [illegible: 1+ letters] wards he returned to the Midianites, either because the[illegible: 1+ letters] [illegible: 1 word] for him, or to recover his lost credit, and to do that [illegible: 1 word] [illegible: 1 word] which he could not do by charmes▪ to which purpose he [illegible: 1 word] them that devilish counsel which was put in [illegible: 1 word], [illegible: 1 word] [illegible: 1 word] and that by his advise, Numb. 31. 16. Rev. 2. 14.

The third saying. - Num 24:1 and Num 24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כּפעם־בּפעם, “as time after time,” i.e., as at former times (Num 23:3 and Num 23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num 22:1). And when he lifted up his eyes, “he saw Israel encamping according to its tribes; and the Spirit of God came over him.” The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that “Jehovah put a word into his mouth” (Num 23:5 and Num 23:16); but of this third it is affirmed that “the Spirit of God came over him.” The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num 24:3 and Num 24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

Num 24:3 and Num 24:4 contain the preface to the prophecy: “The divine saying of Balaam the son of Beor, the divine saying of the man with closed eye, the divine saying of the hearer of divine words, who sees the vision of the Almighty, falling down and with opened eyes.” For the participial noun נאם the meaning divine saying (effatum, not inspiratum, Domini) is undoubtedly established by the expression יהוה נאם, which recurs in Num 14:28 and Gen 22:16, and is of constant use in the predictions of the prophets; and this applies even to the few passages where a human author is mentioned instead of Jehovah, such as Num 24:3, Num 24:4, and Num 24:15, Num 24:16; also 2Sa 23:1; Pro 30:1; and Psa 36:2, where a נאם is ascribed to the personified wickedness. Hence, when Balaam calls the following prophecy a נאם, this is done for the purpose of designating it as a divine revelation received from the Spirit of God. He had received it, and now proclaimed it as a man העין שׁתם, with closed eye. שׁתם does not mean to open, a meaning in support of which only one passage of the Mishnah can be adduced, but to close, like סתם in Dan 8:26, and שׁתם in Lam 3:8, with the שׁ softened into ס or   שׂ (see Roediger in Ges. thes., and Dietrich's Hebrew Lexicon). “Balaam describes himself as the man with closed eye with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner” (Hengstenberg). The cessation of all perception by means of the outer senses, so far as self-conscious reflection is concerned, was a feature that was common to both the vision and the dream, the two forms in which the prophetic gift manifested itself (Num 12:6), and followed from the very nature of the inward intuition. In the case of prophets whose spiritual life was far advanced, inspiration might take place without any closing of the outward senses. But upon men like Balaam, whose inner religious life was still very impure and undeveloped, the Spirit of God could only operate by closing their outward senses to impressions from the lower earthly world, and raising them up to visions of the higher and spiritual world.Hence, as Hengstenberg observes (Balaam, p. 449), we have to picture Balaam as giving utterance to his prophecies with the eyes of his body closed; though we cannot argue from the fact of his being in this condition, that an Isaiah would be in precisely the same. Compare the instructive information concerning analogous phenomena in the sphere of natural mantik and ecstasy in Hengstenberg (pp. 449ff.), and Tholuck’s Propheten, pp. 49ff.

What Balaam heard in this ecstatic condition was אל אמרי, the sayings of God, and what he saw שׁדּי מחזה, the vision of the Almighty. The Spirit of God came upon him with such power that he fell down (נפל), like Saul in 1Sa 19:24; not merely “prostrating himself with reverential awe at seeing and hearing the things of God” (Knobel), but thrown to the ground by the Spirit of God, who “came like an armed man upon the seer,” and that in such a way that as he fell his (spirit’s) eyes were opened. This introduction to his prophecy is not an utterance of boasting vanity; but, as Calvin correctly observes, “the whole preface has no other tendency than to prove that he was a true prophet of God, and had received the blessing which he uttered from a celestial oracle.”

The blessing itself in Num 24:5. contains two thoughts: (1) the glorious prosperity of Israel, and the exaltation of its kingdom (Num 24:5-7); (2) the terrible power, so fatal to all its foes, of the people which was set to be a curse or a blessing to all the nations (Num 24:8, Num 24:9).

Num 24:5-6

“How beautiful are thy tents, O Jacob! thy dwellings, O Israel! Like valleys are they spread out, like gardens by the stream, like aloes which Jehovah has planted, like cedars by the waters. Water will flow out of his buckets, and his seed is by many waters. And loftier than Agag be his king, and his kingdom will be exalted.” What Balaam had seen before his ecstasy with his bodily eyes, formed the substratum for his inward vision, in which the dwellings of Israel came before his mental eye adorned with the richest blessing from the Lord. The description starts, it is true, from the time then present, but it embraces the whole future of Israel. In the blessed land of Canaan the dwellings of Israel will spread out like valleys. נחלים does not mean brooks here, but valleys watered by brooks. נטּה, to extend oneself, to stretch or spread out far and wide. Yea, “like gardens by the stream,” which are still more lovely than the grassy and flowery valleys with brooks. This thought is carried out still further in the two following figures. אהלים are aloe-trees, which grow in the East Indies, in Siam, in Cochin China, and upon the Moluccas, and from which the aloe-wood was obtained, that was so highly valued in the preparation of incense, on account of its fragrance. As the aloes were valued for their fragrant smell, so the cedars were valued on account of their lofty and luxuriant growth, and the durability of their wood. The predicate, “which Jehovah hath planted,” corresponds, so far as the actual meaning is concerned, to מים עלי, “by water;” for this was “an expression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees” (Calvin; cf. Psa 104:16).

Num 24:7

And not only its dwellings, but Israel itself would also prosper abundantly. It would have an abundance of water, that leading source of all blessing and prosperity in the burning East. The nation is personified as a man carrying two pails overflowing with water. דּליו is the dual דּליים. The dual is generally used in connection with objects which are arranged in pairs, either naturally or artificially (Ges. §88, 2). “His seed” (i.e., his posterity, not his sowing corn, the introduction of which, in this connection, would, to say the least, be very feeble here) “is,” i.e., grows up, “by many waters,” that is to say, enjoys the richest blessings (comp. Deu 8:7 and Deu 11:10 with Isa 44:4; Isa 65:23). ירם (optative), “his king be high before (higher than) Agag.” Agag (עגג, the fiery) is not the proper name of the Amalekite king defeated by Saul (1Sa 15:8), but the title (nomen dignitatis) of the Amalekite kings in general, just as all the Egyptian kings had the common name of Pharaoh, and the Philistine kings the name of Abimelech.See Hengstenberg (Dissertations, ii. 250; and Balaam, p. 458). Even Gesenius could not help expressing some doubt about there being any reference in this prophecy to the event described in 1Sa 15:8., “unless,” he says, “you suppose the name Agag to have been a name that was common to the kings of the Amalekites” (thes. p. 19). He also points to the name Abimelech, of which he says (p. 9): “It was the name of several kings in the land of the Philistines, as of the king of Gerar in the times of Abraham (Gen 20:2-3; Gen 21:22-23), and of Isaac (Gen 26:1-2), and also of the king of Gath in the time of David (Psa 34:1; coll. 1Sa 21:10, where the same king of called Achish). It seems to have been the common name and title of those kings, as Pharaoh was of the early kings of Egypt, and Caesar and Augustus of the emperors of Rome.”

The reason for mentioning the king of the Amalekites was, that he was selected as the impersonation of the enmity of the world against the kingdom of God, which culminated in the kings of the heathen; the Amalekites having been the first heathen tribe that attacked the Israelites on their journey to Canaan (Exo 17:8). The introduction of one particular king would have been neither in keeping with the context, nor reconcilable with the general character of Balaam’s utterances. Both before and afterward, Balaam predicts in great general outlines the good that would come to Israel; and how is it likely that he would suddenly break off in the midst to compare the kingdom of Israel with the greatness of one particular king of the Amalekites? Even his fourth and last prophecy merely announces in great general terms the destruction of the different nations that rose up in hostility against Israel, without entering into special details, which, like the conquest of the Amalekites by Saul, had no material or permanent influence upon the attitude of the heathen towards the people of God; for after the defeat inflicted upon this tribe by Saul, they very speedily invaded the Israelitish territory again, and proceeded to plunder and lay it waste in just the same manner as before (cf. 1Sa 27:8; 1Sa 30:1.; 2Sa 8:12).Even on the supposition (which is quite at variance with the character of all the prophecies of Balaam) that in the name of Agag, the contemporary of Saul, we have a vaticinium ex eventu, the allusion to this particular king would be exceedingly strange, as the Amalekites did not perform any prominent part among the enemies of Israel in the time of Saul; and the command to exterminate them was given to Saul, not because of any special harm that they had done to Israel at that time, but on account of what they had done to Israel on their way out of Egypt (comp. 1Sa 15:2 with Exo 17:8). מלכּו, his king, is not any one particular king of Israel, but quite generally the king whom the Israelites would afterwards receive. For מלכּו is substantially the same as the parallel מלכתו, the kingdom of Israel, which had already been promised to the patriarchs (Gen 17:6; Gen 35:11), and in which the Israelites were first of all to obtain that full development of power which corresponded to its divine appointment; just as, in fact, the development of any people generally culminates in an organized kingdom. - The king of Israel, whose greatness was celebrated by Balaam, was therefore neither the Messiah exclusively, nor the earthly kingdom without the Messiah, but the kingdom of Israel that was established by David, and was exalted in the Messiah into an everlasting kingdom, the enemies of which would all be made its footstool (Psa 2:1-12 and Psa 110:1-7).

In Num 24:8 and Num 24:9, Balaam proclaims still further: “God leads him out of Egypt; his strength is as that of a buffalo: he will devour nations his enemies, and crush their bones, and dash them in pieces with his arrows. He has encamped, he lies down like a lion, and like a lioness: who can drive him up? Blessed be they who bless thee, and cursed they who curse thee!” The fulness of power that dwelt in the people of Israel was apparent in the force and prowess with which their God brought them out of Egypt. This fact Balaam repeats from the previous saying (Num 23:22), for the purpose of linking on to it the still further announcement of the manner in which the power of the nation would show itself upon its foes in time to come. The words, “he will devour nations,” call up the image of a lion, which is employed in Num 24:9 to depict the indomitable heroic power of Israel, in words taken from Jacob’s blessing in Gen 49:9. The Piel גּרם is a denom. verb from גּרם, with the meaning to destroy, crush the bones, like שׁרשׁ, to root out (cf. Ges. §52, 2; Ewald, §120, e.). הצּיו is not the object to ימחץ; for מחץ, to dash to pieces, does not apply to arrows, which may be broken in pieces, but not dashed to pieces; and the singular suffix in חצּיו can only apply to the singular idea in the verse, i.e., to Israel, and not to its enemies, who are spoken of in the plural. Arrows are singled out as representing weapons in general.The difficulty which many feel in connection with the word חצּיו cannot be removed by alterations of the text. The only possible conjecture חלציו (his loins) is wrecked upon the singular suffix, for the dashing to pieces of the loins of Israel is not for a moment to be thought of. Knobel's proposal, viz., to read קמיו, has no support in Deu 33:11, and is much too violent to reckon upon any approval.

Balaam closes this utterance, as he had done the previous one, with a quotation from Jacob’s blessing, which he introduces to show to Balak, that, according to words addressed by Jehovah to the Israelites through their own tribe-father, they were to overcome their foes so thoroughly, that none of them should venture to rise up against them again. To this he also links on the words with which Isaac had transferred to Jacob in Gen 27:29 the blessing of Abraham in Gen 12:3, for the purpose of warning Balak to desist from his enmity against the chosen people of God.

Num 24:10-11

This repeated blessing of Israel threw Balak into such a violent rage, that he smote his hands together, and advised Balaam to fly to his house: adding, “I said, I will honour thee greatly (cf. Num 22:17 and Num 22:37); but, behold, Jehovah has kept thee back from honour.” “Smiting the hands together” was either a sign of horror (Lam 2:15) or of violent rage; it is in the latter sense that it occurs both here and in Job 27:23. In the words, “Jehovah hath kept thee back from honour,” the irony with which Balak scoffs at Balaam’s confidence in Jehovah is unmistakeable.

Num 24:12-14

But Balaam reminds him, on the other hand, of the declaration which he made to the messengers at the very outset (Num 22:18), that he could not on any account speak in opposition to the command of Jehovah, and then adds, “And now, behold, I go to my people. Come, I will tell thee advisedly what this people will do to thy people at the end of the days.” יעץ, to advise; here it denotes an announcement, which includes advice. The announcement of what Israel would do to the Moabites in the future, contains the advice to Balak, what attitude he should assume towards Israel, if this people was to bring a blessing upon his own people and not a curse. On “the end of the days,” see at Gen 49:1.

Num 24:15-16

Balaam’s fourth and last prophecy is distinguished from the previous ones by the fact that, according to the announcement in Num 24:14, it is occupied exclusively with the future, and foretells the victorious supremacy of Israel over all its foes, and the destruction of all the powers of the world. This prophecy is divided into four different prophecies by the fourfold repetition of the words, “he took up his parable” (Num 24:15, Num 24:20, Num 24:21, and Num 24:23). The first of these refers to the two nations that were related to Israel, viz., Edom and Moab (Num 24:17-19); the second to Amalek, the arch-enemy of Israel (Num 24:20); the third to the Kenites, who were allied to Israel (Num 24:21 and Num 24:22); and the fourth proclaims the overthrow of the great powers of the world (Num 24:23 and Num 24:24). - The introduction in Num 24:15 and Num 24:16 is the same as that of the previous prophecy in Num 24:3 and Num 24:4, except that the words, “he which knew the knowledge of the Most High,” are added to the expression, “he that heard the words of God,” to show that Balaam possessed the knowledge of the Most High, i.e., that the word of God about to be announced had already been communicated to him, and was not made known to him now for the first time; though without implying that he had received the divine revelation about to be uttered at the same time as those which he had uttered before.

Num 24:17

The prophecy itself commences with a picture from the “end of the days,” which rises up before the mental eye of the seer. “I see Him, yet not now; I behold Him, but not nigh. A star appears out of Jacob, and a sceptre rises out of Israel, and dashes Moab in pieces on both sides, and destroys all the sons of confusion.” The suffixes to אראנּוּ and עשׁוּרנּוּ refer to the star which is mentioned afterwards, and which Balaam sees in spirit, but “not now,” i.e., not as having already appeared, and “not nigh,” i.e., not to appear immediately, but to come forth out of Israel in the far distant future. “A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars” (Hengstenberg, who cites Justini hist. xxxvii. 2; Plinii h. n. ii. 23; Sueton. Jul. Caes. c. 78; and Dio Cass. xlv. p. 273). If, however, there could be any doubt that the rising star represented the appearance of a glorious ruler or king, it would be entirely removed by the parallel, “a sceptre arises out of Israel.” The sceptre, which was introduced as a symbol of dominion even in Jacob’s blessing (Gen 49:10), is employed here as the figurative representation and symbol of the future ruler in Israel. This ruler would destroy all the enemies of Israel. Moab and (Num 24:18) Edom are the first of these that are mentioned, viz., the two nations that were related to Israel by descent, but had risen up in hostility against it at that time. Moab stands in the foremost rank, not merely because Balaam was about to announce to the king of Moab what Israel would do to his people in the future, but also because the hostility of the heathen to the people of God had appeared most strongly in Balak’s desire to curse the Israelites. מואב פּאתי, “the two corners or sides of Moab,” equivalent to Moab on both sides, from one end to the other. For קרקר, the inf. Pilp. of קוּר or קיר, the meaning to destroy is fully established by the parallel מחץ, and by Isa 22:5, whatever may be thought of its etymology and primary meaning. And neither the Samaritan text nor the passage in Jeremiah (Jer 48:45), which is based upon this prophecy, at all warrants an alteration of the reading קרקר into קדקד (the crown of the head), since Jeremiah almost invariably uses earlier writing in this free manner, viz., by altering the expressions employed, and substituting in the place of unusual words wither more common ones, or such as are similar in sound (cf. Küper, Jerem. libror, ss. interpres atque vindex, pp. xii.ff. and p. 43). - כּל־בּני־שׁת does not mean “all the sons of Seth,” i.e., all mankind, as the human race is never called by the name of Seth; and the idea that the ruler to arise out of Israel would destroy all men, would be altogether unsuitable. It signifies rather “all the sons of confusion,” by which, according to the analogy of Jacob and Israel (Num 24:17), Edom and Seir (Num 24:18), the Moabites are to be understood as being men of wild, warlike confusion. שׁת is a contraction of שׁאת (Lam 3:47), and derived from שׁאה; and in Jer 48:45 it is correctly rendered שׁאון בּני.On the other hand, the rendering, “all the sons of the drinker, i.e., of Lot,” which Hiller proposed, and v. Hoffmann and Kurtz have renewed, is evidently untenable. For, in the first place, the fact related in Gen 19:32. does not warrant the assumption that Lot ever received the name of the “drinker,” especially as the word used in Gen 19 is not שׁתה, but שׁקה. Moreover, the allusion to “all the sons of Lot,” i.e., the Moabites and Ammonites, neither suits the thoroughly synonymous parallelism in the saying of Balaam, nor corresponds to the general character of his prophecies, which announced destruction primarily only to those nations that rose up in hostility against Israel, viz., Moab, Edom, and Amalek, whereas hitherto the Ammonites had not assumed either a hostile or friendly attitude towards them. And lastly, all the nations doomed to destruction are mentioned by name. Now the Ammonites were not a branch of the Moabites by descent, nor was their territory enclosed within the Moabitish territory, so that it could be included, asHoffmann supposes, within the “four corners of Moab.”

In the announcement of destruction which is to fall upon the enemies of Israel through the star and sceptre out of the midst of it, Moab is followed by “its southern neighbour Edom.”

Num 24:18

“And Edom becomes a possession, and Seir becomes a possession, its enemies; but Israel acquires power.” Whose possession Edom and Seir are to become, is not expressly stated; but it is evident from the context, and from איביו (its enemies), which is not a genitive dependent upon Seir, but is in apposition to Edom and Seir, just as צריו in Num 24:8 is in apposition to גּוים. Edom and Seir were his, i.e., Israel’s enemies; therefore they were to be taken by the ruler who was to arise out of Israel. Edom is the name of the people, Seir of the country, just as in Gen 32:4; so that Seir is not to be understood as relating to the prae-Edomitish population of the land, which had been subjugated by the descendants of Esau, and had lost all its independence a long time before. In Moses’ days the Israelites were not allowed to fight with the Edomites, even when they refused to allow them to pass peaceably through their territory (see Num 20:21), but were commanded to leave them in their possessions as a brother nation (Deu 2:4-5). In the future, however, their relation to one another was to be a very different one; because the hostility of Edom, already in existence, grew more and more into obstinate and daring enmity, which broke up all the ties of affection that Israel was to regard as holy, and thus brought about the destruction of the Edomites. - The fulfilment of this prophecy commenced with the subjugation of the Edomites by David (2Sa 8:14; 1Ki 11:15-16; 1Ch 18:12-13), but it will not be completed till “the end of the days,” when all the enemies of God and His Church will be made the footstool of Christ (Psa 110:1.). That David did not complete the subjugation of Edom is evident, on the one hand, from the fact that the Edomites revolted again under Solomon, though without success (1Ki 11:14.); that they shook off the yoke imposed upon them under Joram (2Ki 8:20); and notwithstanding their defeat by Amaziah (2Ki 14:7; 2Ch 25:11) and Uzziah (2Ki 14:22; 2Ch 26:2), invaded Judah a second time under Ahaz (2Ch 28:17), and afterwards availed themselves of every opportunity to manifest their hostility to the kingdom of Judah and the Jews generally, - as for example at the conquest of Jerusalem by the Chaldeans (Eze 35:15; Eze 36:5; Oba 1:10 and Oba 1:13), and in the wars between the Maccabees and the Syrians (1 Macc. 5:3, 65; 2 Macc. 10:15; 12:38ff.), - until they were eventually conquered by John Hyrcanus in the year b.c. 129, and compelled to submit to circumcision, and incorporated in the Jewish state (Josephus,Ant. xiii. 9, 1, xv. 7, 9; Wars of the Jews, iv. 5, 5). But notwithstanding this, they got the government over the Jews into their own hands through Antipater and Herod (Josephus,Ant. xiv. 8, 5), and only disappeared from the stage of history with the destruction of the Jewish state by the Romans. On the other hand, the declarations of the prophets (Amo 9:12; Oba 1:17.), which foretell, with an unmistakeable allusion to this prophecy, the possession of the remnant of Edom by the kingdom of Israel, and the announcements in Isa 34 and Isa 63:1-6, Jer 49:7., Eze 25:12. and Eze 35:1-15, comp. with Psa 137:7 and Lam 4:21-22, prove still more clearly that Edom, as the leading foe of the kingdom of God, will only be utterly destroyed when the victory of the latter over the hostile power of the world has been fully and finally secured. - Whilst Edom falls, Israel will acquire power. חיל עשׂה, to acquire ability or power (Deu 8:17-18; Rth 4:11), not merely to show itself brave or strong. It is rendered correctly by Onkelos, “prosperabitur in opibus;” and Jonathan, “praevalebunt in opibus et possidebunt eos.”

Num 24:19

“And a ruler shall come out of Jacob, and destroy what is left out of cities.” The subject to ירדּ is indefinite, and to be supplied from the verb itself. We have to think of the ruler foretold as star and sceptre. The abbreviated form וירדּ is not used for the future ירדּה, but is jussive in its force. One out of Jacob shall rule. מעיר is employed in a collected and general sense, as in Psa 72:16. Out of every city in which there is a remnant of Edom, it shall be destroyed. שׁריד is equivalent to אדום שׁארית (Amo 9:12). The explanation, “destroy the remnant out of the city, namely, out of the holy city of Jerusalem” (Ewald and Baur), is forced, and cannot be sustained from the parallelism.

Num 24:20

The second saying in this prophecy relates to the Amalekites. Balaam sees them, not with the eyes of his body, but in a state of ecstasy, like the star out of Jacob. “Beginning of the heathen is Amalek, and its end is destruction.” Amalek is called the beginning of the nations, not “as belonging to the most distinguished and foremost of the nations in age, power, and celebrity” (Knobel), - for in all these respects this Bedouin tribe, which descended from a grandson of Esau, was surpassed by many other nations, - but as the first heathen nation which opened the conflict of the heathen nations against Israel as the people of God (see at Exo 17:8.). As its beginning had been enmity against Israel, its end would be “even to the perishing” (אבד עדי), i.e., reaching the position of one who was perishing, falling into destruction, which commenced under Saul and was completed under Hezekiah.

Num 24:21-22

The third saying relates to the Kenites, whose origin is involved in obscurity (see at Gen 15:19), as there are no other Kenites mentioned in the whole of the Old Testament, with the exception of Gen 15:19, than the Kenites who went to Canaan with Hobab the brother-in-law of Moses (Num 10:29.: see Jdg 1:16; Jdg 4:11; 1Sa 15:6; 1Sa 27:10; 1Sa 30:29); so that there are not sufficient grounds for the distinction between Canaanitish and Midianitish Kenites, as Michaelis, Hengstenberg, and others suppose. The hypothesis that Balaam is speaking of Canaanitish Kenites, or of the Kenites as representatives of the Canaanites, is as unfounded as the hypothesis that by the Kenites we are to understand the Midianites, or that the Kenites mentioned here and in Gen 15:19 are a branch of the supposed aboriginal Amalekites (Ewald). The saying concerning the Kenites runs thus: “Durable is thy dwelling-place, and thy nest laid upon the rock; for should Kain be destroyed until Asshur shall carry thee captive?” This saying “applies to friends and not to foes of Israel” (v. Hoffmann), so that it is perfectly applicable to the Kenites, who were friendly with Israel. The antithetical association of the Amalekites and Kenites answers perfectly to the attitude assumed at Horeb towards Israel, on the one hand by the Amalekites, and on the other hand by the Kenites, in the person of Jethro the leader of their tribe (see Exo 17:8., Ex 18). The dwelling-place of the Kenites was of lasting duration, because its nest was laid upon a rock (שׂים is a passive participle, as in 2Sa 13:32, and Oba 1:4). This description of the dwelling-place of the Kenites cannot be taken literally, because it cannot be shown that either the Kenites or the Midianites dwelt in inaccessible mountains, as the Edomites are said to have done in Oba 1:3-4; Jer 49:16. The words are to be interpreted figuratively, and in all probability the figure is taken from the rocky mountains of Horeb, in the neighbourhood of which the Kenites led a nomade life before their association with Israel (see at Exo 3:1). As v. Hoffmann correctly observes: “Kain, which had left its inaccessible mountain home in Horeb, enclosed as it was by the desert, to join a people who were only wandering in search of a home, by that very act really placed its rest upon a still safer rock.” This is sustained in Num 24:22 by the statement that Kain would not be given up to destruction till Asshur carried it away into captivity. אם כּי does not mean “nevertheless.” It signifies “unless” after a negative clause, whether the negation be expressed directly by לא, or indirectly by a question; and “only” where it is not preceded by either a direct or an indirect negation, as in Gen 40:14; Job 42:8. The latter meaning, however, is not applicable here, because it is unsuitable to the עד־מה (until) which follows. Consequently אם yl can only be understood in the sense of “is it that,” as in 1Ki 1:27; Isa 29:16; Job 31:16, etc., and as introducing an indirect query in a negative sense: “For is it (the case) that Kain shall fall into destruction until...?” - equivalent to “Kain shall not be exterminated until Asshur shall carry him away into captivity;” Kain will only be overthrown by the Assyrian imperial power. Kain, the tribe-father, is used poetically for the Kenite, the tribe of which he was the founder. בּער, to exterminate, the sense in which it frequently occurs, as in Deu 13:6; Deu 17:7, etc. (cf. 2Sa 4:11; 1Ki 22:47). - For the fulfilment of this prophecy we are not to look merely to the fact that one branch of the Kenites, which separated itself, according to Jdg 4:11, from its comrades in the south of Judah, and settled in Naphtali near Kadesh, was probably carried away into captivity by Tiglath-Pileser along with the population of Galilee (2Ki 15:29); but the name Asshur, as the name of the first great kingdom of the world, which rose up from the east against the theocracy, is employed, as we may clearly see from Num 24:24, to designate all the powers of the world which took their rise in Asshur, and proceeded forth from it (see also Ezr 6:22, where the Persian king is still called king of Asshur or Assyria). Balaam did not foretell that this worldly power would oppress Israel also, and lead it into captivity, because the oppression of the Israelites was simply a transitory judgment, which served to refine the nation of God and not to destroy it, and which was even appointed according to the counsel of God to open and prepare the way for the conquest of the kingdoms of the world by the kingdom of God. To the Kenites only did the captivity become a judgment of destruction; because, although on terms of friendship with the people of Israel, and outwardly associated with them, yet, as is clearly shown by 1Sa 15:6, they never entered inwardly into fellowship with Israel and Jehovah’s covenant of grace, but sought to maintain their own independence side by side with Israel, and thus forfeited the blessing of God which rested upon Israel.This simple but historically established interpretation completely removes the objection, “that Balaam could no more foretell destruction to the friends of Israel than to Israel itself,” by which Kurtz would preclude the attempt to refer this prophecy to the Kenites, who were in alliance with Israel. His further objections to v. Hoffmann's view are either inconclusive, or at any rate do not affect the explanation that we have given.

Num 24:23-24

The fourth saying applies to Asshur, and is introduced by an exclamation of woe: “Woe! who will live, when God sets this! and ships (come) from the side of Chittim, and press Asshur, and press Eber, and he also perishes.” The words “Woe, who will live,” point to the fearfulness of the following judgment, which went deep to the heart of the seer, because it would fall upon the sons of his own people (see at Num 22:5). The meaning is, “Who will preserve his life in the universal catastrophe that is coming?” (Hengstenberg). משּׂמו, either “since the setting of it,” equivalent to “from the time when God sets (determines) this” (ὅταν θῇ ταῦτα ὁ Θεός, quando faciet ista Deus; lxx, Vulg.), or “on account of the setting of it,” i.e., because God determines this. שׂוּם, to set, applied to that which God establishes, ordains, or brings to pass, as in Isa 44:7; Hab 1:12. The suffix in שׂוּמו is not to be referred to Asshur, as Knobel supposes, because the prophecy relates not to Asshur “as the mighty power by which everything was crushed and overthrown,” but to a power that would come from the far west and crush Asshur itself. The suffix refers rather to the substance of the prophecy that follows, and is to be understood in a neuter sense. אל is “God,” and not an abbreviation of אלּה, which is always written with the article in the Pentateuch (האל, Gen 19:8, Gen 19:25; Gen 26:3-4; Lev 18:27; Deu 4:42; Deu 7:22; Deu 19:11), and only occurs once without the article, viz., in 1Ch 20:8. צים, from צי (Isa 33:21), signifies ships, like ציּים in the passage in Dan 11:30, which is founded upon the prophecy before us. מיּד, from the side, as in Exo 2:5; Deu 2:37, etc. כּתּים is Cyprus with the capital Citium (see at Gen 10:4), which is mentioned as intervening between Greece and Phoenicia, and the principal station for the maritime commerce of Phoenicia, so that all the fleets passing from the west to the east necessarily took Cyprus in their way (Isa 23:1). The nations that would come across the sea from the side of Cyprus to humble Asshur, are not mentioned by name, because this lay beyond the range of Balaam’s vision. He simply gives utterance to the thought, “A power comes from Chittim over the sea, to which Asshur and Eber, the eastern and the western Shem, will both succumb” (v. Hoffmann). Eber neither refers to the Israelites merely as Hebrews (lxx, Vulg.), nor to the races beyond the Euphrates, as Onkelos and others suppose, but, like “all the sons of Eber” in Gen 10:21, to the posterity of Abraham who descended from Eber through Peleg, and also to the descendants of Eber through Joktan: so that Asshur, as the representative of the Shemites who dwelt in the far east, included Elam within itself; whilst Eber, on the other hand, represented the western Shemites, the peoples that sprang from Arphaxad, Lud, and Aram (Gen 10:21). “And he also shall perish for ever:” these words cannot relate to Asshur and Eber, for their fate is already announced in the word ענּוּ (afflict, press), but only to the new western power that was to come over the sea, and to which the others were to succumb. “Whatever powers might rise up in the world of peoples, the heathen prophet of Jehovah sees them all fall, one through another, and one after another; for at last he loses in the distance the power to discern whence it is that the last which he sees rise up is to receive its fatal blow” (v. Hoffmann, p. 520). The overthrow of this last power of the world, concerning which the prophet Daniel was the fist to receive and proclaim new revelations, belongs to “the end of the days,” in which the star out of Jacob is to rise upon Israel as a “bright morning star” (Rev 22:16).

Now if according to this the fact is firmly established, that in this last prophecy of Balaam, “the judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves,” as Tholuck has expressed it in his Propheten und ihre Weissagung; the announcement of the star out of Jacob, and the sceptre out of Israel, i.e., of the King and Ruler of the kingdom of God, who was to dash Moab to pieces and take possession of Edom, cannot have received its complete fulfilment in the victories of David over these enemies of Israel; but will only be fully accomplished in the future overthrow of all the enemies of the kingdom of God. By the “end of days,” both here and everywhere else, we are to understand the Messianic era, and that not merely at its commencement, but in its entire development, until the final completion of the kingdom of God at the return of our Lord to judgment. In the “star out of Jacob,” Balaam beholds not David as the one king of Israel, but the Messiah, in whom the royalty of Israel promised to the patriarchs (Gen 17:6, Gen 17:16; Gen 35:11) attains its fullest realization. The star and sceptre are symbols not of “Israel’s royalty personified” (Hengstenberg), but of the real King in a concrete form, as He was to arise out of Israel at a future day. It is true that Israel received the promised King in David, who conquered and subjugated the Moabites, Edomites, and other neighbouring nations that were hostile to Israel. But in the person of David and his rule the kingly government of Israel was only realized in its first and imperfect beginnings. Its completion was not attained till the coming of the second David (Hos 3:5; Jer 30:9; Eze 34:24; Eze 37:24-25), the Messiah Himself, who breaks in pieces all the enemies of Israel, and founds an everlasting kingdom, to which all the kingdoms and powers of this world are to be brought into subjection (2Sa 7:12-16; Psa 2:1; 72, and Psa 110:1-7).The application of the star out of Jacob to the Messiah is to be found even in Onkelos; and this interpretation was so widely spread among the Jews, that the pseudo-Messiah who arose under Hadrian, and whom even R. Akiba acknowledged, took the name of Bar Cochba (son of a star), on consequence of this prophecy, from which the nickname of Bar Coziba (son of a lie) was afterward formed, when he had submitted to the Romans, with all his followers. In the Christian Church also the Messianic explanation was the prevalent one, from the time of Justin and Irenaeus onwards (see the proofs in Calovii Bibl. ad h. l.), although, according to a remark of Theodoret (qu. 44 ad Num.), there were some who did not adopt it. The exclusive application of the passage to David was so warmly defended, first of all by Grotius, and still more by Verschuir, that even Hengstenberg andTholuck gave up the Messianic interpretation. But they both of them came back to it afterwards, the former in his “Balaam” and the second edition of his Christology, and the latter in his treatise on “the Prophets.” At the present time the Messianic character of the prophecy is denied by none but the supporters of the more vulgar rationalism, such as Knobel and others; whereas G. Baur (in his History of Old Testament Prophecy) has no doubt that the prediction of the star out of Jacob points to the exalted and glorious King, filled with the Holy Spirit, whom Isaiah (Isa 9:5; Isa 11:1.) and Micah (Mic 5:2) expected as the royal founder of the theocracy. Reinke gives a complete history of the interpretation of this passage in his Beitrδge, iv. 186ff.

If, however, the star out of Jacob first rose upon the world in Christ, the star which showed the wise men from the east the way to the new-born “King of the Jews,” and went before them, till it stood above the manger at Bethlehem (Mat 2:1-11), is intimately related to our prophecy. Only we must not understand the allusion as being so direct, that Balaam beheld the very star which appeared to the wise men, and made known to them the birth of the Saviour of the world. The star of the wise men was rather an embodiment of the star seen by Balaam, which announced to them the fulfilment of Balaam’s prophecy, - a visible sign by which God revealed to them the fact, that the appearance of the star which Balaam beheld in the far distant future had been realized at Bethlehem in the birth of Christ, the King of the Jews. - The “wise men from the east,” who had been made acquainted with the revelations of God to Israel by the Jews of the diaspora, might feel themselves specially attracted in their search for the salvation of the world by the predictions of Balaam, from the fact that this seer belonged to their own country, and came “out of the mountains of the east” (Num 23:7); so that they made his sayings the centre of their expectations of salvation, and were also conducted through them to the Saviour of all nations by means of supernatural illumination. “God unfolded to their minds, which were already filled with a longing for the 'star out of Jacob' foretold by Balaam, the meaning of the star which proclaimed the fulfilment of Balaam’s prophecy; He revealed to them, that is to say, the fact that it announced the birth of the 'King of the Jews.' And just as Balaam had joyously exclaimed, 'I see Him,' and 'I behold Him,' they also could say, 'We have seen His star' “ (Hengstenberg).

If, in conclusion, we compare Balaam’s prophecy of the star that would come out of Jacob, and the sceptre that would rise out of Israel, with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen 49:10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God. The tribes of Israel stood before the mental eye of the patriarch in their full development into the nation in which all the families of the earth were to be blessed. From this point of view, the salvation that was to blossom in the future for the children of Israel culminated in the peaceful kingdom of the Shiloh, in whom the dominion of the victorious lion out of Judah was to attain its fullest perfection. But the eye of Balaam, the seer, which had been opened by the Spirit of God, beheld the nation of Israel encamped, according to its tribes, in the face of its foes, the nations of this world. They were endeavouring to destroy Israel; but according to the counsel of the Almighty God and Lord of the whole world, in their warfare against the nation that was blessed of Jehovah, they were to succumb one after the other, and be destroyed by the king that was to arise out of Israel. This determinate counsel of the living God was to be proclaimed by Balaam, the heathen seer out of Mesopotamia the centre of the national development of the ancient world: and, first of all, to the existing representatives of the nations of the world that were hostile to Israel, that they might see what would at all times tend to their peace - might see, that is to say, that in their hostility to Israel they were rebelling against the Almighty God of heaven and earth, and that they would assuredly perish in the conflict, since life and salvation were only to be found with the people of Israel, whom God had blessed. And even though Balaam had to make known the purpose of the Lord concerning His people primarily, and in fact solely, to the Moabites and their neighbours, who were like-minded with them, his announcement was also intended for Israel itself, and was to be a pledge to the congregation of Israel for all time of the certain fulfilment of the promises of God; and so to fill them with strength and courage, that in all their conflicts with the powers of this world, they should rely upon the Lord their God with the firmest confidence of faith, should strive with unswerving fidelity after the end of their divine calling, and should build up the kingdom of God on earth, which is to outlast all the kingdoms of the world. - In what manner the Israelites became acquainted with the prophecies of Balaam, so that Moses could incorporate them into the Thorah, we are nowhere told, but we can infer it with tolerable certainty from the subsequent fate of Balaam himself.

Num 24:25

At the close of this announcement Balaam and Balak departed from one another. “Balaam rose up, and went and turned towards his place” (i.e., set out on the way to his house); “and king Balak also went his way.” למקמו ישׁב does not mean, “he returned to his place,” into his home beyond the Euphrates (equivalent to אל־מקמו ישׁב), but merely “he turned towards his place” (both here and in Gen 18:33). That he really returned home, is not implied in the words themselves; and the question, whether he did so, must be determined from other circumstances. In the further course of the history, we learn that Balaam went to the Midianites, and advised them to seduce the Israelites to unfaithfulness to Jehovah, by tempting them to join in the worship of Peor (Num 31:16). He was still with them at the time when the Israelites engaged in the war of vengeance against that people, and was slain by the Israelites along with the five princes of Midian (Num 31:8; Jos 13:22). At the time when he fell into the hands of the Israelites, he no doubt made a full communication to the Israelitish general, or to Phinehas, who accompanied the army as priest, concerning his blessings and prophecies, probably in the hope of saving his life; though he failed to accomplish his end.It is possible, however, as Hengstenberg imagines, that after Balaam’s departure from Balak, he took his way into the camp of the Israelites, and there made known his prophecies to Moses or to the elders of Israel, in the hope of obtaining from them the reward which Balak had withheld, and that it was not till after his failure to obtain full satisfaction to his ambition and covetousness here, that he went to the Midianites, to avenge himself upon the Israelites, by the proposals that he made to them. The objections made by Kurtz to this conjecture are not strong enough to prove that it is inadmissible, though the possibility of the thing does not involve either its probability or its certainty.

Balaam Blesses Israel a Third Time. (b. c. 1452.)

1 And when Balaam saw that it pleased the Lord to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. 2 And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him. 3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 4 He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! 6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. 7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. 8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. 9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.

I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, v. 1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1 Sam. xix. 23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (v. 3, 4), much like that of David (2 Sam. xxiii. 1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of:—(1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (ch. xxiii. 16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2 Cor. xii. 1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (v. 3-9), but now having his eyes open, v. 4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.

II. Yet the blessing is for substance the same with those before. Several things he admires in Israel:—

1. Their beauty (v. 5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, v. 2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Ps. cxxxiii. 1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (v. 6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos. xiv. 5-7.

2. Their fruitfulness and increase. This may be intended by those similitudes (v. 6) of the valleys, gardens, and trees, as well as by those expressions (v. 7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos. ii. 23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.

3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.

4. Their power and victory, v. 8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, ch. xxiii. 22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Josh. ii. 10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job xxxix. 9, 10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils."

5. Their courage and security: He lay down as a lion, as a great lion, v. 9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Prov. xxviii. 1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Ps. iv. 8.

6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen. xii. 3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

Balak's Remonstrance. (b. c. 1452.)

10 And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. 11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the Lord hath kept thee back from honour. 12 And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, 13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord , to do either good or bad of mine own mind; but what the Lord saith, that will I speak? 14 And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.

We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (v. 10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: "I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them." Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (v. 11): "The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it." Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, v. 12, 13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, v. 14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, ch. xxxi. 16. He counselled him to entice the Israelites to idolatry, Rev. ii. 14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo—If I cannot move heaven, I will solicit hell.

Balaam's Prophecy. (b. c. 1452.)

15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 16 He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. 18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. 19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. 20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever. 21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. 22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. 23 And he took up his parable, and said, Alas, who shall live when God doeth this! 24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever. 25 And Balaam rose up, and went and returned to his place: and Balak also went his way.

The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretells future events.

I. His preface is much the same as that, v. 3, 4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (v. 15), for prophets were in old time called seers (1 Sam. ix. 9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.

II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (v. 17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, v. 18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David's servants, 2 Sam. viii. 2. And at the same time the Edomites likewise were brought into obedience to Israel, v. 14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus:—Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job xix. 25, 27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Matt. ii. 2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (v. 17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, 1 Cor. xv. 24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual war with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan. xi. 32.

III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (v. 20), therefore Agag was spoken of (v. 7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exod. xv. 14, 16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, v. 21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (v. 22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.

IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24.

1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev. vi. 8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!

2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (1.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan. ii. 34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!

CHAP. XXIV.

ANd Balaam saw that it was good in the eyes of Iehovah, to blesse Israel; and he went not as at other times, to meet with inchantments, but he set his face toward the wildernesse. And Balaam lifted up his eies, and he saw Israel abiding in tents, according to their tribes, and the Spirit of God was upon him. And he tooke up his parable and said, Balaam the sonne of Beor assuredly saith, and the man whose eye is open, assuredly saith. Hee assuredly saith, which heard the oracles of God, which saw the vision of the Almightie, falling and having his eyes uncovered. How goodly are thy tents, O Iakob, thy tabernacles, O Israel! As the valleyes are they spread forth, as gardens by the river side: as Lign-aloes-trees, which Iehovah hath planted, as Cedar trees beside the waters. He shall poure waters out of his buckets, and his seed shall be in many waters, and his King shall be higher than Agag, and his kingdom shal be exalted. God brought him forth out of Aegypt; hee hath as the strengths of an Vnicorne: he shall [illegible: 1 letter]at up the nations his distressers, and shall breake their bones, and pierce them thorow with his arrowes. He couched, he lay downe as a renting Lion, and as a couragious Lion, who shall stirre him up? Blessed be every one of them that blesse thee; and cursed be every one of them that curse thee.

And Balaks anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies; and behold, blessing thou hast blessed them these three times. And now flee thou unto thy place: I said, honouring I will honour thee; but loe, Iehovah hath kept thee backe from honour. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his housefull of silver and gold, I cannot goe beyond the mouth of Iehovah, to doe good or evill out of mine owne heart: what Iehovah shall speake, that will I speake. And now, behold I goe unto my people: Come, I will counsell thee what this people shall doe to thy people, in the latter daies.

And hee tooke up his parable, and said, Balaam the sonne of Beor assuredly saith; and the man whose eye is open, assuredly saith.

Hee assuredly saith, which heard the o[illegible: 1 span] cles of God, and knew the knowledge of the Most high, which saw the vision of the Almightie, falling, and having his eyes uncovered. I shall see him, but not now; I shall behold him, but not nigh: There shall proceed a starre out of Iakob, and a scepter shall rise out of Israel, and shall smite thorow the corners of Moab, and shall unwall all the sons of Seth. And Edom shall be a possession, and Seir shall be a possession for his enemies, and Israel shall doe valiantnesse. And hee shall have dominion out of Iakob, and shall destroy him that remaineth, out of the citie.

And he looked on Amalek; and he tooke up his parable, and said, Amalek was the first of the nations; but his latter end shall be, that he perish for ever.

And he looked on the Kenite, and tooke up his parable, and said, Strong is thy dwelling place, and thou puttest thy nest in a rock.

Neverthelesse, Kain shall be wasted, untill Ashur shall carry thee away captive.

And hee tooke up his parable, and said, Alas, who shall live when God doth this?

And ships (shall come) from the coast of Kitim, and shall afflict Asshur, and shal afflict Heber, and he also shall perish for ever.

And Balaam rose up, and went and returned to his place; and Balak also went to his way.

Annotations. HE went not as at other times] or, not at this time, as the time before, (which the Greeke translateth, according to his custome,) to meet with inchantments. This sheweth, that all his former altars, and sacrifices, and consultations with the Lord, were by that wicked art of inchantment, or observing of fortunes, such as the Prophets and diviners of the nations used, Deut. 18. 10. 14. Which thing he now left, as seeing it not availeable for his purpose; but that his evill heart was not changed, appeareth by his going with the King to mount Peor, to see if from thence he might curse Israel, by his commanding of altars and sacrifices as before, Numb. 23. 27,—30. and by his pestilent counsell which he gave the king after this, for the destruction of Gods people, Numb. 31. 16. Rev. 2. 14. set his face toward the wildernesse] where Israel lay encamping, that he might as it were prevent God, and suddenly utter a curse against his people. The Chaldee paraphraseth, he set his face towards the Calfe that Israel had made in the wildernesse, (Exod. 32.) as if, looking upon their sinnes, hee thought for them he might have cursed Israel: and so in Targum Ierusalemy it is explained, He set his face toward the wildernesse, and remembred concerning them the worke of the Calfe, and would have cursed Israel. Vers▪ 2. abiding in tents] or, dwelling; which the Greeke translateth, camping, or having their armie, or l[illegible: 3 letters]er. The order wherein God had placed the armies of Israel about his sanctuary, Numb. 2. they alwaies kept, when they pitched in the wildernesse: the sight whereof astonished the enemie, so that he could not curse them as hee desired, but blessed them the third time. the Spirit of God was upon him] that is, as the Chaldee explaineth it, the spirit of prophesie from before the Lord rested upon him: and as Sol. Iarchi here noteth, it came into his heart that he should not curse them. The like phrase was before in Numb. 11. vers. 26. the Spirit rested upon them, and they prophesied: and againe in vers. 29. would God that all the Lords people were prophets, and that the Lord would put his Spirit upon them. This was Gods powerfull worke, changing Balaams heart when he intended evill; as when Saul and his messengers went with an evill purpose to have taken David in Naioth, the Spirit of God was upon them, and they also prophesied, 1 Sam. 19. 19, 20,—23. And when wicked men, being thus over-ruled, uttered divine oracles, as now Balaam did, they spake not of themselves, as it is said of the holy Prophets, For prophesie came not at any time by the will of man; but holy men of God spake, being moved (or carried) by the holy Ghost, 2 Pet. 1. 21. Vers. 3. he tooke up his parable] that is, prophesied; see Numb. 23. 7. assuredly saith] or affirmeth, averreth: a word appropriate to the oracle of God, which is a faithfull saying, 1 Tim. 1. 15. See the Annotations on Gen. 22. 16. Here Balaam beginneth his third blessing with a solemne preface, avouching the truth and constancie of it from God; against whose will the more he strugleth, the stronger he is resisted. the man whose eye is open] which the Chaldee expoundeth, the man that is faire sighted, that seeth well; the Greeke translateth, the true man: hee seemeth hereby to signifie that he was a Prophet, who in old time was called a Seer, 1 Sam. 9. 9. Shethum the originall word, used only here, and in vers. 15. is of contrary signification to Sethum, that is, closed, or shut up: howbeit some take it to be of the same meaning, which may then be explained thus, The man who had his eye shut, but now open. And eye is put for eyes, understanding the eyes of his minde opened by the spirit of prophesie: though some of the Hebrewes (as Iarchi here observeth) have from hence conjectured, that Balaam was blinde of one eye. Vers. 4. the oracles of God] or, the sayings of God, as the Chaldee saith, the word from before God: but the Greeke translateth strong oracles, because God (in Hebrew El) is so named of being strong or mightie. vision of the Almightie] or, of the Alsufficient, that is, as the Greeke translateth, of God. falling] understand, into a trance, or deep sleepe, or falling on my face to the ground: for even the holy men of God, when they saw divine visions, used to fall downe on their faces, and into deep sleepes, as dead men. So a deepe sleepe (or trance) f[illegible: 1 letter]ll upon Abraham, Gen. 15. 12. and Daniel was afraid, and fell on his face, and was in a deepe sleepe on his face toward the ground, Dan. 8. 17, 18. and Iohn fell at his feet as dead, Rev. 1. 17. and Ezekiel fell on his face, Ezek 1. 28. and 3. 23. and 43. 3. and 44. 4. Likewise when the spirit of prophesie came upon men, they are said to fall, or lye downe, as did Saul, 1 Sam. 19. 24. And in this place of Balaam, the Chaldee translateth it, lying downe; the Greeke, in a sleepe; so after, in vers. 16. eyes uncovered] or, unvailed, to wit, to see the vision, as the Chaldee saith, and it was revealed unto him. Vers. 5. How goodly] or, how good! which word implieth profit, pleasure, beauty, joy, delight, &c. See the Notes on Gen. 1. 4. thy tents] in Greek, thy houses, or dwellings; but tents are a moveable habitation, fitting the people of God in this world. Hebr. 11. 9. and a warlike life, Ier. 6. 3. Afterward the Church is called the tents of Iakob, Mal. 2. 12 and the tents of Iudah, Zach. 12. 7. And lakob their f[illegible: 1 letter]ther is noted to have dwelled in tents, Gen. 25. 27. Moreover, when this people were seated in Canaan, their dwelling places were called their Tents, 2 Chron. 10. 16. and 7. 10. So this is meant of the state of the Church, not only then present, but throughout all ages. thy tabernacles] or, thy habitacles, dwelling places; which have their name of vicinitie, or neerenesse together. This therefore noteth the communion of the Church with Christ, and one with another: and is by Targum Ionathan expounded, the Tabernacle of the congregation which is set among you, and your tabernacles which are round about it, O house of Israel. O Israel] that is, O Israelites. The Church is named after their father Iakob and Israel; Iakob is their name in respect of their owne infirmitie, (whereupon it is said, Feare not, thou worme Iakob, Esay 41. 14. and, by whom shall Iakob arise? for he is small, Amos 7. 2. 5.) but Israel is the name of their power and prevailing with God and men. See the Annotations on Gen. 32. 28. Vers. 6. spred forth] or stretched out, implying both length, and bredth, and large extent of Israels habitations; compared therefore to valleyes or bournes, which are long, large, pleasant to behold, and watered with rivers, whereby they are fruitfull, as Song 6. 11. as Gardens] which are inclosed, set with pleasant and wholesome plants, and by rivers are made alwaies fresh, greene, and fruitfull. Wherefore the Scripture likeneth the Church to a garden full of pleasant fruits, Song 4. 12.—16. Esay 61. 11. by the river] in Greeke, by rivers: whereby the gardens are made greene and fruitfull, without which they wither. Therefore when God threatneth judgement to Israel, he saith, ye shall be as a garden that hath no water, Esay 1. [illegible: 1 letter]0. and promising mercy, he saith, Thou shalt be like a watered garden, Esay 58. 11. Hereby was signified that river of God full of water, Psal. 65. 9. the river, the streames whereof make glad the citie of God, Psal, 46. 4. even the Word and Spirit of the Lord, which refresheth and comforteth his people, as it is written, Their soule shall be as a watered garden, and they shall not sorrow any more at all, Ier. 31. 12. Lign-aloes-trees] or, as some thinke, Santalltrees, in Hebrew Ahalim, which hath affinity with the [illegible: 1 letter]ame of Aloes derived of it. The Greeke translateth it Tents; but the Chaldee Spices. The Lig[illegible: 1 letter] aloes is a tree growing in Arabia and India, which giveth a sweet odour, and is like the Thyine wood mentioned in Revel. 18. 12. and is here used to signifie the good fame of the Church, and report of her graces, which is as a sweet smell. Ie [illegible: 5 letters] hath planted] this signifieth the excellencie of this tree above others, and the growth in the n[illegible: 1 span]ll place, where it best prospereth: so the Cedars are said to be planted by him, in Psal. 104. 16. and he is the Planter of his Church, Ier. 2. 21. [illegible: 1 word] by the waters] The Cedar is one of the goodli[illegible: 1 letter]st trees, for talnesse, bignesse, strength and durance; with the timber of it the Temple was built, 1 King. 6. 9, 10. & by the waters it best flourisheth, and signifieth the glory of the kingdome of Israel; as it is written of the kingdome of Assyria, Behold the Assyrian was a Cedar in [illegible: 1 span]non, with faire branches, and with a shadowing shrend, & of an high stature, &c. The waters made him great, the deepe [illegible: 1 letter]et him up on high, with her rivers running re[illegible: 3 letters]d about his plants, &c. Ezek 31. 3, 4. See also Psal. 1. 3. Vers. 7. Hee shall poure waters] or, water shall flow out of his buckets: speaking of Israel. This parable is translated by the Greeke Interpreters thus; There shall come forth a man out of his seed, and shall have dominion over many nations, and his kingdome shall be higher than Gog, and his kingdome shall be increased. And by the Chaldee Paraphrast thus; There shall grow up a King, which shall be anoi[illegible: 1 letter]ted of his sonnes, and shall have dominion over many peoples; and his King shall be mightier than Ag[illegible: 1 letter]g, and his kingdome shall be exalted. And Targum Ionathan expoundeth it to the like effect; and the exposition accordeth with other Scriptures which speake of the propagation of children, by the similitude of waters, fountaines, eisternes, and the like: as, Heare yee this, O house of I[illegible: 1 letter]kob, &c. which are come forth out of the waters of Iudah, Esay 48. 1. and yee of the fountaine of Israel, Psal. 68. 27. And Solomon speaking of wife and children in the lawfull state of marriage, saith, Drinke waters out of thine owne cisterne, and running waters out of thine owne well. Let thy fountaines be dispersed abroad, and rivers of waters in the streets; Let them be onely thine owne, &c. Prov. 5. 15.—18. And againe speaking of the harlot, he saith, Stollen waters are sweet, Prov. 9. 17. Thus Balaam prophesieth here of Israels great increase, and of the glorie of their kingdome, in David and Solomon, but chiefly in Christ. Otherwise, by waters may be understood the Word and Spirit of God, as Ioh. 3▪ 5. and 4. 10. and 7. 38, 39. which should plentifully be poured out in the Church; that they might with joy draw water out of the wells of salvation, as Esay 12. 3. his seed, in many waters] this seed may be understood as before, of children; and many waters, of many peoples, as in Revel. 17. 15. Esay 57. 19. Psal. 144. 7. Or seed may meane corne, sowen in watry, moist and fruitfull places, to bring forth much increase: as, Blessed are yee that sow beside all waters, that send forth thither the sect of the Oxe and the Asse, Esay 32. 20. higher than Agag] the King of the Amalekites, whom Saul the King of Israel subdued, 1 Sam. 15. 8. and it seemeth this was a common name to all the Kings of Amalek, as Pharaoh was to all the Kings of Aegypt. Spiritually the King of Israel is Christ, Iohn 1. 49. and 12. 13, 15. who is higher than the Kings of the earth, Psal. 89. 28. amongst whom Agag sometime excelled. his kingdome] the kingdome of Israel, exalted by David and Solomon, but above all by Christ, whose Church and kingdome is above all kingdomes, in grace, glory, and incorruption, Esay 2. 2. Dan. 2. 44. Rev. 11. 15. Vers. 8. of an Vnicorne] This similitude is here repeated and inlarged from the former blessing, in Num. 23. 22. [illegible: 2 letters]t up] that is, consume the nations, as the seven nations in Canaan, Deut. 7. 1. and all other, subdued by faith, as it is said, The nation and kingdome that will not serve thee, shall perish: yea those nations shall be utterly wasted, Esay 60. 12. See also Num. 14. 9. breake their bones] in Greeke, unmarrow (or eat out the marrow of) their fat bones. It signifieth an utter weakning of them, that they should never recover their strength. pierce them] in Greeke, shoot thorow the enemie with his arrowes. Arrowes are often mentioned among other instruments of warre, Jer. 50. 9. 14. and 51. 11. Zac. 9. 14. These pierce inwardly, and are figuratively applied to piercing words, Psal. 64. 4. and spiritually to the words of Christ, whose arrowes are sharpe in the heart of the kings enemies, Psal. 45. 6. Vers. 9. He couched] Here Balaam applieth unto Israel that blessing which Iakob gave unto his son Iudah, the father of our Lord Christ, the Lion of that tribe, Gen. 49. 9. and it signifieth the victory of the Church over their enemies: See also Numb. 23. 24. who shall stirre him up] who dare provoke him? meaning, none. So the victory gotten shall quietly be held; and the peace of the Church after her warfare, is here foretold, but accomplished in Christ. Blessed be every one of them] The conclusion of this blessing is the same wherewith Isaak ended the blessing upon Iakob the father of this people, Gen. 27. 29. and like that which God gave unto Abraham, Gen. 12. 3. Thus God continueth his grace to the faithfull and their seed for ever; and here, by Balaams owne mouth, curseth all this wicked plot and practise of the king and prophet, who had endevoured with their utmost craft to curse the people whom God had blessed, and Balaam is condemned of himselfe. Vers. 10. he smote his hands] or, clapped the palmes of his hands; a signe of indignation and griefe in the king, with a contempt of the prophet; as elsewhere it is said, Men shall clap their hands at him, and shall hisse him out of his place, Iob 27. 23. and, All that passe by the way, clap their hands at thee, they hisse, and wag their head, &c. Lam. 2. 15. Vers. 11. Flee thou] or, Flee for thy selfe, that is, Get thee gone speedily: so fleeing is used for speedy departing, in Esay 48. 20. Zac. 2. 6. Iob 9. 25. and 14. 2. Amos 7. 12. Here Balak being out of hope to effect his purpose, leadeth not Balaam to another place, as he had done before, but turneth him off with ignominie. unto thy place] thy countrey Mesopotamia, as the place of the Canaanites, &c. in Exod. 3. 8. is their country, and in Exod. 23. 20. the place, is in Greek, the land. Or, unto thy city Pethor, as, unto the place of Sichem, Gen. 12. 6. is the citie of Sichem: See Amos 4. 6. kept thee back] in Greek, deprived thee of honour. Here Balaam, who ambitiously sought after honour and riches, is sent away with shame, and misseth of the wages of unrighteousnesse which he loved: for, The wicked worketh adeceit full worke; but to him that soweth righteousnesse, shall be a sure reward. Prov. 11. 18. Vers. 13. goe beyond the mouth] in Greeke, transgresse the word: See Numb. 22. 18. out of mine owne heart] in Greeke, of myselfe. Vers. 14. I will counseil thee what this people shall doe] This seemeth to be an unperfect speech, which the Chaldee Paraphrast well explaineth thus; I wi[illegible: 1 span] counsell thee what thou shalt doe, and I will shew thee what this people shal do. For the Scriptures have many like briefe speeches, as is noted on Exod. 4. 5. & 13. 8. and Moses after sheweth, that Balaam gave Balak wicked counsell against Israel, to draw them unto idolatry and fornication, Num. 31. 16 and our Saviour calleth it the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication, Rev. 2. 14. the history whereof followeth in Num. 25. And thus the Hebrews also expound this place: Chazkuni in these words, I will counsel thee: Moses our Teacher concealeth the counsell, because Balaam said it to Balak in secret: but in Num. 31. 16. it is revealed. To like effect writeth Sol. Iarchi, saying, This Scripture is briefe, I will coūsell thee to cause them to stūble (or fall) & I will tell thee what evill they shal doe to Moab in the latter daies: and Targum Ionathan openeth it by Num. 25. 1, 2, &c. in the latter daies] that is, the daies after following: See the like in Gen. 49. 1. For the time present Israel might not meddle with the people of Moab, Deut. 2. 9. but after in Davids daies, he smote Moab and measured them with a line, casting them downe to the ground: even with two lines measured he to put to death, and with one full line to keepe alive; and so the Moabites became Davids servants, 2 Sam. 8. 2. Againe in Ier. 48. there is a large prophesie of Moabs destruction, with a promise of the returning of their captivitie in the latter dayes. Vers. 15. tooke up his parable] that is, prophesied, but darkly and in parables: see vers. 3. whose eye is open] in Greeke, the true man: See the notes on vers. 3. Vers. 16. the knowledge of the Most high] in Chaldee, knowledge from before the Most high, that is, made knowne to him of God. This sentence is here added more than in vers. 4. Baal-hatturim here noteth, that he saith this, because hee would reveale the dayes of Christ. falling] into a trance; the Greeke translateth it, in a sleepe: see this opened on vers. 4. Vers. 17. I shall see him] or, shall see it; meaning the person or thing that now hee is to speake of; namely David, and his kingdome, the accomplishment whereof should be in Christ and his Church. Sol. Iarchi explaineth it thus; I see the praise of Iacob, and their greatnesse: but it is not now, but after a time. Chazkuni here saith, Hee prophesieth of David. but not nigh] that is, as the Chaldee explaineth it, his comming is not nigh. This may be understood of Christ, for of him hee after prophesieth; whom Balaam saith, he shall behold, (for every eye shall see him, and they also which pierced him, Rev. 1. 17.) but he had not Iobs faith, to behold him his Redeemer, Iob 19. 25. 27. shall proceed a star] or, a star hath proceeded, speaking after the manner of prophesie of a thing to come, as already done. The Greeke translateth, a star shall arise: which the Chaldee expoundeth, A king shall arise out of the house Iacob. This is to be understood in part of David, and chiefly of Christ our Lord, who thus rectifieth of himselfe, I am the root and the off-spring of David, the bright and morning starre. Thus also the Hebrewes understood it of old; for the [illegible: 1 word] Christ that arose unto the Iewes in the day[illegible: 1 span] of Traj[illegible: 1 letter]n the Emperour, was called (in allu sion [illegible: 1 word] is prophesie) Bar Chochab, that is, the s[illegible: 1 span]e of the starre: but being after slaine in battell, the Iewes seeing themselves deceived, called him Bar Coziba, that is, the sonne of falshood. Of him there is mention in Talmud Bab. in Sanhedrin, cap. Chelek▪ and Maimony in Treat. of Kings, cap. 11. sect. [illegible: 1 word]. saith of R. Akiba, who was the armour-bea [illegible: 1 span] of Ben Coziba the King, that he said of him, hee was the King Christ. And he and all the wise men of his age thought that he was the King Christ untill he was killed for uniquity: when he was killed, they knew he was not. a scopter] or, a rod, a staffe, a signe of kingdome and government: See the notes on Gen. 49. 10. The Greeke translateth it, a man shall rise out of Israel; the Chaldee saith, Messias (or Christ) shall be anointed of the house of Israel. As David and other Kings had scepters, so Christ is said to have a rod on scepter, as, The scepter of thy kingdome is a scepter of righteousnesse, Psal. 45. 7. Hebr. 1. 8. and, Thou shalt rule them with a rod (or scepter) of iron, Psal. 2. 9. the corners] or, the sides, (the quarters) of Moab; meaning a co[illegible: 1 letter]quest of the whole countrie, in every quarter and corner of it. The Greeke Interpreters understood it figuratively, the Dukes, of Moab; likewise the Chaldee [illegible: 1 span]phrast, saying, hee shall kill the Princes of Moab. This was literally fulfilled by David, who [illegible: 1 word] Moab, and cast them downe to the ground, &c. 2. Su[illegible: 1 letter] ▪ 8. 2. spiritually by Christ, destroying idolaters and antichristians, in religion like Moabites. shall unwall] shall cast downe the walls, that is, conquer and subdue; which the Greek expoundeth shall captive (or make a prey;) the Chaldee, shall ride, [illegible: 1 word] dominion. the sons of Seth] who was the son of Adam, set in Abels roome, whom Kain killed, Ge[illegible: 1 letter]. 4. [illegible: 1 word] and all Kains [illegible: 2 letters]ce being drowned in the [illegible: 1 word], onely Seths posterity in Noah remained: so [illegible: 1 word] all the world now are the sons of Seth, as of A [illegible: 1 span] [illegible: 1 span]erefore the Chaldee explaineth it, he shall [illegible: 1 word] [illegible: 1 span]ion over all the sonnes of men. So it is a prophesie of Christ, whom all Kings should wor [illegible: 1 span], [illegible: 1 span]ions should serve, Psal. 72. 11. and the [illegible: 1 word] of the earth should be his possession, Psal. 2. 8. [illegible: 2 words] the name of Iesus every knee should bow, Phil. [illegible: 1 word]. 10. And this conquest is gotten by the preaching of the Gospell, as it is written, The weapons of our [illegible: 1 span]fore are not carnall, but mighty through God, to the p[illegible: 1 span]ing downe of strong holds, casting downe imaginations, and every high thing that exalteth it selfe against the knowledge of God, and bringing into cap [illegible: 1 span] [illegible: 1 span]ry thought to the obedience of Christ, and having in a readinesse to revenge all disobedience, 2 [illegible: 1 letter]er. 10. 4, 5, 6. Some take Seth here to be meant not of a[illegible: 1 letter]ans name, but to signifie the hinder part, and to meane the peoples then behinde Balaam, as the Ammonites, Midianites, and the like: but besides the Chaldee fore-mentioned, the Greeke also [illegible: 1 span]eth it, all the sons of Seth: and the Hebrewes doe most so expound it; as Sol. Iarchi saith, all the sonnes of Seth, i. all peoples, which doe all come of Seth the sonne of Adam the first. Maimony in Misn. tom. 4. Treat. of Kings, cap. 11. sect. 1. explaineth Balaams prophesie thus; I shall see him, but not now; this is David: I shall behold him, but not nigh; this is the King Christ. There shall proceed a starre out of Iakob; this is David: and a scepter shall rise out of Israel; this is the King Christ: and shall smite thorow the corners of Moab; this is David, as it is written (in 2 Sam. 8. 2.) And he smete Moab, &c. And he shall unwall all the sonnes of Seth; this is the King Christ, of whom it is written (in Psal. 72. 8.) He shall have dominion from sea to sea. And Edom shall be a possession to David, as it is said, And all they of Edom became Davids servants. 2 Sam. 8. 14. And Seir shall be a possesston; this is unto the King Christ: as it is said, And Saviours shall come up on mount Sion, to judge the mount of Esan, and the kingdome shall be the Lords, Hobad. vers. 21. Vers. 18. Edom] the Edomites the posterity of Esau; these became a possession to David, 1 Chron. 18. 13. after that unto Christ; as it is written, Who is this that commeth from Edom, &c. Esay 63. 1.—6. Seir] the mountaine where Esau dwelt, Gen. 36. 7, 8. wherefore the Greeke in stead of Seir, nameth Esau. shall doe valiantnesse] or, doe valiantly, valiant acts: which phrase is sometime understood of warres and victories, as in 1 Sam. 14. 48. sometime of getting wealth and riches, as in Ezek. 28. 4. Both may be here meant, and the Chaldee expoundeth it of the latter. And as this was answerable to the name of Israel, which signified his power and prevailing with God and with men, Gen. 32. 28. so David, after he had vanquished the Edomites, celebrated the truth of this promise, saying, Through God wee shall doe valiantnesse, and hee will tread downe our enemies, Psal. 60. 14. Vers. 19. And he shall have dominion] he, that is, one of the house of Iakob, as the Chaldee expresseth it. So Targum Ionathan saith, And a ruler shall rise up out of the house of Iakob. And it may be understood of David first, then and chiefly of Christ. Sol. Iarchi openeth it thus, And yet there shall be another ruler out of Iakob, and hee shall destroy him that remaineth out of the citie. Of the King Christ he speaketh thus, of whom it is said (in Psal. 72.) he shall have dominion from sea to sea. out of the citie] that is, of every citie, to wit, of the Edomites, as vers. 18. or more generally, of all cities; as the Chaldee expoundeth it, the citie of the peoples. Chazkuni referreth it to Ioab, Davids captaine, of whom it is said, Six moneths did Ioab remaine there with all Israel, untill he had cut off every male in Edom, 1 King. 11. 15, 16. But it hath reference also to further victories, as is said, The house of Jakob shall be a fire, and the house of Ioseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devoure them, and there shall not be any remaining of the house of Esau, for the Lord hath spoken it, Hobad. vers. 18. The Targum called Ionathans, nameth it Constantinople: by which it is evident, that the Authour of that worke was not Ionathan ben Vzziel, who paraphrased on the Prophets, and was of the Apostles age, but some later Iew, who put forth his worke in that Ionathans name. Vers. 20. he looked on Amalek] on the countrie or people of the Amalekites, the posterity of Esau, Gen. 36. 12. As the sight of Israel occasioned Balaam to blesse them, vers. 2, &c. so the beholding of the wicked, occasioned the utterance of their judgement and curse. the first] or the beginning of the nations; meaning either the chiefest of them, or, as the Chaldee expoundeth it, the first of them that warred against Israel; for which God threatned their ruine before, in Exod. 17. as now he fore-telleth it againe by Balaam. As Israel was the Lords first-fruits, Ier. 2. 3. and therfore by him preserved: so Amalek being the first-fruits of the wicked nations, is devoted to destruction, fulfilled in part by Saul, 1 Sam. 15. and after in Mordecaies time, Ester 7. but spiritually accomplished by Christ. Thus Iericho the first-fruits of the Cananean cities, was also devoted and destroyed, Ios. 6. his later end] or, his posteritie; as the Greeke translateth, his seed: See Psal. 37. 38. that he perish for ever] or, unto perdition, which the Greeke translateth, shall perish; the Chaldee, shall perish for ever: So in vers. 24. Vers. 21. the Kenite] that is, the Kenites, or Kenaeans; these the Chaldee calleth Salmeans; so that he tooke them for those Kenites mentioned in Gen. 15. 19. But Targum Ionathan expoundeth it of Iethro, that became a Proselyte, Exod. 18. And so in Iudg. 1. 16. it is said, the children of the Kenite, Moses father in law, went up, &c. And these are mentioned here next Amalek, because they dwelt with them; as is written, And Saul said unto the Kenites; Goe, depart, get you downe from among the Amalekites, &c. 1 Sam. 15. 6. thou puttest thy nest] Hebr. to put thy nest, of which phrase see the Annotations on Gen. 6. 19. And here the Hebrew Ken, which is a nest, hath allusion to the Kenites name: by nest, meaning an habitation, as in Iob 29. 18. a similitude taken from Eagles, which build their nests on high rockes; see Obad. vers. 4. Habak. 2. 9. So hereby was signified the secure dwelling of the Kenites by Israel, without disturbance, till the Assyrian wasted all. Vers. 22. Kain] that is, the Kenite, who came, as it seemeth, of a man named Kain, and so is by the Chaldee expounded as before, the Sal[illegible: 2 letters]aean. Some thinke it to be the name of the place where they dwelt. wasted] or, eaten up, to wit, by enemies. untill Asshur] or, whiles Assur; the Assyrians, and Babylonians, who carried away captive the ten tribes of Israel, 2 King. 17. 6. and the Iewes into Babylon, 2 King. 25. and so the Kenites with them, as appeareth by this prophesie; and after the returne of the people out of Babylon, there is mention of these Kenites also, in 1 Chron. 2. 55. Vers. 23. Alas, who shall live] the Chaldee explaineth it, Woe to the sinners that shall live, &c. He signifieth hereby extraordinary and grievovs calamities. doth this] Hebr. putteth, or disposeth this, to wit, this that followeth. Targum Ionathan explaineth it, When the word of the Lord shall be revealed, to give a good reward unto the just, and to take vengeance on the wicked, &c. Vers. 24. from the coast of Kitim] Hebr. from the hand of Kitim, which the Chaldee expoundeth from the Romanes; the old Latine version, from Italy; the Greeke keepeth the Hebrew phrase, from the hand of the Kitaeans. Kitim (or Chittim) was one of the sons of Iavan, the son of Iapher, the son of Noe, Gen. 10. 4. His posterity seated in Cilicia, Macedonia, Cyprus, and Italy also, as Iosephus observeth in Ant[illegible: 1 letter]q. lib. 4. cap. 22. Wherefore Kitim is taken sometime for the one, and sometime for the other. Here it may imply both the troubles that befell the Assyrians and Iewes, by the Greekes and Seleucidae in the troublous daies of Antiochus, according to that in Dan. 11. 30. For the ships of Kitim shall come against him: and after calamities that befell the Hebrewes, from the Romanes. shall afflict Assur] they, the ships, that is, the armies of Kitim shall afflict the Assyrians, which come of Assur, the sonne of Sem, the sonne of Noe, Gen. 10. 22. Heber] or Eber, that is, Hebers children, as the Greeke translateth it, the Hebrewes: of Heber, see Gen. 10. 22, 24. All Israel were his posteritie, afflicted by Greekes and Romans. Christ was the chiefest of Eber, Luke 3. 23, 35. he was killed by Pilate the Romane Deputie. Since that time, Rome by Antichrist there reigning, hath afflicted Christ in his members. he also] that is, Kitim shall perish for ever: or, shall goe unto perdition. Thus Balaam, as hee began with the blessing of Israel, endeth with the destruction of their enemies: God by his mouth confirming the promises made unto Abraham, and to his seed for ever; the accomplishment of all which, is in Christ. Vers. 25. returned to his place] that is, went away with a purpose to returne home, but was stayed by the Midianites, and among them was killed by the sword of Israel, Numb. 31. 8. But this is here so signified, to shew how God disappointed their first plots and practises, that Balaam returned as hee came, and could not curse Israel, but denounced woes against their enemies. Things which mē purpose and endevour to doe, are said to be done by them, though perhaps not effected; as is noted on Exod. 8. 18. Numb. 14. 40. It might also be, that Balaam indeed returned to his place, and afterward came againe to the Midianites. So Chazkuni (on Numb. 31.) saith, After that he had returned to his place, to Mesopotamia, he came againe to Midian, to receive mony of the Elders of Midian, when he heard say of the plagne which had beene in Israel by his counsell.