Matthew Poole and continuators on Numbers 23

1 AND Balaam said upto Balak, Build me here seven altars , and prepare me here seven oxen, and seven rams .

Either 1. To Baal, in whose high places this was done, and to whom alone Balak used to sacrifice. Or rather 2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth ver. 4. And though Balak was averse from God and his Worship, yet he would be easily over-ruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. And therefore when Balaam lost his design this way, he tried it another way with greater success, but still used the same method, in provoking their own God to destroy the Israelites. Numb. 25. But though he direct his sacrifices to a right object, he chuseth a wrong place, and, to comply with Balaks desire, makes use of the high places of Ba[illegible: 1+ letters]l for this end, and mingles his own superstitions with the Worship of God, in erecting divers Altars, according to the manner of Heathens and Idolaters, 2 King. 18. 22. Isa. 17. 8. I[illegible: 1+ letters]r. 11. 13. Hos. 8. 11. and 10. 1. and 12. 11. whereas God appointed and holy men used but one Altar, though many sacrifices were to be offered upon it, Gen. 8. 20. Exod. 17. 15. and 24. 4.

This being the solemn and usual number in sacrifices, 1 Chron. 15. 26. 2 Chron. 29. 21. Iob 42. 8.

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

Balak by procuring them, and Balaam by offering them: though in antient times Kings were Priests also, and so might perform a Priestly work, as this was.

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

As in Gods presence, as one that offers thy self as well as thy sacrifices to obtain his favour.

To some solitary and convenient place, where I may by my inchantments prevail with God to appear to me and to answer thy and my desires in cursing this people.

(i. e.) Reveals to me either by word or sign.

Or, into the plain, as that word properly signifies, for he was now in an high place, Numb. 22. 41. But this is not material, it was doubtless some solitary place, where he might use some gestures and ceremonies which he would not have others see, and where he might more reasonably expect to meet with God, for both good and evil spirits most commonly appeared to persons in such places.

Marginal references: Or, he went solitary.

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

Not to comply with Balaams charmes, nor to gratifie, but to oppose, his wicked desires, and to force him against his own inclination and interest to utter the following words.

Which I pray thee accept, and give me leave to curse thy people, as their abundant wickedness deserves.

5 And the LORD put a word in Balaams mouth , and said, Return unto Balak, and thus thou shalt speak,

He suggested what he should say, even those words, ver. 8. 9, 10.

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

To wit. into his mouth, he expressed or spoke.

(i. e.) His oracular and prophetical speech, which he calls a parable, because of the weightiness of the matter, and the majesty and smartness of the expressions, which is usual in parables.

From Aram Naharaim, or Mesopotania, Deut. 23. 4. See Gen. 10. 22.

In which quarter Aram lay. The East was infamous for charmers or soothsayers, Isa. 2. 6.

The posterity of Iacob, i. e. Israel, as it here follows.

8 How shall I curse whom God hath not cursed ? or how shall I defie, whom the LORD hath not defied?

God hath not cursed but blessed Israel, and therefore it is a vain and ridiculous attempt for me to curse them in spight of God.

Marginal references: Heb. cursed him.

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

Upon which I now stand.

I see the people according to thy desire, chap. 22. 41. but cannot improve that sight to the end for which thou didst design it, to wit, to curse them.

This people are of a distinct kind from others, Gods peculiar people, separated from all other nations as in Religion and Laws, so also in divine protection, and therefore my inchantments cannot have that power against them which they have against other persons and people. See Exod. 19. 5. Levit. 20. 24, 26.

Marginal references: Deut. 33 28.

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

(i. e.) The numberless people of Iacob or Israel, who according to Gods promise, Gen. 13. 16. and 28. 14. are now become as the dust of the Earth.

(i. e.) Of one of the camps of Israel, for they were divided into four camps, Numb. 2. which Balaam from this height could easily discover, much less can any man number all their host.

(i. e.) Of this righteous and holy people, the Israelites called Iesurun, Deut. 32. 15. which word signifies upright or righteous. The sense is, they are not onely happy above other Nations in this life, as I have said, and therefore in vain should I curse them, but they have this peculiar priviledge, that they are happy after death, their happiness begins where the happiness of other peoples ends, and therefore I heartily wish that my soul may have its portion with theirs when I die. But it was a vain wish, for as he would not live as Gods people did, so he died by the sword, as others of Gods enemies did, Numb. 31. 8. Ios. 13. 22.

(i. e.) My death, as the word is used. Or, My posterity, as this Hebrew word signifies, Psal. 109. 13. Dan. 11. 4. Amos 4. 2. And as the covenant and blessing of God given to Abraham did reach to his posterity, so this might not be unknown to Balaam, which might give him occasion for this wish. Or, my reward, as the word is taken, Prov. 23. 18. and 24. 20. But the first sence seems the most true, because it agrees best with the usage of Scripture to repeat the same thing in other words, and this includes the third sense, to wit, the reward, which is here supposed to follow death, and for posterity, it doth not appear that he had any, or, if he had, that he was so very solicitous for them; or that he knew the tenour of Gods covenant with Abraham and his posterity. Nay he rather seems to have had some hope of ruining Abrahams posterity, which he attempted both here and afterwards.

Marginal references: Heb. my soul or my life.; Psal. 116. 15.

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

I speak not these words by my own choice, but by the constraint of an higher power which I cannot resist.

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

He thought the sight of the people necessary both to excite Balaams passions, and to strengthen and direct his conjurations, but he would now have him see but a part of the people and not all, because the sight of all of them might dismay and discourage him, and, as it did before, raise his fancy to an admiration of the multitude and of the felicity of the people, ver. 9, 10.

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

A place so called from the spies and watches which were kept there.

An high Hill in the land of Moab so called, Deut. 3. 27. and 34. 1.

Marginal references: Or, the hill▪

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

To consult him, and to receive an answer from him, if peradventure those renewed sacrifices will melt him into some compliance with our desires.

16 And the LORD met Balaam and put a word in his mouth, and said, go again to Balak, and say thus.

See above on verse 4. and Numb. 22. 35.

Marginal references: chap. 22. [illegible: 1+ letters].

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

This word implies, either 1. The reverence wherewith he should hear and receive Gods message, as Ehud did, Iudg. 3. 20. which might have been probable, if Balak had been now sitting, as Ehud there was: but he was standing, ver. 15. or rather 2. The diligent attention required, rouse up thy self and carefully mind what I say.

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

(i. e.) Break his Faith and Promises made to his people for their preservation and benediction.

(i. e.) Change his counsels or purposes, which men do, either because they are not able to execute them, or because they are better informed and their minds changed by some unexpected occurrent, or by their lusts and passions, none of which have place in God. And therefore I plainly see that all our indeavours and repeated sacrifices are to no purpose and can make no impression in God nor induce him to curse those whom he hath purposed and solemnly and frequently promised to bless.

Is he like a man that oft speaks and promises what he either never intends, or cannot or will not perform?

Marginal references: 1 Sam. 15. 2[illegible: 1+ letters]. Mal. 3. 6. Rom. 11. 2[illegible: 1+ letters]. Jam. 1. 17.

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

Or, I have received a blessing, to wit, a sentence of blessing, which God hath put into my mind and mouth, and which I cannot forbear to utter. Heb. I have recieved to bless. The infinitive put for the noun, as is frequent.

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

He▪ (i. e.) God, understood v. 20. and expressed v. 19. hath not or doth not behold or see iniquity or perverseness, i. e. any sin, in Iacob or Israel, which cannot be meant of a simple seeing or knowing of him, for so God did see and observe, yea and chastise their sins, as is manifest Exod. 32. 9. Deut. 9. 13. but of such a sight of their sins as should provoke God urterly to forsake and curse and destroy them, which was Balaks desire and Balaams hope and design. For as Balaam knew that none but Israels God could curse or destroy Israel, so he knew, that nothing but their sin could move him so to do, and therefore he took a right though wicked course afterwards, to tempt them to sin, and thereby to expose them to ruine, Numb. 25. And Balaam had now hoped that God was incensed against Israel for their sins, and therefore would be prevailed with to give them up to the curse and spoil. But, saith he, I was mistaken, I see God hath a singular favour to this people, and though he sees and punisheth sin in other persons and people with utter destruction, as he hath now done in Sihon and Og and the Amorites, yet he will not do so with Israel, he winks at their sins, forgets and forgives them, and will not punish them as their iniquities deserve. In this sense God is said not to see sin, as elsewhere he is said to forget them, Isa. 43. 25. Ier. 31. 34. and, to cover them, Psal. 32. 1. which keeps them out of sight and so out of mind, and to blot them out, Psal. 51. 1, 9. and to cast them behind his back, Is[illegible: 1+ letters]. 3[illegible: 1+ letters]. 17. or, into the depth of the sea, Mi[illegible: 1+ letters]. 7. 19. in which cases they cannot be seen nor read. And men are oft said not to know or see those sins in their children or others which they do not take notice of so as to punish them. And this sence best agrees with the context, God hath decreed and promised to bless this people, and he hath blessed them, and I cannot reverse it, ver. 20. and he will not reverse it, though provoked to do so by their sins, which he will take no notice of. Others thus, He hath not beheld, as hitherto he hath not, so for the future he will not behold, i. e. so as to approve it, as that word is oft used, as Gen. 7. 1. Isa. 66. 2. Hab. 1. 13. or so as to suffer it, injury against Iacob, &c. For av[illegible: 1+ letters]n here rendred iniquity, is oft used in that sence, as Iob 5. 6, 7. Prov. 12. 21. & 22. 8. And the other word amal rendred perverseness oft notes vexation and trouble, as Iob 5. 6, 7. Psal. 25. 17. and 36. 4. and the particle b[illegible: 1+ letters]th rendred in is oft used for against, as Exod. 14. 25 and 20. 16. Numb. 12. 1. So the sence is, God will not see them wronged or ruined by any of their adversaries, whereof the following words may be a good reason, for God is with him, &c.

(i. e.) He hath a favour for this people and will defend and save them. So the phrase of Gods being with a person or people signifies, as Iudg. 6. 13. Psal. 46. 7. Isa. 8. 10.

(i. e.) Such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their King when he appears among them upon some solemn occasion, or when he returns from battel with victory and spoils. The expression implies Gods being their king and ruler, and their abundant security and just confidence in him as such. And here is an allusion to the silver trumpets which were made by Gods command and used upon great solemnities, in which God their king was present in a special manner, Numb. 10. 9. Ios. 6. 16, 20. 1 Sam. 4. 5. 2 Chron. 13. 12.

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

To wit, by a strong hand and in spight of all their enemies, and therefore it is in vain to seek or hope to overcome them.

Either 1. God, last mentioned. But so the comparison is mean and unbecoming. Or rather 2. Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sence is, Israel is not now, what he was in Egypt, a poor, weak, dispirited, unarmed people, but high and strong and invincible.

Whose great strength and fierceness is celebrated in Scripture, Numb. 24. 8. Deut. 33. 17. Iob 39. 9. Psal. 22. 21. and 92. 10. But whether it be an Unicorn, or a Rhinoceros, or a strong and fierce kind of wild goat, which is here called reem, it is not needful here to determine.

Marginal references: chap. 24. 8.

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

I find by experience and serious consideration that all mine and thine endeavours to enchant Israel are in vain, being frustrated by their omnipotent God. I can do thee no service by my art against them.

Not onely in succeeding times and ages, of which he speaks chap. 24. 17, &c. but even now, in this time and age, and so forward.

(i. e.) How wonderfull and glorious are those works which God is now about to do for Israel, by drying up Iordan, by subduing the Canaanites, &c. These things will be matter of discourse and admiration to all ages.

Marginal references: Or, in.

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

As a lion rowzeth up himself to fight or to go out to the prey, so shall Israel stir up themselves to warlike attempts against all their enemies, as occasion shall offer it self.

(i. e.) Not rest or cease from fighting and pursuing.

Marginal references: Gen. 49. 9.

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

An high place called Beth-peor, Deut. 3. 29. i. e. the house or temple of Peor, because there they worshipped Baal-peor.