Matthew Poole and continuators on Numbers 23:21

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.