Numbers 23:1–25

And Balaam said unto Balak. In this respect, also, he imitates the true servants of God: for he seeks retirement, because God has almost always appeared unto His servants when they have been separated from the company of men. You would say that he was another Moses, when he exhorts the king to persevering prayer, and, in order that he may be more earnest in supplication, bids him remain perfectly still by the altars. Meanwhile he withdraws himself from the crowd, and the eyes of the witnesses, so that he may be more ready to receive the revelation. Since, however, there was no sincerity in him, we may probably conclude, that in vain ostentation he imitated the servants of God, that, like one of God's councillors, he might bring forth the secrets from the shrines of heaven. I know not why some render the word sphy, shephi, alone, others, sad; [155] it is more suitable to take it for a high place; which other similar passages confirm. The impostor, therefore, retired into a higher place, or summit, in order that he might come forth from thence more surely established as a prophet by his familiar intercourse with God.

And God met Balaam. It is wonderful that God should have determined to have anything in common with the pollutions of Balaam; since there is no communion between light and darkness, and He detests all association with demons; but, however hateful to God the impiety of Balaam was, this did not prevent Him from making use of him in this particular act. This meeting him, then, was by no means a proof of His favor, as if he approved of the seven altars, and sanctioned these superstitions; but as He well knows how to apply corrupt instruments to His use, so by the mouth of this false prophet, He promulgated the covenant, which He had made with Abraham, to foreign and heathen nations. In truth, he boasts of his seven altars, as if he had duly propitiated God. Thus do hypocrites arrogantly trust that they deserve well of God, when they do but provoke His anger. God, however, passes over this corrupt worship, and proceeds with what He had determined; for He sends Balaam to be a proclaimer and witness of the sureness of His grace towards His chosen people. He supplies, indeed, His servants with what they speak, and controls their tongues; for neither would they be sufficient to think anything, unless the ability were bestowed by Him; and no one can say that Jesus is the Lord, but by the Holy Ghost. Still the holy Prophets were in suchwise organs of the Spirit, that they gave forth from the heart the treasures which God had deposited with them. In this view, Jeremiah says that he "did eat the words of God," (Jeremiah 15:16;) and Ezekiel, that he ate the roll on which his prophecies were written. (Ezekiel 3:1.) For we must not conceive an inspiration (enthousiasmos) such as that by which the heathens supposed their diviners to be carried away, so that the heavenly afflatus transported them, or threw them into ecstasies; but rather did that take place in them, which David declares of himself: "I believed, therefore have I spoken," (Psalm 116:10:) and God illuminated their senses before He guided their tongues. The case of Balaam was different, whose mind was alienated while he delivered the words which were put into his mouth. [156]

And he took up his parable and said. The word msl, mashal, signifies all weighty and notable sayings, especially when expressed in exalted language. The meaning, therefore, is, that Balaam began to speak eloquently, and in no ordinary strain. Nor can it be doubted but that he aroused Balak's attention by this grandeur of language through God's secret influence; that the wretched man might acknowledge that Balaam now spoke in no mortal fashion, but that there was something of divine inspiration in his words, so that his mind might be the more deeply affected by the revelation. The sum of what he said was to this effect, that there was not merely perversity and folly in Balak's design to curse the people, but that whatever he attempted would be vain and useless, since he was fighting against God. At the same time, he renounces for himself that power, which Balak was persuaded that he eminently possessed: for Moses has already recorded the words of Balak before spoken, "I know that he whom thou cursest is cursed," as if the power of God were transferred to him, so that he might exercise it according to his will. But what was this, but to depose God from His supremacy? Consequently this abominable imagination is refuted by the mouth of Balaam, when he attributes the right of blessing to God alone. "How (he says) should I curse except according to God's command?" not that God always restrains the wicked from declaring what is opposed to His truth: for we know that they often prate at random, vomit forth their blasphemies by the mouthful, obscure the light by their falsehoods, and endeavor, as far as in them lies, to overthrow the faithfulness of God. But inasmuch as Balaam was compelled to play a different part, viz., to proclaim the revelation suggested to him by God, he confesses that his tongue was tied, so that he could not utter a single syllable against God's command. Since mention is made of Syria, some have supposed that Balaam was fetched from Mesopotamia; and some color was given to this mistake, because the art of divination had its rise amongst the Chaldeans. But, as has been said before, it is not credible that the fame of the man should have extended so far; and again, in the short time during which the people remained there, how could an embassy have been twice sent to a distant country? for they would have occupied at least six months. Besides, we shall soon see that he was slain among the Midianites. But it is very probable that the country was included under the name of Aram or Syria, which even profane authors describe as contiguous to Arabia, towards the Red Sea. Now, since, in reference to the land of Moab, Midian was to the eastward, and, moreover, was high and mountainous, it is rightly added that he was called "from the mountains of the east;" and thus does he designate a place well known to the Moabites, on account of its neighborhood to them.

For from the top of the rocks I see him. Unless I am mistaken, the meaning is that, although he only beheld the people from afar, so that he could not accurately perceive their power from so high and distant a spot, still they portended to him something great and formidable. A closer view generally intimidates men; besides, a body of twenty thousand men then dazzles our sight, as if the number were five times as great: whilst the real extent of a thing is also more accurately ascertained. But Balaam declares, in the spirit of prophecy, that he sees far more in the people of God than their distance from him would allow; for, posted as he was on a high eminence, he would have only belleld them as dwarfs with the ordinary vision of men. He says, that "the people shall dwell alone," as being by no means in want of external support: for lvdd, lebadad, is equivalent to solitarily or separately. It is said of the people, therefore, that they shall dwell in such a manner as to be content with their own condition, neither desiring the wealth or power of others, nor seeking their aid. The fact that the people had recourse at one time to the Egyptians, at another to the Assyrians, and entangled themselves in improper alliances, is not repugnant to this prophecy, in which the question is not as to the virtue of the people, but only as to the blessing of God, which is again celebrated in the same words in Deuteronomy 33:28 What follows, that "they shall not be reckoned among the nations," must not be understood in depreciation of them, as if it were said that they should be of no credit or position; but the elect people is exalted above all others in dignity and excellence, as though he had said that there should be no nation under heaven equal to or comparable with them. And, although there were other kingdoms more illustrious for the flourishing condition of their people, and superior both in the number of their inhabitants, and in all kinds of prosperity, still this people never forfeited their pre-eminence, since they were distinguished, not so much by wealth and external endowments, as by the adoption of God. Thus, Mount Sion is called noble above all other mountains, because God had there chosen to make His abode. Others explain it that the people should be alone, so as not to be brought into comparison with the Gentiles, inasmuch as its religion should be separate from the whole world, and unmingled with heathen corruptions. The exposition which I have given is, however, more simple.

Who can count the dust of Jacob? Hence it is plain that what Balaam was to say was suggested to him by God, since he quotes the words of God's solemn promise, wherein the seed of Abraham is compared to the dust of the earth. Still, we must bear in mind what I have just adverted to, that, although that multitude was reduced to a small number by the sin of the people, nevertheless this was not declared in vain, inasmuch as that little body at length expanded itself so as to fill the whole world. Speaking by hyperbole, then, he says that their offspring would be infinite, since the fourth part will be almost innumerable. His aspiration at the conclusion is more emphatic than a simple affirmation. "I would (he says) that I might share with them their last end!" [157] For, in the first place, every one longs for what is most for his good; and again, Balaam confesses himself unworthy to be reckoned among the elect people of God. Hence it might be easily inferred how foolishly Balak trusted to his curse. Further, in these words he refers to everlasting felicity; as much as to say that (Israel) would be blessed in death as in life. At the same time he is a witness to our future immortality; not that he had reflected in himself wherefore the death of the righteous would be desirable, but God extorted this confession from an unholy man, so that, either unwillingly or thoughtlessly, he exclaimed that God so persevered in the extension of His paternal favor towards His people, that He did not cease to be gracious to them even in their death. Hence it follows, that the grace of God extends beyond the bounds of this perishing life. Wherefore this declaration contains a remarkable testimony to our future immortality. For although Balaam, perhaps, did not thoroughly consider what he desired, still, there is no doubt but that he truly professed that he wished it for himself. Nevertheless, as hypocrites are wont to do, he did but conceive an evanescent wish, for it was in no real seriousness that he sought what he was convinced was best. [158] The Israelites are called righteous (recti,) as also in other places, not on account of their own righteousness, but in accordance with God's good pleasure, who had deigned to separate them from the unclean nations.

And Balak said unto Balaam. The proud man again reproaches the false prophet, as if he had fairly purchased of him the right of prophecy. [159] Behold how the reprobate seek God by crooked paths, and desire to have nothing to do with Him, unless He yields to their improper wishes -- in a word, unless they render Him submissive to them. Balaam, therefore, is compelled to repress this stupid arrogance, by pleading God's command, and declaring that nothing more was allowed him than to announce what God prescribed. But we must remember that this was only spoken in reference to a particular act, when, as far as his words went, he acted the part of a true prophet, although his feelings were altogether on the other side.

Stand by thy burnt offering--as one in expectation of an important favor. peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign. he went to an high place--apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.

God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Num 23:8-10].

took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet. brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers (Isa 2:6).

How shall I curse, whom God hath not cursed?--A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.

from the top--literally, "a bare place" on the rocks, to which Balak had taken him, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and divine protection (Deu 33:28). So that although I might be able to gratify your wishes against other people, I can do nothing against them (Exo 19:5; Lev 20:24).

Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be (Gen 13:16; Gen 28:14). the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers. Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.

And Balaam said unto Balak,.... When upon one of the high places of Baal, and after having taken a view of the people of Israel as they lay encamped: build me here seven altars; this was purely Heathenish; for not only the Israelites after the law of Moses had but one altar, but the patriarchs before that never built but one altar at a time. Some have thought regard is had to the seven planets worshipped by Heathens; though no doubt Balaam pretended to sacrifice to Jehovah the true God, in order to gain him over to him to agree to it to curse Israel, and persuaded Balak, though an idolater, to join with him; and, the more easily to bring him to it, mixes Heathen rites and customs in sacrifice to him: and prepare me here seven oxen, and seven rams; which were creatures offered in sacrifice according to the law of Moses, and before that was given, and by persons who were not under it; and even by seven of each sort, and that by the express command of God, Job 42:8. It may be observed, that both in this, and the preceding clause, the word here is carefully expressed, namely, in one of the high places; there the altars were erected, and thither the oxen were brought to be sacrificed; so that both the place, and the number of the altars, savoured of Heathenish worship, in which he complied to induce the king to sacrifice to Jehovah.

And Balak did as Balaam had spoken,.... Ordered seven altars to be built, and prepared seven bullocks and rams for sacrifice: and Balak and Balsam offered on every altar a bullock and a ram; both seem to be concerned in offering the sacrifices; Balak, though a king, it being usual for kings to be priests also, as Melchizedek was, and Balaam as a prophet; and these sacrifices were offered to the true God, as seems clear from Numbers 23:4 and to which Balak, at the direction of Balaam, agreed, in order to gain the Lord on his side, that he might prevail over the people of Israel.

And Balaam said unto Balak, stand by thy burnt offering,.... By which it appears that the sacrifices offered were of this sort, and there might be one, which was more peculiarly the burnt offering of Balak; though he might be more or less with Balaam concerned in them all; at which he was directed to stand while it was burning, presenting that and himself to the Lord, that he would have respect to both: and I will go; depart from thence, at some little distance, unto some private place: peradventure the Lord will come to meet me; upon the offering of these sacrifices to him, though he could not be certain of it, he having lately shown some displeasure and resentment unto him; and this was also in the daytime, when it was in the night he usually came unto him: and whatsoever he showeth me I will tell thee; the whole of it, truly as it is, whether agreeable or not: and he went to an high place; but he was in one already, and therefore if this is the sense of the word, he must go to another, into a grove in one of the high places, where he might be retired, and so fit for a divine converse; and the Targum of Onkelos renders it alone: but rather the sense is, that he went into a plain, as De Dieu has shown from the use of the word in the Syriac language; he was upon a high place, and he went down from thence into the plain, perhaps into a cave at the bottom of the hill, a retired place, where he hoped the Lord would meet him, as he did.

And God met Balaam,.... Not in a kind and gracious manner; not out of any respect to him and his offerings; not to indulge him with any spiritual communion with him; nor to communicate his mind and will to him as a friend of his; not to gratify his desires, and grant the request of the king of Moab, or to smile upon and succeed the scheme that they had concerted; but for the sake of his people Israel, to counterwork the designs of their enemies; to blast and confound them, and turn their curses into blessings; and particularly to oblige Balaam to bless the people he was so desirous of cursing for the sake of gain: and he said unto him; in a bragging boasting way, in order to gain his favour, and carry his point: I have prepared seven altars, and I have offered upon every altar a bullock and a ram: that is, to him the Lord; for had they been offered to Baal, he could never have had the nerve to have spoken of them to God; and which he could never have proposed as a reason why he should be regarded by him, or expect on account of them any favour from him: and indeed these altars and sacrifices were not at his expense, though they were prepared and offered at a motion of his; nor were they offered in a right manner, nor with a right end, nor from a right principle, and were far from being acceptable unto God, yea, were abominable unto him; see Proverbs 21:27.

And the Lord put a word in Balaam's mouth.... Not grace into his heart, nor the fear of God within him, but suggested to him what to say; impressed it strongly on him, that he could not forget it, and with such power and weight, that he was obliged to deliver it: and said, return unto Balak, and thus shalt thou speak; that is, unto him, and what is expressed in Numbers 22:7.

And he returned unto him,.... Immediately, as soon as he was told what to say: and, lo, he stood by his burnt sacrifice; continued in his devotions, hoping for success, and waiting for Balaam's return: he and all the princes of Moab; not only those that were sent to Balaam, but perhaps all the princes of the kingdom who were got together on this occasion, and by reason of the imminent danger they apprehended the nation was in on account of Israel.

And he took up his parable, and said,.... Pronounced the word, the prophetic word, which God had put into his mouth; so the Targums of Jonathan and Jerusalem call it, the parable of his prophecy; so called, because, in prophecies, often figurative and enigmatical expressions are used, and also sententious and weighty ones, either of which are sometimes called parables; see Psalm 78:2, Balak the king of Moab hath brought me from Aram; or Syria, that is, from Mesopotamia, as the Septuagint translate it; and so the Targum of Jonathan, from Aram or Syria, which is by Euphrates: out of the mountains of the east: it being the mountainous part of Mesopotamia or Chaldea, where Balaam dwelt, which lay to the east of the land of Moab: saying, come, curse me Jacob, and come, defy Israel; he owns that this was Balak's view in sending for him; nor does he deny that be himself came with such an intention, could he be able to execute it; even curse the people of Israel, with the utmost abhorrence and detestation of them, and in the most furious and wrathful manner, as the last word used signifies.

How shall I curse whom God hath not cursed?.... The sense is, that it was impossible for him to curse those that God did not curse himself, or would not have cursed by others; not but that he had a good will to it, to get Balak's money and honour, but he knew not how to accomplish it; yea, he saw it was in vain to attempt it, it was a thing that could not possibly be done: God does not, nor will he curse his spiritual Israel; they are blessed by him in Christ, and they shall be blessed; nor is it in the power of their enemies to curse them, or do them any harm: the Targums of Jonathan and Jerusalem, instead of God and the Lord in this and the following clause, use the phase,"the Word of the Lord;''the essential Word, the Son of God, who is so far from cursing his people, that he has delivered them from the curses of the law, being made a curse for them, that the blessings of the everlasting covenant of grace might come upon them; and they are blessed of God in him, and for his sake, with all spiritual blessings: or how shall I defy whom the Lord hath not defied? which is the same thing in other words, only this last word is expressive of more contempt and indignation.

For from the top of the rocks I see him, and from the hills I behold him,.... That is, Israel in their camps; Balaam being at this time on the top of a rock, or on an high hill, from whence he had a view of Israel, encamped in the plains of Moab below him: lo, the people shall dwell alone; this certainly respects their dwelling in the land of Canaan, where they dwelt a separate people from all others, distinguished by their language, religion, laws, customs, and manner of living, being different both in their clothing, and in their food, from other people; nor had they dealings, nor did they company with those of other nations; see Esther 3:8 "or shall dwell safely" (z), or securely, not so much because of the situation of their country, but because of the protection of the Almighty; see Deuteronomy 33:28. and shall not be reckoned among the nations; as belonging to them, shall not be made of any account by them, but be despised and reproached for their religion chiefly; nor reckon themselves of them, nor mix with them; so the Targum of Jerusalem,"they shall not be mixed;''or, as Jonathan,"they shall not be led in the laws of the people;''and though they are now scattered among the people and nations of the world, yet they are not mixed with them, nor reckoned to be a part of them; nor do they reckon themselves to be of them, but are a separate distinct people from them. Thus Israel, or the people of God in a spiritual sense, dwell alone; not solitarily, or without company, in every sense, for they have the company of Father, Son, and Spirit, of angels and saints; but they dwell in God, in Christ, in the house of God, and with one another, separately and distinctly from the world: they are a separate people in the love of God; in the choice of them in Christ; in the covenant of grace made with them in him; in redemption by him; in his intercession for them; in effectual calling; as they will be in the resurrection morn, and in heaven to all eternity: and they shall dwell safely, God being around them; Christ the rock and fortress of them; the Spirit in them being greater than he that is in the world; angels their guardians, and they in a strong city, whose walls and bulwarks are salvation: nor are they reckoned among the nations; they are chosen, redeemed, and called out of them, and are not accounted of by them any other than the refuse and offscouring of all things; nor do they reckon themselves to be of the world, but as pilgrims and strangers in it. Baal Hatturim refers this prophecy to the days of the Messiah; see Jeremiah 23:5. (z) "confidenter", Pagninus; "securus", Vatablus.

Who can count, the dust of Jacob,.... The people of Israel, their posterity so called, not because of their original, the dust of the earth, but because of their numbers, being as numerous as the dust of the earth, or sand of the sea, as it was promised they should be, Genesis 28:14 and which is here confirmed by the prophecy of Balaam: and the number of the fourth part of Israel; one of the four camps of Israel, as the Targums of Onkelos and Jonathan; for this people was divided into four camps, under so many standards, which were those of Judah, Reuben, Ephraim, and Dan, see Numbers 2:1, and one of them is represented by Balaam as so numerous, as not to be counted, or should be so, see Hosea 1:10. The spiritual Israel of God, though comparatively few, are in themselves, and will be when all together, a great number, which no man can number, Revelation 7:9, let me die the death of the righteous; which are among them, as Jarchi, among the Israelites; for they were not all righteous, nor are any, of themselves, or by their own works, but by the righteousness of Christ: or the death of the upright ones (a); such as are upright in heart and life, who have right spirits renewed in them, and walk uprightly according to the rule of the divine word; such as are Israelites indeed, in whom there is no guile; the word used is pretty near, in sound and signification, to Jeshurun, one of the names of Israel, Deuteronomy 32:15, the Targums of Jonathan and Jerusalem render it,"the death of the true ones,''who are truly righteous and upright, truly gracious persons; who have the truth of grace, and the root of the matter in them: these die as well as others, yet their death is different from others, not in the thing itself, but in the concomitants and consequences of it; they die in the Lord, in union to him, in faith of him, in hope of eternal life by him, and their death is precious to him; and in consequence of this they are carried by angels to glory at death are immediately in heaven with Christ, and it will be well with them to all eternity. Balaam had some notion of this; and though he did not care to live the life of such, he wished to die their death, or that he might be as happy at death as they; by which he bears a testimony to the immortality of the soul, to a future state after death, and to an eternal life and happiness to be enjoyed by good men: and let my last end be like his; which is a phrase expressive of much the same thing as before: death is the end of a man in this world; and the end of a righteous man in it is peace, rest, salvation, and eternal life, or is what follows upon it, and he then enters into: some render it, "my reward" (b), which comes to much the same sense, the above being the righteous man's reward, not in a way of debt, but grace; others render the word, "my posterity" (c); but it is not certain Balaam had any, and if he had, his concern seems to be more for himself than for them. (a) rectorum, Pagninus, Montanus, Piscator. (b) see Proverbs 24.20. (c) Sept.

And Balak said unto Balaam, what hast thou done unto me?.... Or "for me" (f); nothing at all, to answer his purpose, or his end in sending for him: I took thee to curse mine enemies: so he calls the Israelites, though they had never done him any wrong; nor committed any acts of hostility against him, nor showed any intention to commit any; nay, were forbidden by the Lord their God to contend in battle with him and his people: and, behold, thou hast blessed them altogether; or, "in blessing blessed" (g), done nothing but bless them, and that with many blessings, or pronounced them blessed, and prophesied of their blessedness, for their number, their safety, and of their happiness, not only in life, but at and after death. (f) "pro me". (g) "benedixisti benedicendo", Pagninus, Montanus, Piscator.

And he answered and said,.... By reply to Balak: must I not take heed to speak that which the Lord hath put in my mouth? pretending a great regard to the word of God, and to great carefulness to speak it, exactly and punctually as he received it, whereas he was forced to it, and could not do otherwise.

And when he came to him. Balak inquires what God had answered, although he had rejected the previous revelation. Thus do hypocrites profess anxious solicitude in inquiring the will of God, whilst the knowledge of it is intolerable to them. Therefore their extreme earnestness in inquiry is nothing but mere dissimulation. Besides, Balak hunts, as it were, for the answer of God by a distant divination, whereas a testimony to God's will was all the time engraven upon his heart. But this is the just punishment of perverse curiosity, when the wicked endeavor to impose a law upon God, that he may submit to their wishes. Balak omits nothing in regard to outward ceremonies; he humbly attends upon the altars for the purpose of propitiating God; but in the meantime he would have Him obedient to himself, and cannot endure to listen to Him, unless He speaks to him in flattering and deceptive terms.

And he took up his parable and said. We have already explained the meaning of this expression, namely, to make use of glowing and elevated language, in order the more to awaken the attention of the hearer. The same also is the object of the preface, "Rise up, Balak, and hear; hearken unto me, thou son of Zippor;" for such repetitions are mostly emphatic, and indicate something uncommon. When he declares that "God cannot lie, because he is not like men," it is a severe kind of censure, as much as to say, "Would you make God a liar?" for it became requisite that the frantic eagerness of Balak should be repressed, and prevented from proceeding any further. Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God's promises in our own scale? In order, therefore, that we may learn to lift up our minds above the world, whenever the faithfulness and certainty of God's word are in question, it is well for us to reflect how great the distance is between ourselves and God. Men are wont to lie, because they are fickle and changeable in their plans, or because sometimes they are unable to aceomplish what they have promised; but change of purpose arises either from levity or bad faith, or because we repent of what we have spoken foolishly and inconsiderately. But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything, nor, as James says, is there with Him any "shadow of turning." (James 1:7.) We now understand to what this dissimilitude between God and men refers, namely, that we should not travesty God according to our own notions, but, in our consideration of His nature, should remember that he is liable to no changes, since He is far above all heavens. As to the meaning of the repentance of God, of which mention is often made, let my readers seek it elsewhere in its proper place. We must, however, at the same time, observe the application of the lesson; for the words "God is true," would have no efficacy in themselves, unless they are applied to their appropriate use, i.e., that we should with unhesitating faith acquiesce in His promises, and seriously tremble at His threats. For with the same object it is said that the word of God is pure and perfect, and is compared with gold refined seven times in the fire; and this also is the tendency of the conclusion, which is presently added: "Shall He not fulfill what He has spoken?" Balak desired to have the people cursed, whom God had adopted: Balaam declares that this is impossible, because God is unchangeable in that which he has decreed. In a word, he teaches us the same truth as Paul does, that the election of his people is "without repentance," because it is founded on the gratuitous liberality of God. (Romans 11:29.) If, then, this saying was extorted from the hireling false prophet, how inexcusable will be our stupidity, if our minds vary and waver in embracing God's word, as if He Himself were variable.

Behold I have received commandment to bless. He signifies that a command to bless had been given him, antl a positive law laid down for him. For, as has been said, he was not free and independent in this matter; but God had bound him to exercise the prophetic office, even against his own will. Hence he declares that it is not in his power to alter the revelation, of which he is the minister and witness. But there is a remarkable expression introduced in the midst of his declaration, viz., that God himself had blessed; whereby he intimates that the lot of men, whether adverse or prosperous, depends on the authority of God alone; and that no other commission is given to the prophets, except to promulgate what God has appointed; as if he had said, It belongs to God alone to decree what the condition of men is to be; He has chosen me to proclaim His blessing; it is not in my power either to reverse or withdraw it. Now, since Balaam here sustains the character of a true Prophet, we may gather from his words that no other power of binding or loosing is given to the ministers of the Word, except that they should faithfully bring forward what they may have received from God.

He hath not beheld iniquity in Jacob. Some understand by 'vn, aven, ml, gnamal, idols, [161] which bring nothing but deadly labor and trouble to their worshippers; as if it were said that Israel was pure and untainted by such offenses, in that they duly served the one true God. But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? For, although the golden calf was only made on one occasion, still their manifold and almost constant rebellions were such as to forbid these wicked and perverse men from being thus absolved. Since, however, these two words in connection signify all sorts of iniquities, which tend to men's hurt, or to the infliction of harm and loss, a more proper meaning will be, that such iniquity is not seen in Jacob as to include him with the nations that are given to violence and crime. Nevertheless, even if we take it thus, the former question still arises; for we know that the Israelites were scarcely better than the worst of mankind. Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy -- that it is not here declared what they were, but only God's grace is magnified, who deigned to exalt them as a holy nation. In this way Jerusalem was the holy city and the royal abode of God, though it was a den of thieves. On this ground Paul says that the children of Abraham were "holy branches," (Romans 11:16,) because they sprang from a holy root. In the same sense they are everywhere called God's Children, however degenerate they might be. God, therefore, is said to have seen no iniquity in them, with reference to His adoption; not that they were worthy of such exalted praise, as if a distinction were drawn between them and the other nations -- not on account of their deserts, but from the mere good pleasure of God. Thus Paul elsewhere, after he has compared them with the Gentiles, and has shewn that they are their superiors in no respect, at length adds, "What advantage then hath the Jew? or what profit is there of circumcision? Much (he says) every way; "and adduces a mark of distinction which does not proceed from themselves, [162] (Romans 3:1.) In a word, because it had pleased God to choose that people, He rather manifested His love towards Himself and His own grace, than towards their life and conduct. Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield. But if this sense be preferred, I should rather be disposed to take the vero indefinitely, as if it were said, Perverseness shall not be seen in Jacob; for when the Hebrews use the verb without a nominative, they extend the matter in question into a general proposition, and then the verb in the active voice may be suitably resolved into the passive. And thus the context will run better, since it is added immediately afterwards, "The Lord his God is with him," whereby the reason seems to be given why perverseness (molestia) should not be seen against Jacob, viz., because God would be at hand to render him aid. For we know that His infinite power suffices to defend the safety of His Church, so that not even the gates of hell should prevail against it. What follows directly afterwards, "The shout or the rejoicing of a king is among them," I understand to be that God will always give them cause for triumph; for the word which the old interpreter elsewhere renders rejoicing (jubilationem,) seems here to be used for songs of rejoicing; but, since it also signifies the sound of a trumpet, it will not be inappropriate to take it as that the people shall be terrible to their enemies, because they shall boldly rush forward, or go down to the battle, as if God sounded the trumpet.

God brouqht them out of Egypt. He assigns a reason for their constant success, i.e., because God has once redeemed this people, He will not forsake the work which He has begun. The argument is drawn from the continued course of God's blessings; for, since they flow from an inexhaustible fountain, their progress is incessant. This, however, specially refers to the state of the Church, for He will never cease to be gracious to His children, until He has led them to the very end of their course. Rightly, therefore, does Balaam conclude that, because God has once redeemed His people, He will be the perpetual guardian of their welfare. He afterwards teaches that the power wherewith God defends His people shall be invincible, for this is the meaning of the similitude of the unicorn.

Surely there is no enchantment. This passage is commonly expounded as an encomium on the people, because they are not given to enchantments and magical superstitions, as God also had strictly enjoined upon them in His law that they should not pollute themselves by such defilements. Others thus explain it, The Israelites shall not want enchanters, because by the Urim and Thummim, or by the Prophets, God would reveal to them whatever should be profitable for them. Their opinion is more correct who thus interpret it, No enchantment and no divination avails against the Israelites. Let us now proceed to explain this more clearly. Balaam, in my judgment, confesses that there is no room for His enchantments, or that his customary arts fail him now, because their efficacy and power cannot affect the Israelites. And this confession harmonizes with the words of Pharaoh's magicians, when they said, "This is the finger of God," (Exodus 8:19;) after they had pertinaciously contended, until God compelled them to yield. Thus now Balaam declares that the elect people were defended from on high, so that his divinations were ineffectual, and his enchantments vain. The other clause of the verse appears to me to be simply to this effect, that God would henceforth perform mighty works for the defense of His people which should be related with admiration. The translation which some give is constrained and far-fetched, "As at this time it shall be said, What has God wrought in Israel?" for Balaam rather would say, that great should be the progress of God's grace, the beginnings only of which then appeared; and in short, he declares that henceforth memorable should be the performances of God in behalf of His people, which should supply abundant subjects for history.

Behold, the people shall rise up as a great lion. This comparison is not in every respect accurate; for it does not signify that the Israelites should be cruel or rapacious, but merely bold and strong, and prompt in their resistance if any should provoke them. In the next chapter, it will occur again with a slight change in the words. What Balaam here predicates generally of the whole people, is applied in the blessings of Jacob to the tribe of Judah alone, (Genesis 49:9,) because it especially excelled in bravery. The sum is, that however the people of Israel might be attacked on every side, it should be endued with invincible fortitude, to overcome all assaults, or to repel them vigorously. Let us, finally, remember that this courage, wherewith Israel was to defend itself against all its enemies, was counted amongst the gifts of God; as: if Balaam had said that they should be preserved by the help of God.

And Balak said unto Balaam. Here we may behold as in a mirror how wretchedly unbelievers are driven to and fro, so as to alternate between vain hopes and fears, though by their changes of purpose they are still brought back to the same errors, as if their blind passion led them through a labyrinth. When Balak sees that he is deceived in his opinion, he seeks at least that the hireling prophet should neither profit nor injure. This, however, is exactly as if he would have God to lie idle; but presently he recovers his spirits, and endeavors to repurchase the curse, which in his penitence he had abandoned. For this cause he drags Balaam to another place, although he had already discovered that this was in vain. But thus pertinaciously do unbelievers prosecute their wicked efforts: whilst, at the same time, the disquietude which agitates them with doubts is the just reward of their temerity.

he brought him into the field of Zophim . . . top of Pisgah--a flat surface on the summit of the mountain range, which was cultivated land. Others render it "the field of sentinels," an eminence where some of Balak's guards were posted to give signals [CALMET].

Rise up--As Balak was already standing (Num 23:17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as they may with a man.

He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them. the Lord his God is with him--has a favor for them. and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.

he hath as it were the strength of an unicorn--Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros (Job 39:9; Psa 22:21; Psa 92:10).

Surely there is no enchantment against Jacob--No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.

Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, Num 23:13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (Num 23:9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, Num 23:14, Num 23:15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, Num 23:16, Num 23:17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: "What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?" This should be our enquiry when we come to hear the word of God. See Jer 23:35. II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (Num 23:17), Balaam now addresses himself particularly to him (Num 23:18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Jdg 3:20. 1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment: - (1.) That he had no reason to hope that he should ruin Israel. [1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons: - First, Because God is unchangeable: God is not a man that he should lie, Num 23:19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (Num 23:8) that he could not alter God's counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb 6:18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here, 1. He appeals to Balak himself concerning it: "Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable." 2. He applies this general truth to the case in hand (Num 23:20): He hath blessed and I cannot reverse it, that is, "I cannot prevail with him to reverse it." Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people. Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, Num 23:21. Not but that there was iniquity in Jacob, and God saw it; but, 1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this. 2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, "He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel." Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly. Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: "The Lord his God is with him in a particular manner, and not provoked to withdraw from him." 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God's presence with them, and his power engaged for them; for God brought them out of Egypt, Num 23:22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God's presence with them they had the strength of a unicorn, able to make head against all that opposed them. See Num 24:8. Such is the strength which the God of Israel gives unto his people. [2.] From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, Num 23:23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (Deu 32:31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But, (2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission Num 23:24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour's house was on fire, he had reason to think his own in danger. 2. Now what was the issue of this disappointment? (1.) Balak and Balaam were both of them sick of the cause. [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: "Neither curse them at all nor bless them at all, Num 23:25. If thous canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them" Note, God can make those that depart from him weary of the multitude of their counsels, Isa 47:13; Isa 57:10. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (Num 22:38): All that the Lord speaketh, that I must do, Num 23:26. This sows, First, In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment god will control and condemn, Isa 54:17. (2.) Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, [1.] They change the place. Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, v. 27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it …

[73] Numb. xxiii. 23. “According to this time shall it be said of Jacob, and of Israel, What hath God wrought?” That is, God shall do a very strange and wonderful thing for Jacob and for Israel. Such interrogations denote the wonderfulness of the thing about which the interrogation is, as Isa. lxiii. “Who is this that cometh from Edom?” &c. And Ps. xxv. “Who is this King of glory?” See Notes on that Psalm. “According to this time;” that is, what he hath done at this time, is a shadow and representation of it. He hath now redeemed out of Egypt, with the strength of an unicorn, and there is no enchantment against him, as in the words immediately foregoing; and hereafter he shall send Jesus Christ to redeem them out of spiritual Egypt; with a greater strength shall he redeem them from the power of the devil.

And Balak said unto him,.... Seemingly satisfied with his answer, however, he could not help himself, and was willing to make the best of him he could, and try what he could do with him another time and elsewhere: come, I pray thee, with me unto another place, from whence thou mayest see them; for he had a mighty notion that both the sight of the people, and the place from whence they were seen, would greatly contribute to answer the end he had in view, cursing the people: thou shall see but the utmost part of them, and shalt not see them all; for he thought, either that he was so charmed with so glorious a sight as the regular encampment of such a body of people was, that he could not find in his heart to curse them; or that he was so terrified at the sight of such a vast number of people, that he dared not attempt it; and therefore Balak proposed to have him to a place where he could only see a part of them and not the whole: and curse me them from thence: that part, hoping that when he had cursed them he would gradually go on till he had cursed them all: but there is this objection to our version, and the sense it directs to, that Balaam had been brought to a place already, where he had seen the utmost part of the people, Numbers 22:41 wherefore some read (h) the middle clause in a parenthesis, and in the past tense "(for thou hast seen but the utmost part of them, and hast not seen them all)"; and therefore would have him come to a place where he might see them all, and curse them from thence. (h) So Vatablus.

And he brought him into the field of Zophim,.... Or Sede Tzophim, as Hillerus (i) reads it, so called from the watch tower, and watchmen in it: Jarchi says, it was a high place, where a watchman stood to observe if an army came against a city, and so a very proper place to take a view of the armies of Israel from: to the top of Pisgah; a high hill in this place, where perhaps the watch tower was, or, however, the watchman stood: this looked towards Jeshimon or Bethjesimoth, in the plain of Moab, where Israel lay encamped, see Numbers 21:20, and built seven altars, and offered a bullock and a ram on every altar: as he had done before, Numbers 23:2. (i) Onomastic Sacr. p. 935.

And he said unto Balak, stand here by thy burnt offering,.... As he had before directed him, Numbers 23:3. while I meet the Lord yonder; pointing to some place at a little distance, where he expected to meet the Lord, and have some instructions from him, which he seemed confident of, having met with him once already.

And the Lord met Balaam, and put a word in his mouth,.... As he did before, Numbers 23:5. and said, go again unto Balak, and say thus; the words which are expressed in Numbers 23:18.

And when he came to him, behold, he stood by his burnt offering,.... As before; Numbers 23:6 and the princes of Moab with him; Jarchi observes, that before it is said, all the princes of Moab, but not so here; for when they saw there was no hope of succeeding, some of them went away, and only some were left: and Balak said unto him, what hath the Lord spoken? being in haste to know what it was, whether agreeable or not.

And he took up his parable,.... Pronounced the word put into his mouth: and said, rise up Balak, and hear; not from his seat, as Eglon a successor of his did, Judges 3:20 for he was now standing by his burnt offering; but the sense is, that he would raise his attention, and stir up himself with all diligence to hear what he was about to say: hearken unto me, thou son of Zippor; or to his word, as the Targums of Onkelos and Jonathan, which follow.

God is not a man, that he should lie,.... Man is a creature consisting of a body of flesh and blood, and of a soul, a created and finite spirit; but God, though he has the parts of an human body ascribed to him in a figurative sense, yet is not to be conceived of in a corporeal manner; and though he is a Spirit, yet eternal, immense, and infinite; and much less is as a sinful man, who goes astray from the womb speaking lies; no, let God be true, and every man a liar: he is God, that cannot lie; his counsels of old are faithfulness and truth; his promises yea and amen in Christ; the Scriptures inspired by him are true, and the prophecies of them are punctually accomplished, particularly what he foretold of the people of Israel, and promised unto them; that they should be happy, and inherit the land of Canaan; that be would be true and faithful to them, and there could be no hope, by any means whatever, to make him false and unfaithful to his word: neither the son of man, that he should repent; repentance is found in men, who repent for what they have done, or change their minds, as to what they intended to do or set about; perceiving it to be wrong to do it, or that they are able to do it, some unforeseen thing turning up they were not aware of: but nothing of this kind belongs to God, or can befall him; he never changes his mind, alters his counsels, purposes, and decrees, and never varies in his affections to his people, nor makes void his choice of them, or covenant with them; and his calling of them by his grace, and his gifts of grace bestowed upon them, are without repentance: and particularly with respect to the people of Israel, there was no reason to hope or believe that God would change his purposes or promises respecting their outward happiness, and enjoyment of the land of Canaan; or that ever he would be prevailed upon to curse them, or admit them to be cursed, when he was determined, and had so peremptorily promised that he would bless them: hath he said, and shall he not do it? or "hath he spoken, and shall he not make it good?" whether it be with regard to things temporal, spiritual, or eternal; for there is no variableness nor shadow of turning in his mind; he never forgets his word, he foresees all events, he is able to perform, and is true and faithful; and therefore whatever is gone out of his lips will never be altered, but will be most certainly fulfilled, Psalm 89:34 Isaiah 14:24.

Behold, I have received commandment to bless,.... The people of Israel, to pronounce a blessing upon them, to declare them a happy people: and he hath blessed, and I cannot reverse it; God has blessed them, has determined to bless them, has promised to bless them, has blessed them in the victories he has given them, and will complete the blessing of them, by bringing them into the land he has given them: so the blessings which God has designed for his spiritual Israel, and bestows upon them, are irreversible; they are blessings indeed, spiritual ones, and are for ever; he blesses them with himself, as their covenant; God, their portion here and hereafter, with Christ his Son, and all things with him, with righteousness, peace, and pardon, with his Spirit and the grace thereof, with sonship, heirship, and eternal life.

He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel,.... Not that there was no sin in them, nor any observed by the Lord; yet not so as to mark it in strict justice, and punish for it; but he forgave it, hid his face from it, and did not impute it to them; all the three Targums restrain it to idolatry, that there were none among them that worshipped idols, which was the reason why the Lord could not be prevailed upon to curse them: and Aben Ezra observes, that from hence Balak learnt to send women to the Israelites, to entice them to lewdness, and so to idolatry, that he might be able to carry his point: this is true of the spiritual Israel of God; for though there is sin in them, and which is continually done by them, yet their sins are removed from them, and have been laid on Christ, and he has bore them, and made reconciliation for them, and made an end of them, and has redeemed and saved them from them; and God, by imputing his righteousness to them, has justified them from all their sins, has forgiven all their iniquities, and blotted out all their transgressions, and has cast them behind his back, and into the depths of the sea, and has removed them as far from them as the east is from the west: and when God is said not to see or behold iniquity in his people, it is to be understood, not of his eye of Omniscience, with which he sees not only the sins of all men, but those of his own people also, and takes notice of them in a providential way, and chastises them for them; but of his eye of avenging justice, and purity regards the article of justification, which is a full discharge from all sin, and a perfect covering of it from the justice of God, see Jeremiah 50:20, the Lord his God is with him and which is his protection and defence, and in vain it is for any to be against him, or seek to hurt him; nothing is a greater happiness, or can be a greater safety, than to have the presence of God; it is this makes ordinances pleasant and delightful; by this saints are assisted in duty, and supported under trials; it is an instance of distinguishing and amazing goodness, and is what will make heaven be the happy place and state it is: all the three Targums interpret it of the Word of the Lord that is with them, and for their help; who is the Angel of God's presence, Immanuel, God with us; and who has promised to be with his churches and ministers to the end of the world, and will be with them through life, at death, and to all eternity: and the shout of a king is among them; of God their King, the Shechinah of their King, as the Targum of Onkelos; his glorious Majesty, to whom they make their joyful acclamations, upon his appearing among them, and on the account of the victories he gives them over their enemies: or of the King Messiah, as the Targum of Jonathan, the King of kings, the Lord of lords; and so, in an ancient writing of the Jews (k), this passage is referred to the days of the Messiah: and this shout may respect the joyful sound of the Gospel, one part of which is, that Zion's King reigns, and which proclaims him to be King, and speaks of the things concerning his kingdom, both the kingdom of grace, and the kingdom of glory; some respect may be had to the sounding of the silver trumpets by the priests on various occasions in Israel; see Numbers 10:1. (k) Pesikta in Ketoreth Hassamim in Numb. fol. 25. 4.

God brought them out of Egypt,.... With a mighty hand and stretched out arm, and he will conduct them through the wilderness, and bring them safe to Canaan's land; he that brought them from thence will not suffer them to perish by any means; it is in vain to attempt to curse a people that is in such hands, and for whom he has done such great things: Jarchi thinks this stands opposed to what Balak had said, Numbers 22:5, thou sayest, "lo, a people is come out of Egypt";"they did not come out of themselves, but God brought them:" he hath as it were the strength of an unicorn; that is, not God, but the people he brought out of Egypt, being a mighty people, able to push their enemies and subdue them, being numerous and strong, especially as strengthened by the mighty God of Jacob; and therefore their strength is expressed by the strength of this creature; for be it what it will, whether the rhinoceros or the wild ox, or one kind of goats, as Bochart (l) thinks; whatever is meant by the term here must be a strong creature, see Deuteronomy 33:17 and great is the strength of the spiritual Israel of God, which they have from him to exercise grace, perform duty, withstand and overcome all their spiritual enemies, sin, Satan, and the world. (l) Hierozoic. par. 1. l. 3. c. 27. col. 965.

Surely there is no enchantment against Jacob, neither is there any divination against Israel,.... Balaam here owns, that all his enchantments and divinations signified nothing, and would never prevail to bring a curse upon Israel; it was a vain thing for him to use them, and as vain for Balak to expect anything from them; neither he nor any other enchanter and soothsayer, using all the arts they are masters of, could ever do any hurt to such a people, who were the peculiar care of God, and were his church, against which the gates of hell could not prevail: or "in Jacob" and "in Israel" (m); and this is the sense of all the Targums, that there are no enchantments nor enchanters, no divinations nor diviners in Israel; these were not agreeable to them, nor suffered among them, and therefore they were acceptable and well pleasing in the sight of God and indeed this sense agrees both with the literal version of the words, and is the sense Jarchi gives of them; that these people were fit for the blessing, because there were no enchanters and diviners among them; though he mentions another, and that is, that Israel had no need of enchanters and diviners, and of their enchantments and divinations, because they had the prophets to inform them, and the Urim and Thummim to declare things unto them: according to this time it shall be said of Jacob, and of Israel, what hath God wrought! as with respect to this time as well as to time past, and with respect to time to come, even with respect to all times; it shall be said with wonder and amazement, what great things has God done for this people! as bringing them out of the land of Egypt, leading them through the Red sea, feeding and supplying them in the wilderness, protecting them from their enemies there, expelling the inhabitants of the land of Canaan, and setting them there in their stead; and wonderful things has God done for his spiritual Israel, in the redemption of them by Christ, in the beginning and carrying on the work of grace upon their hearts, by his Spirit; and at last he will bring them all to the heavenly Canaan of rest and happiness, and where this will be matter of admiration with them to all eternity, what has God done for us? (m) "in Jahacob, in Israel", Pagninus, Montanus, &c.

Behold, the people shall rise up as a great lion,.... Or rather, "as the lioness" (n), which, as Aelianus says (o), is the strongest and most warlike beast, the most fierce and furious, as is believed both by Greeks and Barbarians; and he mentions the heroism of Perdiccas the Macedonian, and Semiramis the Assyrian, in engaging with and killing, not the lion or leopard, but lioness: and shall lift up himself as a young lion; both phrases denoting the courage and strength of the people of Israel, in attacking their enemies and engaging them: he shall not lie down; being once roused up and engaged in war: until he eat of the prey, and drink the blood of the slain; as the lion does when it has seized on a creature, tears it to pieces, eats its flesh and drinks its blood: this may refer to the slaughter of the Midianites that would be quickly made, and among the slain of whom Balaam himself was, Numbers 31:7, and to the slaughter and conquest of the Canaanites under Joshua, and taking their spoils. (n) "ut leaena", V. L. Tigurine version. (o) Var. Hist. l. 12. c. 39. Vid. Herodot. Thalia, sive, l. 3. c. 108.

And Balak said unto Balaam, neither curse them at all, nor bless them at all. Signifying that it would be as well or better to do nothing at all, than to do what he did; but the sense is not, that he would not have him curse them, that he could never say, since he had pressed it both before and after this; wherefore the words should be rendered, as they are by some (p), "if in cursing thou dost not curse", or will not curse, "neither in blessing bless", or, however, do not bless: if he could not or would not curse Israel, he would not have him bless them on any account; if he could do him and his people no good in ridding them of their enemies, yet he desires him by no means to do them any harm by discouraging them and encouraging Israel. (p) So Fagius, Vatablus; with which agree the Arabic version, and Noldius, p. 221. No. 1024.