Numbers 23:26–24:19

But Balaam answered and said. The mercenary prophet here confesses that he has no more power of himself to be silent than to speak. Nor is there any doubt but that he would excuse himself with servility to the proud king, to whom he would willingly have sold himself; as if, in his desire to avert the odium and blame from himself, he would state that he was carried away against his will by the Divine afflatus. At the same time he throws back the blame on Balak himself, who, though warned in time, had still foolishly sent to fetch him. The rest I have already expounded. Footnotes: [153] "The seven stars, or Charles's wain." -- Ainsworth. "Sed ego quidem cum L. Aelio, et M. Varrone sentio, qui triones rustico certo vocabulo boves appellatos scribunt, quasi quosdam terriones, hoc est, arandae colendaeque terrae idoneos. Itaque hoc sidus, quod a figura posituraque ipsa, quia simile plaustro videtur, antiqui Graecorum, amaxan dixerunt, nostri quoque veteres a bubus junctis septemtriones appellarunt; id est, a septem stellis, ex quibus quasi juncti triones figurantur." -- A. Gell. 2:21. [154] "Les anciens docteurs." -- Fr. [155] A.V. "an high place." Margin, "he went solitary." "Onkelos explains the word sphy as ychydy alone; but Kimchi interprets it as gkvch a high place. Rabbi Jehuda expounds is it as nsvr affected with grief; etc." -- S.M. There is a curious error in the Fr., evidently arising from its dictation to an amanuensis, "le mot que j'ay translate Amen," i.e., "a mont," as it stands in the Fr. Text. [156] Addition in Fr.; "comme une pie en cage, ainsi qu'on dit;" like pie in a cage, as they say. [157] Corn. a Lapide has a curious note on "the death of the righteous," contrasting the happy deaths of some, whom he deemed righteous, with those of others, whom he counted enemies of the Church. Amongst the latter he refers to Calvin himself. "Calvin, excruciated, according to Beza, by divers diseases, was in addition preyed upon by lice, as Jerome Bolsec, a physician of Lyons, and formerly his disciple, reports in his Life, ch. 22. Hence observe, that those who persecute the Church, were, by God's just judgment, eaten by worms. Such was the case with Huneric, Herod, Antiochus, the emperors Maximinianus and Arnulphus, and Calvin." [158] "Qu'il desireroit d'estre en pare'le condition avecques le peuple d'Israel;" that he desired to be in a like condition with the people of Israel. -- Fr. [159] L'authorite de le faire parler comme il veudroit;" the authority to make him speak whatever he chose. -- Fr [160] So A. V., after the LXX. and V. Marckius comes to the conclusion that there is no sufficient reason for C.'s proposed alteration of the Hebrew tense, in the latter clauses of the verse; for he thinks that Balaam's expression in verse 9, "For from the top of the rocks I see him, and from the hills I behold him," is rather to be understood of a more complete, than of an obscurer view. [161] So the V., "Non est idolum in Jacob, nec videtur simulachrum in Israel." [162] i.e., "That unto them were committed the oracles of God."

All that the Lord speaketh, that I must do--a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.

Balak brought Balaam unto the top of Peor--or, Beth-peor (Deu 3:29), the eminence on which a temple of Baal stood. that looketh toward Jeshimon--the desert tract in the south of Palestine, on both sides of the Dead Sea. Next: Numbers Chapter 24

But Balaam answered and said unto Balak, told not I thee,.... He appeals to him for his honesty and faithfulness, for honest and faithful he would be thought to be, both to God and man; that when he first met him, he plainly told him what he must expect: from him: saying, all that the Lord speaketh, that I must do; which was very true, he was obliged to do as he had bid him, and speak what he had said unto him, though it was sore against his will; he would fain both have spoken and done otherwise, if he might have been permitted.

And Balak said unto Balaam, come, I pray thee,.... Come along with me: I will bring thee unto another place: if not better for the view of the people, yet a more religious place, on which account the king hoped for success: peradventure it will please God that thou mayest curse me them from thence; it may be God will give thee leave to curse the people from that place, being devoted to sacred service: this is the first time that Balak makes mention of the name of God; and he now seems to be satisfied that it was not Balaam's fault that he did not curse Israel, but that he was hindered by God, who would not suffer him to do it.

And Balak brought Balaam to the top of Peor,.... The name of an high mountain in Moab, so called from a gap or opening in it; here the idol Baal was worshipped, and from hence had the name of Baalpeor, Numbers 25:3 and here, very probably, was a temple built to the honour of him, called Bethpeor, the house or temple of Baalpeor, Deuteronomy 34:6, that looketh towards Jeshimon; as Pisgah also did, and very likely it was not far from it, since from thence they came hither, Numbers 23:14. Jeshimon is the same with Bethjesimoth, and so the Targum of Jonathan here calls it, a part of the plains of Moab, where Israel lay encamped, Numbers 33:49 so that from hence Balaam could have a full view of them.

And Balaam said unto Balak,.... Being willing to try again what could be done, and to gratify the king, and especially to get the wages of unrighteousness, if possible, which he dearly loved, as the apostle says, 2 Peter 2:15. build me here seven altars, and prepare me here seven bullocks and seven rams; which had been done in two places before, Numbers 23:1 the same sort of creatures, and the same number here as there, and these only clean creatures, such as were used in sacrifice by the true worshippers of God, and which, no doubt, Balaam had knowledge of, and therefore judged that those would be most acceptable to the Lord.

And Balak did as Balaam had said,.... Though the sacrifices were expensive, he did not grudge them; he spared no cost to gain his point, though he now could have but little hope of it: and offered a bullock and a ram on every altar; as he had done before, Numbers 23:2.

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 …

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different. I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num 24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, Sa1 19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num 24:3, Num 24:4), much like that of David (Sa2 23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: - (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num 23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (Co2 12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num 24:3-9), but now having his eyes open, Num 24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open. II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: - 1. Their beauty (Num 24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num 24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa 133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num 24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos 14:5-7. 2. Their fruitfulness and increase. This may be intended by those similitudes (Num 24:6) of the valleys, gardens, and trees, as well as by those expressions (Num 24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos 2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion. 3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately. 4. Their power and victory, Num 24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num 23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos 2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job 39:9, Job 39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils." 5. Their courage and security: He lay down as a lion, as a great lion, Num 24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro 28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa 4:8. 6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen 12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

And when Balaam saw that it pleased the Lord. It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, endeavored by various shifts and expedients to obtain an answer in accordance with his wishes. Thus do the wicked seek to propitiate God by delusive means, just as we soothe children by coaxing. And God for some time allowed him [163] to gloat upon his fallacious oracle. He now, however, lays closer constraint upon him, and, breaking off all delay, dictates an answer, which He compels him to deliver. For his obedience is not here praised as if, when he understood the will of God, he yielded voluntarily and abandoned his monstrous cupidity; but, because now there was no more room for subterfuge, he dared not stir his foot, as if God had put forth His hand to retain him in his place. When it is said that "the Spirit of God was upon him," [164] after he turned his eyes "toward the wilderness" and beheld the camp of Israel, how they were marshalled "according to their tribes," we must understand it thus: not that he was influenced by a sincere feeling of good-will, so that the sight itself suggested grounds for blessing; but that he was induced by the inspiration of the same Spirit, who afterwards put forth His influence in the prophecy itself. It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he cast his eyes upon the camp of Israel; but because it prompted him to look in that direction, in order that the impulse of prophecy might be stronger in him, as respecting a thing actually before his eyes. But after the Spirit had thus affected his senses, or at any rate had prepared them to be fit instruments for the execution of his office, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man. In a word, "the Spirit of God was upon him," shewing by manifest token that He was the author of his address, and that he did not speak of his own natural intelligence. To the same intent it is said that "he took up his parable," because [165] the character of his address was marked with unusual grandeur and magnificent brilliancy.

And the man whose eyes are open, [166] hath said. This preface has no other object than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation; and indeed his boast was true as regarded this special act, though it might be the case that pride and ambition impelled him thus to vaunt. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to demand more credit for what he said. From a consideration of this purpose we may the better gather the meaning of his words. Balaam dignifies himself with titles, by which he may claim for himself the prophetic office; whatever, therefore, he predicates of himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. To this end he says that he is "hidden in his eye," by which he means that he does not see in the ordinary manner, but that he is endued with the power of secret vision. Interpreters agree that stm shethum, is equivalent to stm sethum, which is closed or hidden. Thus some render it in the pluperfect tense: The man who had his eyes closed; and this they refer to the blindness of Balaam, since his ass saw more clearly than himself. Others, who perceive this gloss to be too poor, expound it by anti-phrasis, Whose eye was open; but, since this interpretation, too, is unnatural, I have no doubt but that he says his eyes were hidden, because in their secret vision they have more than human power. [167] For David makes use of the word to signify mysteries, when he says: "Thou hast manifested to me the hidden things [168] of wisdom." (Psalm 51:6.) Unless, perhaps, we may prefer that he was called the man with hidden eyes, as despising all human things, and as one with whom there is no respect of persons; the former interpretation, however, is the more suitable. And assuredly, when he adds immediately afterwards, the hearer of "the words of God, which saw the vision of the Almighty," it must be taken expositively. To the same effect is what is added in conclusion: "He who falls [169] and his eyes are opened;" for the exposition which some give, that his mind was awake whilst he was asleep as regarded his body, is far-fetched; and there is a tameness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the ass, his eyes were opened to see the angel (chap. 22:31.) Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions; for we often read that the prophets were prostrated, or lost their strength, and lay almost lifeless, when God revealed Himself to them; for thus did it please God to cast down His servants as to the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to replenish them with heavenly virtue.

How goodly are thy tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate "valleys spread forth," some prefer to render "streams;" and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation "aloe-trees;" for, although the word 'hlym ohelim, often means "tabernacles," I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees "which the Lord hath planted," as surpassing the ordinary growth of nature in their peculiar excellency, and exhibiting something more noble than the effect of human labor and skill. In the concluding similitude the interpreters have erred, in nay opinion. Some translate it, "His seed (is) many waters;" others, "on many waters;" but [170] the literal translation which I have given runs far better, viz., that he is like a rich and fertile field, whose seed is steeped in much water. Thus far Balaam has been speaking of God's blessing, which shall enrich the people with an abundance of all good things.

And his king shall be higher than Agag. He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God's intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: "Amalek was the first of nations," etc. (verse 20.) Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of "king," and "kingdom;" especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded. What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass.

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

he saw Israel abiding in his tents according to their tribes--that is, in the orderly distribution of the camp (Num. 2:1-34). the spirit of God came upon him--Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (Deu 23:5).

the man whose eyes are open--that is, a seer (Sa1 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Gen 15:12-15), frequently into "a trance."

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

As the valleys--Hebrew, "brooks," the watercourses of the mountains. lign aloes--an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.

his king shall be higher than Agag--The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings.

And when Balsam saw that it pleased the Lord to bless Israel,.... That it was good in his sight, what he approved of, and was well-pleasing to him, and that it was his determined mind that Israel should be blessed, and not cursed, from which there was no turning him, by offering sacrifices to him, and much less by his sorceries and divinations: he went not as at other times; or, "as at a time in a time" (q), at two times, of which see Numbers 23:3, he abode in the place where the sacrifices were offered, and did not depart to another at some distance, as he had twice before done: to seek for enchantments; which it seems he used before, for he not only offered sacrifices to the true God, which yet were attended with superstitious rites, but he made use of his divining art also; and not only went to meet with God, and hear what he would say to him, but consulted the devil also, being willing to have two strings to his bow, and that, if possible, he might carry his point, and get what his covetous and ambitious mind was desirous of: the words may be literally rendered, "to meet enchantments" (r); but what should be meant by the phrase is not easy to say; I should rather choose to render them, "to meet serpents", and make use of them in his divinations, make observations on them, and predictions from them: one sort of divination is called "ophiomancy", or divining by serpents; so Calchas, on seeing a serpent devour eight sparrows with their dam, foretold the duration of the siege of Troy (s): but he set his face towards the wilderness: where the people of Israel lay encamped, not with an intention to bless them, though he saw it pleased the Lord, but to take an opportunity, if he could, without his leave, to curse them; and therefore he did not go out as he did before, to know his will, but stood by the sacrifice, with his face to the wilderness, where the people were, to take any advantage that offered. (q) "sicut vice in vice", Montanus, Vatablus. (r) "in occursum auguriorum", Pagninus, Montanus, Vatablus. (s) Homer. Iliad. 2. see more instances in Bochart. Hierozoic. par. 1. l. 1. c. 3. col. 21, 22.

And Balaam lifted up his eyes,.... Being on Mount Peor: and he saw Israel abiding in his tents according to their tribes; in that exact order in which they were directed to encamp under four standards, and so many tribes under each standard, Numbers 2:1. and the Spirit of God came upon him; not in his grace but in his gifts; not as a spirit of sanctification, but as a spirit of prophecy, as the Targums of Onkelos and Jonathan paraphrase it; and so sometimes the Spirit of God in this sense has come upon wicked men, as on Caiaphas and others, John 11:51.

And he took up his parable,.... His parable of prophecy, as the Targums, his prophetic speech, which, with a loud voice, he expressed in the hearing of Balak and his nobles: and said, Balaam the son of Beor hath said; the preface to his prophecy is pompous, and seems to be full of pride and vanity, and so the Targums of Jonathan and Jerusalem represent him;"the man who is more excellent than his father hath said, to whom hidden secrets, even what was hidden from the prophets is revealed to him;''and the Jews have a saying (t) that he that has an evil eye, a haughty spirit, and a large soul, or is covetous, is one of the disciples of Balaam the wicked: and the man whose eyes are open hath said; or, as some (u) render it, whose eyes were shut, but now open; either the eyes of his body, which were shut when the angel met him, and the ass saw him and not he, but afterwards were open, and he saw him also; or the eyes of his understanding blinded with ambition and covetousness, but were open to see his mistake, at least so far as to be sensible that he could never prevail upon God to allow him to curse Israel; or rather open, by the spirit of prophecy coming on him, whereby he saw and foretold things to come. (t) Pirke Abot, c. 5. sect. 19. (u) So V. L. Montanus, Tigurine version, &c.

He hath said, which heard the words of God,.... God speaking to him, which he did several times, and with which he was greatly elated, see Numbers 22:9, which saw the vision of the Almighty; not that he had a sight of any similitude of God, though the angel that appeared to him, which was Christ the uncreated angel, might appear in an human form, for some visible form was seen both by the ass and him; but rather this respects the visions of God to him in the night; it may be in a dream, as has been already observed, and which the following words seem to confirm: falling into a trance, but having his eyes open: or falling into a deep sleep, and yet the eyes of his body open, which sometimes is the case with persons asleep; or the eyes of his mind open, to receive the instructions given him in a dream or vision of the night; unless this is to be understood of his falling on his face, when he had his vision, as sometimes the prophets did, see Ezekiel 1:28, so the Targums of Jonathan and Jerusalem paraphrase it; and the latter says, he prophesied of himself, that he should fall by the sword; which is better than to interpret it of his falling when his ass lay down with him, as some do: so men may have a great deal of light and knowledge in their heads, and yet not have true grace in their hearts; great gifts, which puff up with pride and vanity, but not sanctifying grace, which is of an humbling nature, 1 Corinthians 8:1, what he said under a spirit of prophecy follows.

How goodly are thy tents, O Jacob,.... Not that the matter of which they were made was so rich, or their structure so admirable, but the order in which they were placed was so beautiful and agreeable: and thy tabernacles, O Israel; which is the same thing in other words, and which may be applied figuratively to the church of God, which often goes by the names of Jacob and Israel; and agrees with particular congregations and assemblies of saints, where they dwell as in tents in a movable state, like pilgrims and sojourners; and which are the dwelling places of Father, Son, and Spirit, and of the people of God with one another; and are goodly, pleasant, and delightful, because of the presence of God with them, and on account of the provisions there made for them, and the company they there enjoy; see Psalm 84:1.

As the valleys are they spread forth,.... Long and broad, lying between several mountains, and reaching from hill to hill; so the armies of Israel lay encamped in the plains and villages of Moab, making a very considerable length and breadth; the camp of Israel is said to be twelve miles long, and twelve miles broad; so the Targum on Numbers 2:3 and this may denote the lowness of the saints and people of God in their own eyes, and their largeness in themselves; and especially when the place of their tents shall be enlarged, and the curtains of their habitations be stretched forth in the latter day; and also their fruitfulness, meads, and valleys abounding with herbs and flowers, as the churches of God do with the fruits of the Spirit, grace, and righteousness, and with plants of the Lord's right hand planting. Some render it as brooks and torrents of water, so the Targum of Jonathan; which diffuse and spread themselves, and on the banks of which stand beautiful trees in goodly order: as gardens by the river's side: laid out in a delightful manner, full of flowers, plants, and trees, and well watered; like to these, in several spots, were the people of Israel formed into several camps; and to these may the churches of God be compared, who are distinguished and enclosed by sovereign grace, full of trees of righteousness of the Lord's planting, watered by the river of divine love, and from Christ the fountain of gardens; see Sol 4:12, as the trees of lign aloes, which the Lord hath planted: which are not planted and raised by the art and industry of man, but grow up without culture, as the mere produce of nature, under a divine providence; these are called lign wood or tree aloes, to distinguish them from another sort of aloes, which are no other than plants; but these are what the Indians call Calambra or Calembac, and, physicians Xyloaloes and Agallochium, and are of a very aromatic and fragrant scent. This tree is said to be about eight or ten feet high; at the head of it is a large bunch of leaves, which are thick and indented, broad at bottom, but growing narrower towards the point, and about four feet in length; the blossom of it is red, intermixed with yellow, and double like a pink; from this blossom comes fruit, round like a large pea, white and red; the juice of these leaves is drawn out by cutting them with a knife, and received into bottles; the smell of the wood is exquisite (w). P. Martyr (x) speaks of a trunk of lign aloes, which being cut, a sweet savour proceeds from it. It may be observed what Isidore (y) remarks, that it grows in Arabia, as well as in India, and so might be well known to Balaam. And to these the Israel of God may be compared for their fragrancy, being clothed with the righteousness of Christ, all whose garments smell of or like these aloes, Psalm 45:8 and having the graces of the Spirit of God in them, the smell of which is preferable to all spices, and they themselves are signified by the same, Sol 4:10, and as cedar trees beside the waters; which are tall and high, large and spreading, durable lasting, to which the righteous are compared; see Gill on Psalm 92:12. (w) See Calmet's Dictionary, and the Supplement to Chamber's Dictionary, in the word "Aloes". (x) Decad. 1. l. 2.((y) Origin. l. 17. c. 8.

He shall pour the water out of his buckets,.... That is, God shall plentifully send down rain out of the clouds upon these valleys, gardens, and trees, and make them fruitful; and this may be a figure of the grace of God, with which his churches are watered, and become fruitful by means of the word and ordinances, which is conveyed through them out of the fulness which is in Christ: and his seed shall be in many waters; the seed and offspring of Israel shall be in a place of many waters, in a land of brooks and waters, shall dwell in a well watered land, the land of Canaan, Deuteronomy 8:7 or shall be like seed sown near water, or in well watered places, which springs up and brings forth much fruit, see Isaiah 32:20 or shall become, or be over many waters, to which people, kingdoms, and nations, are sometimes compared; and so may denote the multitude of Israel, and the large extent of their dominions, see Revelation 17:1, and his king shall be higher than Agag; who might be the then present king of Amalek, reckoned one of the greatest kings on earth; and this name, some think, was common to all the kings of Amalek, as Pharaoh to the kings of Egypt; and according to Jarchi and Aben Ezra, this is a prophecy of the first king of Israel, Saul, and of his conquering Agag king of Amalek, for there was one of this name in his time, 1 Samuel 15:7, and his kingdom shall be exalted; that is, the kingdom of the people of Israel, as it was more especially in the days of David and Solomon; and will be abundantly more in the days of the Messiah, when his kingdom shall be from sea to sea, and from the river to the ends of the earth, and the kingdoms of this world shall become his, and he shall reign over all the earth; and so the Jerusalem Targum,"and the kingdom of the King Messiah shall become very great;''and so other Jewish writers (z) refer this prophecy to the days of the Messiah. (z) Pesikta in Ketoreth Hassamim, fol. 27. 2. Vid. Philo. de Praemiis, p. 925. Sept. vers. & Targum Jon. in loc.

God brought him forth out of Egypt, he hath as it were the strength of an unicorn,.... Here he repeats what he had said in a former prophecy; see Gill on Numbers 23:22, he shall eat up the nations his enemies: the seven nations of Canaan, which should be subdued by Israel, and that with as much ease as a lion devours its prey; nor would the Canaanites be able to make any more resistance to them than a creature in the paws of a lion; and the phrase denotes the utter destruction of them: and shall break their bones; as the lion breaks the bones of such creatures that fall a prey to him; signifying that all their strength should be taken from them, their mighty men slain, and their fortified cities taken: and pierce them through with his arrows: slay them utterly.

He couched,.... Which may respect the posture of the armies of Israel in the plains of Moab: he lay down as a lion, and as a great lion; as he would do, and did in the land of Canaan, when conquered by Israel; they took up their residence on it quietly, and dwelt in it securely, and in no more fear of their enemies than a lion, which lays itself down and sleeps without concern anywhere: who shall stir him up? who dare do it? as it would be a very rash, bold, daring, and dangerous thing to rouse up a lion lying down; so it is suggested it would be alike to provoke Israel to war at some certain times, in the days of David more especially: blessed is he that blesseth thee, and cursed is he that curseth thee; which are the very words in which Isaac blessed Jacob, the ancestor of these people, Genesis 27:29 and which blessing is confirmed by Balaam against his will, and whereby he cursed himself instead of Israel; for though he could not curse him with words, he had cursed him in his heart, and would have done it verbally if he could (a). (a) "Qui, quia non licuit, non facit, ille facit". Ovid.

We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (Num 24:10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: "I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them." Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (Num 24:11): "The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it." Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Num 24:12, Num 24:13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, Num 24:14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, Num 31:16. He counselled him to entice the Israelites to idolatry, Rev 2:14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo - If I cannot move heaven, I will solicit hell.

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

And Balaam said unto Balak. Balaam speaks the truth, indeed, yet in a bad spirit, as we have seen: for he excuses himself with servility [171] to Balak, that it did not depend on himself that he did not comply with his wishes, but that God had stood in the way. For he grieves at the loss of his reward; and however grandly he may declaim on the supremacy of God, he still signifies that he has rather acted upon compulsion than willingly executed what was enjoined upon him. By "the word (sermonem) of Jehovah," [172] he means not only His decree, but what had been dictated to him, and which he would have still greatly desired to alter; but he indicates that he was bound by the power of the Spirit to declare, even against his own will, whatever revelation he received. Thus the word "do" refers to his tongue, or his charge as a prophet; since he had not been hired by Balak to perform any manual act, but only to injure the people by his words. The word "heart" [173] is contrasted with the revelation of the Spirit; for impostors are said to speak out of their own heart, when they falsely make use of God's name to cover their own inventions. He, therefore, declares that he was not at liberty to speak "of his own heart," because he was the minister of the Spirit.

And now, behold, I go unto my people. Since the counsel which he gave is not here expressly mentioned, [174] it is the opinion of some that his address is unfinished, and they suppose that he referred to the cunning advice so destructive to the people, which will be presently related; i.e., that the Moabitish women should prostitute themselves. Others rather imagine that Balaam counselled Balak to rest quiet, since the prosperity of the Israelites would do no harm to the Moabites in his lifetime. I, however, take it simply for to teach, or to admonish what would be for his advantage. Thus he commends his prophecy, in order that Balaam may willingly submit to it. Still, when he speaks of the "latter days," he signifies that there was no cause for Balak himself to fear or be anxious; since the punishment of his nation would be deferred for a long time. In the meantime we see what Balak had gained by his trouble; for, whereas he had hitherto only heard the people of Israel blessed, he is not compelled to listen to what is more painful still, viz., the ruin of his own nation. This is the reward of those who strive against God.

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

And Balak's anger was kindled against Balaam,.... He had bore much and long, but he could bear no longer, he was quite impatient, his last words more especially must exceedingly nettle him: and he smote his hands together; as expressive of his indignation, vexation, and disappointment: and Balak said unto Balaam, I called thee to curse my enemies; he had sent princes to him, one set of them after another, to invite him into his country, and to his court, with great promises of reward to curse Israel, whom he reckoned his enemies, and not to bless them: and, behold, thou hast altogether blessed them these three times; done nothing else but bless them with blessing upon blessing, time after time; even everyone of the three times he opened his mouth, as Balak expected, to have cursed them.

Therefore now flee thou to thy place,.... His own country, from whence Balak had sent for him, and he came; begone directly, make all haste away; he speaks as one so provoked, that he could not bear him in his presence, and as threatening him if he did not at once get out of his sight: I thought to promote thee unto great honour; to bestow much wealth and riches upon him, and to prefer him in his court to high offices of honour and dignity; he had promised that he would, and he thought as he said, he was determined upon it, had he performed as he expected: but, lo, the Lord hath kept thee back from honour; the Lord thou hast so much talked of, and at whose beck and command thou hast been, and by whom thou hast been checked and controlled, he has hindered thee from riches and honour; see what thou hast got, or rather lost, by hearkening to him, and how he will pay thee for it.

And Balaam said unto Balak,.... In order to mitigate his wrath, and bring him into a better temper: spake I not also to thy messengers which thou sentest unto me: those that came to him a second time; for to the first he said nothing of what is after related, but to the last he did much the same as he had afterwards said to Balak himself: saying,

If Balak would give me his house full of silver and gold,.... Which are the very words he said to the princes of Moab, Numbers 22:18, I cannot go beyond the commandment of the Lord, to do either good or bad; for though here it is the "commandment", and there the "word" of the Lord, yet it is the same word in both places in the original text: indeed, here he omits the relation to the Lord he there claims, saying "my God"; and instead of "little or great", here it is "good or bad", but the sense is the same: and he adds, for explanation sake: of mine own mind: or out of my heart, which was disposed well enough to serve Balak, but was laid under a restraint by the Lord: but what the Lord said, that will I speak; and he had not only said this to the messengers, but to the king himself, and therefore he thought, that as he had openly and honestly told him this at first, he had no reason to be so angry with him; see Numbers 22:38.

And now, behold, I go unto my people,.... According to thine order, I shall not stay to make thee uneasy with my company, only I crave thy patience to hear me a little before we part: come therefore, and I will advertise thee; about some things that shall come to pass in future time, respecting this people, and thine, and other nations, both near and remote; and he hoped by this to bring him into a better temper, and part good friends: or "I will counsel thee"; what thou shall do, as the Targum of Onkelos, and so makes a sentence of this of itself, independent of, and distinct from what follows, beginning the next clause thus: and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Numbers 25:1 and is referred to, Numbers 31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of: what this people shall do to thy people in the latter days; not what the Moabites should do to the Israelites now, as the Vulgate Latin version, quite contrary to the original text, but what the Israelites should do to the Moabites in future times; not only in the times of David, by whom they were subdued, 2 Samuel 8:2 but in much later times, even in the times of Alexander, or King Jannaeus, who overcame them, as Josephus (b) relates. Now this might be said to Balak to make him easy, that it would not be until the latter days, many hundreds of years hence, ere the people of Israel would fight with Moab, and subdue it; and therefore he need be under no concern about them, since he would meet with no trouble from them in his time, nor his people for years to come. (b) Antiqu. l. 13. c. 13. sect. 5.

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

I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56). him--that is, Israel. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Gen 49:10). corners--border, often used for a whole country (Exo 8:2; Psa 74:17). children of Sheth--some prince of Moab; or, according to some, "the children of the East."

I shall see him, but not now. [175] Though the verbs are in the future tense, they are used for the present; and again, the pronoun him designates some one who has not yet been mentioned; and this is a tolerably common usage with the Hebrew, especially when referring to Jerusalem, or God, or some very distinguished man. The relative is, therefore, here put kat exochen for the antecedent: and although there can be no doubt but that he alluded to the people of Israel, it is still a question whether he designates the head or the whole body; on which point I do not make much contention, since it is substantially the same thing. The reason why Balaam postpones his prophecies to a distant period, is in order to afford consolation to Balak, for, as much as he possibly can, he seeks to avoid his ill-will, and therefore assures him that, although he denounces evil, it was not to be feared at an early period, since he treats of things which were as yet far off. The second clause must be unquestionably restricted to the head of the people, called metaphorically "a Star," and then expressly referred to without a figure; for this repetition is common with the Hebrews, by which they particularize the same thing twice over. Assuredly he means nothing else by "the Sceptre," except what he had indicated by the "Star;" and thus he connects the prosperity of the people with the kingdom. Hence we gather that its state was not perfect until it began to be governed by the hand of a king. For, inasmuch as the adoption of the family of Abraham was founded on Christ, only sparks of God's blessing shone forth until its completed brightness was manifested in Christ. It must be observed, therefore, that when Balaam begins to prophesy of God's grace towards the people of Israel, he directs us at once to the scepter, as if it were the true and certain mirror of God's favor. And, in fact, God never manifested Himself as the Father of this people except by Christ. I admit, indeed, that some beginnings existed in the person of David, but they were very far from exhibiting the fullness of the reality: for the glory of his kingdom was not lasting, nay, its chief dignity was speedily impaired by the rebellion of the ten tribes, and was finally altogether extinguished; and when David's power was at its height, his dominion never extended beyond the neighboring nations. The coming forth of the Star and the Sceptre, therefore, of which Balaam speaks explicitly, refers to Christ; and what we read in the Psalm corresponds with this prophecy; "The Lord shall send the sceptre [176] of thy strength out of Sion." (Psalm 110:2.) Hence it follows that the blessing, of which Balaam speaks, descends even to us; for, if the prosperity of the ancient people, their rest, their well-ordered government, their dignity, safety, and glory, proceeded from the scepter as its unmixed source, there is no doubt but that Christ by His coming accomplished all these things more fully for us. The destruction of the nation of Moab is added as an adjunct of the kingdom. And first, indeed, Balaam declares that "its princes shall be transfixed." If any prefer to read its "corners," [177] the expression is metaphorical, implying that the Sceptre will break through its munitions, or destroy what may seem to be strongest. I do not doubt but that the same thing is confirmed in what is said of the children of Sheth;" for those who take it generally for the whole human race, [178] violently wrest the text by their gloss. Balaam is speaking of the neighboring nations; and, when in the next verse he goes on to specify Edom, he adds Mount Seir by way of explanation. Since the form of the two sentences is identical, it is probable that none others than the Moabites are meant by the children of Sheth. Still the question arises why Balaam attributes to a single nation what was common to all, for all who were of the descendants of Sheth equally derived their origin from Noah. Some think that they boasted of this descent in order to conceal their shame, for we know that the founder of this nation sprang from an incestuous connection. But another more satisfactory reason occurs to me, viz., that they boasted, like the Amalekites, of the extreme antiquity of their race; since, therefore, they desired to be reckoned amongst the most ancient nations, it will not be improbable that by this ironical appellation their vain-glory was reproved. It may, however, have been the case that some one amongst the descendants of Moab was distinguished by this name. Still, as I have lately said, the Moabites as well as the Edomites were subdued by David, for David thus justly celebrates his triumphs over them, "Moab is my wash-pot; over Edom will I cast out my shoe," (Psalm 60:8;) but then was merely typified, what Christ at length fulfilled, in that He reduced under His sway all adverse and hostile nations. Therefore it is said, he "shall destroy him that remaineth of the cities," i.e., all enemies whom He shall find to be incorrigible.

Edom shall be a possession--This prophecy was accomplished by David (Sa2 8:14). Seir--seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Psa 60:8; Psa 108:9).

Out of Jacob shall come he that shall have dominion--David, and particularly Christ. that remaineth of the city--those who flee from the field to fortified places (Psa 60:9).

[418] Numb. xxiv. 17. “And shall smite the corners of Moab, and destroy all the children of Sheth.” It would be unreasonable on many accounts to suppose that this Sheth is the same with Seth the son of Adam, and so that by the children of Sheth is meant all mankind. But the Sheth here mentioned is a founder of one of the chief families of the Moabites; probably one of the sons of Moab. The father of the people called from him Shittim, as the posterity of Heth are in Scripture from him called Hittim, which we translate Hittites; whence that part of the land where those people dwelt was called Shittim, which was the part of that land in which the people now were, where Balaam beheld them when he blessed them; he beheld them in the inheritance of the people of Sheth, or the land of the Shittim, or Shittites, as appears by the first verse of the next chapter, and Josh. ii. 1. and iii. 1. and Mic. vi. 1. All that renders this doubtful is, that the radical letters in Seth and Shittim are not the same, as in one is Greek or Hebrew, and the other Greek or Hebrew

And he took up his parable, and said,.... In this and the following verse; the same preface, in the same words, is made to his prophecy as before; see Gill on Numbers 24:3, Numbers 24:4; only one clause is added, "and knew the knowledge of the Most High"; that Balaam had some knowledge of God is certain from the names by which he calls him, being such that he made himself known by to the patriarchs, and by which he is frequently called in the sacred writings; but then this knowledge of his was merely notional and speculative, and not spiritual and supernatural, and was such as men may have who are destitute of the grace of God: he was one that professed to know him in words, but in works denied him, see 1 Corinthians 13:2 and he also was admitted to much nearness to God, and converse with him, of which he boasted; but then this was not for his own sake, or as a mark of friendship to him, but for the sake of the people of Israel, and to prevent his doing them mischief. His prophecy follows.

I shall see him, but not now,.... Meaning not Israel, for he now saw him encamped, and at no great distance; but one that should descend from him, a famous and excellent person, and who is no other than the Messiah, as appears by what follows; him he should see, not spiritually with an eye of faith, nor corporeally with his bodily eyes in his state of incarnation, but at the day of judgment; and now, indeed, he saw him by a spirit of prophecy: I shall behold him, but not nigh; signifying, that the coming of this illustrious Person, who should smite the borders of Moab, was not near, and therefore Balak had no reason to indulge any present fears; and that when he was come either into the world to save men, or to judgment, Balaam would have no nearness to him, nor interest in him; he would see him at the last day, but not for himself, as Job says he should, Job 19:25. there shall come a star out of Jacob, and a sceptre shall rise out of Israel; which Aben Ezra interprets of David, though he says many interpret it of the Messiah; and there are some writers, both Jewish and Christian, that understand it partly of David, and partly of Christ, and chiefly of him, and of David as a type of him; the fulfilment of which was only in part in David, but principally and completely in Christ. Maimonides (c) parts the prophecy between them: the whole undoubtedly agrees with Christ, and belongs unto him: the "star" and "sceptre" may be considered as names and titles of the Messiah; he is called the "morning star", Revelation 22:16 for his glory, brightness, and splendour, and for the light that comes by him, and the influence of his grace, and the blessings of it on the sons of men; and hence a false Messiah took the name of Bar Cochab, the son of a star, to answer to this prophecy; and he may be called a "sceptre", that is, a sceptre bearer, because of his royalty; he not only has the name of a king, but has a kingdom, both of nature, providence, and grace, and rules with a sceptre of grace, mercy, and righteousness; and as he was to spring from Jacob or Israel, so he did, being a son of Abraham, a descendant of Jacob, of the tribe of Judah, and family of David, Matthew 1:1, but I rather think that the star is to be considered as a sign and circumstance of his coming, and that the words may be rendered, "when a star steers its course from Jacob", or "unto Jacob, then a sceptre", or "sceptre bearer": shall rise out of Israel, or "rise up unto Israel"; for the particle sometimes signifies "unto" (d); and that the appearance of a star in Israel was a sign of the Messiah's coming is certain from Matthew 2:1 of which the Magi were informed by Zoroastres (e) their founder, who, being of Jewish extract, had got it from this prophecy of Balaam; and it is as evident that the Jews expected the appearance of an extraordinary star at the time of the Messiah's coming; for so they say more than once, in an ancient book of theirs (f), that when the"Messiah shall be revealed, a bright and shining star shall arise in the east;''which expectation must be founded on this prophecy: and shall smite the corners of Moab; not only the corners of their houses and cities, but the extreme parts and borders of the land, even all the sides, and the whole of it; or the princes and great men of the land, sometimes called "corners", see Zechariah 10:4 and so the Targums of Onkelos and Jonathan: and shall kill the princes of Moab or the mighty ones of Moab, as the Jerusalem Targum; this was literally fulfilled in David, 2 Samuel 8:2 Psalm 60:1 and figuratively and mystically in Christ, by subduing his enemies, signified by Moabites, as being the enemies of Israel; either by reducing them through the power of his grace to obedience to him, or by smiting and breaking them in pieces with a rod of iron; and which will be more plainly and fully accomplished when he shall destroy those Moabites, the antichristian nations, Revelation 19:15. and destroy all the children of Sheth; some take Sheth to be the name of some famous king among the Moabites, as Grotius; others, the name of some city of Moab, which David utterly destroyed, as R. Nathan (g); others suppose some particular nations are meant, as either the Edomites, so called because they put confidence in their foundations, and fortified places, so Vitringa (h); or the Egyptians, from Seth or Sethos, one of their kings, who was known by the name Egyptus, as a late learned writer (i) of ours conjectures; but rather by the children of Seth are meant all nations, as Jarchi observes, for all come from Seth, the son of the first man; and so the words may be rendered, as they are by Onkelos,"he shall rule over all the children of men;''which will be fulfilled in Christ, when he shall have put down all rule and authority, and all will be subject to him, and his kingdom be from sea to sea, and his dominion from the river to the ends of the earth; unless rather by the children of Seth are meant the special people of God, in distinction from others, and in allusion to the distinction between the Sethites and Cainites, the one being the people of God, the other not; and so it may be interpreted of Christ's gathering them to him, by clucking as it were for them, as a hen gathers her chickens; so the word is used in Jewish writings, and of God himself; for it is said (k) the holy blessed God clucks over them, as hens do, which is the simile our Lord himself uses, Matthew 23:37 the Targums of Onkelos and Jonathan interpret this prophecy of the Messiah by name; and so do many other Jewish writers, both ancient (l) and modern (m). (c) Hilchot Melachim, c. 11. sect. 1.((d) Vid. Nold. Concord. Ebr. part. p. 545. (e) Abulpharag. Hist. Dynast. p. 54. (f) Zohar in Exod. fol. 3. 3, 4. & in Numb fol. 85. 4. & 86. 1.((g) Apud Lyram in loc. (h) Comment. in Isaiah 22.5. (i) Clayton's Chronology of the Hebrew Bible, &c. p. 445. (k) T. Bab. Taanith, c. 4. in En Jacob, par. 1. fol. 143. 4. (l) Debarim Rabba, fol. 234. 4. Pesikta in Kettoreth Hassammim in Numb. fol. 27. 3. & 28. 1.((m) Abarbinel. Mashmiah Jeshuah, fol. 4. 2, 3. Abendana in loc. R. Isaac Chizzuk Emunah, p. 71, 72.

And Edom shall be a possession,.... Of the children of Israel, which was fulfilled in part when the Edomites became the servants of David, 2 Samuel 8:14 and when they were smitten and spoiled by Judas Maccabeus,them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)and still more so when all the Edomites or the Idumaeans were subdued by Hyrcanus, and they became one people with the Jews, and conformed to their religious rites; which is not only related by Josephus (n), but by Strabo (o), an Heathen historian, who says, that they joined themselves to the Jews, and embraced their laws: but in a spiritual sense this has had a greater accomplishment in the calling of the Gentiles, and introducing them into the church of God; see Amos 9:12 compared with Acts 15:14. Seir also shall be a possession for his enemies; which was a mount in the land of Edom where Esau formerly dwelt, and so signifies the same as before: and also that the most strong and fortified places of the land should fall into the hands of their enemies; See Gill on Obadiah 1:17, Obadiah 1:18, Obadiah 1:19. Israel shall do valiantly; in fighting with and conquering the Edomites, or shall get much wealth and riches by the spoil of them, see Psalm 60:9. This, and the following verse, are in some ancient writings of the Jews (p) interpreted of the times of the Messiah. (n) Antiqu. l. 13. c. 9. sect. 1.((o) Geograph. l. 16. p. 523. (p) Zohar in Numb. fol. 85. 4. & 86. 1.

Out of Jacob shall come he that shall have dominion,.... Meaning either David, or rather the Messiah; and so Jarchi interprets this of another ruler out of Jacob, even of the Messiah, of whom it is said, he shall have dominion from sea to sea; Psalm 72:8, and shall destroy him, that remaineth of the city; chief city of Edom, or of any of the cities of it, signifying that there should be none left, see Obadiah 1:18, this is also applied to the days of the Messiah, in the ancient writings of the Jews (q). (q) Bemidbar Rabba, fol. 179. 3.

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

The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events. I. His preface is much the same as that, Num 24:3, Num 24:4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Num 24:15), for prophets were in old time called seers (Sa1 9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short. II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Num 24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Num 24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, Sa2 8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Num 24:14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus: - Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19:25, Job 19:27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mat 2:2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Num 24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, Co1 15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan 11:32. III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (Num 24:20), therefore Agag was spoken of (Num 24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exo 17:14, Exo 17:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, Num 24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Num 24:22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security. IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24. 1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev 6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times! 2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (2.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan 2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!