38 And Ba not unto me? Am I not able indeed to honour thee? laam said unto Balak, Lo I am come unto thee; now am I able at all to speak any thing? the word that God shall put in my mouth, that shall I speak. 39 And Balaam went with Balak, and they came unto Kirjath-huzoth. 40 And Balak slew oxen and sheep, and sent to Balaam, and the princes that were with him. 41 And it was in the morning that Balak took Balaam, and brought him up into the high places of Baal, that he might see from thence the utmost part of the people. our, Num. xxiv. 10, 11. But as satan himself proudly offereth the kingdoms and glory of the world to those that will worship him, Matt. iv. 8, 9, so wicked princes do offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to perform: and they turn the edge of their sword against the Israel of God, which they are often forced to put up empty into the sheath, the Lord turning their intended curse into a blessing. VER. 38. AM I ABLE AT ALL,] The word is doubled for more vehemency, cansing can I speak; that is, surely I cannot in any wise. He speaketh to excuse himself, signifying his willingness to gratify the king, as appeared by his coming to him, but showing withal his inability to do ought against God or his people. For the Lord their redeemer, he frustrateth the tokens of the liars, and maketh diviners mad; he turneth wise men backward, and maketh their knowledge foolish, Is. xliv. 25. VER. 39.-KIRJATH-HUZOTH,] Which is by interpretation, the city of the outmost parts, or the city of streets. It is the name of a city, of the situation in the utmost part of the land; as the Chald. interpreteth it, the city of his borders; and the old Lat. version calleth it, "the city which was in the utmost borders of his kingdom:" which some think to be Ar, forementioned in Num. xxi. 28, called the corner of Moab,' in Jer. xlviii. 45. Sol. Jarchi in his annot. on this place expoundeth it, "a city full of streets, men, and children in the outer parts of it." VER. 40-BALAK Slew OXEN,] Either for sacrifice, (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moabites used such idolatrous feasts whereof the people did eat, Num. xxv. 1, 2. Thus Balak rejoiced at the coming of his friend, and received him with all royal solemnity. Wherein as we see the entertainment that this wicked prophet had, that his honour and good cheer might make him to forget the perils which he had passed, and might again fall into by the hand of God: so may we observe the contrary dealing of the Lord, and of this king. The angel of the Lord came out as an adversary to withstand him; the king as a friend to welcome him. The king blameth him for coming no sooner; the angel for going so soon. The angel met him with a sword, to signify that that should be his end if he went on in his wickedness: the king receiveth him with a banquet, and all honourable entertainment, that by it, and hope of more gain and preferment, he might be encouraged to go on with his wicked enterprise. Between these two, Balaam chooseth the worse part for the honour of this world, though even that also was taken away from him. As the partridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool,' Jer. xvii. 11. VER. 41. IN THE MORNING,] That is, the next day early ofter the feast. Thus Balak delayeth no time to accomplish his evil purpose, beginning the day with mischief. David was diligent in the mornings to destroy all the wicked of the land, Ps. ci. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evil, and they make haste to shed blood,' Prov. i. 16. THE HIGH PLACES OF BAAL,] In Gr. the pillar of Baal; the Chald. expoundeth it, the high place of his fear, meaning of his god or idol whom he feared, (as God is called 'the fear," in Ps. lxxvi. 12,) and Thargum Jonathan nameth it "the fear (or idol) of Peor;" whereof see Num. xxv. 3. Baal (by interpretation, a lord, master or patron) is a name given to the idols of many nations, which they used to worship on high places, hills or mountains, Deut. xii. 2. And here do Balak and Balaam build altars and offer sacrifices, Num. xxiii. 1, that they might curse Israel; for as God sendeth his people help from his sanctuary, and supporteth them out of Zion, Ps. xx. 2, and cometh unto them to bless them, in all places where he putteth the memorial of his name, Exod. xx. 24, so the idolators thought of their high places, that they were the fittest to obtain their requests in, from the hand of God, though it were to curse his people. THAT wit, of Israel: whom he would have him to behold, that his curse might be the more powerful and etiectual. See Num. xxiii, 13. CHAP. XXIII. 1. Balaam and Balak offer sacrifices. 4. God meeteth Balaam, and putteth in his mouth a blessing, which offendeth Balak. 13. They come to another place to curse the people of the Lord, and there again they offer sacrifices. 16. God meeteth Balaam, and putteth in his mouth a more ample blessing. 26. Balak being more offended, bringeth Balaam to a third place, where also they sacrifice. 1 AND Balaam said unto Balak, Build me here prepare me here seven bullocks, and seven rams. VER. 1.-BUILD ME HERE,] Or, build for me in this place seven altars. Balaam here bewrayeth his impiety, when instead of dissuading the king from his evil enterprise, by the word of God, who had forbidden him to curse Israel, Num. xxii. 12, he attempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the colour of religious actions, building altars, and offering sacrifices to God, hereby to intreat and obtain leave of him to curse his people. For it was the manner in those days to seek the Lord, and obtain his favour by sacrifice, Gen. xlvi. 1, 2, &c.; 1 Sam. xiii. 9, 12; Hos. v. 6. Thus Balaam had soon forgotten the oracle of God, the sword of the angel, and dangers that he so hardly escaped by the way, and greedily runneth after the error of his evil heart, fulfilling the saying of the prophet, 'Let favour be shewed to the wicked, yet will he not learn righteousness,' Is. xxvi. 10. PREPARE ME,] Or, prepare for me. As Balak said, Curse me Jacob, and defy Israel:' so Balaam saith, Build me altars, and prepare me sacrifices;' his intent being not to honour God, but to curse his people. Thus religion is made a cloak of wickedness. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind,' Prov. xxi. 27. God desireth mercy and not sacrifice,' Hos. vi. 6. But Balaam was of their religion which think that gain is godliness,' 1 Tim. vi. 5, and for the wages of iniquity, abuseth the ordinances of the blessed God, unto cursing and cruelty. SEVEN BULLOCKS,] As bullocks and rams were sacrifices which God himself required in the law, Lev. i., and which the patriarchs had learned from God of old, Gen. xv. 9, so seven was a number sanctified of God for many mysteries, (as is noted on Lev. iv. 6,) and particularly in sacrifices, as he said to Job's friends, Take unto you now seven bullocks and seven rams, and ge to my servant Job, and offer up for yourselves a burnt-offering,' Job xlii. 8. Se at the bringing up of the ark, David and the elders of Israel offered seven bullocks and seven rams,' 1 Chron. xv. 26, and Ezekias with the rulers' brought seven bullocks, and seven rams, and seven lambs, and seven hegoats for a sin-offering for the kingdom,' &c. 2 Chron. xxix. 21. Wherefore the Aramites, Moabites, and other nations, having learned from their ancestors the manner of sacrificing unto God, retained it till Moses' time, and long after, though corrupted with their own superstitions, and abused to much impiety. Hereupon Balaam sacrificeth to the Lord in this sort, to purchase favour of him, and vainly boasteth unto God himself of his good work, ver. 4. And according to this number, it is seven times said of Balaam, that he took up his parable,' Num. xxiii. 7, 18; xxiv. 3, 15, 20, 21, 23. VER. 2-BALAK DID,] Though Chemosh was Balak's god, Num. xxi. 29, yet now by Balaam's counsel he sacrificeth to Jehovah, the God of Israel, ver. 3, 17, as unstable men in hope to obtain their purposes are easily drawn to communicate with all religions true or false, and to make a sinful mixture of them, 2 Kings xvii. 28, 29-33; Ezra iv. 1, 2; Acts xvii. 23. ON AN ALTAR,] That is, as the Chald. explaineth it, on every altar. The altar being an holy ordinance, which sanctifieth the offering, Matt. xxiii. 19, and a figure of Christ, Heb. xiii. 10: Job xvii. 19, they, for the more sanctification, offer their gifts on several altars. Wherein they add as Balaam had spoken, and Balak and Balaam offered a bullock and a ram on an altar. 3 And Balaam said unto Balak; Stand by thy burnt-offering, and I will go, peradventure Jehovah will come to meet me, and what word soever he showeth me, I will tell thee: and he went to an high place. And God met Balaam, and he said unto him, I have prepared seven altars, and I have offered a bullock and a ram on an altar. " And Jehovah put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and lo he stood by his burnt offering; he, and all the princes of Moab. And he took up his parable, and said, Balak the king of Moab hath brought superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, Gen. viii. 20; xii. 7; xiii. 4, 18; xxvi. 25; xxxiii. 20; Xxxv. 3; Exod. xvii. 15; xxiv. 4, but idolators accustomed themselves to many altars, 2 Kings xviii. 22; Jer. xi. 13; Hos. x. 1; xii. 11; Amos iii. 14; Isa. xvii. 8, such many altars were multiplied to sin, Hos. viii. 11. VER. 3.-STAND,] Or, present thyself, to wit, unto God, here by thy burnt-offering, and go not with me, as they were wont to stand by their sacrifices whilst they burned, and present themselves there unto the Lord, who first had respect unto the offerer, and then unto the gift, Gen. iv. 4, 5. So Balak and his princes were to stay there, if perhaps God would respect their persons. PERAD. VENTURE JEHOVAH WILL COME,] Or, as the Gr. translateth, if perhaps the Lord will appear. Balaam went now to meet with enchantments, or signs of good luck, Num. xxiv. 1, which after the manner of false prophets he coloureth with the name of the Lord. WHAT WORD,] Or, what thing soever. TO AN HIGH PLACE,] To a clift of the rock: or solitary, to a solitary place; and thus the Chald. expounds it, he went alone. He went as soothsayers were wont, to an high and solitary place, to make his prayers, and to observe signs if any should appear. VER. 4-GOD MET BALAAM,] In Gr. God appeared to Balaam; in Chald. the word from before the Lord met (or came unto) Balaam: and so again in ver. 16. Though he sought the Lord both by an unlawful means of enchantment, Num. xxiv. 1; Deut. xviii. 10, and to a wicked end that he might curse Israel, Deut. xxiii. 4, 5, yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. when Nebuchadnezzar used divinations, and consulted with idols, being unresolved whether he should first war against the Jews or the Ammonites, the Lord so disposed of it, that So he first fell upon the Jews, and signified the same to his prophet, Ezek. xxi. 19-23. HE SAID,] That is, as the Gr. explaineth it, Balaam said. I HAVE PREPARED,] Or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifices wherewith he honoured him, and withal implying his request that he might have leave to curse Israel: but the Lord 'would not hear Balaam,' Deut. xxiii. 5, for he hath not so great delight in burntofferings and sacrifices, as in obedience to his voice, 1 Sam. xv. 22. To do justice and judgment is more acceptable to the Lord, than sacrifice,' Prov. xxi. 3. VER. 5.-PUT A WORD IN BALAAM'S MOUTH,] The Lord giveth no answer to Balaam's boasting speech, nor showeth any regard of his altars and sacrifices, which were an abomination unto him, Prov. xv. 8, but sendeth him back with a blessing upon his people, contrary to his own and the king's desire and expectation. The preparations of the heart in man, and the answer of the tongue, is from the Lord,' Prov. xvi. 1. VER. 7. HE TOOK UP HIS PARABLE,] "The parable of his prophecy," saith Thargum Jonathan. By taking up, is meant a pronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverb, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of doctrine and comfort, as Job xxxvii. 1; xxix. 1; Prov. i. 1, and in the evil part, for proverbs of reproach and reprehension, as in Deut. xxviii. 37; Isa. xiv. 4. Parables also are opposed to plain and familiar speeches easy to be understood, Ezek. xx. 49; Job xvi. 25, so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing they might not see; and hearing they might not understand, 'as in Luke viii. 10. BROUGHT ME FROM ARAM,] To me from Aram from the mountains of the east, (saying,) Come curse me Jacob, and come defy Israel. 8 How shall I curse whom God hath not cursed, and how shall I defy whom Jehovah hath not defied? For from the top of the rocks I see him, and from the hills I behold him; lo the people shall dwell alone, and shall not be reckoned among the nations. 10 Who can count the dust wit, from Aram rather Ajam, or Mesopotamia, as Moses showeth in Deut. xxiii. 4, and so the Gr. here translateth, sent for me out of Mesopotamia, and Thargum Jonathan explaineth it," Aram which is by Euphrates." See the notes on Gen. xxiv. 10; Num. xxii. 5. OF THE EAST,] Situate eastward from Moab's and Israel's land, that country was infamous for sorcery and divination, Isa. ii. 6. DEFY,] Or, detest with angry threats, and hateful indignation, as the word signifieth in Dan. xi. 30. The Gr. translateth it, Accurse. VER. S.-WHOM GOD HATH NOT CURSED,] Thus the Gr. also readeth, adding the word whom, such wants the scripture sometimes supplieth; as this house is high, 1 Kings ix. 8, for this house which is high, 2 Chron. vii. 21. Otherwise it may be translated, How shall I curse ? God hath not cursed. Thargum Jonathan explaineth it, "How shall I curse, when the word of the Lord blessed them ?" Here God by Balaam's own mouth reproveth the error of the king, who had sent so far twice to fetch him, that of himself was able to do nothing in this business; and taxeth the vanity of this art of magic or divination, which is not able either to help or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, 'Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multitude of thy counsels, let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them,' &c, Isa. xlvii. 12-14. VER. 9.-FOR FROM THE TOP,] Or, when from the top, (Heb. the head) of the rocks, see him, meaning the people, spoken of as one body. I BEHOLD HIM,] In Gr. I consider him, speaking again of the people: as Thargum Jonathan explaineth it, "I consider this people." Balak brought him to the mountains, that seeing the people from thence, he might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus, all occasions and circumstances which the wicked chose for their advantage, God turneth against them, and for the accomplishment of his own will. SHALL DWELL ALONE,] Separated from other people. And this further signifieth, how they should be sufficiently provided for of God; having neither need nor fear of other people; for so dwelling alone, implieth a security from evil; as in Jer. xlix. 31. And thus Moses blessing them said, 'Israel shall dwell in confident safety alone,' Deut. Xxxiii. 28. SHALL NOT BE RECKONED,] Or, shall not reckon themselves: this respecteth their faith in God and service of him, whereby they were his peculiar, and separated from other people, as Exod. xix. 5; Lev. xx. 24, 26; Ezra ix. 2. So Christ hath chosen his church out of the world, John xv. 19; 1 Pet. ii. 9, and this grace the faithful apply unto themselves, as it is said, 'We know that we are of God, and the whole world lieth in wickedness,' 1 John v. 19. VER. 10.-WHO CAN COUNT,] That is, none can count, they are so many, Heb. Who counteth; which the Chald. expoundeth, who am (or, is able to) count. And thus the scripture sometime explaineth itself; as, 'Not that which goeth into the mouth, defileth a man,' Matt. xv. 11, that is, can defile him,' Mark vii. 15. See the annot. on Gen. xiii. 6. So after in ver. 20. THE DUST OF JACOB,] That is, the children of Jacob; as the Gr. translateth it, the seed of Jacob. Here Balaam's mouth confirmeth the promise which God made of old unto Jacob, saying, Thy seed shall be as the dust of the earth,' Gen. xxviii. 14, and the like was before unto Abraham, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore,' Gen. ii. 17. And thus the Chald. here expoundeth it, "Who can count the little ones of the house of Jacob, of whom it was said, they shall be multiplied as the dust of the earth." OF THE FOURTH PART,] Or, of a quarter, as the Chald. explaineth it, of one of the four camps of Israel: for they camped about the tabernacle in four quarters, Num. ii. Whereas, the promise of the blessing to Abraham consisted of two branches; 1. That God would give the land of Canaan to him and to his seed for ever: 2. And that he would make his seed as the dust of the earth, Gen. xiii. 15, 16, under which, spiritual graces in Christ Let my of Jacob, and the number of the fourth part of Israel? soul die the death of the righteous men, and let my last end be like his. "And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies; and behold, blessing thou hast blessed them. 12 And he answered, and said, Must I not take heed to speak that which Jehovah hath put in my mouth? 13 And Balak said unto him, Come, I pray thee with me unto were also comprehended: the Lord causeth Balaam here to ratify them, both for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed that they might be diminished, Num. xxii. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. LET MY SOUL DIE,] That is, Let me die: an Heb. phrase, whereby the soul is put for the person, I, thou, or he: and death is the departure of the soul from the body, Gen. xxxv. 18. 'Then dust returneth unto the earth as it was, and the soul returns to God who gave it,' Eccl. xii. 7. So Samson said, 'Let my soul die with the Philistines,' Judg. xvi. 30. THe death of THE RIGHTEOUS MEN,] The Gr. translateth, with the souls of the just men; meaning the righteous of Israel, as the Chald. explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many do) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Num. xxxi. 8. Howbeit, he prenounceth here a greater blessing upon Israel, as they that were happy not only in life, but in death, For, 'righteousness which is by faith in Christ,' Phil. iii. 9; 'delivereth from death: but when a wicked man dieth, his expectation perisheth,' Prov. xi. 4, 7. Here also Balaam testifieth of the soul's immortality; and different case of good and bad: for otherwise what were the death of the righteous better than of the wicked? LET MY LAST END,] Or, let my posterity. The original word sometimes signifieth the end, opposed to the beginning, as in Deut. xi. 12; Prov. xix. 20, and so the Chald. trans. lateth it here, let my end be like theirs : sometimes it is, the posterity, or children which come after, as in Dan. xi. 4; Amos v. 2; Psal. cix. 13, and in this sense the Gr. interpreters understood it here, saying, and let my seed be like their seed: thus Balaam propbesieth a blessing also to the seed of every righteous Israelite according to the promise made unto Abraham and his seed after him, Gen. xvii. 7. And farther, this word end is often used for reward, which is after labours, Prov. xxiii. 15; xxiv. 20; 1 Pet. i. 19, which also may be implied here, of a blessed reward which the righteous have after this life in heaven, Matt. v. 12. But Balaam being a minister of satan, though transformed as a minister of righteousness, his end was according to his works, as the apostle telleth us of all such, 2 Cor. xi. 15. VER. 11.-I TOOK THEE TO CURSE MINE ENEMIES,] Balak who had before builded altars and offered sacrifices, as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisy, pride, malice, and notorious profanation of religious exercises; in that he regarded not, nor rested in the answer of God by Balaam, but opposed his own will, as that which the prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the prophet for pronouncing it. VER. 12.-MUST 1 NOT TAKE HEED to SPEAK.] Or, Shall I not observe to speak. Though Balaam's will was bent to curse Israel for Balak's wages, yet could he not, because God restrained him: wherefore he bare his blame at the king's hand. And now to excuse himself, he signifieth not only the necessity laid upon him by the Lord, but a pretended care and observance in himself to speak his word only: thus the hypocrites mocked one with another; and he that sitteth in the heavens, laughed; the Lord had them both in derision, Ps. ii. 4. VER. 13.-SEE BUT THE UTMOST PART OF THEM.] Or, but a part of him, and shall not see him all: speaking of Israel, as one body. The king gathered from Balaam's words, in ver. 9, that by seeing the whole multitude, he was dismayed; (so looking to the secondary cause, not to God the principal :) wherefore though he failed of his purpose at the first he secondeth it in another place, with hope to prevail; as the Syrians being foiled by Israel in the mountains, would fight against them in the plain, hoping there to be stronger than they,' 1 Kings xx. 20-23. And when he could not have the whole people cursed, he bringeth Balaam to see a part of them: as when the dragon could not hurt the woman (the church) that |