bleness of God's love unto his people; and how all powers and potentates, all magical enchantments and divinations, and what things else soever, are not able to separate God's people from his love and blessing in Christ. VER. 21.-HE HATH NOT BEHeld,] Or, he (that is, God) beholdeth not iniquity. Here Balaam blesseth Israel the second time, pronouncing first their justification in the sight of God, even that blessedness which they have, whose iniquities are forgiven, and whose sins are covered,' Rom. iv. 7. For not to behold, or see iniquity in sinful men, is (as David speaketh) to hide his face from their sins, and to blot out all their iniquities, Ps. li. 11, the contrary whereof is, when God setteth men's iniquities before him, and to the light of his face, Ps. xc. 8; cix. 14, 15. And this is opened by the prophet, when the Lord saith, The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve, Jer. 1. 20. INIQUITY,] This word, in Heb. aven, is of large signification, applied to all kind of sin, which causeth pain, sorrow, and misery; and in particular to idolatry, 1 Sam. xv. 22, and Aven is an idol, in Is. lxvi. 3, and to this the Chald. here referreth it, saying, "no servers of idols in the house of Jacob;" so doth Thargum Jonathan likewise; and the old Lat. version saith; "There is no idol in Jacob," meaning among the Israelites, the posterity of Jacob.

But

the word being more general, implieth this and all other iniquity, original or actual, all which God in mercy pardoned to his people, that it was no more seen of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word Aven in Ps. xc. 10; Hab. i. 3, in which meaning the Gr. interpreters translate it here, there shall be no painfulness (or misery) in Jacob. PERVERSENESS,] Or, molestation: a word which signifieth both sin and affliction for sin, Ps. xciv. 20; xxv. 18; Ixxiii. 5. The Chald. taketh it in the first sense, for them that do falsehood; and this is most fit: but the Gr. translateth it pain. HIS GOD IS WITH HIM,] This the Chald. expoundeth, "the word of the Lord their God is for their help." Hereby is signified the cause and author of their former blessedness, to be God himself in the midst of them; as Moses said, 'Let the Lord now go amongst us; for it is a stiff-necked people; and pardon thou our iniquity and our sin,' &c. Exod. xxxiv. 9. .VOL. II.

And his presence with them was a sign of their estate in grace, otherwise they could have had no communion with him, 1 John i. 6, 7, as himself said, whilst they were in their sins, I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way,' Exod. xxxiii. 3, and by his being with them, they were secured both from Balaam's curse, and from all fear of evil, Ps. xxiii. 4; xci. 15. THE SHOUT OF A KING,] Or, the alarm (the sounding shout) of a king, that is, of God. He hath reference to the silver trumpets which Israel used in their wars, by the ordinance of God, who also promised, that they should be remembered before the Lord their God, and saved from their enemies, Num. x. 9. Whereupon Abijah said, 'Behold, God is with us for a captain, and his priests with sounding trumpets to cry alarm against you: O sons of Israel, fight ye not against the Lord the God of your fathers, for ye shall not prosper,' 2 Chron. xiii. 12. So by the shout or alarm of this king among his people, they now were saved from the evils that Balak and Balaam conspired against them. Herewith also may be compared the sounding of trumpets, and shout at the seige of Jericho, Josh. vi. 16, 20, and in the battle of Gideon, Judg. vii. 20. And thus Jesus Christ, the king and defender of the church, causeth continual joy and triumph in the hearts of his people, justifying, sanctifying, and preserving them in peace with God, who always causeth them to triumph in Christ, 2 Cor. ii. 14, and giveth them salvation from the hands of their enemies. Wherein they rejoice and say, 'Who shall lay any thing to the charge of God's elect? It is God that justifieth: who is he that condemneth?' Rom. viii. 33, 34. AMONG THEM,] Heb. in him, that is, in Jacob: which phrase may also signify the faith that his people have in God their king. The Chald. expoundeth it, the presence (or habitation) of their king is among them.

VER. 22. GOD BROUGHT THEM,] Or, God the bringer of them. This answereth Balak's complaint, there is a people come out of Egypt,' Num. xxii. 5. Balaam telleth him, they came not of themselves, (as he imputed unto them for evil,) but they were brought up of God. So again in Num. xxiv. 8. HE HATH,] Or, to him is. It may be understood first of God, and then of Israel, unto whom God giveth strength, Ps. Ixviii. 36. THE STRENGTHS OF AN UNICORN,] Or, as the Gr. translateth it, the glory of an

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unicorn. The unicorn is a beast commended in the scripture for the excellency of his horn: whereupon the prophet saith, 'My horn shall be exalted as the unicorn's,' Ps. xcii. 11, and for his strength; as it is said, Wilt thou trust him, because his strength is great?' Job xxxix. 11. Therefore the prowess of a people against their enemies is set forth by this similitude; as Moses saith of Joseph His horns, the horns of an unicorn, with them he shall push the peoples together,' Deut. xxxiii. 17. And in this sense Balaam speaketh here of Israel, as in his third blessing he explaineth it, He hath as the strengths of an unicorn, he shall eat up the nations his enemies, and shall break their bones,' &c. Num. xxiv. 8. And Christ being delivered from the power of his enemies, saith, Thou hast answered me from the horns of unicorns,' Ps. xxii. 21. And God himself showeth the nature of this beast to be such, as he will not be tamed, or made serviceable to man, nor bide by the crib, nor plough, or harrow, or bring home the seed into the barn, Job xxxix. 9, 10, 12. The original word of strengths here used, (which the Gr. translateth glory, the Chald. strength;) is properly such lustiness, courage and prowess, as whereby one endureth labour without weariness or fainting. Hereby then is signified, that as God himself is Almighty, so of his grace he communicateth to his people such strength, as whereby they shall vanquish their enemies, but shall be vanquished of none, for being strong in faith, and the word of God abiding in them, they overcome the world, and the wicked one (satan,) 1 John v. 4; ii. 14, sin shall not have dominion over them, Rom. vi. 14, neither are they the servants of men,' 1 Cor. vii. 23, they renew their strength, they run and are not weary, they walk and faint not, Is. xl. 31.

VER. 23. SURELY THERE IS,] Or, as the Gr. and Chald. interpret it, for there is so making this that followeth a reason of the former comparison. And whereas human writers report a special virtue to be in the unicorn's horn against poison, some apply that to the poison of enchantment and divination next spoken of, which could not prevail against Israel, because of the virtue of God's grace given to his people. NO ENCHANTMENT,] Or, no observing of fortunes; a sinful art, when by observing the events of things, they gathered signs of good or evil luck to themselves or others; see the annot.

on Lev. xix. 26; Deut. xviii. 10. AGAINST JACOB,] Or, in Jacob: but in is often used for against, as in Num. xii. 1. In this sense he teacheth that no devilish arts could hurt God's people, for the gates of hell shall not prevail against the church of Christ, Matt. xvi. 18. Although therefore Balak had led him from place to place, to try if one were more lucky for him than another, that Israel might be cursed; and Balaam had now twice gone to meet with enchantments, that he might have cursed them, Num. xxiv. 1, yet all was in vain, for God would not suffer it. But the Chald. giveth the latter sense, as if no such enchantments were pleasing unto, or in use among this people, being forbidden them of God, Lev. xix. Deut. xviii. Di. VINATIONS,] That is, presaging or foretelling of things to come: see the notes on Deut. xviii. 10. ACCORDING TO THIS TIME,] Or, even at this time it shall be said: that is, not hereafter only, but even now, it shall be said by me, who am to prophesy of this people, what great things God hath wrought and will work for them. It may also be referred unto time to come, as Chazkuni expoundeth it, "The next year, after they are gone over Jordan, about this time, it shall be said concerning Jacob and Israel, how many (great) works the holy blessed (God) hath wrought for them." See the like phrase in the annot. on Gen. xviii. 10; xxv. 31. WHAT HATH GOD WROUGHT!] That is, how wonderful things God hath wrought for them. The Gr. translateth it, what God shall perform. He teacheth that all the valiant acts of Israel should not be done by themselves, but by God for them, as it is showed in Ps. xliv. 1, 2, &c. Wherefore it is written, 'Lord, thou wilt ordain peace for us: for thou also hast wrought all our works in us,' Is. xxvi. 12. And so the apostle saith,It is God which worketh in you both to will, and to do, of his good pleasure,' Phil. ii. 13; and, he which hath begun a good work in you, will perform it, until the day of Jesus Christ,' Phil. i. 6.

VER. 24.-AS A COURAGEOUS LION,] Of these names of lions, see the annot. on Gen. xlix. 9. Of the lion's nature, Solomon saith, it is strongest among beasts, and turneth not away for any, Prov. xxx. 30. Here, the blessing which was specially given to the tribe of Judah, Gen. xlix., is applied to all Israel, which were in Christ, 'the Lion of the tribe of Judah,' Rev. v. 5; for,

'just men are bold as a lion,' Prov. xxviii. 1. LIFT UP HIMSELF,] A sign of stoutness, courage, and majesty. By this, and the former rising up, is meant the valiant onset which they should make upon their enemies the Canaanites, whereof the book of Joshua is a testimony: and under them were figured the spiritual enemies of the salvation of Israel; satan, sin, the world, &c. which the church of Christ should resist and overcome by faith, 1 Pet. v. 9; ii. 11; 1 John v. 4. UNTIL HE EAT THE PREY,] That is, as the Chald. and Thargum Jonathan expound it, until he have killed his enemies." Signifying hereby Israel's constant fighting of the Lord's battles not lying down, or giving themselves rest, till they have gotten a full victory. This was in part fulfilled in the conquest of Canaan, at the end whereof the two tribes and an half returned with much riches, cattle, silver, gold, &c. to divide the spoil of their enemies, with their brethren, Josh. xxii. 3, 4, 8. And when David having fought the battles of the Lord, sang unto his praise, I have pursued mine enemies, and destroyed them, and turned not again, until I had consumed them,' 2 Sam. xxii. 38. But chiefly it is performed by the grace of God in Christ, against the enemies of our souls; whereof it is thus prophesied, 'And the remnant of Jacob shall be among the nations, in the midst of many peoples, as a renting lion among the beasts of the forest, as a young lion among the flocks of sheep; who if he go through, both treadeth down, and teareth in pieces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off,' Mic. v. 8, 9. And this spiritual warfare is not like the battles of the world, with confused noise, and garments rolled in blood,' Is. ix. 5, but with the sword of the Spirit, which is the word of God,' Eph. vi. 17, 'in much patience, and afflictions, in necessities, in distresses, in stripes, in imprisonments, in tossings to and fro, in labours, in watchings, in fastings, by pureness, by knowledge, by

long-suffering, by kindness, by the Holy Spirit, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand, and on the left,' &c. 2 Cor. vi. 4-7. For even Christ himself, when he was called the Lion of the tribe of Judah,' appeared like a lamb as it had been slain,' Rev. v. 5, 6; and his people for his sake are killed all the day long,' are counted as sheep for the slaughter;' and yet in all these things, are more than conquerors, through him that loved them,' Rom. viii. 36, 37.

VER. 25.-NEITHER CURSING CURSE HIM,] In Gr. neither curse me him with curses, neither blessing bless him: that is, neither curse Israel at all, nor bless him at all. Here Balak's indignation against Balaam, and sin against God, is increased: rejecting his own prophet, resisting the word of the Lord now the second time: and when he could do no evil to Israel, he would hinder them from good.

VER. 27. PERADVENTURE IT WILL BE RIGHT IN THE EYES OF GOD,] That is, it will please God, as the Chald. expoundeth it; and so the Gr. saith, if it may please God. This is Balak's third and last attempt against the church of Christ in another place; as satan tempted Christ himself thrice in three several places, which not succeeding, he then left him, Matt. iv. 1-11. And whereas before, the king supposed that Balaam's seeing of the whole multitude, was the let why he did not curse them; he now perceiveth God to be the cause, and therefore by sacrifices in a place idolatrous, he seeketh to obtain his favour.

VER. 28. THE TOP OF PEOR,] The name of a mountain, called in Gr. Phogor; and in Chald. the top of the high place of Peor, where the Moabites used to sacrifice unto their idol, called Baal-peor, Num. xxv. 2, 3, 18; and there they had a temple called Bethpeor, or the house of Peor,' Deut. iii. 29 and near it was a city called Beth-peor which the Israelites had taken from king

Sihon, and it was after given for a possession to the Reubenites, Josh. xiii. 15, 20. In this idolatrous mountain, the king hoping to be heard of God, maketh supplication with

new altars and sacrifices: so continuing the abuse of his religion, bent against the will of God, and to the destruction of his people.

VER. 1. HE WENT NOT AS AT OTHER TIMES,] Or, not at this time, as the time be fore, (which the Gr. translateth, according to his custom,) to meet with enchantments. This showeth, that all his former altars, and sacrifices, and consultations with the Lord, were by that wicked art of enchantment, or observing of fortunes, such as the prophets and diviners of the nations used, Deut. xviii. 10, 14. Which thing he now left, as seeing it not available for his purpose; but that his evil heart was not changed, appeareth by his going with the king to mount Peor, to see if from thence he might curse Israel, by his commanding of altars and sacrifices as before, Num. xxiii. 27-30, and by his pestilent counsel which he gave the king after this, for the destruction of God's people, Num. xxxi. 16; Rev. ii. 14. SET HIS FACE TOWARD THE WILDERNESS,] Where Israel lay encamping, that he might as it were prevent God, and suddenly utter a curse against his people. The Chald. paraphraseth, "he set his face towards the calf that Israel had made in the wilderness," (Exod. xxxii.) as if, looking upon their sins, he thought for them he might have cursed Israel: and so in Thargum Jerusalemy it is explained, "He set his face toward the wilderness, and remembered concerning them the work of the calf, and would have cursed Israel."

VER. 2.-ABIDING IN TENTS,] Or, dwelling; which the Gr. translateth, camping, or having their army, or leaguer. The order wherein God had placed the armies of Israel

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about his sanctuary, Num. ii. they always kept, when they pitched in the wilderness: the sight whereof astonished the enemy, so that he could not curse them as he desired, but blessed them the third time. THE SPIRIT OF GOD WAS UPON HIM,] That is, as the Chald. explaineth it, the spirit of prophecy from before the Lord rested upon him: and as Sol. Jarchi here noteth, "it came into his heart that he should not curse them." The like phrase was before in Num. xi. 26, 'the Spirit rested upon them, and they prophesied:' and again in ver. 29, would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them.' This was God's powerful work, changing Balaam's heart when he intended evil; as when Saul and his messengers went with an evil purpose to have taken David in Naioth, the Spirit of God was upon them, and they also prophesied,' 1 Sam. xix. 1923. And when wicked men, being thus overruled, uttered divine oracles, as now Balaam did, they spake not of themselves, as it is said of the holy prophets, For prophecy came not at any time by the will of man; but holy men of God spake, being moved (or carried) by the Holy Spirit,' 2 Pet. i. 21.

VER. 3.-HE TOOK UP HIS PARABLE,] That is, prophesied; see Num. xxiii. 7. AsSUREDLY SAITH,] Or, affirmeth, averreth: a word appropriate to the oracle of God, which is 'a faithful saying,' 1 Tim. i. 15. See the annot. on Gen. xxii. 16. Here Balaam beginneth his third blessing with a solemn pre