by David, who smote Moab, and they became his servants, 1 Chron. xviii. 2. And God further prophesieth their destruction afterward, I have broken Moab like a vessel wherein is no pleasure, saith the Lord.' Jer. xlviii. 38.

VER. 5.-BALAAM,] So written after the Gr. and the New Tes. Rev. ii. 14; in Heb. Bilghnam. He was a diviner, or soothsayer, as is said in Jos. xiii. 22. Balaam 'also the son of Beor, the diviner, did the sons of Israel slay with the sword:' where the name diviner, (or soothsayer) is to be understood of the son Balaam, not of the father Beor, as the like phrase in Isa. xxxvii. 2, showeth, where it is said, Unto Esaias the son of Amos the prophet: which another scripture explaineth thus, Unto Esaias the the prophet, the son of Amos, 2 Kings xix. 2. And that Balaam was indeed such a kind of man, is after showed by Moses, in Num. xxiv. 1. The apostle calleth him a prophet, 2 Pet. ii. 16; and false prophets are called diviners, Jer. xxvii. 9; and their prophesying divination, Ezek. xiii. 6, 7, 23. What a diviner was, is showed on Deut. xviii. SON OF BEOR,] So the Gr. here writeth that which in Heb. is Beghnor: but the apostle Peter writing from Babylon, 1 Pet. v. 13, calleth him the son of Bosor, 2 Pet. ii. 15. For in the Babylonian or Chald. language, the Heb. letter y Ghnajn, is often pronounced like S, whereupon the Gr. interpreters sometime put S. instead thereof; as Grammiud, Num. i. 10; is in Gr. Semioud, and in Jer. xlvi. 17. Saon heghnebir, the interpreters (taking it for a proper name) express it in Gr. thus, Sao neesbeie: so 'Jehojadangh,' in Jer. xxix. 26, is in Gr. jodese; Hosheangh,' in Num. xiii. 8, is Auses; and 'Jeshuangh,' Ezra ii. 2, is Jesus, and many the like. PETHOR,] In Gr. Phathourra; it was a city in Mesopotamia, or Aram, Num. xxiii. 7; Deut. xxiii. 4; the country where Abraham first dwelt, Acts vii. 2; Gen. xxiv. 4, 10; and there he served strange gods, Jos. xxiv. 2. In this country all the patriarchs (except Benjamin) the heads of the tribes of Israel were born and brought up, Gen. xxxv. 26; till Jacob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. xii. 12; Gen. xxxi. 21. Jacob's posterity hereupon professed their father to be an Aramite, or Syrian, Deut. xxvi. 5; and from Aram is VOL. II.

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Balaam now sent for to curse them. And as it was in the east country, Num. xxiii. 7; so the eastern land was infamous for divination and such like arts: see Isa. ii. 6. THE RIVER,] To wit, Euphrates, called the river by excellency, because it was the greatest, Gen. xv. 18; so in Jos. xxiv. 2, 15; 2 Sam. x. 16; 1 Kings iv. 24; 1 Chron. xix. 16. And thus the Chald. here explaineth it, to Pethor of Arum, which is by Euphrates. THEY COVER,] Heb. it covereth, speaking of the people as of one. The scripture useth the singular or plural number indifferently, as is noted on Gen. xxii. 19. THE EYE,] That is, the face, or sight, (as the Gr. translateth) of the land (or earth.) See the like phrase in Exod. x. 5, 15. ABIDE,] Sit, or dwell over against me. These words implied reasons to persuade Balaam to come; for their coming out of Egypt, intimateth that they, being strangers, had no right to invade the land; their covering the face of the land, showed their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab, was a sign (as they thought) that Israel would next invade their country. But in all this the truth of Israel's case and car. riage was concealed, for there is no mention how God had of old promised them the land of Canaan, Gen. xv. 18; or, how the Canaanites' wickedness was grown so great, that their land should spue them out, Lev. xviii. 24, 25; neither speaketh he of their wrongful oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. i. &c., nor how Israel being come, had not harmed either Edom or Moab, but passed by them in peace, Deut. ii. 4, 8, 9, 13; and warred only with the cursed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. xx. 14, 15, &c. yet would he mention none of them; neither was he content that his brother Israel should do to the Canaanites, as Moab himself, and Edom, and Ammon had done before to the Emims, Horims, and Zamzummims, whom they had cast out of their inheritances, and dwelt in their steads, Deut. ii. 9, 10, 12, 20, 21. For this conspiracy with Balaam, and his endeavour to destroy God's people, it is said, 'Balak arose and warred against Israel,' Jos, xxiv. 9.

VER. 6. NOW THEREFORE COME,] Heb. And now come. His purpose being by a curse upon them, to bereave them of God's favour and protection, he would have him to come, that by nearness of his person, and by beholding them, his speech might have more vehemency of spirit, and better effect, as he supposed. So Elisha the prophet turned

back and looked on the children whom he cursed in the name of the Lord, 2 Kings ii. 24. And on the contrary, when Isaac would bless his son, he called him near and kissed him, and smelling the savour of his garments, he uttered a more powerful blessing, Gen. xxvii. 26, 27; and so did Jacob to Joseph's children, Gen. xlviii. 9, 10, &c. And for this cause Balak led Balaam (when he was come) unto high mountains, from whence he might view them whom he was to curse, Num. xxii. 41; xxiii. 9, 14, 28. CURSE ME THIS,] Or, curse for me this people. The curse was first laid upon the creatures by God himself for sin, Gen. iii.; and heavy effects followed thereof: the earth cursed, brought forth thorns and briers instead of wholesome fruits, Gen. iii. 17, 18; and cursed again for Cain's wickedness, it yielded no more the strength thereof, Gen. iv. 12; the fig-tree cursed by Christ, suddenly withered, Mark xi. 21. And when the curse is duly pronounced by prophets, and men of God, it wanted not effect; as the curse bringing water of jealousy, which should cause the belly of the polluted to swell, and her thigh to rot, Num. v. 21, 22, 27; and the children cursed by Elisha, were rent in pieces of bears, 2 Kings ii. 24. Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtain his desire. For those whom God blesseth, their enemies flee, and fall before them, Deut. xxviii. 7; but they whom he curseth, are exposed to all misery, and made a prey unto their enemies, Deut. xxviii. 25, 33. And if now the king could have obtained from God a curse upon Israel, he might soon have vanquished them, for they that are cursed of him shall be cut off,' Ps. xxxvii. 22. How curses were pronounced by the prophets of God, may be seen in Gen. ix." 25; Ps. cix. 6, 20; Jos. vi. 26; Jer. xvii. 5, 6. THEY ARE MIGHTIER,] Heb. it is mightier than I; meaning both in number and strength, and so too mighty for him to encounter with. This was upon Israel a fruit of God's blessing, who had promised that Abraham should be a mighty nation, Gen. xviii. 18; and performed it, whiles in the land of their affliction, he made them

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mighter than their enemies,' Ps. cv. 24. as their enemy himself acknowledged, Exod.i. 9. And Balak here confessing himself unable to match them in might, seeketh therefore to weaken them first by magical execrations. PERADVENTURE,] Or, if so be; or, as the Gr. translateth it, if perhaps; which phrase Peter useth in Acts viii. 22; if perhaps the thought of thine heart may be forgiven thee.' It is a word that implieth difficulty in a thing but with good hope to be attained. See the Notes on Exod. xxxii. 30. I SHALL BE ABLE TO SMITE THEM,] Or, I shall prevail, and we shall smite them, and I shall drive them, &c. The Gr. translateth, I shall be able to smite of them, and cast them out. In ver.

11, it is repeated thus,' I shall be able to fight against them, (or, overcome them in battle;') and so the Chald. explaineth it here, I shall be able to fight against them. Wars were wont to be taken in hand holily; and the Lord useth this phrase, 'Sanctify war against her,' Jer. vi. 4; he commandeth that the camp of his people should be holy, and no uncleanness in it, Deut. xxiii. 9, 10, 14; he appointed priests with holy instruments, and silver trumpets, to sound an alarm, Num. x. 9; xxxi. 6; and they were to fight 'the battles of the Lord,' 1 Sam. xxv. 28; and he was with them as their captain, as it is said, And behold, God is with us for our captain, and his priests with sounding trumpets, to carry alarm against you: O children of Israel, fight ye not against Jehovah the God of your fathers, for ye shall not prosper,' 2 Chron. xiii. 12. Hereupon his people were wont to ask counsel of him and to have his direction in their wars, Judg. i. 1; xx. 18, 27, 28; 1 Chron. xiv. 10, 14, 15, 16. And after victories they used to praise the Lord with songs, Judg. v; Ps. xviii; and to honour him with the spoils of their enemies, consecrated to his house and service, Num. xxxi. 50; 1 Chron. xxvi. 26, 27. And this the nations of the world after a sort practised, save that instead of seeking to the Lord according to his word, they sought by divination and unlawful arts, as Balak now did by Balaam the soothsayer; Nebuchadnezzar by divination consulting with teraphims, and looking in the liver and entrails of beasts, Ezek. xxi. 21. Agamemnon by sacrifice to Jupiter and praying to him for victory over the Trojans, Homer, Iliad ii. and other the like. Moreover, as Balak sought to turn the favour of God from Israel, and to bring his curse upon them by Balaam's means: so other nations are said to use, before they warred against any peo

ple, to endeavour by prayers, sacrifices and enchantments, to turn the favour of God from them. Before the heathen Romans besieged any city, their priests called out the god, under whose tutelage the city was, and promised him more ample honour or place among them, Plin. Nat. Hist. 1. 28. c. 2. The same is also testified by others; and the manner of doing it is recorded to be first with a supplication to the gods, and that god specially which had taken upon him the defence of the city, that he would forsake the people, city, places, temples, and holy things; and having stricken a fear and forgetfulness in that people and city, would come into Rome to accept of them, their places, temples, holy things, and city, and to be provost unto them, their people and soldiers, vowing if so he would do, to honour him with temples and games. When thus they did, they offered also sacrifices, and looked for divination in the entrails of beasts. And having thus called out the gods, the dictator or emperor devoted (or cursed) the enemy's city and army, that they might be filled with flight, fear, terror; and that whosoever of them carried arms against their legions or army, might both they, their countries, fields, cities, &c., be deprived of light from above, and reputed for devoted and consecrated, as any the greatest enemies whosoever, &c. Macrob. Saturnal. lib. 3. cap. 9. Hereupon their poets, when countries were conquered, ascribed it to the departure of their gods from them; as in Virgil, Æneid 2.

"Excessere omnes, aditis, arisque relictis, Dii quibus imperium hoc steterat," In which heathenish opinions and practises, there may some footsteps be seen of the ancient true religion: for when God would deliver up Jerusalem into the hands of the Chaldeans, he first by a sign to his prophets, signified his departure from, and forsaking of his temple that stood herein, Ezek. x. 1, 4, 18, 19; xi. 22, 23. When Caleb and Joshua would encourage the people to war against the Canaanites, they used this argument, 'They are but bread for us, their shadow (meaning God their defence) is departed from them, and Jehovah is with us, fear them not, Num. xiv. 9. So when the heathens carried images and idols with them

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in their armies (as the Philistines did their gods, which David burnt with fire, 1 Chron. xiv. 12.) they foolishly imitated God's peo. ple, who sometimes carried the ark of his covenant (the token of his presence,) before them in their battles, 1 Sam. iv. 3, 4, 8; Num. xiv. 44. HE WHOM THOU BLESSEST,] Or, whom thou shalt bless; the Gr. translateth it plurally, they whom thou blessest, are blessed; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed 'The great power of God,' Acts viii. 10. But the Lord doth curse the blessings, and bless the curses of his own priests and people, when they do them amiss, Mal. ii. 2; Ps. cix. 28; how much more when they are done by soothsayers and profane. 'The curse causeless shall not come,' Prov. xxvi. 2; and if Balaam had cursed Israel without the Lord, it had no more prevailed than Goliah's words, who before he fought, cursed David by his gods, 1 Sam. xvii. 43.

VER. 7.-DIVINATIONS,] That is, the wages or reward of divinations was in their hand; 'the wages of unrighteousness,' as the apostle calleth it, 2 Pet. ii. 15; being for a wicked art, and to an unrighteous end; so Thargum Jonathan expoundeth it," the fruits of divination sealed in their hand." And thus, Besorah,' i. e. good tidings, is used for the reward of good tidings, in 2 Sam iv. 10. In Israel, when the heads judged for reward, the priests taught for hire, and the prophets divined for money; the Lord threateneth that for their sake Zion should be ploughed as a field, and Jerusalem become heaps, Micah iii. 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walk by faith, not by sight; and their reward is in heaven hid with God, not in the hands of man, 2 Cor. v. 7; Matt. v. 11, 12.

VER. 8.-I WILL BRING YOU WORD AGAIN,] Or, I will return you word; which the Gr. explaineth, I will answer you the things which the Lord shall speak unto me. He would have them lodge there that night, because he would ask counsel of God, who used to speak to the prophets by dreams and visions of the night, Num, xii. 6; Job iv. 13; xxxiii. 14, 15; Jer. xxiii. 25, 28. He consulteth with Jehovah the true God, whose prophet

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he would seem to be, and calleth him his God, ver. 18; and because the business concerned the people of Jehovah, of him he was to inquire. But his promise to bring them word what Jehovah said, he performed not faithfully, as appeareth by comparing ver. 13, with ver. 12. THE PRINCES OF MOAB,] And also of Midian, which are here to be understood from ver, 7; where they were called elders.

VER. 9. GOD CAME,] To wit, by night, as in ver. 20; which the Chald. expoundeth, word came from before the Lord. So God came to Abimelech in a dream by night,' Gen. xx. 3; and God came to Laban the Syrian in a dream by night,' Gen. xxxi. 24. Sometimes for his people's sake, and sometimes for their own, God revealed his counsels of old unto men that were wicked, Gen. xli. 25; Dan. ii. 45; iv. 21, 22. So still he giveth gifts of knowledge and understanding in his word, to men that are none of his, Matt. vii. 22, 23; xxiv. 24; 2 Tim. iii. 8. THE EYE,] The face, as ver. 5. CURSE ME THEM,] The word curse here, is another word in the original, than that before used in ver. 6; but of the same signification, as appeareth also after in Num. xxiii. 7, 8. It meaneth a piercing or striking through with evil speeches, and so is used for cursing or blaspheming: see the notes on Lev. xxiv. 11. Be able to fight,] Or, prevail in fighting (or warring) against them, as the word is used for prevailing, in Is. vii. 1; see before on ver. 6. Here Balaam having to deal with God that knoweth all things, would not corrupt their speech, but fully related the message sent unto him: but in his answer to the princes he dealeth otherwise, ver. 13.

VER. 12.-NOT CURSE,] As the message had two branches, to go, and to curse; so God answereth unto, and forbiddeth both, adding a reason, because they were blessed. And as he forbade him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that

Balaam here might know the whole will of God about this business, and needed not to inquire what the Lord would speak unto him more, as he did in ver. 19. And though Israel had often provoked the Lord by their sins in the wilderness, yet would he not suffer the wicked to curse them, but made them heirs of that blessedness, which belongeth to those whose iniquities are forgiven, and whose sins are covered,' Rom. iv. 6, 7. ARE BLESSED,] And therefore may not be cursed of any; for the gifts and calling of God are without repentance,' Rom. xi. 29. And when Jacob the father of this people had got the blessing of Isaac unawares, Esau could not get him to reverse it, but Isaac said, I have blessed him, yea, and he shall be blessed,' Gen. xxvii. 33; neither could Balaam, with all his altars and sacrifices, procure God to change, but was himself forced also to bless them three times, Num. xxiv. 10. Wherefore they are after put in mind of this mercy, 'the Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee,' Deut. xxiii. 5.

VER. 13.-JEHOVAH REFUSETH TO GIVE ME,] The Chald. explaineth it, it pleaseth not the Lord to suffer me; and in Gr. God permitteth me not. Here Balaam telleth them but the first part of God's speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully showed them the whole counsel of God, it might have stayed this evil enter. prise, and cut off all occasion of further sending. But as a man loth to displease, and loving the proffered gain, he useth a faint and favourable speech, as if he should have said, I could be content and glad to gratify the king herein, but God will not suffer me at this time to go; the fault is not mine, therefore I pray thee have me excused. The contrary duty is showed in Jer. xxiii. 28. The prophet that hath the dream, let him tell the dream; and he that hath my word, let him

speak my wood faithfully,' &c.; and in the apostles' practice, who saith, I have not shunned to declare unto you all the counsel of God,' Acts xx. 27.

VER. 14.-BALAAM REFUSETH TO COME,] In Gr. Balaam will not come. Observe Satan's practice against God's word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or, at least pervert it to a wrong purpose. Balaam told the princes less than God spake to him; and they relate to Balak less than Balaam told them; that when the answer came to the king, it was not now the word of God, but of man: it was only Balaam refuseth to come; as if God had not forbidden or hindered this action, but only there wanted a will in the prophet; there being no word brought either of the Lord's will touching his people, or of their blessed state, as was signified in ver. 12. Hereupon grew occasion for this mischief to be further followed; and Balaam was the second time solicited with stronger temptations than before, ver. 15, 16, &c.

VER. 15.-MORE AND MORB HONOURABLE,] Or, greater and more honourable. Of the Hebs. Sol. Jarchi gathereth from Balaam's words, to go with you,' ver. 13, that he being haughty and of a proud spirit, insinuated thereby, as if with them he might not go, but with other greater than they might: but this is uncertain. The Holy Spirit showeth rather, how Balaam's word (as it was related) was so far from causing the king to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it afresh, with stronger assaults both in persons and proffers.

VER. 16.-BE NOT LETTED,] Or, be not forbidden or withholden; the Gr. translateth, I pray thee delay not (or slack not) to come unto me: which phrase is used in Acts ix. 38, where the disciples send to Peter, desiring him that he would not delay to come to them.' It meaneth here, that Balaam neither of his own will, nor by any other

means would be stayed or hindered from com

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VER. 17.-HONOURING I WILL HONOUR THEE,] That is, I will surely and highly honour thee, which the Gr. explaineth, I will honourably honour thee. This offer, as it agreed with the majesty of the king, so with the ambition and covetousness of the prophet: and Satan so carried the matter between them, as made most for his advantage. By this bait he allured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likeness unto God, Gen. iii.; and by it he hoped to have taken Christ himself, when he promised to give him all the kingdoms of the world, and the glory of them,' Matt. iv. 8, 9; and now with it he prevaileth over Balaam, and still doth over prophets of Balaam's spirit. I WILL DO,] In Gr. I will do unto thee. The kings of the earth, if they may have their desires fulfilled, will honour their prophets, and do all that they say. Thus the prophets of Baal were fed at Jezebel's table, when the prophets of the Lord were fed in caves 'with bread and water,' 1 Kings xviii. 13, 19; and the witnesses of Christ prophesy in sackcloth, Rev. xi. 3.

VER. 18.-I CANNOT GO BEYOND,] Or, I may not transgress. The word signifieth sometimes inability, whereby a man cannot; somes unlawfulness, whereby one may not, and consequently will not do a thing; as in Gen. xxxiv. 14; xliii. 32; xliv. 26. Balaam's speech here, seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for Balaam's will, it was corrupt, being in love with the wages of unrighteousness,' 1 Pet. ii. 15; therefore he sought of God that he might have done it, Num. xxiii. 1, 14; but the Lord would not hear him, Deut. xxiii. 5. THE MOUTH,] That is, as the Gr. openeth it, the word, in Chald. the decree of the word of the Lord. JEHO VAH MY GOD,] By this it appeareth, that