Numbers · Chapter 22

V. 1. The plains of Moab-Which still retained their ancient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites. By Jericho-That is, over against Jericho.

Verse 1. And pitched in the plains of Moab] They had taken no part of the country that at present appertained to the Moabites; they had taken only that part which had formerly belonged to this people, but had been taken from them by Sihon, king of the Amorites.

On this side Jordan] On the east side. By Jericho, that is, over against it.

Verse 1. The plains of Moab — Which still retained their ancient title, though they had been taken from the Moabites by Sihon, and from him by the Israelites. By Jericho — That is, over against Jericho.

1. The plains of Moab are a narrow strip of land, scarcely six miles in breadth, lying along the eastern bank of the Jordan, opposite to the plains of Jericho. Here occurred the wonderful story of Balaam, “the grandest of all the episodes introduced into the Mosaic narrative,” and the promulgation of Deuteronomy. The plains, though recently conquered by the Amorites, still retained the name of Moab, its former possessor. The Dead Sea is on the south, Mount Pisgah on the southeast, the Gilead mountains on the east, and on the north, losing its specific name, it continues as the Valley of the Jordan to the Sea of Tiberias. This side Jordan — The Hebrew is to be rendered on this side or on that side, according to the position of the speaker. The east side is meant throughout the Pentateuch and the Book of Joshua. See Joshua 1:14, note. Jericho — This is the first mention of “the city of palm trees.” For its geography, see Joshua 2:1, note. After its miraculous overthrow it drops out of sight for more than four hundred years, when David appointed it as the place of retirement for his messengers until their “beards be grown.” [Possibly a small hamlet had sprung up near the site of the former city, to which, as to a very quiet secluded place, the spies were permitted to retire for awhile.] After another century Hiel braved the curse of Joshua and attempted to rebuild the city, and, in some way, suffered great domestic bereavement and sorrow. 1 Kings 16:34, note. It. is mentioned again in 2 Chronicles 28:5-16, as the scene of one of the most touching and humane acts to be found in the entire records of ancient or modern warfare, reflecting the highest honour upon the Israelites of the northern kingdom. Jericho is also the place where the wretched Zedekiah was defeated and witnessed the slaying of his sons and had his own eyes put out. And here Jesus gave sight to the blind.

2. Balak — “A Waster.” This was the complimentary title of the king of the Moabites. His character is evinced by his actions narrated in this and the two following chapters. Zippor may have been the “former king of Moab.” Numbers 21:26. The Jewish tradition is, that Moab and Midian were united into one kingdom and ruled by a king chosen alternately from each.

V. 3. Sore afraid-As it was foretold both in general of all nations, Deuteronomy 2:25, and particularly concerning Moab, Exodus 15:15.

Verse 3. Moab was sore afraid — As Moses had foretold of Moab in particular, (Exodus 15:15,) and as the Lord himself had promised concerning all nations in general, Deuteronomy 2:25. The Moabites were afraid lest the Israelites should destroy or expel them out of their country, as they had done the Amorites; for they knew nothing of God’s command, prohibiting them from disturbing the Moabites in their possessions.

3. Moab was sore afraid — This fear was groundless, since Israel had circuitously passed by the Moabites and had now left them in the rear. They had broken the power of their foes, the Amorites, and had scrupulously obeyed the command, “Distress not the Moabites.” Deuteronomy 2:9. Was distressed — Hebrew, loathed and felt disgust and abhorrence. See Numbers 21:5.

V. 4. The elders-Called the kings of Midian, Numbers 31:8, and princes of Midian, Joshua 13:21, who though divided into their kingdoms yet were now united upon the approach of the Israelites their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2, and 3, which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was, but the body of that people were seated in those parts. Lick up-That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 Kings 18:38. All that are round about us-All our people, who live in the country adjoining to each city, where the princes reside.

Verse 4. The elders — Called the kings of Midian, Numbers 31:8; and princes of Midian, Joshua 13:21; who, though divided into their kingdoms, yet were now united upon the approach of the Israelites, their common enemy, and being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exodus 2. and 3.; which seem to have been a colony of this people, that went out to seek new quarters, as the manner of those times was; but the body of that people were seated in those parts. Lick up — That is, consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 Kings 18:38; all that are round about us — All our people, who live in the country adjoining to each city, where the princes reside. A lively metaphor to signify the facility with which the Israelites should conquer them without a timely opposition, and likewise what a universal desolation they should make.

4. Elders of Midian — Greek, “The senate of Madiam.” From the absence of any mention of a king of Midian at this time we infer that the people were governed by the body of elders or princes, and that they were so closely allied to Moab as to have but one king. See verse 2, note. It is impossible for geographers to lay down the boundaries of the Midianites. It is certain that they dwelt on the western shore of the AElanitic Gulf, east of Horeb, and that they stretched northward along the eastern frontier of the tribes of Israel east of the Jordan. Lick up all — This expressive metaphor, still common in the East, was very natural to a pastoral people. Balak wished to arouse the fears of Midian and to secure their aid in the scheme of destroying Israel, not by an alliance of arms but of influence in securing the destructive agency of the renowned Mesopotamian soothsayer.

V. 5. Balaam-Who is called a prophet, 2 Peter 2:16, because God was pleased to inspire and direct him to speak the following prophecies. Indeed many of the Jewish writers say, that Balaam had been a great prophet, who for the accomplishment of his predictions, and the answers of his prayers, had been looked upon justly as a man of great interest with God. However it is certain, that afterwards for his covetousness, God departed from him. Beor-Or, Bosor, 2 Peter 2:15, for he had two names, as many others had. Pethor-A city in Mesopotamia. By the river-By Euphrates, which is called the river, by way of eminency, and here the river of Balaam’s land or country, to wit, of Mesopotamia.

Verse 5. To Pethor, which is by the river of the land of the children of his people] Dr. Kennicott justly remarks, that “the description now given of Balaam’s residence, instead of being particular, agrees with any place in any country where there is a river; for he lived by Pethor, which is by the river of the land of the children of his people. But was Pethor then near the Nile in Egypt? Or in Canaan, near Jordan? Or in Mesopotamia, near the Euphrates, and belonging to the Ammonites? This last was in fact the case; and therefore it is well that twelve Hebrew MSS. (with two of Deuteronomy Rossi’s) confirm the Samaritan text here in reading, instead of wm[ ammo, his people, ˆwm[ Ammon, with the Syriac and Vulgate versions.” Houbigant properly contends for this reading; and necessity urges the propriety of adopting it. It should therefore stand thus: by the river of the land of the children of Ammon; and thus it agrees with Deuteronomy 23:4.

Verse 5. He sent messengers — Ancient history informs us that it was a general custom among most of the heathen nations, before they took up arms, to consult their gods by oracles and other methods of divination, about the event of the war. Thus the king of Moab is desirous, before he engaged in this war, to know the event, to interest the gods in his cause, and turn their power against his enemies. Unto Balaam — He is called a soothsayer, or diviner, Joshua 13:22; and is thought by some to have used enchantments; see on chap. 24:1. And it was the opinion of the generality of the fathers, as it is of numbers of commentators, that he was a mere magician, a false prophet, and idolater. But that he was a true prophet, or one who had revelations from the true God, is evident from 2 Peter 2:16, compared with Numbers 22:8-13, and 24:1. And indeed no prophet in Israel could speak of God more reverently, and yet in more familiar terms, than he does, verse 18. The Jewish writers say that he had been a great prophet, who, for the accomplishment of his predictions, and the answers of his prayers, had been justly looked upon as a man having great interest with God. But the history shows that afterward his covetousness and ambition got the better of his piety, and that God departed from him. Beor — Or Bosor, (2 Peter 2:15,) for he had two names, like many others. Pethor — A city of Mesopotamia. By the river — Euphrates, called the river, by way of eminence, and here the river of Balaam’s land, or country, namely, of Mesopotamia.

Verse 5. To Pethor, which is by the river. A Pethor was in Mesopotamia; the river is thought to be the Euphrates, or one of its branches, distant at least 500 miles from Moab. Deuteronomy 23:4.

5. He sent messengers — Balak was the originator of the scheme; Midian was an accessary. See verse 7. Balaam — Hebrew, Destroyer, Devourer. It is unknown whether he received this name at his birth, as a member of a family in which soothsaying was hereditary, or after he had acquired the reputation of a dreaded wizard and conjurer. From the fact that Beor signifies burning, eating off, destroying, we infer with Keil “that Balaam belonged to a family in which the mantic character, or magical art, was hereditary.” To Balaam the title of prophet, or seer, is never applied, but in Joshua 13:22, he is called the soothsayer, a term never predicated of any true prophet. But it is evident that he was not a mere heathen soothsayer; his acquaintance with Jehovah and his obedience to his commands, as well as his widespread reputation, indicate that he did not belong to the common herd of his profession. “It is one of the striking proofs of the divine universality of the Old Testament that the veil is from time to time drawn aside, and other characters than those which belonged to the chosen people appear in the distance, fraught with an instruction which even transcends the limits of the Jewish Church, and not only in place, but in time, far outruns the teaching of any peculiar age or nation. Such is the discussion of the profoundest questions of religious philosophy in the book of the Gentile Job. Such is the appearance of the Gentile prophet Balaam. He is one of those characters of whom, while so little is told that we seem to know nothing of him, yet whatever that little is, raises him at once to the highest pitch of interest.” — Stanley. For a portraiture of his character and a discussion of its apparently contradictory elements, see chapter xxiv, concluding note. Pethor is a place in Aram, (chap. xxiii, 7,) Mesopotamia, which modern research has failed to identify. It was doubtless a seat of Babylonian magi, who were accustomed to congregate in separate towns, as were the Levites in the Levitical cities among the Israelites. It is evident that Pethor was situated among the highlands in Mesopotamia, upon the Euphrates, eighteen or twenty days’ journey from the plains of Moab. From this very region that extraordinary genius, Manes, the early Christian heresiarch, arose from a Magian family, A.D.

240. The river — The Hebrew Nahar, with the article, here, as elsewhere in the Old Testament, designates the Euphrates. Of the children of his people — This describes Balaam as a native of Aram, which distant residence renders his blessing of Israel more unexpected and wonderful.

V. 6. Curse them for my sake and benefit; use thy utmost power, which thou hast with thy Gods, to blast and ruin them. We may smite them-Thou by thy imprecations, and I by my sword.

Verse 6. Come now, therefore, I pray thee, curse me this people] Balaam, once a prophet of the true God, appears to have been one of the Moshelim, (see Numbers 21:27,) who had added to his poetic gift that of sorcery or divination. It was supposed that prophets and sorcerers had a power to curse persons and places so as to confound all their designs, frustrate their counsels, enervate their strength, and fill them with fear, terror, and dismay. See Genesis 9:25; Psalm 109:6, 20; Joshua 6:26; Jeremiah 17:5, 6.

Macrobius has a whole chapter Deuteronomy carmine quo evocari solebant dii tutelares, et aut urbes, aut exercitus devoveri. “Of the incantations which were used to induce the tutelary gods to forsake the cities, &c., over which they presided, and to devote cities and whole armies to destruction.” See Saturnal., lib. iii., cap. ix. He gives us two of the ancient forms used in reference to the destruction of Carthage; the first, to call over the protecting deities, was pronounced by the dictator or general, and none other, when they began the siege. It is as follows, literatim et punctatim:—

Si. Deus. si. Dea. est. cui. popolus. civitas. que. Karthaginiensis. est in. tutela. te. que. maxime, ille. qui. urbis. hujus. popoli. que. tutelam. recepisti. precor. veneror, que. veniam. que. a. vobis. peto. ut. vos. popolum. civitatem. que. Karthaginiensem. deseratis. loca. templa. sacra. urbem. que. eorum. relinquatis. absque. his. abeatis. ei. que. popolo. civitati. que. metum. formidinem. oblivionem. injiciatis. proditi. que. Romam. ad. me. meos. que. veniatis. nostra. que. vobis. loca. templa. sacra. urbs. acceptior. probatior. que. sit. mihi. que. popolo. que. Romano. militibus. que. meis. præpositi. sitis. ut. sciamus. intelligamus. que. Si. ita. feceritis. voveo. vobis. templa. ludos. que. facturum.

“Whether it be god or goddess, under whose protection the people and city of Carthage are placed; and thee, especially, who hast undertaken to defend this city and people; I pray, beseech, and earnestly entreat that you would forsake the people and city of Carthage, and leave their places, temples, sacred things, and city, and depart from them: and that you would inspire this people and city with fear, terror, and forgetfulness: and that, coming out from them, you would pass over to Rome, to me, and to mine: and that our places, temples, sacred things, and city may be more agreeable and more acceptable to you: and that you would preside over me, the Roman people, and my soldiers; that we may know and perceive it. If ye will do this, I promise to consecrate to your honour both temples and games.”

The second, to devote the city to destruction, which it was supposed the tutelary gods had abandoned, is the following:

Dis. Pater. Vejovis. Manes. sive. vos. quo. allo. nomine. fas. est. nominare. ut. omnes. iliam. urbem. Karthaginem. exercitum. que. quem. ego. me. sentio. dicere. fuga. formidine. terrore. que. compleatis. qui. que. adversum. legiones. exercitum. que. nostrum. arma. tela. que. ferent. Uti. vos. eum. exercitum. eos. hostes. eos. que. homines. urbes. agros. que. eorum. et. qui. in. his. locis. regionibus. que. agris. urbibus. ve. habitant. abducatis. lumine. supero. privetis. exercitum. que. hostium. urbes. agros. que. eorum. quos. me. sentio. dicere. uti. vos. eas. urbes. agros. que. capita. ætates. que. eorum. devotas. consecratas. que. habeatis. illis. legibus. quibus. quando. que. sunt. maxime. hostes. devoti. eos. que. ego. vicarios. pro. me. fide. magistratu. que. meo. pro. popolo. Romano. exercitibus. legionibus. que. nostris. do. devoveo. ut. me. meam. que. fidem. imperium. que. legiones. exercitum. que. nostrum. qui. in. his. rebus. gerundis. sunt. bene. salvos. siritis. esse. Si. haec. ita. faxitis. ut. ego. sciam. sentiam. intelligam. que. tune. quisquis. hoc. votum. faxit. ubi. ubi. faxit. recte. factum. esto. ovibus. atris. tribus. Tellus. mater. te. que. Juppiter. obtestor. “Dis. Pater. Vejosis. Manes., or by whatsoever name you wish to be invoked, I pray you to fill this city of Carthage with fear and terror; and to put that army to flight which I mention, and which bears arms or darts against OUR legions and armies: and that ye may take away this army, those enemies, those men, their cities and their country, and all who dwell in those places, regions, countries, or cities; and deprive them of the light above: and let all their armies, cities, country, chiefs, and people be held by you consecrated and devoted, according to those laws by which, and at what time, enemies can be most effectually devoted. I also give and devote them as vicarious sacrifices for myself and my magistracy; for the Roman people, and for all our armies and legions; and for the whole empire, and that all the armies and legions which are employed in these countries may be preserved in safety. If therefore ye will do these things, as I know, conceive, and intend, then he who makes this vow wheresoever and whensoever he shall make it, I engage shall sacrifice three black sheep to thee, O mother Earth, and to thee. O Jupiter.” “When the execrator mentions the earth, he stoops down and places both his hands on it; and when he names Jupiter, he lifts up both his hands to heaven; and when he mentions his vow, he places his hands upon his breast.” Among the ancient records, Macrobius says he found many cities and people devoted in this way. The Romans held that no city could be taken till its tutelary god had forsaken it; or if it could be taken, it would be unlawful, as it would be sacrilegious to have the gods in captivity. They therefore endeavoured to persuade the gods of their enemies to come over to their party. Virgil intimates that Troy was destroyed, only because the tutelary gods had forsaken it:— Excessere omnes, adytis arisque relictis,

Dii, quibus imperium hoc steterat.

Æn., lib. ii., ver. 351.

“All the gods, by whose assistance the empire had hitherto been preserved, forsook their altars and their temples.” And it was on this account that the Greeks employed all their artifice to steal away the Palladium, on which they believed the safety of Troy depended. Tacitus observes that when Suetonius Paulinus prepared his army to cross over into Mona, (Anglesea,) where the Britons and Druids made their last stand, the priestesses, with dishevelled hair, white vestments, and torches in their hands, ran about like furies, devoting their enemies to destruction; and he farther adds that the sight, the attitude, and horrible imprecations of these priestesses had such effect on the Roman soldiers, that for a while they stood still and suffered themselves to be pierced with the darts of the Britons, without making any resistance. Tacit. Ann., l. xiv., c. 29. Many accounts are related in the Hindoo Pooran of kings employing sages to curse their enemies when too powerful for them.-WARD’S Customs.

The Jews also had a most horrible form of execration, as may be seen in Buxtorf’s Talmudical Lexicon under the word תדם. These observations and authorities, drawn out in so much detail, are necessary to cast light on the strange and curious history related in this and the two following chapters.

Verse 6. Curse me this people — Agreeably to a superstitious opinion which prevailed in ancient times, that some men were so much in favour with the gods, that by prayers or imprecations they were able to prosper or blast the designs, not only of particular persons, but of whole armies. Among the worshippers of the true God, the blessings or imprecations of the inspired prophets were, indeed, very justly to be regarded, as being proper predictions of prosperity or disaster; see Genesis 49:1, 2; and 2 Kings 2:24. But it is certain that false prophets, or the worshippers of idols, having no intercourse with God, who alone presides over futurity, but relying only upon delusive and diabolical arts, were mere pretenders to that privilege, which the truly inspired prophets enjoyed.

Ver. 6. Curse me this people. See note on Genesis 9:25.

6. Curse me this people — That is, in my interest. The belief was widely diffused among the ancient heathen nations that certain persons, holding a peculiar relation to the gods, could surely call down their vengeance by certain formulas of cursing. Traces of this are found in the Greek and Roman classics, on the Egyptian monuments, in the traditions of the mediaeval Arabs, and among rude nations of the present day, who ascribe invincible power to the precise words and figures of the curse. In countries purely papal this pretended power of calling down anathemas is a great instrument of priestly despotism.

Verse 7. The rewards of divination] Whoever went to consult a prophet took with him a present, as it was on such gratuitous offerings the prophets lived; but here more than a mere present is intended, perhaps every thing necessary to provide materials for the incantation. The drugs, &c., used on such occasions were often very expensive. It appears that Balaam was very covetous, and that he loved the wages of unrighteousness, and probably lived by it; see 2 Peter 2:15.

Verse 7. With the rewards of divination — It was customary for those who came to consult the prophets, to bring them gifts or gratuities to reward them for their trouble, 1 Samuel 9:7.

7. The rewards of divination — The customary fee for his professional services. Whether or not it was the design to corrupt Balaam, it is true that the hope of this reward was the cause of his ruin. According to the testimony of Peter and Jude, he “loved the wages of unrighteousness,” and ran greedily after error for reward. There is in Micah 3:10-12, a terrible warning against priests and prophets who discharge their offices from venal motives. “It is worthy of remark,” says Bush, “that while all manner of wizards, conjurors, and witches are ready to engage to help others to the possession of great riches, they never rely upon these means, but upon the fees received from their dupes, to enrich themselves.”

V. 8. This night-The night was the time when God used to reveal his mind by dreams. The Lord-Heb. Jehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferior spirits, but with the supreme God; or rather because this was Israel’s God, and the only possible way of ruining them was by engaging their God against them: as the Romans and other Heathens, when they went to besiege any city, used enchantments to call forth that God under whose peculiar protection they were. Of Moab-And of Midian too.

Verse 8. I will bring you word again, as the Lord shall speak] So it appears he knew the true God, and had been in the habit of consulting him, and receiving oracles from his mouth.

Verse 8. This night — The night was the time when God used to reveal his mind by dreams. As the Lord shall speak unto me — Hebrew, Jehovah, the true God. Though he was mercenary and addicted to superstitious rites, he might still have some revelations from the true God, even as Laban had, though he used teraphim, or idol gods, Genesis 36:24-30. Thus, though termed a soothsayer, he here acknowledges the true God, by his incommunicable name Jehovah, and yet with that profession he both loved the wages of unrighteousness, 2 Peter 2:15, and joined in offering sacrifices on the high places of Baal, verse 41, and Numbers 23:2. Some think that he mentioned Jehovah either for his own greater reputation, as if he consulted not with inferior spirits, but with the Supreme God; or rather, because Jehovah was Israel’s God, and the only possible way of ruining them was by engaging their God against them. Thus the Romans and other heathens, when they went to besiege any city, used enchantments, to call forth that god under whose peculiar protection it was supposed to be.

8. Lodge here this night — The night, when the external senses, in consequence of silence and darkness, were in a measure closed, was especially appropriate for a vision, the probable mode of the divine communication. As the Lord shall speak — Balaam, in using the name Jehovah, the special and memorial name of Israel’s God, indicates that he is not a mere pagan juggler. He speaks like a Moses or a Paul. Yet some locate Balaam’s primal error at this point, that, knowing that Israel was the peculiar people of Jehovah, he did not promptly refuse to entertain the proposition of Balak and forthwith dismiss the messengers. But it is not certain that he had this knowledge of Israel’s relation to God.

V. 9. What men are these-He asks this that Balaam by repeating the thing in God’s presence might be convinced and ashamed of his sin and folly, in offering his service in such a business: and for a foundation to the following answer.

Verse 9. What men are these? — He asks this that Balaam, by repeating the thing in God’s presence, might be convinced and ashamed of his sin and folly, in offering his service in such a business, and for a foundation to the following answer.

9. What men are these with thee — Says Calvin, “By asking the question, ‘Who are these men?’ God indirectly rebukes Balaam’s perverse inclination to go with the messengers.” But Knobel sees no reproof in these words, which he thinks only served to introduce the dialogue.

Verse 12. Thou shalt not go with them; thou shalt not curse the people] That is, Thou shalt not go with them to curse the people. With them he might go, as we find he afterwards did by God’s own command, but not to curse the people; this was wholly forbidden. Probably the command, Thou shalt not go, refers here to that time, viz., the first invitation: and in this sense it was most punctually obeyed by Balaam; see Numbers 22:13.

Verse 12. They are blessed — They are conducted under the banner of heaven, and no imprecations can hinder their progress. Though Balaam’s cursing Israel signified nothing of itself, yet God would not permit it, because the Moabites would have paid so great a regard to it, that they would thereupon have attacked the Israelites in hopes of being able to overcome and drive them back, verse 11; and so this would have brought on a war between them, which God did not design at this time to permit, Deuteronomy 2:9.

Ver. 12. Thou shalt not go with them. This indicates that Balaam had once been a good man; though now he ultimately disobeyed the Lord, being allured by the sin of covetousness, which in this awful journey proved to him “a sin unto death.” The fall of ministers has mostly proceeded from covetousness, liquor, or women.

12. For they are blessed — The blessing here pronounced is national and not individual. They are included in the covenant in which not only they are blessed, but through them, as the progenitors of the Messiah, shall all the families of the earth be blessed.

Verse 13. The Lord refuseth to give me leave to go with you — He ought to have informed them that the Lord had strictly forbidden him to curse this people, and assured him that they were blessed. Such a declaration would probably have prevented any further message from Balak, and have preserved Balaam from running into more sin. God, however, overruled it all to his own glory and the good of his people Israel.

13. The Lord refuseth — By this answer he seems to intimate his own willingness, and even desire, to accompany them, but that he was under the necessity of obeying his God. Here is an example of garbling God’s word, to which Satan (comp. Matthew 4:6, and Psalm 91:11, 12) and wicked men are ever prone. The most important part of Jehovah’s communication, “Thou shalt not curse the people,” with the reason, “for they are blessed,” is craftily omitted. “If hee had faithfully showed them the whole counsell of God it might have stayed this evill enterprise, and cut off occasion for further sending. But as a man loth to displease, and loving the proffered gaine, hee useth a faint and favourable speech, as if hee should have said, I could be content and glad to gratifie the king herein, but God will not suffer mee at this time to goe; the fault is not mine, therefore I pray thee have mee excused.” — Ainsworth. On the contrary, true obedience is illustrated by Paul, Acts 20:27, as it is commanded in Jeremiah xxiii, 28.

Verse 14. Balaam refuseth to come with us.] “Observe,” says Mr. Ainsworth, “Satan’s practice against God’s word, seeking to lessen the same, and that from hand to hand, till he bring it to naught. Balaam told the princes less than God told him, and they relate to Balak less than Balaam told them; so that when the answer came to the king of Moab, it was not the word of God, but the word of man; it was simply, Balaam refuseth to come, without ever intimating that God had forbidden him.” But in this Balaam is not to blame; he told the messengers in the most positive manner, Jehovah refuseth to give me leave to go with you, Numbers 22:13; and more explicit he could not be.

14. Balaam refuseth to come — Wicked men whittle down God’s truth to as small a point as possible. Balaam reports to the princes less than God had communicated, and they in turn relate to Balak less than Balaam told them; so that when the answer came to the king it was not now the word of God, but of man only, as if God had not forbidden the cursing, but only the will of Balaam stood in the way.

THE SECOND MESSAGE TO BALAAM, 15-35.

15. Princes, more, and more honourable — Balak was encouraged to send the second embassy because of the implied wish of Balaam to accompany the first messengers, a wish that was overridden by his high sense of obligation to God. To reinforce this wish in Balaam’s heart, and to make it dominant, a larger and more honourable delegation is sent, who are instructed to present the motive of promotion and great honour. Balaam’s words, as reported to Balak, instead of dulling his purpose, were a whetstone for sharpening it. Says Dr. W.M. Thomson: “In the East every thing is done by mediation, and I have often been pressed and annoyed by such mediating ambassadors. Their importunity will take no denial.” It is still the custom to send the less honourable first, and, on their failure, the “more honourable.”

THE SECOND MESSAGE TO BALAAM, 15-35.

15. Princes, more, and more honourable — Balak was encouraged to send the second embassy because of the implied wish of Balaam to accompany the first messengers, a wish that was overridden by his high sense of obligation to God. To reinforce this wish in Balaam’s heart, and to make it dominant, a larger and more honourable delegation is sent, who are instructed to present the motive of promotion and great honour. Balaam’s words, as reported to Balak, instead of dulling his purpose, were a whetstone for sharpening it. Says Dr. W.M. Thomson: “In the East every thing is done by mediation, and I have often been pressed and annoyed by such mediating ambassadors. Their importunity will take no denial.” It is still the custom to send the less honourable first, and, on their failure, the “more honourable.”

THE SECOND MESSAGE TO BALAAM, 15-35.

15. Princes, more, and more honourable — Balak was encouraged to send the second embassy because of the implied wish of Balaam to accompany the first messengers, a wish that was overridden by his high sense of obligation to God. To reinforce this wish in Balaam’s heart, and to make it dominant, a larger and more honourable delegation is sent, who are instructed to present the motive of promotion and great honour. Balaam’s words, as reported to Balak, instead of dulling his purpose, were a whetstone for sharpening it. Says Dr. W.M. Thomson: “In the East every thing is done by mediation, and I have often been pressed and annoyed by such mediating ambassadors. Their importunity will take no denial.” It is still the custom to send the less honourable first, and, on their failure, the “more honourable.”

Verse 18. I cannot go beyond the word of the Lord my God] Balaam knew God too well to suppose he could reverse any of his purposes; and he respected him too much to attempt to do any thing without his permission. Though he was covetous, yet he dared not, even when strongly tempted both by riches and honours, to go contrary to the command of his God. Many make all the professions of Balaam, without justifying them by their conduct. “They pretend,” says one, “they would not do any thing against the word of God for a house full of gold, and yet will do it for a handful!”

18. House full of silver and gold — “Illustrious words,” says Calvin, “and indicative of a noble firmness. But why did he not instantly send away the unrighteous messengers who were soliciting him to transgress? We see that he chose rather to sell himself than render due glory to God. For he wished by this boast of obedience to acquire the title and honour of a holy prophet.” Here is a picture of the covetous hypocrite who loudly boasts that he will not act contrary to the word of God for a houseful of gold when he will do it for a handful, as Balaam laboured with all his might to do the thing which God had forbidden. I cannot go beyond the word of the Lord — This was a moral inability induced by the fear of Jehovah and the dread of his judgments. “From beginning to end this fact was firmly established in Balaam’s mind, that in the work to which Balak summoned him he could do nothing at all except through Jehovah. This knowledge he had acquired by virtue of his natural gifts as a seer, and his previous experience. But this clear knowledge of Jehovah was completely obscured again by the love of wages which ruled in his heart. Because he loved Balak, the enemy of Israel, for the sake of the wages, whereas Jehovah loved Israel for his own sake, Balaam was opposed to Jehovah in his inmost nature and will, though he knew himself to be in unison with him by virtue of his natural gift. Consequently he fell into the same blindness of contradiction to which Balak was in bondage.” — Baumgarten. Thus many a man “holds the truth in unrighteousness.” Romans 1:18, note.

Verse 19. What the Lord will say unto me more.] He did not know but God might make a farther discovery of his will to him, and therefore he might very innocently seek farther information.

Verse 19. Tarry ye also this night — “Here,” says Bishop Butler, p. 123 of his Sermons at the Rolls, “the iniquity of his heart begins to disclose itself. An honest man would, without hesitation, have repeated his former answer, that he could not be guilty of so infamous a prostitution of the sacred character with which he was invested, as, in the name of a prophet, to curse those whom he knew to be blessed: but instead of this he desires the princes of Moab to tarry that night with him also; and, for the sake of the reward, deliberates whether, by some means or other, he might not be able to obtain leave to curse Israel.”

19. What the Lord will say unto me more — The more desired by Balaam was evidently a different communication, permitting him to go. In this he shows that he rests not in God’s will plainly revealed before. His safety lay in a perfect conformity of his desires to that will by the entire consecration of his soul to Jehovah, so that he could have no joy but in pleasing him. Balaam tempted God by this second consultation, prompted by a dissatisfaction with the prohibition already uttered. Galatians 1:8, note.

V. 20. If the men come-On this condition he was to go.

Verse 20. If the men come-go with them] This is a confirmation of what was observed on the twelfth verse; though we find his going was marked with the Divine displeasure, because he wished, for the sake of the honours and rewards, to fulfil as far as possible the will of the king of Moab. Mr. Shuckford observes that the pronoun awh hu is sometimes used to denote a person’s doing a thing out of his own head, without regard to the directions of another. Thus in the case of Balaam, when God had allowed him to go with the messengers of Balak, if they came in the morning to call him; because he was more hasty than he ought to have been, and went to them instead of staying till they should come to him, it was said of him, not Ëlh yk ki halach, that he went, but awh Ëlwh yk ki holech hu, i.e., he went of his own head-without being called; and in this, Mr. Shuckford supposes, his iniquity chiefly lay.-Connex., vol. iii., p. 115. How many are restrained from sinning, merely through the fear of God! They would gladly do the evil, but it is forbidden on awful penalties; they wish the thing were not prohibited for they have a strong desire to do it.

Verses 20, 21. If the men come to call thee, rise up and go with them — He had no leave to go at all unless the messengers came again in the morning to him. And, perhaps, if he had not gone to them, after having promised them an answer, they might have thought their master’s great offers neglected, and have gone away without him. But his head and heart were too full of expectations from the journey, to run the hazard of not being further invited into it. And so he rose early in the morning, and saddled his ass — Or commanded it to be saddled, for he had servants to wait upon him; and went to them, directly contrary to God’s express order, and was opposed by the angel for the breach of his duty.

20. If the men come — Inasmuch as the men have come. Go with them — Because Balaam obeyed the first injunction with inward repugnance, his second prayer for the divine direction is answered in wrath, so that he was in danger of dying by the sword of the angel, a type of the sword of Israel which pierced his heart. Numbers 31:8; Joshua 13:22. This seeming change of mind in God misled Balaam to repeated and vain endeavours to procure leave from God to curse his people. Men who will not hearken to the voice of the Lord are given up to walk in their own counsels, as God gave Israel a king in his anger when the theocracy had been rejected. But yet — This proviso shields Israel from all harm from Balaam, while it allows him to hope that he will attain his desire. In the place of the first plain oracle, verse 12, a darker response is given, Thou shalt do the word that I shall speak unto thee. Balaam thought he would hear more from God, but heard less, and lost that which he had heard before. A rebellious will gets less and less light from prayer to God. Matthew 6:23, note.

Verses 20, 21. If the men come to call thee, rise up and go with them — He had no leave to go at all unless the messengers came again in the morning to him. And, perhaps, if he had not gone to them, after having promised them an answer, they might have thought their master’s great offers neglected, and have gone away without him. But his head and heart were too full of expectations from the journey, to run the hazard of not being further invited into it. And so he rose early in the morning, and saddled his ass — Or commanded it to be saddled, for he had servants to wait upon him; and went to them, directly contrary to God’s express order, and was opposed by the angel for the breach of his duty.

21. In the morning — In contrast with Abraham’s readiness to sacrifice all to God in Isaac (Genesis 22:3) is Balaam’s greediness to clutch the wages of iniquity.

V. 22. Because he went-Because he went of his own accord, with the princes of Moab, and did not wait till they came to call him, which was the sign and condition of God’s permission, but rather himself rose and called them. The apostle describes Balaam’s sin here to be, that he ran greedily into an error for reward, Jude 1:11. For an adversary-To oppose, if not to kill him. His servants with him-The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants.

Verse 22. Because he went — Namely, of his own accord, and did not wait till the princes of Moab came to call him, which was the sign and condition of God’s permission, but rather himself rose and went to call them. The apostle describes Balaam’s sin here to be, that he ran greedily into an error for reward, Jude 11. For an adversary — To oppose, if not to kill him. His servants with him — The rest of the company being probably gone before them. For in those ancient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance after the rest, and attended only by his own servants.

22. God’s anger was kindled because he went — The Hebrew is capable of the following interpretation: The anger of God burned when he was going. Why so, since he had permitted him to go? Because Balaam had changed his mind on the way, and had decided to curse Israel, a purpose which he could not hide from God, as it appears in verse 32, thy way is perverse. This encounter with the angel did not occur at the commencement, but rather toward the close, of the journey. The nearer Balaam came to his destination the more was his mind dazzled with the honours and riches in prospect, so that he was in danger of casting to the winds the condition imposed by God. The angel of the Lord — Jehovah himself in one particular phase of his self-manifestation. See Numbers 20:16, note; Genesis 16:10; 22:11, 12; Exodus 3:2-6. For an adversary — To turn him from his wicked purpose of cursing Israel, called in verse 32 his “perverse way.”

Verse 23. And the ass saw the angel] When God granted visions those alone who were particularly interested saw them while others in the same company saw nothing; see Daniel 10:7; Acts 9:7.

23. And the ass saw the angel — “To the great disgrace of the prophet, the glory of the angel was first of all apparent to the ass.… He had been boasting before this of extraordinary visions, and now what was visible to the eyes of a beast was invisible to him! Whence came this blindness, but from the avarice by which he had been so stupified that he preferred filthy lucre to the holy calling of God?” — Calvin. All who are versed in natural history agree that irrational animals have a much keener instinctive presentiment of many natural phenomena, such as earthquakes, storms, etc., than man has with his five senses. “The fact is equally undeniable,” says Keil, “that many animals, as horses and cows, see the so-called second sight.” Sword drawn — A symbol of the wrath of Jehovah. 1 Chronicles 21:16; Joshua 5:13, note.

24. A path of the vineyards — A footpath between the walls of two adjoining vineyards.

25. Crushed Balaam’s foot — By this second sign God came nearer unto Balaam, and revealed to him the vanity of his divining art, showing that he could not foresee the evil that was about to befall him. “The children of God have the angels to keep them in all their ways, and to bear them up lest they dash their foot against a stone. Psalm 91:11, 12. But Balaam, tempting the Lord, hath his angel to withstand him, whereby, his foot is crushed against the wall; yet maketh he no good use thereof.” — Ainsworth.

Verse 26. And the angel-stood in a narrow place] In this carriage of the angel says Mr. Ainsworth the Lord shows us the proceedings of his judgments against sinners: First he mildly shakes his rod at them but lets them go untouched. Secondly he comes nearer and touches them with an easy correction as it were wringing their foot against the wall. Thirdly, when all this is ineffectual, he brings them into such straits, that they can neither turn to the right hand nor to the left, but must fall before his judgments, if they do not fully turn to him.

26. No way to turn — This narrowing way between two walls fitly represents the dealings of God with wicked men — first threatening them with his rod, yet sparing them; then touching them mildly, as in the case of the bruised foot; and at last bringing them into such a strait that escape is impossible.

27. Balaam’s anger was kindled — Although he was saved from instant death by the falling down of the ass, (verse 33,) like all unbelievers restrained from the pit of woe by divine chastisements, he is enraged at the means of his own deliverance.

V. 28. Opened the mouth-Conferred upon her the power of speech and reasoning for that time.

Verse 28. The Lord opened the mouth of the ass] And where is the wonder of all this? If the ass had opened her own mouth, and reproved the rash prophet, we might well be astonished; but when God opens the mouth, an ass can speak as well as a man. It is worthy of remark here, that Balaam testifies no surprise at this miracle, because he saw it was the Lord’s doing. Of animate and inanimate things receiving for a short time the gift of speech, the heathen mythology furnishes many fictitious examples, with which I do not deem it proper to occupy the reader’s time.

Verses 28, 29. Opened the mouth — Conferred upon her the power of speech and reasoning for that time. Balaam said — Balaam was not much terrified with the ass’s speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of different creatures. Or, perhaps, he was so blinded by passion that he did not consider the strangeness of the thing.

28. The Lord opened the mouth of the ass — These words irresistibly compel the conclusion that the animal was the direct object of the divine operation. Peter’s statement, (2 Peter 2:16,) that “the dumb ass speaking with man’s voice forbade the madness of the prophet,” is a strong affirmation of a real utterance. No other narrative in the Bible has given rise to so much dispute, ridicule, and false exposition. Every scoffer at the Holy Scriptures delights in a ride upon Balaam’s ass. The ridicule is all the more piquant by reason of the general estimation of Master Long-ear by the western nations as the ideal of absurdity and stupidity — an estimation of which there is not the least trace among the Orientals, especially in antiquity.

V. 29. Balaam said-Balaam was not much terrified with the ass’s speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of such creatures. Perhaps he was so blinded by passion, that he did not consider the strangeness of the thing.

Verses 28, 29. Opened the mouth — Conferred upon her the power of speech and reasoning for that time. Balaam said — Balaam was not much terrified with the ass’s speaking, because perhaps he was accustomed to converse with evil spirits, who appeared to him and discoursed with him in the shape of different creatures. Or, perhaps, he was so blinded by passion that he did not consider the strangeness of the thing.

Ver. 29. Now would I kill thee. A fallen man is apt to be violent in passion, and furious like a hariolus, a diviner or prophet of the heathen. Let us not forget the proverb, Ira est furor; anger is madness.

29. Because thou hast mocked me — It has been remarked that there are no evidences of surprise or alarm in Balaam at this wonderful phenomenon, and that his calmness proves that it was not a real speaking by the ass. Argumentum e silentio, the argument from silence, is the least cogent of all proofs. The mind is incapable of being swayed by two different emotions at the same time. While anger was dominant terror was in abeyance. There is no need of supposing that Balaam was accustomed to such prodigies. Now would I kill thee — Note the madness of the wicked, who with words and blows persecute their monitors.

30. Unto this day — Several versions add, from thy boyhood.

V. 31. On his face-In token of reverence and submission.

Verses 31, 32. The Lord opened the eyes of Balaam — He presented the angel to his view, who had hitherto been invisible to him. He fell flat on his face — In token of reverence and submission. Thy way is perverse — Springing from covetousness.

31. Opened the eyes — His natural eyes, which up to this time had been unable to see the angel. Luke 24:16, note. Says Hengstenberg, “This is a statement which cannot possibly be understood of any thing but the inward eye.” Query: Did the ass also see the angel with his inward eye? Was the beast in an ecstatic state? The literal exegesis is far more rational than that which reduces this whole affair to a phantasm supernaturally wrought in the mind of the man and the beast. Fell flat on his face — Hebrew, he bowed himself to his face, that is, either upon his own face, or to the face of the angel, in adoration. “Adored him, [falling,] prone to the ground.” — Vulgate. “He bowed, and worshipped upon his face.” — Targum of Onkelos.

V. 32. Thy way is perverse-Springing from covetousness.

Verses 31, 32. The Lord opened the eyes of Balaam — He presented the angel to his view, who had hitherto been invisible to him. He fell flat on his face — In token of reverence and submission. Thy way is perverse — Springing from covetousness.

32. Wherefore hast thou smitten thine ass — That God cares for the well being of the brutes is shown by the fact that the first words of the angel of the Lord are a reproof for the abuse of the ass. To withstand thee — Hebrew, to be Satan, that is, adversary unto thee. The name Satan is here given to a good angel who opposes himself to Balaam, both for the sake of Israel and of Balaam himself. But the devil is called Satan because he arrays himself against God and his people. Thy way is perverse — He had formed the purpose to curse Israel. See verse 22, note. As Balaam smote the beast for turning from the way of his master, so Jehovah would have rightfully smitten to death Balaam for turning in his heart aside from the Lord’s way.

V. 33. I had slain thee-I had slain thee alone, and not her, therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.

Verse 33. Surely now also I had slain thee] How often are the meanest animals, and the most trivial occurrences, instruments of the preservation of our lives, and of the salvation of our souls! The messenger of justice would have killed Balaam, had not the mercy of God prevented the ass from proceeding.

Verse 33. I had slain thee — Thee alone, and not the ass; therefore her turning aside and falling down was wholly for thy benefit, not for her own, and thy anger against her was unjust and unreasonable.

33. Unless she had turned — “This rendering,” says Keil, “cannot be defended according to the rules of the language.” He translates it thus: “Perhaps it turned out before me; for otherwise I should have killed thee and let her live,” leaving it uncertain why the ass had turned out of the way. Knobel suggests a slight alteration of the text, so that it will read unless instead of perhaps. Furst sustains the amendment. And saved her alive — An instance of killing a prophet and sparing his ass occurs in 1 Kings 13:23-28. The cabalists infer that this ass did die immediately after speaking, lest the heathen should worship her as a god.

Verse 34. If it displease thee, I will get me back again.] Here is a proof, that though he loved the wages of unrighteousness, yet he still feared God; and he is now willing to drop the enterprise if God be displeased with his proceeding. The piety of many called Christians does not extend thus far; they see that the thing displeases God, and yet they proceed. Reader, is this thy case?

Verse 34. I have sinned — He confesses his passion and thoughtlessness in his ill treatment of the ass, and excuses himself for so wilfully persisting in his journey, from his ignorance of the angel’s standing in the way to oppose him; but he makes no confession of his covetousness, which was the dishonest principle that influenced him in all his steps.

Ver. 34. I have sinned. Yea, when death is at the door the wicked confess.

34. I have sinned — An instance of a superficial repentance which confesses to sinful acts and still clings to wrong principles and cherishes evil purposes. The heart of Balaam was still swayed by covetousness. If it displease thee — He still dwells upon outward acts, overlooking the motive in which the guilt or innocence of an act lies. The going had been permitted, the cursing had been forbidden. Balaam goes with the intention of cursing. Of this wicked intent there is no sign of repentance.

V. 35. Go with the men-I allow thee to go, upon the following terms.

Verse 35. Go with the men — I allow thee to go upon the following terms. It must have tended to convince the Moabites how much Israel was under the divine protection, to see that Balaam, covetous as he was, and even after such great rewards were set before him, durst not imprecate evil against that people. Only the word that I shall speak, &c. — These words may be understood as a prediction, as well as a command; importing that he would find himself unable to pronounce either more or less about Israel than what God would put in his mouth.

35. Go with the men — Since neither the first prohibition of his going (verse 12) nor the portents and perils which he had encountered in the way had turned his heart from his wicked purpose, the Lord permitted him to go on in his judicial blindness, till he should stumble over the precipice of ruin. His primal error was in admitting to his breast, through the cursed thirst for gold, the intent to curse Israel. This cherished desire vitiated his repentance, and proved his faint offer to turn back to be hypocritical. That thou shalt speak — “The whole procedure was intended to sharpen his conscience and sober his mind, that he might pay attention to the word which the Lord would speak.” — Keil. Thus the immutability of the divine purpose in the adoption of Abraham and his seed is to be more clearly demonstrated through the mouth of a Gentile soothsayer.

V. 36. In the utmost coast-Not far from the camp of the Israelites, whom he desired him to curse.

Verses 36-38. In the utmost coast — Not far from the camp of the Israelites, whom he desired him to curse. Have I now any power at all, &c. — He here lets Balak know he was under the overruling power of God, whose commands he could not gainsay.

BALAAM RECEIVED BY BALAK, 36-41.

36. He went out to meet him — This compliment indicates the greatness of Balaam’s reputation and the greatness of Balak’s expectations. See Genesis 14:17, 18; 46:29; Exodus 18:7. Because of this act of Moab, and because a like honour was not done to Israel when he appeared on the border of Moab on his exode from Egypt, Jehovah’s former command, “Thou shalt not distress Moab,” was changed into this: “Thou shalt not seek their peace nor their prosperity all the days of thy life.” See Deuteronomy 23:3-6. Unto a city of Moab — This frontier city on the Arnon must have been Areopolis, or Ar. See Numbers 21:15, note.

Verses 36-38. In the utmost coast — Not far from the camp of the Israelites, whom he desired him to curse. Have I now any power at all, &c. — He here lets Balak know he was under the overruling power of God, whose commands he could not gainsay.

37. Promote thee to honour — After a gentle reproof for refusing his first invitation, Balak excites Balaam’s imagination by promises of honour. But instead of bestowing honours, Balak dismissed him in disgrace. Numbers 24:10, 11; Matthew 4:8, 9.

Verse 38. The word that God putteth in my mouth, that shall I speak.] Here was a noble resolution, and he was certainly faithful to it: though he wished to please the king, and get wealth and honour, yet he would not displease God to realize even these bright prospects. Many who slander this poor semi-antinomian prophet, have not half his piety.

Verses 36-38. In the utmost coast — Not far from the camp of the Israelites, whom he desired him to curse. Have I now any power at all, &c. — He here lets Balak know he was under the overruling power of God, whose commands he could not gainsay.

38. That shall I speak — With this reply he sought, at the very outset, to soften down the expectations of Balak, inasmuch as he concluded at once that his coming was a proof of his willingness to curse. For the angel with his drawn sword was still before his eyes, and the miraculous words were sounding in his ears, and he dared not do otherwise than as he was commanded. It is a singular fact that we find the remainder of this interesting dialogue not in the Mosaic record but in the prophet Micah, Micah 6:5-8; verses 6 and 7, disclose the agony of the king, and verse 8 the lofty conceptions of the Gentile seer. This reply of Balaam breathes a spirit of righteousness as lofty as any utterance found in Mosaism.

39. Kirjath-huzoth, the city of streets, is mentioned only here. Nothing is known respecting it but the name. Knobel conjectures that it is the same as Kerioth, Jeremiah 48:24, the modern Kereijat or Korriat, at the foot of Jebel Attarus, on the top of which were the heights of Baal.

V. 40. The princes-Whom the king had left to attend him.

Verse 40. And Balak offered oxen, &c.] This was to gain the favour of his gods, and perhaps to propitiate Jehovah, that the end for which he had sent for Balaam might be accomplished.

Verse 40. Sent to Balaam, and to the princes, &c. — Either to invite them to partake of the feast upon the sacrifice, or, having sacrificed, he sent portions of the sacred banquet to him, and the princes whom he had left to attend him. Balaam, who professed to be a worshipper of the true God, was very blame-worthy in partaking of meat offered to idols.

40. Balak offered oxen and sheep — These clean animals indicate that the king offered a propitiatory sacrifice to Jehovah, the God of Balaam, for the favourable issue of their undertaking. And sent to Balaam portions of the offerings as a pledge of honours soon to be bestowed. “All things have this aim, that Balaam, befooled by flatterers, should be ashamed to deny any thing to a king so magnificent, by whom he had been treated not only in a friendly but in a princely manner.” — Calvin.

V. 41. The high places of Baal-Consecrated to the worship of Baal, that is, of Baal Peor, who was their Baal or God. The utmost part-That is, all that people, even to the utmost and remotest of them, as appears by comparing this with, Numbers 23:13. He hoped that the sight of such a numerous host ready to break in upon his country would stir up his passion.

Verse 41. That-he might see the utmost part of the people.] As he thought Balaam must have them all in his eye when he pronounced his curse, lest it might not extend to those who were not in sight. On this account he took him up into the high places of Baal. NUMBERS

Verse 41. The high places of Baal — Consecrated to the worship of Baal, that is, of Baal-peor, who was their Baal, or lord, as the word signifies, a name given to several gods, both male and female. Their god, like those of other nations, it appears, was worshipped on high places, which were generally planted with groves, whose solemn gloom served to inspire the worshippers with serious thoughts. To several of these high places Balak brought Balaam, that he might see where he could take the fullest view of the Israelites; for in those solemn imprecations it was judged necessary to have the persons devoted present to the view of him who pronounced the malediction.

41. High places of Baal — Bamoth Baal, heights of Baal. See Numbers 21:19, note. This is the first mention in the Bible of Baal, the chief male deity of the Phenicians and Canaanites. See Judges 2:11, note. His worship was the predominant religion over nearly all of Western Asia. He had large numbers of trained priests who were accustomed to offer bloody sacrifices upon his altars, dancing and leaping upon the altar, cutting themselves with knives in fanatical frenzy, to the astonishment and awe of the spectators. According to Jeremiah 19:5, human sacrifices were offered to Baal. Modern research has cast much new light on this pagan cult by the discovery and interpretation of ancient inscriptions, and by tracing its spread from country to country with slightly varying names of the God, as Bel, Isa 46:1; Baal-berith, Judges 8:33; Baal-peor, Numbers 25:3; Baal-zebub, 2 Kings 1:6, and the golden calves of Bethel and of Dan, Hosea 2:8. It is essentially the same as the Phallic worship, described by Herodotus as widely prevalent in the Orient, and is to-day polluting India with its unspeakable defilement. It conceives the divine principle as both male and female, productive and receptive — Baal and Astarte — and fills its temples with gigantic images of the male organ of generation. See “Phallus” in McClintock & Strong’s Cyclopaedia. There were two reasons for choosing a high place for cursing Israel. (1.) It was thought the curse would be more effectual with the people in full view. (2.) Mountains were considered by the ancients as sacred, since they are nearer to heaven, the source of all holiness. The utmost part of the people — The whole encampment to the farthest extremity. See Numbers 23:13. This was done in order that the curse might be more powerful and fatal.