Numbers · Chapter 23

V. 1. Build seven altars-To the true God, otherwise he would not have mentioned it to God, as an argument why he should grant his requests, as he doth, Numbers 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them as he pleased. Seven-This being the solemn and usual number in sacrifices.

Verse 1. Build me here seven altars, &c.] The oxen and the rams were such as the Mosaic law had ordered to be offered to God in sacrifice; the building of seven altars was not commanded. Some think that these seven altars were built to the seven planets: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.

Verse 1. Build me seven altars — To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he does, verse 4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. Seven — This being the usual number in the more solemn and important sacrifices, even among those worshippers of the true God who were not of the seed of Abraham, nor favoured with a written revelation, Job 42:8. Perhaps it was intended to show that they worshipped Him who had in a manner consecrated the number seven, by ceasing from his works of creation on the seventh day. It may not be improper to notice here how much the number seven is regarded in the sacred writings. The blood of atonement was to be sprinkled seven times before the mercy-seat, Leviticus 16:14; the consecrating oil was to be sprinkled seven times upon the altar, Leviticus 8:11; the leper was to be sprinkled seven times, and seven days were appointed for his cleansing, Leviticus 14:7- 9; seven days were to be employed in consecrating the priests, (Leviticus 8:35,) and for purifying the unclean, Leviticus 12:2; Numbers 19:19; seven times Naaman washed in Jordan, 2 Kings 5:10, 14; seven days Jericho was besieged, and seven priests with seven trumpets blew, and the walls fell down, Joshua 6.; seven priests blew trumpets before the ark when David brought it home, 1 Chronicles 15:24; every seventh day was a sabbath; the seventh year a year of rest; and seven times seven years brought the jubilee. The principal events that should befall the world and the church, from the time of the banishment of St. John to the isle of Patmos, in the reign of Domitian, (A.D. 96,) to the consummation of all things, are comprehended in that wonderful book of prophecy termed the Revelation, by St. John, under the emblems of seven seals of a book opened, seven trumpets sounded by seven angels, and seven vials poured out also by seven angels. Now what more solid reason can be assigned for this peculiar regard shown by God himself to the number seven, than that it was intended to hold him forth to mankind as that Jehovah who had created the world in six days, and by resting on the seventh, had consecrated that number, and rendered it in some sense sacred to all nations and ages?

Verse 1. Seven altars. The Lord commanded Job’s friends to take seven bullocks and seven rams, offered no doubt on seven altars: Job 42:8. This was the highest sacrifice a nation could present. 1 Chronicles 15:26. 2 Chronicles 29:26.

PREPARATORY SACRIFICES, 1-6.

1. Build me here — Against the express prohibition of God Balaam proceeds in his purpose to gain Jehovah’s permission to curse his chosen people. His wickedness he attempts to veil from his own moral sense by his extraordinary religiousness, as some professed Christians lengthen the creed to compensate a shortened decalogue. He is determined to effect his purpose, not in spite of Jehovah, but by gaining his approval. He wishes to obey the will of God after he has won that will to his own purpose. Seven altars — For the symbolism of the number seven, a number denoting perfection, see Leviticus 4:6, note. Here is a strange mixture of paganism and Judaism. The Levitical law never recognises but one altar of sacrifice, which prefigures Christ. Hebrews 13:10. Many altars characterize polytheism. Jeremiah 11:13; Hosea 10:1; 12:11; Amos 3:14. The seven oxen and seven rams are strictly Levitical. See 1 Chronicles 15:26; 2 Chronicles 29:21; Job 42:8. “The nations of antiquity generally accompanied all their more important undertakings with sacrifices to make sure of the protection of their gods; but this was especially the case with their ceremonies of adjuration.” — Keil.

PREPARATORY SACRIFICES, 1-6.

1. Build me here — Against the express prohibition of God Balaam proceeds in his purpose to gain Jehovah’s permission to curse his chosen people. His wickedness he attempts to veil from his own moral sense by his extraordinary religiousness, as some professed Christians lengthen the creed to compensate a shortened decalogue. He is determined to effect his purpose, not in spite of Jehovah, but by gaining his approval. He wishes to obey the will of God after he has won that will to his own purpose. Seven altars — For the symbolism of the number seven, a number denoting perfection, see Leviticus 4:6, note. Here is a strange mixture of paganism and Judaism. The Levitical law never recognises but one altar of sacrifice, which prefigures Christ. Hebrews 13:10. Many altars characterize polytheism. Jeremiah 11:13; Hosea 10:1; 12:11; Amos 3:14. The seven oxen and seven rams are strictly Levitical. See 1 Chronicles 15:26; 2 Chronicles 29:21; Job 42:8. “The nations of antiquity generally accompanied all their more important undertakings with sacrifices to make sure of the protection of their gods; but this was especially the case with their ceremonies of adjuration.” — Keil.

V. 3. Stand by thy burnt-offering-As in God’s presence, as one that offers thyself as well as thy sacrifices to obtain his favour. I will go-To some solitary and convenient place, where I may prevail with God to appear to me. Sheweth me-Reveals to me, either by word or sign. An high place-Or, into the plain, as that word properly signifies.

Verse 3. Stand by thy burnt-offering] We have already seen that blessing and cursing in this way were considered as religious rites, and therefore must be always preceded by sacrifice. See this exemplified in the case of Isaac, before he blessed Jacob and Esau, Genesis 27:19, 28, 29, 33-40, and the notes there. The venison that was brought to Isaac, of which he did eat, was properly the preparatory sacrifice.

Verse 3. Stand by thy burnt-offering — As in God’s presence; as one that offers himself, as well as his sacrifices, to obtain God’s favour. I will go — To some solitary and convenient place, where I may prevail with God to appear to me. From this passage it is inferred, that in those early times it was customary for prophets, and other pious persons, after performing the sacred rites, to retire into some solitary place, there to wait for an answer from God. Whatsoever he showeth me — Reveals to me, either by word or sign. He went to a high place — Some, considering that he was already in a high place, would render it, He went into the plain, or valley. But it must be observed the original word ypv, shephi, from hpv shephah, eminere, eminens, excelsum esse, properly means, a high and rocky place. See Hebrew, Isaiah 13:2; Jeremiah 3:2. And, no doubt, Balaam ascended into a higher part of the mountain, for the greater convenience of retirement, and beholding Israel, as he says, (verse 9,) From the top of the rocks I see him.

3. Burnt offering — See Leviticus 1:3, note. The Lord will come to meet me — In what way he expected the manifestation of Jehovah is seen in Numbers 24:1: “He went not to seek for enchantments,” which, after the manner of false prophets, he colours with the name of Jehovah. See Leviticus 19:26, note. We have here a further commingling of Judaism and paganism — an expectation of a revelation of Jehovah’s will, but through the significant phenomena of nature, because heathenism had no “sure word of prophecy.” A high place — A bald height. To such high and solitary places soothsayers were accustomed to resort for an observation of the signs.

4. God met Balaam — Not in the flight of birds or in any natural sign of doubtful signification, but by a distinct and unequivocal message which he was commanded to declare to Balak. This was done, not for the sake of Balak, but for the good of Israel. Where his people are concerned God may direct the result of a pagan divination. Ezekiel 21:19-23.

PREPARATORY SACRIFICES, 1-6.

1. Build me here — Against the express prohibition of God Balaam proceeds in his purpose to gain Jehovah’s permission to curse his chosen people. His wickedness he attempts to veil from his own moral sense by his extraordinary religiousness, as some professed Christians lengthen the creed to compensate a shortened decalogue. He is determined to effect his purpose, not in spite of Jehovah, but by gaining his approval. He wishes to obey the will of God after he has won that will to his own purpose. Seven altars — For the symbolism of the number seven, a number denoting perfection, see Leviticus 4:6, note. Here is a strange mixture of paganism and Judaism. The Levitical law never recognises but one altar of sacrifice, which prefigures Christ. Hebrews 13:10. Many altars characterize polytheism. Jeremiah 11:13; Hosea 10:1; 12:11; Amos 3:14. The seven oxen and seven rams are strictly Levitical. See 1 Chronicles 15:26; 2 Chronicles 29:21; Job 42:8. “The nations of antiquity generally accompanied all their more important undertakings with sacrifices to make sure of the protection of their gods; but this was especially the case with their ceremonies of adjuration.” — Keil.

6. All the princes of Moab — The king and the princes faithfully watched their smoking altars, anxiously awaiting the return of the man who was reputed to have influence with Jehovah sufficient to call down wasting and mildew upon the glistening tents of their enemies spread out in the plains below. They hoped that the angel of death would hover over their foes with pestilence and destruction on his wings when the curse should stream from the mouth of the mighty magician.

V. 7. His parable-That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob-The posterity of Jacob.

Verse 7. And he took up his parable] wlvm meshalo, see on Numbers 21:27. All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified, and may be considered as immediate poetic productions of the Spirit of God; for it is expressly said, Numbers 23:5, that God put the word in Balaam’s mouth, and that the Spirit of God came upon him, Numbers 24:2.

Verse 7. His parable — That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob — The posterity of Jacob.

BALAAM’S FIRST PROPHECY, 7-12.

7. Parable — Hebrew mashal, a simile. Hengstenberg makes the use of this word in reference to the prophecies of Balaam an indication of the difference between them and real prophecy. All these oracular speeches of Balaam are, in the Hebrew, in a highly poetic form. They are dignified and sublime productions immediately caused by the Spirit of God. The mental eye of the speaker was fixed only upon what he saw, and this he uttered without the least regard to the expectations and desires of his hearers. The very first utterance must have extinguished all hope in the mind of the Moabite king. Aram literally signifies the high land. The Seventy render it Mesopotamia. See Numbers 22:5, note; Deuteronomy 23:4; Genesis 29:1, note. When Aram is used alone it generally denotes Western Syria, and when Mesopotamia is designated the word naharayim, of the two rivers, is added. This high land swarmed with soothsayers. Of the east — The exact direction was northeast. The Hebrews were accustomed to specify only the four principal points of the compass. Defy — Rather detest, with angry threats and fierce indignation. See Dan. 11:30.

Verse 8. How shall I curse, whom God hath not cursed?] It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God’s communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavours to injure them must be in vain.

8. Whom God hath not cursed — Balaam could not curse Israel, because God withheld him from so doing. Thus this master magician confesses that he is neither to help nor to hurt without leave from God. In language strikingly similar is the Babylonian exposed to shame by the prophet. See Isaiah 47:12-14.

V. 9. The rocks-Upon which I now stand. I see him-I see the people, according to thy desire, Numbers 22:41, but cannot improve that sight to the end for which thou didst design it, to curse them. The people shall dwell alone-This people are of a distinct kind from others, God’s peculiar people, separated from all other nations, as in religion and laws, so also in divine protection; and therefore enchantments cannot have that power against them which they have against other persons and people.

Verse 9. From the top of the rocks I see him] That is, from the high places of Baal where he went, Numbers 22:41, that he might the more advantageously see the whole camp of Israel.

The people shall dwell alone] They shall ever be preserved as a distinct nation. This prophecy has been literally fulfilled through a period of 3300 years to the present day. This is truly astonishing.

Verse 9. From the hills I behold him — The hills on which he then stood. This and the former expression may relate not only to the present view he had of the camp of Israel, but to their future settlement in Canaan; wherein they were represented to the eye of his mind, as dwelling securely under the protection of the Almighty.

The people shall dwell alone — Separated from other nations by peculiar laws, religion, and manners. See on Exodus 19:5; Leviticus 20:24, 25, 26; Exodus 3:8. By which means they had so little communication with the Gentiles, that they were called an unsociable people, and thought to have an enmity to the rest of the world, as we may read in Diodorus Siculus, Tacitus, and others.

And here we may reflect with the greatest admiration upon what Balaam said on this occasion; and be convinced that he was indeed under the influence of that Spirit to whom all things are known, at all times, from the beginning to the end. For how could he otherwise, as Bishop Newton properly argues, “upon a distant view only of a people whom he had never seen or known before, have discovered the genius and manners, not only of the people then living, but of their posterity to the latest generations? What renders it more extraordinary is, the singularity of the character, that they should differ from all the people in the world, and should dwell by themselves among the nations, without mixing and incorporating with any. The time too when this was affirmed increases the wonder, it being before the people were well known in the world, before their religion and government were established, and even before they had obtained a settlement anywhere; but yet that the character was fully verified in the event, not only all history testifies, but we have even ocular demonstration at this day. The Jews, in their religion and laws, their rites and ceremonies, their manners and customs, were so totally different from all other nations, that they had little intercourse or communication with them. An eminent author hath shown that there was a general intercommunity among the gods of paganism; but no such thing was allowed between the God of Israel and the gods of the nations. There was to be no fellowship between God and Belial, though there might be between Belial and Dagon. And hence the Jews were branded for their inhumanity and unsociableness; and they as generally hated, as they were hated by, the rest of mankind. Other nations, the conquerors and the conquered, have often associated and united, as one body, under the same laws; but the Jews, in their captivities, have commonly been more bigoted to their own religion, and more tenacious of their own rites and ceremonies, than at other times. And even now, while they are dispersed among all nations, they yet live distinct and separate from all, trading only with others, but eating, marrying, and conversing chiefly among themselves. We see, therefore, how exactly and wonderfully Balaam characterized the whole race, from the first to the last, when he said, Lo, the people shall dwell alone, and shall not be reckoned among the nations.”

9. From the top of the rocks — From which he thought that he might most effectually curse the people; but the sight of them did so amaze him that he blessed them. Shall dwell alone — This predicts not so much quietude and safety as unprecedented separation from all the Gentile world. This isolation was manifested to the natural eye of the seer in the fact that the Israelites were then dwelling in a separate encampment on the plain. “In this his spirit discerned the inward and essential separation of Israel from all the heathen.” — Baumgarten. As soon as they lost this peculiarity by copying heathen ways they lost their independence. Shall not be reckoned — Literally, shall not reckon itself among the Gentiles, having a different God and Defender. The capacity of the Jews to resist absorption into the nations among which they have been scattered for eighteen centuries is one of the world’s perpetual wonders. The Jews are a standing, incontrovertible proof of the truth of revelation.

V. 10. The dust-The numberless people of Jacob or Israel, who according to God’s promise, are now become as the dust of the earth. Of the righteous-Of this righteous and holy people. The sense is, they are not only happy above other nations in this life, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death: their happiness begins where the happiness of other people ends; and therefore I heartily wish that my soul may have its portion with theirs when I die. Was not God now again striving with him, not only for the sake of Israel, but of his own soul?

Verse 10. Let me die the death of the righteous] Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one’s fathers in a good old age, having seen his children, and children’s children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (whmk ytyrja yhtw uthehi acharithi chamohu, And let my POSTERITY be like his.) It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.

Verse 10. Who can count the dust of Jacob? — Who can count a people which is like the dust of the earth for number? Thus was God’s promise to Abraham. (Genesis 13:16.) I will make thy seed as the dust of the earth, already fulfilled. The number of the fourth part of Israel — Referring, probably, to the division of Israel into four camps, which lay now in his view, as if he had said, How vast is the number of this people, when even one of their camps is so numerous as to be almost past reckoning! Of the righteous — Of this righteous and holy people. The sense is, they are not only happy above other nations in this life, and therefore in vain should I curse them, but they have this peculiar privilege, that they are happy after death: their happiness begins where the happiness of other people ends; and therefore I heartily wish that my soul may have its portion with theirs when I die. Was not God now striving with him, not only for the sake of Israel, but of his own soul? And had he not probably some forebodings of his own coming to an untimely end, as he really did afterward, being slain with the five kings of Midian by the sword of Israel? Alas! what did this wish, however sincere and passionate, signify while he was pursuing his covetous and ambitious designs, and seeking the wages of unrighteousness? And what will a similar desire in any of us avail, unless we break off every known sin, by repentance toward God, and sincerely turn to him in heart and life, by a faith in Christ, which worketh by love, and is of the operation of his Spirit? That we may die the death of the righteous, we must live his life; and in order thereto must win Christ, as the apostle’s expression is, (Philippians 3:8, 9,) and be found in him, not having our own righteousness, but that which is through faith in Christ — Being hereby both justified and regenerated, and made practically obedient to God’s holy law.

10. The dust of Jacob — Posterity so multiplied as to be countless as the dust. The hyperbole was a common rhetorical figure with Oriental writers, especially in indicating a great number. Genesis 13:16, note; Exodus 32:12. The death of the righteous — The qualities which in Balaam’s conception are implied in the term righteous are, “to do justly, and to love mercy, and to walk humbly with God.” Micah 6:8. He ascribes these qualities to Israel as a whole, because there were some among them of unquestioned rectitude, and others who evinced their rectitude of heart by prompt repentance after any temporary defection. There is no sufficient evidence that Balaam’s desire embraced blessedness beyond the grave. The whole prophecy has reference to unbroken prosperity up to a peaceful death. “How much soever men differ in the course of life they prefer, and in their ways of palliating and excusing their vices to themselves, yet all agree in one thing, desiring to die the death of the righteous. This surely is remarkable. The observation may be extended further, and put thus: There is no man but would choose, after having had the pleasure or advantage of a vicious action, to be free of the guilt of it — to be in the state of an innocent man. This shows, at least, the disturbance and implicit dissatisfaction in vice arising partly from an immediate sense of having done evil, and partly from an apprehension that this inward sense shall, one time or another, be seconded by a higher judgment, upon which our whole being depends.” — Bishop Butler.

BALAAM’S FIRST PROPHECY, 7-12.

7. Parable — Hebrew mashal, a simile. Hengstenberg makes the use of this word in reference to the prophecies of Balaam an indication of the difference between them and real prophecy. All these oracular speeches of Balaam are, in the Hebrew, in a highly poetic form. They are dignified and sublime productions immediately caused by the Spirit of God. The mental eye of the speaker was fixed only upon what he saw, and this he uttered without the least regard to the expectations and desires of his hearers. The very first utterance must have extinguished all hope in the mind of the Moabite king. Aram literally signifies the high land. The Seventy render it Mesopotamia. See Numbers 22:5, note; Deuteronomy 23:4; Genesis 29:1, note. When Aram is used alone it generally denotes Western Syria, and when Mesopotamia is designated the word naharayim, of the two rivers, is added. This high land swarmed with soothsayers. Of the east — The exact direction was northeast. The Hebrews were accustomed to specify only the four principal points of the compass. Defy — Rather detest, with angry threats and fierce indignation. See Dan. 11:30.

V. 12. Must I not-Ought I not? Is it not my duty? Canst thou blame me for it?

Verses 12, 13. Must I not — Ought I not? Is it not my duty? Canst thou blame me for it? Thou shalt not see them all — Perhaps he thought the sight of all of them might discourage him, or, as it did before, raise his fancy to an admiration of the multitude and felicity of the people.

12. Must I not take heed — This truly noble utterance implies that Balaam did not speak under physical constraint from Jehovah, a mere fiction of Philo, but as a free agent, clearly perceiving and admiring the right, but strongly desiring the wrong. Says Bishop Butler: “He is plainly represented to be under no other force or restraint than the fear of God.” This double part which Balaam is playing, his apparent readiness to obey Jehovah and his wish to minister to the wicked desire of his employer, will ere long bring certain ruin upon himself.

V. 13. Thou shalt not see them all-Perhaps he thought the sight of all them might discourage him, or as it did before, raise his fancy to an admiration of the multitude and felicity of the people.

Verse 13. Thou shalt see but the utmost part of them] Balak thought that the sight of such an immense camp had intimidated Balaam, and this he might gather from what he said in the tenth verse: Who can count the dust of Jacob, &c.; he thought therefore that he might get Balaam to curse them in detached parties, till the whole camp should be devoted to destruction by successive execrations.

Verses 12, 13. Must I not — Ought I not? Is it not my duty? Canst thou blame me for it? Thou shalt not see them all — Perhaps he thought the sight of all of them might discourage him, or, as it did before, raise his fancy to an admiration of the multitude and felicity of the people.

THE SECOND PROPHECY, 13-26.

13. But the utmost part — Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen.

14. The field of Zophim was the cultivated field of the watchmen on the slope or top of the range of Pisgah. Mr. Porter identifies it with the ruins of Main, at the foot of Attarus, which he calls Pisgah. The watchers may have been sentinels in war or augurs in peace observing the heavens and the birds.

V. 15. While I meet the Lord-To consult him, and to receive an answer from him.

Verse 15. While I meet the Lord — To consult him and receive an answer from him, if peradventure these renewed sacrifices will prevail with him to comply with our desires.

15. Stand here — Rather, Do thou stand thus, as thou art. While I meet — In the Hebrew this verb meet has no object. It is technically used for going out for auguries, (Numbers 24:1,) or for the words of Jehovah. Literally, I will meet thus, that is, in the required manner.

16. Put a word in his mouth — An instance of verbal inspiration. God can impress words upon the human mind in ways which our poor philosophy cannot fathom.

Verse 17. What hath the Lord spoken?] Balak himself now understood that Balaam was wholly under the influence of Jehovah, and would say nothing but what God commanded him; but not knowing Jehovah as Balaam did, he hoped that he might be induced to change his mind, and curse a people whom he had hitherto determined to bless.

17. He stood by his burnt offering — The seven smoking altars, surrounded by the anxious king and his expectant princes, present a scene worthy of the painter.

V. 18. Rise up-This word implies the diligent attention required; rouse up thyself and carefully mind what I say.

Verse 18. Rise up, Balak — In these words Balaam calls on the king to receive the message of the great God with reverence and diligent attention; as if he had said, Rouse up thyself and carefully mind what I say.

18. Rise up, Balak, and hear — The king, who was already in an erect bodily attitude, is called to elevate his thoughts for the reception of the divine revelation. He is called to a hearing with an alert and minute attention.

V. 19. That he should lie-Break his promises made to his people for their preservation and benediction. Repent-Change his counsels or purposes; unless he see iniquity in Jacob.

Verse 19. God is not a man, that he should lie] This seems to be spoken to correct the foregoing supposition of Balak that God could change his mind. Even the heathen would not allow that their supreme god could be caught in a falsity. Hence ÆSCHYLUS, in Prometh. vinct. 1068:— Yeudhgorein gar ouk epistatai stoma

To dion, alla pan epov telei.

“The mouth of Jove knows not to frame a lie;

But every word finds full accomplishment.”

Verse 19. That he should lie — Break his promise made to his people for their preservation and benediction. Neither the son of man that he should repent — Change his counsels or purposes, as men change theirs, either because they are not able to execute them, or because they are better informed, or their minds are changed by some unexpected occurrence, or by their passions, none of which things have place in God. When the inspired writers speak of God’s repenting, as Jeremiah 18:8, and Amos 7:3-6, they are to be understood as speaking figuratively, and adapting their language to our apprehensions. They only mean that God changes the course of his providence toward mankind, according as he sees a change in their dispositions and actions. See note on Genesis 6:6.

19. God is not a man, that he should lie — The aim of Balak’s second sacrifice was to produce such a change in Jehovah as may be effected in the purposes of men. The king is informed that God is unchangeable, and so wholly unlike fickle men. The principles governing his acts toward man are unalterably fixed independent of what man will freely perform. Having announced that he will reward the righteous and punish the wicked, to reverse this decree would be to overturn his own throne of moral government. That he should repent — “With regard to his own counsels God repents of nothing; but this does not prevent the repentance of God, understood as an anthropopathic expression, denoting the pain experienced by the love of God on account of the destruction of its creatures. Genesis 6:6, note; Exodus 32:14.” — Keil. Samuel refused Saul’s request in similar words when urged to revoke his rejection by Jehovah. 1 Samuel 15:29.

THE SECOND PROPHECY, 13-26.

13. But the utmost part — Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen.

V. 21. Iniquity-Not such as in the Canaanites: Such as he will punish with a curse, with utter destruction. The Lord is with him-He hath a favour for this people, and will defend and save them. The shout of a king-That is, such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their King: when he appears among them upon some solemn occasion, or when he returns from battle with victory. This expression implies God’s being their King and ruler, and their abundant security and confidence in him.

Verse 21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel] This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favouring, blessing, and sparing a rebellious and undeserving people; see Clarke’s note, “Genesis 49:33”. In this way, I think, this difficult text may be safely understood.

There is another way in which the words may be interpreted, which will give a good sense. אונ aven not only signifies iniquity, but most frequently trouble, labour, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, &c., produced by sin. lm[ amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labour, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none.

Dr. Kennicott contends for the reading of the Samaritan, which, instead of cybh al lo hibbit, he hath not seen, has cba al lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.

Verse 21. Iniquity in Jacob — Not such as in the Canaanites: such as he will punish with a curse, with utter destruction. The Lord is with him — He hath a favour for this people, and will defend and save them. The shout of a king — That is, such joyful and triumphant shouts as those wherewith a people congratulate the approach and presence of their king, when he appears among them upon some solemn occasion, or when he returns from battle with victory. This expression implies God’s being their King and Ruler, and their abundant security and confidence in him.

Ver. 21. He hath not beheld iniquity in Jacob, nor seen perverseness in Israel. The Vulgate reads, ‘There is no idol in Jacob, nor similitude in Israel.’ Our Poole also cites one class of interpreters who read, ‘He does not behold injury to Jacob, nor see vexation against Israel.’ Dr. Wall reads the Septuagint to the same effect: ‘There shall not be calamity in Jacob, nor shall there be seen painfulness in Israel.’ Others read, ‘He doth not approve of any outrage against Jacob, nor allow of vexation to Israel.’ The annotations of the assembly of divines are to the same effect. The original terms, rendered iniquity, or vanity, and perverseness, signify molestation, grief, wrong, misery, and violent strength, rather than sin. How much then has this text been abused, by men who would force upon it an antinomian sense.

21. Iniquity in Jacob — The Hebrew aven includes all kinds of sin, especially idolatry. 1 Samuel 15:23. Hence the Chaldee Paraphrase and Targum of Jonathan here read, “No servers of idols in the house of Jacob;” and the Vulgate, Non est idolum in Jacob, nec videtur simulacrum: “There is no idol in Jacob, nor does an image appear in Israel.” The Seventy render it thus: “No misery in Jacob, no molestation or pain in Israel.” But even in the sense of guilt-entailing sin, new Israel, after old rebellious Israel had perished in the wilderness, may have been so diligent in the observance of the altar ritual, especially the day of atonement, (which may have been only the day before,) that the nation was kept in a state of pardon through the blood of sprinkling, God hiding his face from their sins and blotting out their iniquities (Psalm 51:9) instead of setting them in the light of his countenance. Psalm 90:8; 109:14, 15. Says Bishop Butler: “They were a people of virtue, so far as not to have drawn down, by their iniquity, that curse which Balaam was soliciting leave to pronounce upon them.” A shocking perversion of this text is made by those antinomians who quote it as a proof that God does not regard the iniquities of those who are “in Christ,” and that only imputed, and not inwrought, holiness is required. Shocking, indeed, is the antinomianism of McIntosh’s comment: “Beholders many faults may find; but as regards our standing, our God sees us (the elect) only in the comeliness of Christ; we are perfect in him.” The shout of a king — The acclamations which attend the presence of a great and victorious King (Jehovah) are among them, hence they could not be effectually cursed, since his presence was a proof of his favour and protection. This passage is quoted against the Mosaic authorship of the episode of Balaam as implying that the Israelites were governed by a king at the time of its composition. But was not Jehovah, their King, abiding in the very centre of the camp? Israel was surrounded by kingdoms, which might suggest this language respecting the theocracy.

V. 22. Out of Egypt-Namely, by a strong hand, and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. He-Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sense is, Israel is not now what he was in Egypt, a poor, weak, dispirited, unarmed people, but high and strong and invincible. An unicorn-The word may mean either a rhinoceros, or a strong and fierce kind of wild goat. But such a creature as an unicorn, as commonly painted, has no existence in nature.

Verse 22. The strength of a unicorn.] mar reem and myar reim. It is generally allowed that there is no such beast in nature as the unicorn; i.e., a creature of the horse kind, with one long rich curled horn in the forehead. The creature painted from fancy is represented as one of the supporters of the royal arms of Great Britain. It is difficult to say what kind of beast is intended by the original word. The Septuagint translate the word monokerwv, the unicorn, or one-horned animal; the Vulgate, sometimes, unicornus; and in the text rhinocerotis, by which the rhinoceros, a creature which has its name from the horn on its nose, is supposed to be meant. That no single-horned animal can be intended by the reem of Moses, is sufficiently evident from this, that Moses, speaking of Joseph, says, “he has the HORNS of A unicorn,” or reem, where the horns are spoken of in the plural, the animal in the singular. The creature referred to is either the rhinoceros, some varieties of which have two horns on the nose, or the wild bull, urus, or buffalo; though some think the beast intended is a species of goat; but the rhinoceros seems the most likely. There is literally a monoceros, or unicorn, with one large curled ivory horn growing horizontally out of his snout; but this is not a land animal, it is the modiodan or nurwal, a marine animal of the whale kind, a horn of which is now before me, measuring seven feet four inches; but I believe the rhinoceros is that intended by the sacred writers.

Verse 22. Out of Egypt — Namely, by a strong hand, and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. He hath the strength of a unicorn — He, Israel, whom God brought out of Egypt, such change of numbers being very common in the Hebrew language. The sense is, Israel is not now what he was in Egypt, a poor, weak, dispirited, unarmed people, but high, and strong, and invincible. The only difficulty is, what creature is here meant by µar, reem, which we translate unicorn. Bochart, who is followed by Le Clerc, Patrick, and others, is of opinion that it is a kind of mountain goat, or wild goat, of a very tall size, well known in Arabia. Others, with the learned Scheuchzer, suppose the rhinoceros to be meant, concerning one species of which, the unicorn is, Buffon informs us in his Natural History, that its length, from the extremity of the muzzle to the origin of the tail, is at least twelve feet, and the circumference of the body nearly the same. Of one of this species, sent to London from Bengal in the year 1739, Dr. Parsons observes, “The vivacity and promptitude of his movements led me to think that he is altogether unconquerable, and that he could easily overtake any man who should offend him.” — See Ency. Brit. It seems very probable this is the animal here alluded to, and in verse 8 of the next chapter.

Ver. 22. The strength of an Unicorn. Mr. Campbell, who visited the African missions, has been heard to say that he himself killed two unicorns, when about 800 miles north-east of the Cape of Good Hope. They were each as large as four horses. The horn rises in front of the head, and a smaller horn rises below. It is therefore a bicorned animal. Our painters give this animal the horn of the sea-unicorn, being unacquainted with its natural history; they are correct however in giving it a divided hoof. This, like many other animals, is now almost extinct.

22. God brought them — Literally, is bringing; implying that the act was still going on. The strength of a unicorn — This is not the rhinoceros, as some have supposed, but the “wild ox,” (R.V.,) or buffalo, which is untamable and incapable of agricultural service, and formidable on account of its horns. It was common in Palestine. Job 39:9, 10; Deuteronomy 33:17; Psalm 22:21. Instead of strength Furst uses fleetness.

V. 23. Against Jacob-Nor against any that truly believe in Christ. What hath God wrought-How wonderful and glorious are those works which God is now about to do for Israel! These things will be a matter of discourse and admiration to all ages.

Verse 23. There is no enchantment, &c.] Because God has determined to save them, therefore no enchantment can prevail against them. According to this time, &c.] I think this clause should be read thus: “As at this time it shall be told to Jacob and to Israel what God worketh;” i.e., this people shall always have prophetic information of what God is about to work. And indeed, they are the only people under heaven who ever had this privilege. When God himself designed to punish them because of their sins, he always forewarned them by the prophets; and also took care to apprise them of all the plots of their enemies against them.

Verse 23. No enchantment against Jacob — Nor against any that truly believe in Christ! What hath God wrought! — How wonderful and glorious are those works which God is now about to do for Israel! These things will be a matter of discourse and admiration to all ages.

THE SECOND PROPHECY, 13-26.

13. But the utmost part — Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen.

V. 24. As a great Lion-As a lion rouseth up himself to fight, or to go out to the prey, so shall Israel stir up themselves to warlike attempts against their enemies. He shall not lie down-Not rest or cease from fighting and pursuing.

Verse 24. Behold, the people shall rise up as a great lion] aybl labi, the great, mighty, or old lion, the king of the forest, who is feared and respected by all the other beasts of the field; so shall Israel be the subduer and possessor of the whole land of Canaan. And as a young lion, yra ari from hra arah, to tear off, the predatory lion, or the lion in the act of seizing and tearing his prey;-the nations against whom the Israelites are now going shall be no more able to defend themselves against their attacks, than the feeblest beasts of the forest are against the attacks of the strong lion.

Verse 24. As a great lion — As a lion rouseth up himself to fight, or to go out to the prey, so shall Israel stir up themselves to warlike attempts against their enemies. He shall not lie down until he eat of the prey — They shall not lay down their arms until they have made an entire conquest of their enemies; just as the lion, risen up to pursue his prey, doth not usually lie down till he hath taken that prey, and drunk the blood of the beasts he has slain. The prophecy seems to have a peculiar respect to the conquest of the Canaanites. This was the condition of Israel at present, and during the days of Joshua and David. But alas! their sins and follies often so enfeebled them that they themselves became an easy prey to their enemies! And there is no truth more plain or more incontestable than this, that piety and virtue are at once the strength and glory of a nation, and that ungodliness and vice are the surest and saddest presages of the ruin of any people.

24. As a great lion — Under the imagery of the king of the forest the invincibility of the Hebrew military power, or of Jehovah energizing obedient Israel, is strikingly set forth. The prediction of Jacob respecting Judah (Genesis 49:9) is here extended to the whole nation, to blast the hope of Balak that he should destroy Israel. See Numbers 24:8, 9, notes. Drink the blood — The cruelty and rapacity which these words might seem to indicate are not intended. The simile must not bepressed too far. Strength, courage, and national superiority are symbolized by the lion. Genesis 49:9, note.

25. Neither curse… nor bless — This issue of Balak’s machinations against the people of God is only a single instance of the inspired declaration, “The wrath of man shall praise thee,” which has been fulfilled all along the ages. The efforts of infidelity to destroy Christ have all resulted in his exaltation. The stone, the watch, and the seal, intended to keep the crucified Jesus in the tomb, have become strong proofs of the resurrection of our Lord. The assaults of rationalism, by arousing Christian apologists to deeper researches, have contributed to lay bare the immutable foundations of the Gospel of Jesus Christ.

THE SECOND PROPHECY, 13-26.

13. But the utmost part — Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen.

27. Peradventure it will please God — “It was the opinion of the heathen that what was not obtained through the first, second, or third victim might nevertheless be secured through a fourth.” — Clericus. Hence the continued altar-building and burnt offerings.

V. 28. Peor-An high place called Beth-peor, Deuteronomy 3:29. That is, the house or temple of Peor, because there they worshipped Baal-peor.

Verse 28. Unto the top of Peor] Probably the place where the famous Baal-peor had his chief temple. He appears to have been the Priapus of the Moabites, and to have been worshipped with the same obscene and abominable rites.

NUMBERS

Verse 28. Unto the top of Peor — The most famous high-place in all the country of Moab, where, as Seiden conjectures, Baal had a temple, called Beth-peor, or the house of Peor, (Deuteronomy 3:29,) and was therefore named Baal-peor. Balak seems to have chosen this place in hope that, being the residence, as he fancied, of Baal, the god of Moab, the God of Israel would not or could not come thither to hinder the operation; or that, being a place acceptable to his god, it must be so to Jehovah, and that there he would be induced to favour their designs. Such are the idle conceits that foolish men have of the living and true God, and so vain are their imaginations concerning him! Thus the Syrians fancied Jehovah to be the God of the hills, but not of the valleys, (1 Kings 20:28,) as if he were more powerful in one place than he is in every place! Here they repeat their expensive sacrifice of seven bullocks and seven rams, upon seven altars, although they had no promise on which to build their hopes of success. And shall we, who have many and faithful promises, from Him who cannot lie, that the vision at the end shall speak, not persevere to ask that we may receive the divine favour and blessing, and to seek that we may find them? Shall we not continue instant in prayer, without weariness or fainting, and by a patient continuance in well-doing, seek glory, honour, and immortality?

28. Peor — Near to Beth-peor, a town of the Reubenites, (Joshua 13:20, note,) was one of the northern peaks of Abarim. “This point answers admirably to Professor Paine’s Pisgah, Mount Siaghah. Numbers 21:20, note. Either this or the second foreland, where are ruinous heaps, from both of which there is a near and distinct view of the plain from ‘Beth-jeshimon unto Abel-shittim,’ may be the top of Peor.” — Ridgaway. Jeshimon — See Numbers 21:20, note.