Annotations on the Pentateuch, Psalms, Song of Songs, Biblical commentary 4 · Chapter 23
CHAP. XXIII.
1 Balaam and Balak offer sacrifices. 4 God meeteth Balaam, and putteth in his mouth a blessing, which offendeth Balak. 13 They come to another place to curse the people of the Lord, and there againe they offer sacrifices. 16 God meeteth Balaam, and putteth in his mouth a more ample blessing. 26 Balak being more offended, bringeth Balaam to a third place, where also they sacrifice.
ANd Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks, and seven …ams. And Balak did as Balaam had spoken, and Balak and Balaam offered a bullock and a ram on an altar. And Balaam said unto Balak; Stand by thy Burnt-offering, and I will goe, peradventure Iehovah will come to meet me, and what word soever hee sheweth me, I will tell thee: and hee went to an high place. And God met Balaam, and he said unto him, I have prepared seven alta…s, and I have offered a bullocke and a ram on an altar. And Iehovah put a word in Balaams mouth, and said, Returne unto Balak, and thus thou shalt speake. And he returned unto him, and loe he stood by his Burnt-offering; he, and all the Princes of Moab. And he tooke up his parable, and said, Balak the King of Moab hath brought mee from Aram, from the mountains of the East, (saying;) Come curse me Iakob, and come de…ie Israel. How shall I curse whom God hath not cursed, and how shall I de…e whom Iehovah hath not defied? For from the top of the …ocks I see him, and from the hi…s I behold him: loe the people shall dwell alone, and shall not be r…ckoned among the Nations. Who can count the dust of Iakob, and the number of the fourth part of Israel? Let my soule die the death of the righteous men, and let my last end be like his. And Balak said unto Balaam; What hast thou done unto me? I tooke thee to curse mine enemies; and behold, blessing thou hast blessed them. And he answered, and said, Must I not take heed to speake that which Iehovah hath put in my mouth?
And Balak said unto him, Come I pray thee with me unto another place, that thou maist see them from thence; thou shalt see but the utmost part of them, and shalt not see them all, and curse me them from thence.
And he tooke him to the field of Zophim, to the top of Pisgah; and he built seven altars, and offered a bullock and a ram on an altar. And he said unto Balak; Stand here, by thy Burnt-offering, and I will meet yonder. And Iehovah met Balaam, and put a word in his mouth, and said, Returne unto Balak, and thus thou shalt speake. And he came unto him, and lo he stood by his burntoffering, and the Princes of Moab with him; and Balak said unto him, What hath Iehovah spoken? And he tooke up his parable, and said, Rise up Balak, and heare▪ hearken unto me thou son of Zippor. God is not a man that hee should lie, or a son of Adam that he should repent: hath he said, and shall he not doe? and hath he spoken, and shall hee not confirme it? Behold I have received to blesse, and he hath blessed, & I can not reverse it. He hath not beheld iniquitie in Iakob, neither hath he seene perversenesse in Israel: Iehovah his God is with him, and the showt of a King is among them. God brought them forth out of Egypt; hee hath as the strengths of an Vnicorne. Surely there is no inchantment against Iakob, nor divination against Israel; according to this time, it shal be said of Iakob, and of Israel, What hath God wrought? Behold, the people shall rise up as a couragious Lion, and lift up himselfe as a renting lion: he shall not lie downe untill he eat the prey, and drinke the bloud of the slaine. And Balak said unto Balaam, Neither cursing curse him, nor blessing blesse him. And Balaam answered and said unto Balak; Spake I not unto thee, saying; All that Iehovah speaketh that I must doe? And Balak said unto Balaam; Come I pray thee, I will take thee unto another place; peradventure it will be right in the …ies of God, that thou shalt curse me them from thence.
And Balak tooke Balaam unto the top of Peor that looketh toward Ieshimon. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had said, and hee offered a bullocke and a ram on an altar.
Annotations.
BVild me here] or, Build for me in this place seven altars. Balaam here bewraieth his impiety, when in stead of disswading the king from his evill enterprise, by the word of God, who had forbidden him to curse Israel, Num. 22. 12. hee attempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the colour of religious actions, building altars, and offering sacrifices to God, hereby to intreat and obtaine leave of him to curse his people. For it was the manner in those dayes to seeke the Lord, and obtaine his favour by sacrifice, Gen. 46. 1, 2. &c. 1 Sam. 13. 9, 12. Hos. 5. 6. Thus Balaam hath soone forgotten the Oracle of God, the sword of the Angell, and dangers that hee so hardly escaped by the way, and greedily runneth after the errour of his evill heart, fulfilling the saying of the Prophet, Let favour be shewed to the wicked, yet will he not learne righteousnesse, Esai. 26. 10. prepare me] or, prepare for me. As Balak said, Curse me Iakob, and de…ie Israel: so Balaam saith, Build me altars, and prepare me sacrifices; his intent being not to honour God, but to curse his people. Thus religion is made a cloke of wickednesse. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked minde, Prov. 21. 27. God desireth merciemercy and not sacrifice, Hos. 6. 6. But Balaam was of their religion which thinke that gaine is godlinesse, 1 Tim. 6. 5. and for the wages of iniquitie, abuseth the ordinances of the blessed God, unto cursing and crueltie. seven bullocks] as bullocks and rammes were sacrifices which God himselfe required in the Law, Levit. 1. and which the Patriarchs had learned from God of old, Gen. 15. 9. so seven was a number sanctified of God for many mysteries, (as is noted on Levit. 4. 6.) and particularly in sacrifices, as he said to Iobs friends, Take unto you now seven bullocks and seven rammes, and goe to my servant Iob, and offer up for your selves a Burnt-offering, Iob 42. 8. So at the bringing up of the Arke, David and the Elders of Israel offered seven bullocks and seven rams, 1 Chron. 15. 26. and Ezekias with the rulers brought seven bullocks, & seven rams, and seven lambs, and seven hee-goats for a Sin-offering for the kingdome, &c. 2 Chron. 29. 21. Wherefore the Aramites, Moabites, and other nations, having learned from their ancestors the manner of sacrificing unto God, retained it till Moses time, and long after, though corrupted with their owne superstitions, and abused to much impietie. Hereupon Balaam sacrificeth to the Lord in this sort, to purchase favour of him, and vainly boasteth unto God him-selfe of his good worke, v. 4. And according to this number, it is seven times said of Balaam, that he took up his parable, Num. 23. 7. 18. and Num. 24. 3. 15. 20. 21, 23.
Vers. 2. Balak did] Though Chemosh was Balaks God, Num. 21. 29. yet now by Balaams counsell he sacrificeth to Iehovah the God of Israel v. 3. 17. as unstable men in hope to obtaine their purposes are easily drawn to communicate with all religions true or false, & to make a sinfull mixture of them, 2 King. 17. 28, 29,—33. Ezr. 4. 1. 2. Act. 17. 23. on an altar] that is, as the Chaldee explaineth it, on every altar. The altar being an holy ordinance, wch sanctified the offering, Matth. 23. 19. and a figure of Christ, Heb. 13. 10. Ioh. 17. 19. they (for the more sanctimony) offer their gifts on severall altars. Wherein they adde superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, …. 8. 20. & 12. 7. and 13. 4. 18. and 26. 25. and 33. 20. and 35. … Exod. 17. 15. and 24. 4. but Idolaters accustomed themselves to many altars, 2 Kings 18. 22. Ier. 11. 13. Hos. 10. 1. & 12. 11. Amos 3. 14. Esa. 17. 8. such many altars were multiplied to sin, Hos. 8. 11.
Vers. 3. Stand] or, Present thy selfe, to wit, unto God, here by thy burnt-offering, and goe not with me: as they were wont to stand by their sacr…fices whiles they burned, and present themselves there unto the Lord, who first had respect unto the offerer, and then unto the gift, Gen. 4. 4, 5. so Balak and his princes were to stay there, if perhaps God would respect their persons. peradventure Iehovah … come] or, as the Greeke translateth, if perhaps the Lord will appeare. Balaam went now to meet with inchantments, or signes of good luck, Num. 24. 1. wch after the manner of false Prophets, hee coloureth with the name of the Lord. what word] or, what thing soever. to an high place] to a cliffe o… the rock: or, solitarie, to a solitarie place: and thus the Chaldee expounds it, he went alone. He went as sooth sayers were wont, to an high & solitary place, to make his prayers, and to observe signes if any should appeare.
Vers. 4. God met Balaam] in Greeke, God appeared to Balaam; in Chaldee, the word from before the LORD met (or came unto) Balaam: and so againe in v. 16. Though he sought the Lord both by an unlawfull means of inchantment, Num. 24. 1. Deu. 18. 10. and to a wicked end, that he might curse Israel, Deut. 23. 4, 5. yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. So when Nebuchadnezzar used divinations, and consulted with Idols, being unresolved whether he should first warre against the Iewes or the Ammonites, the Lord so disposed of it, that he first fell upon the Iewes, and signified the same to his Prophet, Ezek. 21. 19.—23. he said] that is, as the Greeke explaineth it, Balaā said. I have prepared] or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifices wherewith he honoured him; and with all implying his request, that he might have leave to curse Israel: but the Lord would not heare Balaam, Deut. 23. 5. for he hath not so great delight in Burnt-offerings and sacrifices, as in obedience to his voyce, 1 Sam. 15. 22. To doe justice and judgement, is more acceptable to the LORD, than sacrifice, Prov. 21. 3.
Vers. 5. put a word in Balaams mouth] The Lord giveth no answer to Balaams boasting speech, nor sheweth any regard of his altars and sacrifices, (which were an abomination unto him, Prov. 15. 8.) but sendeth him backe with a blessing upon his people, contrary to his owne and the kings desire and expectation. The preparations of the heart in man, and the answer of the tongue from the LORD, Prov. 16. 1.
Vers. 7. he tooke up his parable] the parable of his prophesie, saith Targum Ionathan. By taking up, is meant apronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverbe, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of doctrine and comfort, as Iob 27. 1. and 29. 1. Prov. 1. 1. and in the evill part, for proverbs of reproach and reprehension, as in Deut. 28. 37. Esay 14. 4. Parables also are opposed to plaine and familiar speeches easie to be understood, Ezek. 20. 49. Ioh. 16. 25. so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing, they might not see; and hearing, they might not understand, as in Luke 8. 10. brought me from Aram] to wit, frō Aram naharajim, or Mesopotamia, as Moses sheweth in Deut. 23. 4. and so the Greeke here translateth, sent for me out of Mesopotamia; and Targum Ionathan explaineth it, Aram which is by Euphrates. See the notes on Gen. 24. 10. and Numb. 22. 5. of the east] situate eastward from Moabs and Israels land: that country was infamous for sorcery and divination, Esay 2. 6. defie] or, detest, with angry threats, and hatefull indignation, as the word signifieth in Dan. 11. 30. The Greeke translateth it Acourse.
Vers. 8. whom God hath not cursed?] Thus the Greeke also readeth, adding the word whom: such wants the Seripture sometime supplieth; as, this house is high, 1 King. 9. 8. for this house which is high, 2 Chron. 7 21. Otherwise it may be translated, How shall I curse? God hath not cursed. Targum Ionathan explaineth it, How shall I curse, when the word of the Lord blessed them? Here God by Balaams owne mouth reproveth the errour of the King, who had sent so farre twice to fetch him, that of himselfe was able to doe nothing in this businesse; and taxeth the vanitie of this Art of Magicke or divination, which is not able either to helpe or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, Stand now with thine inchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayest prevaile. Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Star-gaz…rs, the monethly Prognosticators stand up, and sav thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burne them, &c. Esay 47. 12, 13, 14.
Vers. 9. For from the top] or, when from the top (Hebr. the head) of the rockes, I see him, meaning, the people, spoken of as one body. I behold him] in Greeke, I consider him, speaking againe of the people: as Targum Ionathan explaineth it, I consider this people. Balak brought him to the mountaines, that seeing the people from thence, hee might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus all occasions and circumstances which the wicked chuse for their advantage, God turneth against them, and for the accomplishment of his owne wil. shall dwell alone] separated from other peoples. And this further signifieth, how they should be sufficiently provided for of God, having neither need nor feare of other peoples; for so dwelling alone, implieth a security from evill; as in Ier. 49. 31. And thus Moses blessing them, said, Israel shall dwell in confident safety alone, Deut. 33. 28. shall not be reckoned] or, shall not reckon themselves: this respecteth their faith in God, and service of him, whereby they were his peculiar, and separated from other peoples, as Exod. 19. 5. Lev. 20. 24, 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world, Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves, as it is said, We know that we are of God, and the whole world lieth in wickednesse, 1 Ioh. 5. 19.
Vers. 10. Who can count] that is, None can count, they are so many, Heb. Who counteth; which the Chaldee expoundeth, who can (or is able to) count. And thus the Scripture somtime explaineth it selfe; as, Not that which goeth into the mouth, defileth a man, Matth. 15. 11. that is, can defile him, Mark. 7. 15. See the Annotations on Gen. 13. 6. So after in vers. 20. the dust of Iakob] that is, the children of Iakob; as the Greeke translateth it, the seed of Iakob. Here Balaams mouth confirmeth the promise which God made of old unto Iakob, saying, Thy seed shall be as the dust of the earth, Gen. 28. 14. and the like was before unto Abraham, I will multiply thy seed as the starres of heaven, and as the sand which is upon the sea shore, Gen. 22. 17. And thus the Chaldee here expoundeth it, Who can count the little ones of the house of Iakob, of whom it was said, they shall be multiplied as the dust of the earth. of the fourth part] or, of a quarter, as the Chaldee explaineth it, of one of the foure campes of Israel: for they camped about the Tabernacle in foure quarters, Numb. 2. Whereas the promise of the blessing to Abraham consisted of two branches; 1. that God would give the land of Canaan to him and to his seed for ever: 2. and that he would make his seed as the dust of the earth, Gen. 13. 15, 16. under which, spirituall graces in Christ were also comprehended: the Lord causeth Balaam here to ratifie them both, for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed, that they might be diminished, Num. 22. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. Let my soule die] that is, Let me die: an Hebrew phrase, whereby the soule is put for the person, I, thou, or he: and death is the departure of the soule from the body, Gen. 35. 18. Then dust returneth unto the earth as it was, and the spirit returneth to God that gave it, Eccles. 12. 7. So Samson said, Let my soule die with the Philistines, Iudg. 16. 30. the death of the righteous men] the Greek translateth, with the soules of the just men; meaning the righteous of Israel, as the Chaldee explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many doe) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Numb. 31. 8. Howbeit he pronounceth here a greater blessing upon Israel, as they that were happie not only in life, but in death. For, righteousnesse (which is by faith in Christ, Phil. 3. 9.) delivereth from death; but when a wicked man dieth, his expectation perisheth, Prov. 11. 4, 7. Here also Balaam testifieth of the soules immortality, and different case of good & bad: for otherwise what were the death of the righteous better than of the wicked? let my last end] or, let my posterity. The originall word sometime signifieth the end, opposed to the beginning, as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here, let my end be like theirs: sometime it is the posteritie, or children which come after; as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here, saying, and let my seed be like their seed: thus Balaam prophesieth a blessing also to the seed of every righteous Israelite, according to the promise made unto Abraham and his seed after him, Gen. 17. 7. And further, this word, end, is often used for reward, which is after labours, Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here, of a blessed reward which the righteous have after this life in heaven, Mat. 5. 12. But Balaam being a minister of Satan, though transformed as a minister of righteousnesse, his end was according to his workes, as the Apostle telleth us of all such, 2 Cor. 11. 15.
Vers. 11. I tooke thee to curse mine enemies] Balak who had before builded altars, and offered sacrifices, as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisie, pride, malice, and notorious prophanation of religious exercises; in that he regarded not, nor rested in the answer of Godby Balaam, but opposed his owne will, as that which the Prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the Prophet for pronouncing it.
Vers. 12. Must I not take heed to speake] or, Shall I not observe to speake. Though Balaams will was bent to curse Israel for Balaks wages, yet could he not, because God restrained him: wherefore hee bare his blame at the King's hand. And now to excuse himselfe, he signifieth not onelyonly the necessitie laid upon him by the Lord, but a pretended care and observance in himselfe to speake his word only: thus the hypocrites mocked one with another; and hee that sitteth in the heavens, laughed; the Lord had them both in derision, Psal. 2. 4.
Vers. 13. see but the utmost part of them] or, but a part of him, and shalt not see him all: speaking of Israel, as one body. The King gathered from Balaams words, in vers. 9. that by seeing the whole multitude, he was dismayed; (so looking to the secondary cause, not to God the principall:) wherefore though he failed of his purpose at the first, he secōdeth it in another place, with hope to prevaile; as the Syrians being foiled by Israel in the mountaines, would fight against them in the plaine, hoping there to be strōger than they, 1 King. 20. 20.—23. And when he could not have the whole people cursed, he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman (the Church) that escaped his persecution with her Eagles wings; he being wroth, went to make war with the remnant of her seed, Rev. 12. 13.—17. and as Amalek, who smote the hindmost of Israel, even all that were feeble behinde them, Deut. 25. 17, 18.
Vers. 14. field of Zophim] that is by interpretation, of the Spies (or Scout-watches:) and the Greeke interpreteth it, the Scout-watch of the field: it seemeth to be a place where they kept the watch of the countrey against enemies; as Sol. Iarchi here saith, It was an high place, where the Spie stood to watch whether any forces came against the citie▪ of Pisgah] or, of the hill, which the Chaldee expoundeth of the high place. Such hils and high places idolaters used to sacrifice upon, Deut. 12. 2. And Balak thought them luckie to atchieve his purposes, but all in vaine; as it is written, Truly in vaine is salvation hoped for from the hills, and from the multitude of mountaines: truly in …ehovah our God is the salvation of Israel, Ier. 3. 23. seven altars] so prosecuting their wickednesse still, under colour of religion: see the notes on vers. 1. 2.
Vers. 15. I will meet yonder] to wit, with Iehovah; and so the Greeke explaineth it, I will goe to enquire of God. See before in vers. 3, 4, &c.
Vers. 18. Rise up Balak] to heare the word of God with reverence; for at it even Kings were wont to rise up, when it was spoken: as afterward Eglon King of Moab also did, in Iudg. 3. 20. …eark is unto me] that is, as the Chaldee explaineth it, unto my word.
Vers. 19. God is not a man, &c.] The Chaldee paraphraseth thus, The word of God is not like the speeches of the sonnes of man; for the sons of man doe say and lye. By lying is meant failing in the performance of that which is spoken, as in Habak. 2. 3. Psal. 89. 35, 36. 2 King. 4. 16. that he should repent] The like testimony Samuel beareth of God before King Saul, The strength of Israel will not lie, nor repent; for he is not a man that he should repext, 1 Sam. 15. 25. Though the Scripture speaketh sometime of God, that he repenteth, as in Amos 7. 3, 6. …er. 18. 8. yet that is spoken of him, according to our capacitie, because his worke is changed, when he himselfe continueth unchangeable, for with him is no variablenesse, neither shadow of turning, Iam. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproofe of Balaks …, who thought by his endeuours to turne Gods affection from Israel, and therefore rested not in the word before revealed, but strugled against it still, as if God were false or variable. shall he not confirme it?] meaning, he will doubtlesse confirme and stablish it; as the Chaldee expoundeth it, hee confirmeth all his words. The Greeke translateth, shall he speake, and shall he not continue? that is, constantly performe it? So to confirme a thing, is by the holy Ghost expounded, to continue to doe it, Gal. 3. 10. from. Deut. 27. 26.
Vers. 20. I have received to blesse] understand, received a commandement to blesse. See the Annotations on Gen. 24. 33. and I can not reverse it] or, shall not turne it away; which the Chaldee explaineth, and I shall not turne my blessing from them. The Greeke translateth, I shall blesse, and shall not reverse. Here Balaam preacheth the stablenesse of Gods love unto his people; and how all powers and potentates, all magicall inchantments and divinations, and what things else soever, are not able to separate Gods people from his love and blessing in Christ.
Vers. 21. He hath not beheld] or, He (that is, God) be holdeth not iniquitie. Here Balaam blesseth Israel the second time, pronouncing first their justification in the sight of God, even that blessednesse which they have, whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 7. For not to behold, or see iniquitie in sinfull men, is (as David speaketh) to hide his face from their sinnes, and to blot out all their iniquities, Psal. 51. 11. the contrary whereof is, when God setteth mens iniquities before him, and to the light of his face, Psal. 90. 8. and 109. 14, 15. And this is opened by the Prophet, when the Lord saith, The iniquitie of Israel shall be sought for, and there shall be none; and the sins of Iudah, and they shall not be found: for I will pard…m them whom I reserve, Ier. 50. 20. iniquity] this word, in Hebrew Aven, is of large signification, applied to all kinde of sinne, which causeth paine, sorrow, and misery; and in particular to idolatry, 1 Sam. 15. 22. and Aven is an idoll, in Esay 66. 3. and to this the Chaldee here referreth it, saying, no servers of Idols in the house of Iacob; so doth Targum Ionathan likewise; and the old Latine version saith, There is no Idoll in Iakob, meaning among the Israelites, the posterity of Iakob. But the word being more generall, implieth this and all other iniquity, originall or actuall, all which God in mercy pardoned to his people, that it was no more seene of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word Aven in Psal. 90. 10. Hab. 1. 3. in which meaning the Greeke Interpreters translate it here, There shall be no painfulnesse (or misery) in Iakob. perversnesse] or molestation: a word which signifieth both sinne and affliction for sinne, Psal. 94. 20. and 25. 18. and 73. 5. The Chaldee taketh it in the first sense, for them that do …; and this is most fit: but the Greeke translateth it paine. his God is with him] this the Chaldee expoundeth, the word of the LORD their God is for their helpe. Hereby is signified the cause and author of their former blessednesse, to be God himselfe in the midst of them; as Moses said, Let the Lord now goe amongst us; for it is a stiffe-necked …; and pardon thou our iniquitie and our sin, &c. Exod. 34. 9. And his presence with them was a signe of their estate in grace, otherwise they could have had no communion with him, 1 Ioh. 1. 6, 7. as himselfe said, whiles they were in their sinnes, I will not goe up in the midst of thee, for thou art a stiffe-necked people, lest I consume thee in the way, Exod. 33. 3. and by his being with them, they were secured both from Balaams curse, and from all feare of evill, Psal. 23. 4. and 91. 15. the shout of a King] or the alarme (the sounding shout) of a king, that is, of God. He hath reference to the silver trumpets which Israel used in their warres, by the ordinance of God, who also promised, that they should be remembred before the Lord their God, and saved from their enemies, Num. 10. 9. Whereupon Abijah said, Behold, God is with us for a captaine, and his Priests with sounding trumpets to crie alarme against you: ô sons of Israel, fight yee not against the LORD the God of your fathers, for yee shall not pr…sper, 2 Chron. 13. 12. So by the shout or alarme of this King among his people, they now were saved from the evils that Balak and Balaam conspired against them. Herewith also may be compared the sounding of trumpets, and shout at the singe of Iericho, Ios. 6. 16. 20. and in the battell of G…deon, Iudg. 7. 20. And thus Iesus Christ, the King and defender of the Church, causeth continuall joy and triumph in the hearts of his people, justifying, sanctifying, and preserving them in peace with God, who alwayes causeth them to triumph in Christ, 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies. Wherein they rejoyce and say, Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that condemneth? Rom. 8. 33, 34. among them] Hebr. in him, that is, in Iakob: which phrase may also signifie the faith that his people have in God their King. The Chaldee expoundeth it, The presence (or habitation) of their King is among them.
Vers. 22. God brought them] or, God the bringer of them. This answereth Balaks complaint, there is a people come out of Aegypt, Numb. 22. 5. Balaam telleth him, they came not of themselves, (as he imputed unto them for evill,) but they were brought up of God. So againe in Numb. 24. 8. he hath] or, to him is. It may be understood first of God, and then of Israel, unto whom God giveth strength, Psal. 68. 36. the strengths of an Vnicorne] or, as the Greeke translateth it, the glory of an Vnicorne. The Vnicorne is a beast commended in the Scripture for the excellencie of his horne: whereupon the Prophet saith, My horne shall be exalted as the Unicornes, Psal. 92. 11. and for his strength; as it is said, Wilt thou trust him, because his strength is great? Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude; as Moses saith of Ioseph, His hornes, the hornes of an Vnicorne, with them he shal push the peoples together, Deut. 33. 17. And in this sense Balaam speaketh here of Israel, as in his third blessing he explaineth it, He hath as the strengths of an Vnicorne, hee shall eat up the nations his enemies, and shall breake their bones, &c. Numb. 24. 8. And Christ being delivered from the power of his enemies, faith, Thou hast answered me from the hornes of Vnicornes, Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such, as he will not be tamed, or made serviceable to man, nor bide by the crib, nor plough, or harrow, or bring home the seed into the barne, Iob 39. 9, 10, 12. The originall word of strengths here used, (which the Greeke translateth glory, the Chaldee, strength;) is properly such lustinesse, courage and prowesse, as whereby one endureth labour without wearinesse or fainting. Hereby then is signified, that as God himselfe is Almighty, so of his grace he communicateth to his people such strength, as whereby they shall vanquish their enemies, but shall be vanquished of none, for being strong in faith, and the word of God abiding in them, they overcome the world, and the wicked one (Satan,) 1 …oh. 5. 4. and 2. 14. sin shall not have dominion over them, Rom. 6. 14. neither are they the servants of men, 1 Cor. 7. 23. they renew their strength, they runne and are not weary, they walke and faint not, Esay 40. 31.
Vers. 23. Surely there is] or, as the Greeke and Chaldee interpret it, For there is: so making this that followeth a reason of the former comparison. And whereas humane Writers report a speciall vertue to be in the Vnicornes horne against poison, some apply that to the poison of inchantment and divination next spoken of, which could not prevaile against Israel, because of the vertue of Gods grace given to his people. no inchantment] or, no observing of fortunes; a sinfull art, when by observing the events of things, they gathered signes of good or evill lucke to themselves or others: see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob] or, in Iakob: but in is often used for against, as in Numb. 12. 1. In this sense he teacheth that no devillish arts could hurt Gods people, for the gates of hell shall not prevaile against the Church of Christ, Matth. 16. 18. Although therefore Balak had led him from place to place, to trie if one were more luckie for him than another, that Israel might be cursed; and Balaam had now twice gone to meet with inchantments, that hee might have cursed them, Num. 24. 1. yet all was in vaine, for God would not suffer it. But the Chaldee giveth the latter sense, as if no such inchantments were pleasing unto, or in use among this people, being forbidden them of God, Levit. 19. Deut. 18. divination] that is, presaging or soretelling of things to come: see the notes on Deut. 18. 10. according to this time] or, even at this time it shall be said: that is, not hereafter only, but even now, it shall be said by me, who am to prophesie of this people, what great things God hath wrought and will worke for them. It may also be referred unto time to come, as Chazkuni expoundeth it, The next yeare, after they are gone over Iordan, about this time, it shall be said concerning Iakob and Israel, how many (great) workes the holy blessed (God) hath wrought for them. See the like phrase in the Annotations on Gen. 18. 10. and 25. 31. what hath God wrought!] that is, how wonderfull things God hath wrought for them. The Greeke translateth it, What God shall performe. He teacheth that all the valiant acts of Israel should not be done by themselves, but by God for them, as it is shewed in Psal. 44. 1, 2, &c. Wherefore it is written, Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us, Esay 26. 12. And so the Apostle saith, It is God which worketh in you both to will, and to doe, of his good pleasure, Philip. 2. 13. and, he which hath begun a good worke in you, will performe it, untill the day of Iesus Christ, Phil. 1. 6.
Vers. 24. as a couragious Lion] Of these names of Lions, see the Annotations on Gen. 49. 9. Of the Lions nature, Solomon saith, it is strongest among beasts, and turneth not away for any, Prov. 30. 30. Here, the blessing which was specially given to the tribe of Iudah, Gen. 49. is applied to all Israel, which were in Christ, the Lion of the tribe of Iudah, Rev. 5. 5. for, just men are bold as a Lion, Prov. 28. 1. lift up himselfe] a signe of stoutnesse, courage, and Majestie. By this, and the former rising up, is meant the valiant onset which they should make upon their enemies the Canaanites, whereof the booke of Iosua is a testimony: and under them were figured the spirituall enemies of the salvation of Israel; Satan, sinne, the world, &c. which the Church of Christ should resist and overcome by faith, 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey] that is, as the Chaldee, and Targum Ionathan expound it, untill he have killed his enemies. Signifying hereby Israels constant fighting of the Lords battels, not lying downe, or giving themselves rest, till they had gotten a full victory. This was in part fulfilled in the conquest of Canaan, at the end whereof the two tribes and an halfe returned with much riches, cattell, silver, gold, &c. to divide the spoile of their enemies, with their brethren, Ios. 22. 3, 4, 8. And when David having fought the battels of the Lord, sang unto his praise, I have pursued mine enemies, and destroyed them, and turned not againe, untill I had consumed them, 2 Sam. 22. 38. But chiefly it is performed by the grace of God in Christ, against the enemies of our soules; whereof it is thus prophes…ed, And the remnant of Iakob shall be among the nations, in the middest of many peoples, as a renting Lion among the beasts of the forrest, as a young Lion among the flockes of sheepe; who if he goe thorow, both treadeth downe, and teareth in pecces, and none can deliver. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off, Mic. 5. 8, 9. And this spirituall warfare is not like the battels of the world, with confused noise, and garments rolled in bloud, Esay 9. 5. but with the sword of the Spirit, which is the word of God, Ephes. 6. 17. in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tossings to and fro, in labours, in watchings, in fastings, by purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousnesse on the right hand, and on the left, &c. 2 Cor. 6. 4.—7. For even Christ himselfe, whē he was called the Lion of the tribe of Iuda, appeared like a Lamb as it had been slaine, Revel. 5. 5, 6. and his people for his sake are killed all the day long, are counted as s…epe for … …ghter; and yet in all these things, are more than …qutrours, through him that loved them, Rom. 8. 36, 37.
Vers. 25. Neither cursing curse him] in Greeke, Neither curse mee him with curses, neither blessing blesse him: that is, neither curse Israel at all, nor blesse him at all. Here Balaks indignation against Balaam, and sinne against God, is increased: rejecting his owne Prophet, resisting the word of the Lord now the second time: and when hee could doe no evill to Israel, he would hinder them from good.
Vers. 27. per adventure it will be right in the eyes of God] that is, it will please God, as the Chaldee expoundeth it; and so the Greeke saith, if it may please God. This is Balaks third and last attempt against the Church of Christ in another place; as Satan tempted Christ himselfe thrice in three severall places, which not succeeding, he then left him, Matth. 4. 1,—11. And whereas before, the King supposed that Balaams seeing of the whole multitude, was the let why hee did not curse them; hee now perceiveth God to be the cause, and therefore by sacrifices in a place idolatrous, he seeketh to obtaine his favour.
Vers. 28. the top of Pe…r] the name of a mountaine, called in Greeke Phogor; and in Chaldee, the top of the high-place of Peor, where the Moabites used to sacrifice unto their idoll, called Baal▪peor, Num. 25. 2. 3. 18. and there they had a temple called Beth-peor, or the house of Peor, Deut. 3. 29. and neare it was a citie called Beth-peor, which the Israelites had taken from King Sihon, and it was after given for a possession to the Reubenites, Ios. 13. 15, 20. In this idolatrous mountaine, the King hoping to be heard of God, maketh supplication with new altars and sacrifices: so continuing the abuse of his religion, bent against the wil of God, and to the destruction of his people.