A Help for the Understanding of the Holy Scriptures, Numbers · Chapter 24
CHAP. XXIV.
Verſ. 1. ANd when Balaam ſaw that it pleaſed the Lord to bleſſe Iſrael, &c.]
That is, when he ſaw that there was no likelyhood of getting leave of God to curſe this people, he reſolved not any more to ſeek for enchantments, but ſet his face towards the wilderneſſe, that is, towards the place where Iſrael lay encamped, with a full purpoſe that he would now curſe them, without asking God leave to do it. Hereby it is evident that formerly when Balaam left Balak ſtanding by his altars, and went aſide to ſee what God would ſay to him, he uſed by …nchantments (that is, ſome of thoſe magicall arts, which ſorcerers uſe) to ſeek liberty to curſe the Iſraelites, yea happely he did by theſe diabolicall wayes ſeek to obtain leave of God to do it (for it is no more ſtrange that men ſhould inquire of God by wayes abominable in Gods eyes, then that they ſhould worſhip the true God with a ſuper…titious and idolatrous worſhip) well, but now having by experience found that it pleaſed the Lord to bleſſe Iſrael, and that there was no hope to get leave to curſe them, he went not as at other times to ſeek for inchantments, ſaith the text: and why ſo? not becauſe his wicked heart was now changed, or that he did now give over his deſire or purpoſe of curſing the Iſraelites; for why then was he now come with Balak to mount-Peor to ſee if from thence he might curſe them, as it is ſaid in the latter end of the foregoing chapter; and why had he there erected altars, and provided ſacrifices, as before? No, but perceiving that neither by his inchantments, nor by any other way, he could winne the Lord to let him curſe them, he reſolved now to give over that courſe, & would no more go aſide to ſee what anſwer God would put into his mouth, but was fully determined to prevent God, and ſuddenly to curſe the people, before he had any charge to the contrary. And indeed there might be a ſpeciall aim of providence in this, that he was reſtrained from practiſing his inchantments at this time, when he was to deliver thoſe glorious prophecies concerning the Meſſias, and concerning Gods people, which are afterwards related in the ſequele of the chapter, to wit, leſt thoſe inchantments foregoing theſe prophecies might ſeem to ſtain or weaken the credit of them.
Verſ. 2. And Balaam lift up his eyes, and he ſaw Iſrael abiding in his tents according to their tribes.]
And ſo was even by that goodly and glorious ſight of their multitude and order appalled and aſtoniſhed; for this is mentioned as the outward means whereby God did beforehand, as it were, prepare him that he might be the fitter to bleſſe in ſtead of curſing.
And the ſpirit of God came upon him.]
That is, ſuddenly the ſpirit of God came upon him, and ſo by his almighty over-ruling power conſtrained him to bleſſe thoſe whom he reſolved to curſe, but firſt it ſeems caſt him into a trance, as we ſee ver. 4. and 16.
Verſ. 3. And he took up his parable, and ſaid, Balaam the ſonne of Beor bath ſaid.]
God was herein much magnified, that he ſhould bleſſe his people even by Balaam a ſorcerer, a falſe prophet, who deſired to curſe them. And this circumſtance therefore tending ſo much to the glory of God, Balaam him…el… is here forced to publiſh: as if he had ſaid, He whoſe power to curſe was ſo much relied on, and who bent himſelf herein to ſatisfie Balaks requeſt, even he both muſt and will affirm it, and ſtand to it, that Iſrael ſhall be bleſſed.
The man whoſe eyes are open hath ſaid, &c.]
If we ſhould reade theſe words as moſt Expoſitours underſtand them in the Hebrew, and as they are therefore …ndred in the margin of our Bibles, And the man who had his eyes ſhut hath ſaid, either they muſt be meant of the cloſing up of his bodily eyes, to wit, in his ſleep, or in the trance he fell into, when theſe things were revealed to him of God, which he meant now to utter; or ſecondly, of the blindneſſe and ignorance of the eyes of h…s mind, to wit, that before God revealed theſe things to him, he was utterly ignorant of …hem, and whileſt he pretended himſelf a Prophet, yet he was indeed a blindwretch, and knew nothing to ſpeak of; or thirdly, of his propheticall viſions, to wit▪ that he was a man of a ſhut or hidden eye, one that had another manner of eye to ſee withall then other men bad, a man that could ſee the ſecret and hidden things of God. But now if we reade the words as they are in our Bibles, And the man whoſe eyes are open hath ſaid, then it is plain that they are meant of that extraordinary knowledge of things which by the ſpirit of prophecy was revealed to him, and in r…gard whereof the Prophets were of old called Seers, 1. Sam. 9. 9. Thus ſaith the man whoſe eyes are open, that is, the man whoſe eyes God hath in a ſupernaturall manner opened to ſee things to come: and his aim in theſe words muſt needs be, to ſtirre them to receive what he ſpake as that which did certainly come from God. And ſo much indeed the following words in the text do, as it were by way of explanation, more clearly deliver, He hath ſaid which heard the words of God, which ſaw the viſion of the Almighty, falling into a trance, but having his eyes open, where alſo it ſeems evident that when at firſt the ſpirit of God came upon him, ver. 2. it caſt him into a trance (tho…gh it were not the…e expreſſed, becauſe it was to be expreſſed here) and that this was uſuall with the Prophets, we may ſee in many places, as Gen 15. 12. Dan. 8. 17, &c.
Verſ. 5. How goodly are thy tents, O Jacob, and thy tabernacles, O Iſrael, &c.]
This and that which followeth in the next verſe, is not meant of the goodly ſight which their tabernacles at preſent yielded, in regard of that admirable order wherein they were ſeverally ranked under their ſeverall enſigne… …nd ſtandards, but …lſo that herein as in a lively figure the Lord did ſhew the great felicity of his Church and people, not onelyonly in regard of th…t goodly and pleaſant land which the Lord had provided for their habitation but alſo in regard of the variety of all other good bleſſings, which God ſhould conferre upon them, wherein they ſhould be a wonder and admiration to all that took notice of it.
Verſ. 6. As the valleys are they ſpread forth, as gardens by the river ſide, &c.]
The Iſraelites, and ſo conſequently alſo the Ch…rch of the Gentiles, the ſpirituall ſeed of Abraham, are here compared to valleys ſpread forth, to ſignifie the large extent of the Church; and ſecondly, they are compared to fruitfull valleys and gardens encloſed, ſet with pleaſant and wholſome plants, and kept alwayes freſh and fruitfull by the wa…ring of rivers, yea even in times of ſcorching heat and drought, to ſignifie both that God would abundantly ble… his people with temporall bleſſings, at leaſt that they ſhould ſtill be preſerved and upheld in times of greateſt trouble, according to that, Eſa. 58. 11. The Lord ſhall guide thee continually, and ſat is fie thy ſoul in drought, and make fat thy bones; and thou ſhalt be like a watered garden, and like a ſpring of water, whoſe waters fail not; as likewiſe that he would richly bleſſe them with ſpirituall gifts and graces, by means of the word and ſpirit, which as a river refreſheth and comforteth his people, of which the Pſalmiſt ſpeaketh, Pſal. 46. 4. There is a river, the ſtreams whereof ſhall make glad the city of God; and the prophet, Joel 3. 18. A fountain ſhall come forth out of the houſe of the Lord, and ſhall water the valley of Shittim. Thirdly, they are compa…ed to the trees of lign-aloes which the Lord hath planted, both to ſignifie how wonderfully through Gods bleſſing they ſhould grow and proſper (…or thoſe trees are ſaid to be planted of the Lord which proſper above the ordinary courſe of nature, above that which by the skill and induſtry of men they were like to reach▪ Pſal. 104. 16. The trees of the Lord are full of ſappe, the cedars of Lebanon which he hath planted) as alſo what a good fame and report the people of God ſhould have farre and near; for the tree lign-aloes is a certain tree growing in Arabia and India, which giveth a very ſweet odour, and may therefore be an embleme of the ſweet fame and report which the Church ſhould have for her graces and holy righteous life, in regard whereof the Church is alſo elſewhere compared to the roſe and lilly, Cant. 2. 1, 2. and laſtly, they are compared to cedar trees beſide the water, which are great, tall, and very durable, and hereby therefore is ſignified the great growth of Gods people, together with the ſtable and flouriſhing glory of their kingdome, according to that of the Pſalmiſt, Pſal. 92. 12. 13. The righteous ſhall flouriſh like the palme tree, he ſhall grow like a cedar in Lebanon, &c. and that of the Prophet concerning the Aſſyrian, Ezek. 31. 3 Behold the Aſſyrian was a cedar in Lebanon with fair branches, and with a ſhadowing ſhroud, and of an high ſtature,—The waters made him great, the deep ſet him on high, &c. How this was accompliſhed we ſee partly in the flouriſhing eſtate of the Iſraelites in Solomons dayes, but eſpecially in the exceeding glory of Chriſts kingdome.
Verſ. 7. He ſhall poure the water out of his buckets and his ſeed ſhall be in many waters.]
This branch of Balaams prophecy is very difficult. Moſt Expoſitours underſtand it of the wonderfull increaſe of Iſraels poſte…ity, and that thus. By the water poured out of his buckets they underſtand his children flowing out of his loyns, and that as alluding to the way of naturall generation, whence it is, they ſay, that the Scripture doth uſually ſpeak of the propagation of children under the …imilitude of waters flowing out of fountains, ceſterns, buckets, and the like, as Eſa. 48. 1. Hear ye this, O houſe of Jacob, which are called by the name of Iſrael, and are come forth out of the waters, that is, out of the fountain, of Judah; and again, Pſal. 68. 26. Bleſſe ye God in the congregations, even the Lord, from the fountain of Iſrael, and ſo alſo Prov. 5. 15, 16, 17. where Solomon ſpeaking of wife and children in the lawfull ſtate of marriage, ſaith, Drink waters out of thine own ceſtern, and running waters out of thine own well. Let thy fountains be diſperſed abroad, and rivers of water in the streets: Let them onelyonly be thine own, &c. and ſo accordingly they underſtand the ſecond clauſe, and his ſeed ſhall be in many waters, to wit, that his poſ…erity ſhould increaſe unto many people: for ſo they ſay that by many waters in the Scripture is frequently meant many people, as Revel. 17, 15. and in many other places. But this expoſition ſeems to many ſomewhat hard; and indeed though that laſt clauſe be underſtood of the great increaſe of Iſraels poſterity yet I ſhould rather think there is an alluſion therein to the great increaſe of ſeed …own in well-watred grounds, to wit, that his poſterity ſhould wondrouſly grow up and increaſe, as ſeed ſown thus in many waters. Others again underſtand the firſt clauſe of the ſtreams of the word of ſalvation, which from the Iſraelites ſhould be poured forth amongſt oth…r nations, according to that of the Prophet, Eſa. 2. 3. Out of Zion ſhall go forth the Law, and the word of the Lord from Jeruſalem; and then the ſecond clauſe they underſtand not onelyonly of the civil increaſe of his poſterity, growing up as ſeed ſown in moiſt grounds, but alſo of their flouriſhing in grace and growing up unto life everlaſting. But in the laſt place there is another expoſition, to wit, that this alſo is meant, as that which went before, either particularly of the fruitfulneſſe of the land of Canaan, to wit, that they ſhould have abundance of water, which they might as they had need poure plentifully out of their buckets (and this was no ſmall bleſſing in thoſe Eaſtern countries) ſo that their ſeed ſown ſhould flouriſh exceedingly▪ as corn muſt needs do that is ſown in ſuch watry grounds; or elſe generally of their flouriſhing eſ…ate in all regards, by reaſon of the bleſſing of God upon them and their labours, which ſhould make them as grounds that have dayly buckets of waters poured out upo… them, and as corn that is ſown in watry grounds, which muſt needs flouriſh and grow mightily, whence is that, Eſa. 32. 20. Bleſſed are ye that ſow beſide all waters, that ſend forth thi… her the feet of the ox and the aſſe.
And his King ſhall be higher then Agag, &c.]
That is, then all the Kings of the earth: for though the Kings of the Amalekites be here onelyonly inſtanced in (who were called by this name Agag, as the Egyptian Kings by the name Phara…h) becauſe they were now moſt po…ent, ver. 20. Amalek was the firſt of the nations; yet under this all other Kings are comprehended. This was fulfilled in Saul, 1. Sam. 15. 7, 8. And Saul ſm…te the Amalekites from Havilah untill thou comest to Shur, that is over againſt Egypt: And …e took Agag the King of the Amalekites alive, and utterly destroyed all the people with the edge of the ſword; and ſo alſo in the glory of Iſraels kingdome in David and Solomons dayes, but eſpecially in Chriſt, Pſal. 89. 27. Alſo I will make him my firſt-born, higher then the Kings of the earth.
Verſ. …. God brought him forth out of Egypt, he hath as it were the ſtrength of an unicorn.]
See the note upon chap. 23. verſ. 22.
Verſ. 9. He couched, he lay down as a lion, &c.]
Which is meant of their ſafe and ſecure peace. See the note upon Gen. 49. 9.
Verſ. 11. I thought to promote thee unto great honour, but lo, the Lord hath kept thee back from honour.]
That is, blame not me therefore for giving thee no reward for taking ſo long a journey, but blame thy God, &c.
Verſ. 12. And Balaam ſaid unto Balak Spake I not alſo to thy meſſengers, &c.]
That is, you have no cauſe to blame me: I could not help it▪ I told you before I durſt not do it without Gods leave.
Verſ. 14. I will advertiſe thee what this people ſhall do to thy people in the lattor dayes.]
That is, many years hereafter: for though by the latter dayes in the old Teſt…ment are often meant the times of the Meſſiah, and much that Balaam afterwards ſaith is concerning the kingdome of the Meſſiah; yet this expreſſion here muſt not be reſtrained to the times of the M…ſſiah, becauſe he foretells many things that were to be partly accompliſhed in the dayes of David, which was about foure hundred years after this; but by the latter dayes here is onelyonly meant that theſe things he now would tell him ſhould be done along time af…er this: and this happely he ſaid the rather, becauſe being to tell him of the deſtruction of his people, the Moabites, by the Iſraelites, hereby he would in part decline the anger of Balak, by telling him that this ſhould not happen in his dayes.
Verſ. 17. I ſhall ſee him, but not now; I ſhall behold him, but not nigh, &c.]
This is meant of that Starre of whom he ſpeaks in the next words, There ſhall come a ſtarr… out of Jacob, and a ſceptre ſhall riſe out of Iſrael, which is doubtleſſe meant of a king of the ſeed and poſterity of Jacob, who ſhould ſhine as a ſtarre in the firmament, in regard of the reſplendent glory of his perſon and kingdome, and this king was David or Solomon, as types of Chriſt; for in their dayes the kingdome of Iſrael was raiſed to an exceeding height of ſplendour and glory, and David it was that did vanquiſh the Moabites, 2. Sam. 8. 2. &c. as it is ſaid in the following words, that this king ſhould do: and ſecondly, it was principally Chriſt himſelf, that king of glory, that enlightner, guide and comforter of his people, who ſaith of himſelf, Rev. 22. 16. I am the root and the off-ſpring of David, and the bright and morning ſtarre, and of whom S. John ſaith, John 1. 9. That was the true light which lightneth every man that cometh into the world; who was therefore, as ſome conceive, diſcovered to the Wiſe men by a ſtarre, Matth. 2. 2. to ſhew that he was that ſtarre of whom Balaam had long ſince prophecyed. Now therefore whereas Balaam ſaith here of this king▪ I ſhall ſee him, but not now; I ſhall behold him, but not nigh, either the meaning of this is onelyonly, that what he ſaith of this king ſhould not be accompliſhed now in his dayes, nor in the time that was nigh approching, but long …fter when he ſhould ſee him, to wit, in his po…terity after many generations, and then it may be meant either of David or Chri…t; or if it be meant of a perſonall ſeeing this ſtarre out of Jacob, then it can be underſtood onelyonly of Chriſt, and of the …ight which ſuch wicked wretches, as Balaam was, ſhall have of him at the day of judgement: and it is as if he had ſaid, There ſhall a time come, though it be not nigh at hand, when I ſhall ſee him, to wit, when every eye ſhall ſee him, Rev. 1. 7. but the wicked afarre off, as it is ſaid, the rich man ſaw Abraham, Luke 16. 23.
And ſhall ſmite the corners of Moab, and destroy all the children of Sheth.]
The meaning of th…s clauſe is, that the king that ſhould ariſe out of Iſrael (of whom he was now ſpeaking) ſhould vanquiſh and deſtroy the whole kingdome and people of the Moabites: for by ſmiting the corners of Moab is meant, either his deſtroying of their Princes, who were the chief ſtrength of their kingdome, as the corner-ſtones of a houſe are the chief ſtrength of a building; or his ſmiting of the whole countrey in every quarter and corner of it; and by the ſecond clauſe, and destroy all the children of Sheth, the ſame thing is repeated in other words, as it is uſuall in theſe prophecies of Bala…m to joyn two ſeverall expreſſions of one and the ſame thing. I know that many Expoſitours hold that by the children of Sheth here are m…ant all the ſonnes of men, …nd that becauſe from Noah, who came from the ſtock of Sheth, Adams ſonne, all nations had their originall; and ſo they conceive this to be a prophecie of Chriſt ſubduing the whole world unto him, and that he ſhould deſtroy his enemies of all nations that ſhould riſe up againſt him, according to that of David, Pſal. 72. 11. All kings ſhall fall down before him, all nations ſhall ſerve him; and Pſal. 2. 8. Ask of me, and I ſhall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy poſſeſſion. But this Expoſition for two reaſons ſeems very improbable: firſt, becauſe it is evident th…t all the ſeverall branches of this prophecy are literally meant of David, though ſpiritually alſo of Chriſt, of whom David was a type. Now this clauſe, that he ſhould destroy all the children of Sheth, cannot be meant of David, if by the children of Sheth be meant all the nations of the world: and ſecondly, becauſe whileſt Balaam is here fore…elling what ſhould befall the ſeverall neighbouring nations, as the Moabites, the Edomites, the Amalekites, &c. …t is no way likely that a clauſe ſhould be here inſerted concerning the deſtruction of all mankind. So that I make no queſtion, but as in the following verſe the ſubduing of the Edomites is foretold under two ſeverall expreſſions, Edom ſhall be a poſſeſsion, and, Seir alſo ſhall be a poſſeſsion for his enemies; ſo here alſo the conqueſt of the Moabites is likewiſe expreſſed, firſt by ſmiting the corners of Moab, and then by deſtroying all the children of Sheth, the Moabites being called the children of Sheth, either becauſe ſome one of their progenitours, the ſonnes of Moab, famous in his time, was called Sheth, and thence they were called the children of Sheth; or elſe becauſe this people did mightily boaſt of the antiquity of their nation, and ſo did vainly ſtyle themſelves the children of Sheth, and ſo are called by Balaam ironically, by way of deriding them for that their vain boaſting, that ancient people the children of Sheth. How this prophecy was literally accompliſhed in David, is evident, 2. Sam. 8. 2. where it is ſaid that he ſmote Moab and meaſured them with a line, caſting them down to the ground; even with two lines meaſured he to put to death, and with one full line to keep alive; and ſo the Moabites became Davids ſervants. But withall it is ſpiritually meant of Chriſts vanquiſhing them and all other his enemies, either by his word converting them, or by his power ſubduing them, and ſo agreeth with that of the Prophet, Eſa. 11. 4. He ſhall ſmite the earth with the rod of his mouth, and with the breath of his lips ſhall he ſlay the wicked.
Verſ. 18. And Edom ſhall be a poſſeſſion, Seir alſo ſhall be a poſſeſſion, &c.]
That is, the Edomites that inhabit mount Seir ſhall alſo be ſubdued by the Iſraelites. This was likewiſe literally fulfilled in David, of whom it is ſaid▪ 1. Chron. 18. 13. that he put gariſons in Edom, and all the Edomites became Davids ſervants: and thereupon he ſung that triumphant ſong, Pſal. 60. 8. Moab is my waſhpot, over Edom will I cast out my ſhooe: but eſpecially it was fulfilled in Chriſt, whoſe conqueſt over theſe and other his enemies the Prophet ſets forth moſt gloriouſly, Eſa. 6…. 1, 2. &c. Who is this that cometh from Edom, with dyed garments from Bozrah▪ &c.
Verſ. 19. Out of Jacob ſhall come he that ſhall have dominion, and ſhall destroy him that remaineth of the citie.]
That is, of the cities of the Edomites, of whom he had ſpoken in the foregoing verſe. The meaning is, that he ſhould deſtroy them all, not ſuffering any to eſcape, that even thoſe few, that ſhall ſhut up themſelves in the moſt fortified places▪ and remain a while ſafe, when others are deſtroyed ſha…l at length partake with the reft. But in Chriſt ſhall this be moſt eminently fulfilled, who having deſtroyed his enemies here with a great deſtruction, ſhall at his ſecond coming deſtroy all that remain.
Verſ. 20. Amalek was the firſt of the nations, but his latter end ſhall be that he periſh for ever.]
That is, thou haſt been reputed the firſt and chief of the nations, and wert indeed the firſt that made warre againſt Iſrael; but as glorious as thou art now, thy end ſhall be utter deſtruction: as thou wert the firſt-fruits of the nations vanquiſhed by the Iſraelites, ſo art thou appointed ſtill to be deſtroyed, till thou be rooted f…om the face of the earth. This was fulfilled in part by Sanl 1. Sam. 15. but principally by Chriſt.
Verſ. 21. And he looked on the Kenites, and took up his parable, &c.]
Not the people of Canaan ſo called, G…n. 15. 19. for we reade not that they continued undeſtroyed till the Aſſyrians carryed them away to Babylon, as it is ſaid of theſe Kenites, verſ. 22. But by the Kenites are here meant the Midianites, one principall family or people amongſt them being put for the whole nation: for ſuch a people there was amongſt the Midianites, whence Jethro Moſes father in law, prieſt of Midian, is called the Kenite, Judg. 1. 16. and his poſterity alſo, Judg. 4. 11. Now Heber the Kenite▪ which was of the children of H…bab the father in law of Moſes, had ſevered himſelf from the Kenites; and they are next named, becauſe they bordered upon Amalek, and dwelt many of them amongſt the Amalekites, 1. Sam. 15. 6. And Saul ſaid unto the K…nites, Go, depart, get you down from among the Amalekites, &c.
Strong is thy dwelling place, and thou putteſt thy neſt in a rock.]
This he ſpeaks as alluding to their name, for Ken ſignifieth a neſt.
Verſ. 22. Nevertheleſſe the Kenite ſhall be waſted untill Aſher ſhall carry thee away captive.]
That is, they ſhall endure much at the hand of ſeverall enemies (which was in part accompliſhed when the Midianites were vanquiſhed by Gedeon, Judg. 7. 2.) and ſhall at length be carryed away captive by the Aſſyrians, who together with the Jews carried all the nations away round about them, Jer. 25. 9. and particularly we reade of Kenites mentioned after the return of the people out of Babylon, 1. Chron. 2. 55.
Verſ. 23. And he took up his parable and ſaid, Alas, who ſhall live when God doth this?]
In theſe words are implyed how grievous calamities would in a manner befall all nations when the Aſſyrians ſhould make that havock, of which he had made mention in the foregoing verſe, and when thoſe troubles ſhould happen whereof he prophecyeth in the following words.
Verſ. 24. And ſhips ſhall come from the coast of Chittim, &c.]
Kittim or Chi…tim was one of Japhets poſterity, who ſeated themſelves in Macedonia, Cilicia, Cyprus, and other the Grecian Iſlands. By Chittim here Expoſitours therefore do commonly underſtand Macedonia and other parts of Greece, and thereto agreeth that in 1. Maccab. 1. 1. when it is ſaid that Alexander ſonne of Philip the Macedonian came out of the land of Chittim. But yet becauſe in Dan. 11. 30. it is generally almoſt held that by the ſhips of Chittim are meant ſhips that came out of Italy, therefore here alſo they hold that by Chittim is meant Italy: and indeed it is pro…ble enough that though the Greek Iſlands, were ordinarily called Chittim, yet the Greeks paſſing over from thence into Italy, and planting themſelves there, even Italy was af…erwards alſo called Chittim, and ſo both may be here comprehended under this word Chittim, to wit, both the Greek Iſlands and Italy. Now concerning theſe ſhips that ſhould come from the coaſt of Chittim, Balaam pr…phecieth here, firſt, that he ſhould afflict Aſhur; ſecondly, that he ſhould afflict Eber; thirdly, that he alſo, that is, the people of Chittim, ſhould periſh for ever: for the firſt, that theſe ſhips that came from the coaſt of Chittim, ſhould afflict Aſhur▪ if we underſtand by Chittim the Grecians, the accompliſhment hereof is clear; for Alexander the great Grecian Monarch did utterly vanquiſh the Perſian Empire, to whom the Aſſyrians, that came of Aſhur, were in ſubjection, and ſo made great havock amongſt that people; and afterwards they could not but ſuffer much, when the Seleucidae did continually waſte and oppreſſe them in the troubleſome dayes of Antigonus and Antiochus. And if we underſtand by Chittim Italy, even by the Romans out of Italy were the Aſſyrians afflicted, when they began to ruine the Grecian Empire, to whom that people were then ſubject; and Dio, that writes the Romane hiſtory, reports that Trajan the Emperour did in his time ſubdue Aſſyria, and make it a Province. As for the ſecond branch of this prophecy, that …he ſhips which ſhould come from the coast of Chittim ſhould afflict Eber, that is, the Hebrews or Jews, this alſo was partly fulfilled by the Greeks, if you underſtand them to be the people of Chittim; for they could not but ſuffer much when the Grecians came to get the dominion over them, and the ſtory of the Maccabees ſhews how cruelly Antiochus dealt with them; but eſpecially by the Romanes, if we underſtand them to be the people of Chittim: for by the Romanes they were often ſorely diſtreſſed, and at length Titus and Veſpaſian did utterly ruine them. As for the third branch of the prophecy, that he alſo, that is, the people of Chittim ſhould periſh for ever, this hath been already in part fulfilled, both in the utter overthrow of the Grecian Empire, and in the low eſtate whereto the Romane Empire is fallen, but ſhall be more fully accompliſhed when Rome, and her now head, that man of ſinne, ſhall be utterly deſtroyed, as God hath threatned that he will conſume him with the breath of his mouth. & deſtroy him with the brig…tneſſe of his coming, 2. Theſſ. 2. 8.
Verſ. 25. And Balaam roſe up, and went, and returned to his place, &c.]
That is, he went away homeward, though it ſeems he was afterward ſtayed amongſt the Midianites; for among them he was ſlain, chap. 31. 8. They ſlew the kings of Midian; Balaam alſo the ſonne of Beor they ſlew with the ſword. With what ſhame and confuſion of face they now parted aſunder, we may eaſily conceive, being both wholly diſappointed of their aims, the falſe prophet going away without thoſe wages of unrighteouſneſſe which he had gaped after, and for which he had taken all this pains, and the king having procured nothing by all that he had done, but that the …eople was bleſſed whom he deſired his prophet to curſe; which how great a merciemercy it was to the Iſraelites, we may ſee by the Lords putting them ſo often in mind of it, as Deut. 23. 4, 5. They hired againſt thee Balaam, the ſonne of Beor, of Pethor, of Meſopotamia, to curſe thee: Nevertheleſſe the Lord thy God would not hearken unto Balaam, but the Lord thy God turned the curſe into a bleſſing unto thee, becauſe the Lord thy God loved thee; and again, Mich. 6. 5. O my …ople, remember now what Balak King of Moab conſulted, and what Balaam the ſonne of Beor anſwered him. But though they could not obtain to have Iſrael curſed, yet before Balaam parted now with Balak, he gave him that peſtilent counſel, to wit, to invite the Iſraelites to their feaſts, and ſo to inſnare them and draw them both to whoredome and idolatry, that ſo the favour of their God, being turned away from them, they might then be expoſed to any miſchief from their enemies; which how they attempted to put in practiſe we reade in the following chapter.