Commentary on Numbers, Book · Chapter 22
CHAP. XXII.
Chapter XXII Ver. 1. AND the Children of Iſrael ſet forward.] Verſe 1 In what Month of the fortieth Year this which follows fell out, we cannot tell, but it is likely in the ſeventh; when they removed from the Mountains of Abarim, XXI. 20. XXXIII. 48.
And pithed in the plains of Moab.] Which had formerly belonged to the Moabites, from whom it took its name: but had been taken from them by the Amorites; and now was in the poſſeſſion of the Iſraelites.
On this ſide Jordan.] Unto which River this Plain extended: and they pitched near to it, from Beth-Jeſimoth unto Abel-Shittim, XXXIII. 49. where they ſtayed, till under the Conduct of Joſhua they came to Jordan, and paſſed over it, III Joſh. 1.
By Jericho.] Rather against Jericho, as the LXX. tranſlate it: For Jericho was on the other ſide of Jordan, directly oppoſite to the place where they now pitched. And therefore the Vulgar Latin tranſlates, or rather paraphraſes it, Where Jericho is ſituated beyond Jordan: i. e. paſſing the Ford, they came directly to Jericho.
Verſe 2 Ver. 2. And Balak the Son of Zippor.] Who was King of the Moabites at this time; and deſcended, it is likely, from the ancient Kings of that Country, XXI. 26.
Saw all that Iſrael had done to the Amorites.] To Sihon and Og, the two Kings of the Amorites, (as they are called III Deut. 8.) who were ſuch near Neighbours to Balak, that he not only ſaw, but conſidered (as the word implies) what a ſpeedy Conqueſt the Iſraelites had made of their Country.
Verſe 3 Ver. 3. And Moab was ſore afraid of the People.] Leſt they ſhould expel them out of their Country, as they had done the Amorites: for they knew nothing of God's Command to the Iſraelites, not to diſturb them in their Poſſeſſions. Some imagine, but I ſee no good ground for it, that they were afraid the Iſraelites ſhould get poſſeſſion of the Land of Canaan, unto which they thought themſelves perhaps to have a better Title; being deſcended from the eldeſt Daughter of Lot, who was the Son of Abraham's elder Brother; for Abraham was the youngeſt Son of Terah. But no Body can ſee any Right that this Deſcent gave Lot or his Children; there being no Promiſe made of it by God to any Perſon, but Abraham and his Poſterity.
Becauſe they were many.] Too ſtrong for the Moabites to deal withal; having conquered thoſe who had been too hard for them, and taken a great Territory from them, XXI. 26.
And Moab was diſtreſſed becauſe of the Children of Iſrael.] As Moſes in his Song, after they had paſſed the Red Sea, foretold they would be, XV Exod. 15.
Ver. 4. And Moab ſaid.] By Meſſengers, which Verſe 4 were ſent (it is moſt likely) by the King, and the Princes of the Country.
Ʋnto the Elders of Midian.] Who were their Neighbours and Confederates. The Title of Elders, it appears by this, was given in other Nations, as well as among the Iſraelites, to the greateſt Perſons in their Countries: or the Iſraelites, after their manner, ſo called Men every where, who were in high Authority. For theſe Perſons who are here called Elders, are called Kings, XXXI. 8. and Princes, XIII Joſh. 21. In like manner they who in the ſeventh verſe of this Chapter, are called the Elders of Moab, are in the next verſe called the Princes of Moab. Which, it is evident, was the ancient Language among the Egyptians, L Gen. 7. (unleſs we ſuppoſe Moſes, as I ſaid, to have ſpoken in the Language of the Jews) and, it is very likely, was alſo the ancient Language of Phoenicia, and the Countries thereabouts; and perhaps in much remote parts. For it is a known Story, That when the Phoenicians fled before Joſhua, and forſook the Land of Canaan, they fixed in Aſrick; where they left this name of Elders among the Carthaginians. See Mr. Selden Lib. I. de Synedr. cap. 14. p. 587, &c.
Midian.] This is not the Country wherein Jethro was a Prince; for that was not far from Mount Sinai, as appears from III Exod. 1. whereas this was remote from that place, adjoyning to the Moabites, and near to Paleſtine. Though it is very probable, the People of both theſe Countries were deſcended from Abraham, by one of the Sons he had by Keturah, XXV Gen. 2.
Now ſhall this Company.] The Army of Iſrael encamped in the Plains of Moab, v. 1.
Lick up all round about us.] i. e. Devour us, and all our Neighbours, (or, our whole Country) unleſs we joyn together to oppoſe them.
As the Ox licketh up the Graſs of the Field.] They uſe this Metaphor, to ſignifie how eaſily the Iſraelites would conquer them, without a timely, reſolute, and unanimous Oppoſition: and likewiſe, what an Univerſal Deſolation they would make. For the words are in the Hebrew, the green of the Field, i. e. not only the Graſs, but the Leaves of Trees, which Oxen eat, as Bochartus obſerves out of the Scripture, as well as other Authors, XXVII Iſai. 20. And to lick up is not lightly to touch with the Tongue, but to eat and conſume. See Hierozoicon, P. I. Lib. II. cap. 31.
And Balak the Son of Zippor was King of the Moabites at that time.] He was mentioned before, (v. 2.) but here recorded to have been King of the Country; who endeavoured to ſecure himſelf, by the aſſiſtance of his Neighbours and Allies. Unto whom he ſent this Embaſſy, to adviſe with them what Courſe it was beſt for them to take for their common Safety.
Ver. 5. He ſent Meſſengers therefore.] The Reſult of the Treaty with Midian was, That with joynt Conſent they ſhould ſend Ambaſſadors, of each Nation, and of the ſame Quality, on the following Meſſage, Verſe 5 v. 7. And this Counſel, it is likely, was given by the Midianites; for Balak ſaith nothing of it by his Meſſengers: but it was reſolved on when they came there, as the moſt effectual Means for their Security. This, I think, the word therefore imports.
Ʋnto Balaam.] A famous South-ſayer, or Diviner, as he is called in XIII Joſh. 22. That is, one who pretended to foretel Future Things, and diſcover Secrets, &c. though not by good and allowable Arts, but ſuch as were abſolutely prohibited to God's People, XVIII Deut. 10. He had been formerly a good Man, and a true Prophet, till loving the wages of Ʋnrighteouſneſs, he apoſtatiſed from God, and became a Roſem, which we tranſlate a Diviner. That is, ſaith Aben-Ezra, an Aſtrologer; who obſerving when Men were under a bad Aſpect of the Stars, pronounced a Curſe upon them; which ſometimes coming to paſs, gained him a great Reputation. But this is not the import of that word, as I ſhall ſhow in its proper place. Let it ſuffice now to obſerve, that the Jews are ſo much of this Opinion that he had been a better Man than he was now, that they take him, as St. Hierom obſerves, to be the ſame Perſon, who in the Book of Job is called Elihu. But Origen, and ſome others, think he was no Prophet, but only one of the Devils Sorcerers, of whom he went to Enquire; but God was pleaſed to put the Devil by, and give what Anſwer he thought fit: which Balaam himſelf plainly diſcerned, and therefore calls himſelf, He who heard the words of God, &c. On which ſide the Truth lies, we ſhall be able to judge, when we come to conſider what paſſed between God and him, in the following Hiſtory.
The Son of Beor.] Who was alſo called Boſor, as ſome gather from 2 Pet. II. 15. though that place may have another Interpretation.
To Pethor.] A City in Aram, or Meſopotamia, XXIII. 7. XXIII Deut. 4. This was the ancient Name of the place; which in after times the Syrians called Boſor, by an eaſie change of two Letters, which is very uſual. So Grotius underſtands thoſe words, 2 Pet. II. 15. foreign, Balaam (not the Son, but) of the City of Boſor.
Which is by the River of the Land of the Children of his People.] i. e. Near to Euphrates; which is commonly in theſe Books called by the Name of the River, XV Gen. 18. and many other places. This determines Aram (which was the Name of ſeveral Countries thereabouts) to ſignifie that which is called in Scripture Aram Naharaim; that is, the Aram which lay between the two famous Rivers of Euphrates and Tygris. The former of which was called, by way of Eminence, the River, (though the other alſo was eminent) becauſe it was neareſt, and beſt known to the Iſraelites. And Ptolemy mentions a City called Pachoria in his time, upon this River, which ſome take to be Pethor. And it is very probable that Abraham, before he came into Canaan, lived here about, XXIV Gen. 4, 10. XXIV Joſh. 2. And here Jacob alſo ſerved for his Wife, and begat all the Patriarchs, except Benjamin, (whence the Iſraelites acknowledged their Father to have been a poor Aramite, or Syrian, as we tranſlate it, XXVI Deut. 5.) By which means ſome Relicks of true Religion ſtill remained in this Country, though mixed with a great deal of Superſtition.
To call him.] To invite him to come to them.
Saying, There is a People come out of Egypt.] Which all the Power of Pharaoh could not hinder.
They cover the face of the Earth.] Are exceeding numerous.
And they abide over against me.] Lye incamped not far from me, and are ready to invade my Country.
Ver. 6. Come now therefore, I pray thee.] They Verſe 6 were to ſpeak in the Name of the King of Moab, (whoſe words theſe are ſaid to be, v. 7.) there being no King, perhaps, at this time in Midian; but ſeveral little Princes, who are called Kings, XXXI. 8.
And Curſe me this People.] It ſeems they had an Opinion in thoſe days, which prevailed much in after times, That ſome Men had a power, by the help of their Gods, to blaſt, not only particular Perſons, but whole Armies; ſo that they ſhould not be able to effect their Deſigns. This they are ſaid to have done, ſometimes only by bare words of Imprecation: of which there was a Set-form among ſome People, which Aeſchines calls foreign, the determinate Curſe. Sometimes they alſo offered Sacrifices, and uſed certain Rites and Ceremonies, with Solemn Charms: a famous inſtance of which we find in the Life of Craſſus. Where Plutarch tells us, That Attejus Tribune of the People, made a Fire at the Gate, out of which Craſſus was to march unto the War againſt the Parthians; into which he threw certain Things to make a Fume, and offered Sacrifices to the moſt angry Gods, with horrid Imprecations upon him: which, he ſaith, according to ancient Tradition, had ſuch a power, that no Man, who was loaded with them, could avoid being undone.
For they are too mighty for me.] I am not able to deal with them without thy help.
Peradventure.] But I hope, &c. For the Hebrew word foreign is not a Particle of Doubting, but of Hoping: Non est particula dubitantis, ſed benè ominantis & ſperantis, as Forſterus obſerves, XXXVII. Iſai. 4. II Zephan. 3.
I ſhall prevail, that I may ſmite them, and that I may drive them out of the Land.] I hope, by the conjunction of thy Curſes with my Sword, I may be able to deſtroy them; or at leaſt to drive them out of this Country.
For I wot that him whom thou bleſſest, is bleſſed; and he whom thou curſest, is curſed.] The ancient Prophets had ſuch power with God to obtain great Bleſſings from him, for others; as appears by the ſtory of Abraham and Abimelech, XX Gen. 10. and of Jacob, who bleſſed Pharaoh, XLVII Gen. 7. and afterward all his own Sons. And no doubt their Imprecations were as powerful, when there was a juſt cauſe for them; according to what we read 2 Kings II. 24. And it is likely, while Balaam (who was a Prophet, as appears by what follows, and is ſo called by St. Peter) continued a good Man, he bleſſed and curſed no other way, but by Prayer to God, and by Imprecations in his Name. Which was imitated by other great Men; particularly by King Cambyſes in his Speech to the Perſians, recorded by Herodotus in Thalia, cap. 65. where he ſaith, If you do what I require, then let your Land bring forth plentifully; and your Wives and your Flocks be fruitful, and your ſelves enjoy your liberty; but if you do not, foreign, I imprecate the quite contrary things to theſe, to fall upon you. But when Balaam degenerated into a falſe Prophet, and became a Diviner, then he uſed Spells and Inchantments (as is plain by this Hiſtory) and ſuch Rites and Ceremonies as were the Invention of wicked Spirits; which Pharaoh's Magicians, the Jews fancy, made uſe of to ſtop the Iſraelites at the Red Sea. See XIV Exod. 2.
Ver. 7. And the Elders of Moab and the Elders of Verſe 7 Midian.] I take theſe two Nations to have been ancient Confederates; but the Jewiſh Tradition is, that they had been always at Enmity, and now reconciled by a common Danger. Juſt as two Mastiffs (ſo they explain it) who are continually fighting, when they ſee the Wolf ſet upon one of them, joyn together for their Defence, becauſe if he devour the one, the other will not long ſurvive him.
Departed with the rewards of divination in their hand.] It was the Cuſtom among God's People, when they came to conſult with a Prophet, to bring him a Preſent; as appears from 1 Sam. IX. 7, 8. And indeed, from ancient time, Men were not wont to approach great Perſons without one. See XLIII Gen. 11, 25, 26.
And they came unto Balaam, and ſpake unto him the words of Balak.] Delivered their Meſſage; having firſt, as the manner was, made him the Preſent.
Ver. 8. And he ſaid unto them, Lodge with me this Verſe 8 night.] That was the time, it ſeems, wherein he was wont to receive Anſwers to his Enquiries; either in a Dream, or by Apparitions, or ſome other way. There are thoſe, who think he now began to betray the naughtineſs of his heart, in taking time to adviſe about this Matter: which, if he had been a faithful Servant of God, he would inſtantly have rejected with Diſdain. And it is likely enough, by what follows, that he was as deſirous of their Money, as they were of his Imprecations.
And I will bring you word again, as the LORD ſhall ſpeak unto me.] You ſhall have my Anſwer, according to the Directions which the LORD ſhall give me. By this I take it to be evident, that he was not a Stranger to the true God, with whoſe Name it is certain he was acquainted; and, it is probable, had received Revelations from him, till he became a covetous mercenary Prophet, and addicted himſelf to Superſtitious Rites and Ceremonies. Making uſe of Teraphim perhaps, which had been of ancient practice in his Country, and worſhipping God, perhaps, by other Images. See XXXI Gen. 19, 24, 30, 49. where, it is evident that Laban had ſtill communication with the LORD, though he uſed Teraphim, and calls them his Gods. Which perhaps put that idle conceit into the Head of ſome of the Jews, that it was one and the ſame Perſon, who is there called Laban, and here Balaam. Who falling, as I ſaid, unto Idolatrous Practices, was forſaken by God, and delivered up to the impoſtures of Evil Spirits: though he ſtill continued to enquire of the LORD. Who was pleaſed, at this time, to make his Mind known to him, for the Preſervation of his People Iſrael.
And the Princes of Moab abode with Balaam.] As did thoſe of Midian alſo; who are mentioned in the foregoing verſe. Though ſome of the Jews have a fancy that the Elders of Midian went away (which they give as the reaſon that they are not here mentioned) as ſoon as they heard Balaam ſay, he would addreſs himſelf for Advice unto the LORD; who they knew would be favourable to Iſrael. And on the other ſide, ſome Chriſtians have been of Opinion, that he addreſſed himſelf to the LORD, only to try if he could draw him by his Charms, to take part with the Moabites: Juſt as the Romans, when they laid Siege to a City, endeavoured by all means they could invent, to perſwade the Tutelar Gods of that place to forſake it, and come over to their ſide. Which Rite is deſcribed by Macrobius.
Ver. 9. And God came unto Balaam.] As he is ſaid Verſe 9 to have done unto Abimelech in a Dream, XX Gen. 3. Where I obſerved that Maimonides makes a diſtinction between God's coming to a Perſon, and his ſpeaking to him. But that cannot be made uſe of here; for God did both come and ſpeak to Balaam, as appears from v. 32, 35. where we read, the Angel of the LORD ſpake to him. And here it will be fit to note, That all Nations, of whom we have any knowledge, have been poſſeſſed with this Opinion, that God was wont to appear frequently unto Men; eſpecially, cum recentes à Deo eſſent, (as Seneca ſpeaks in Epist. XC.) when they were newly come out of his hand: and that he alſo was pleaſed to reveal his Mind and Will unto them, by ſome means or other; particularly by his Angels, whom he ſent on Meſſages to them, as long as there was any Goodneſs left among them. This is moſt admirably expreſſed by Catullus,
Praeſentes namque ante domos inviſere caſtas
Saepius, & ſeſe mortali oſtendere caetu
Coelicolae, nondum ſpreta pietate, ſolebant.
See Huetius in his Quaeſtiones Alnetanae, Lib. II. cap. 12. n. 1, 2. And indeed no account can be given how it came into the Head of Homer, and other Poets, to bring in the Gods appearing ſo oft, as they do, upon every occaſion, if God had not been wont, in ancient time, to manifeſt himſelf, not only to the Iſraelites, but to other Nations alſo, eſpecially before the diſtinction of this People from them. So he did to Abimelech, Laban, &c. as well as to Abraham, Iſaac and Jacob. For, as Dr. Jackſon hath well obſerved (in his first Book upon the Creed, chap. 11.) if they had never heard nor read of any ſuch thing, all the Wits in the World, had they beat their Brains never ſo much, could not have thought of bringing the Gods in a viſible ſhape upon the Stage; or interlacing their Poems with their frequent Apparitions. Nor can any other account be given, how this came to be the common Belief of the World, from one end of it to the other, that the Gods revealed their Mind to Men: the Philoſophers, as well as ordinary People, in the East, West, North and South, making no doubt of it. For Abaris Hyperboreus, and Zamolxis Geta, were no leſs famous in the North, than the Egyptian Prophets were in the South.
But when Mankind degenerated, and corrupted themſelves by all manner of Wickedneſs, then God forſook them, and permitted evil Angels to take the place of the good, and plunge Mankind further into all manner of Filthineſs; eſpecially into abominable Idolatries. So that Balaam, who, I queſtion not, had at firſt familiarity with God, and his holy Angels, abuſing this Honour God had done him, in making him a Prophet, by imploying it to ſerve his vile Covetouſneſs, God gave him up to the Deluſion of evil Spirits; of whom he learnt Inchantments. But at this time God was pleaſed again to appear to him himſelf, for the good of his People Iſrael, and to over-rule all his bad Inclinations: Inſomuch that Moſes ſays at laſt he did not go, as he had done, to ſeek Inchantments, (XXIV. 1.) but gave up himſelf wholly, for the preſent, to the Conduct of God's Spirit, as I ſhall there obſerve.
And ſaid unto him.] By an Angel, as Maimonides interprets it, More Nevoch. P. II. cap. 41.
What Men are theſe with thee?] He asks this queſtion, partly to prove Balaam, whether he would tell him the truth of their Buſineſs; and partly to make way for the following Direction.
Ver. 10. And Balaam ſaid unto God.] To whom Verſe 10 (it appears by this) and to the way wherein God communicated himſelf, he was not a Stranger.
Balak the Son of Zippor, King of Moab, hath ſent unto me, ſaying.] This ſhows the Embaſſy was ſent principally in his Name; the Midianites only joyning in it, v. 5.
Ver. 11. Behold, there is a People come out of Egypt, Verſe 11 &c.] This verſe contains only a brief Report of the Meſſage that was ſent him: to which he deſired God would tell him, what Anſwer he ſhould return.
Ver. 12. And God ſaid unto Balaam.] By an Angel, Verſe 12 v. 9. and v. 35.
Thou ſhalt not go with them; thou ſhalt not curſe this People, for they are bleſſed.] He not only forbids him to comply with Balak's deſire, but gives him ſuch a reaſon as was likely to prevail with him, if his Prohibition was not ſufficient; that it was impoſſible, with all his Inchantments, to reverſe the Bleſſing which God had beſtowed upon this People.
Ver. 13. And Balaam roſe up in the morning, and ſaid to the Princes of Balak, get ye to your own Land.] He ſeems reſolved to obey God, rather than comply Verſe 13 with them: and therefore diſpatcht them, as ſoon as he could, with the following Anſwer.
For the LORD refuſeth to give me leave to go with you.] He acquaints them only with half of God's Anſwer: for he omits the reaſon, which was the principal thing. Though it may be thought to be implyed; that, if the LORD, on whoſe Pleaſure he pretended to depend, refuſed to let him go, it was in vain to attempt to Curſe them.
Verſe 14 Ver. 14. And the Princes of Moab roſe up.] They did not ſtand to diſpute the Matter with him, or to importune him: which ſhows, that he had given them a peremptory Denial.
And they went unto Balak, and ſaid, Balaam refuſeth to come with us.] They report his Anſwer as imperfectly, as he did God's: ſaying not a word, that the LORD refuſed to let him come. They were loth perhaps (as the manner of ſuch Perſons is) to deliver unwelcome News to their Maſter.
Verſe 15 Ver. 15. And Balak ſent yet again Princes moe, and more honourable than they.] He being ignorant of the true Cauſe of his Refuſal, imagined that Balaam thought himſelf ſlighted; and expected a greater number of Perſons, and of greater quality, ſhould have been ſent to him. For Prophets, in ancient time, were Men highly eſteemed; as not only Sacred Perſons, but who had a great Intereſt in God: of whom they could obtain whatſoever they deſired. God himſelf thought this ſufficient to keep Abimelech from injuring Abraham, to acquaint him that he was a Prophet, XX Gen. 3. And therefore they were called Men of God: being thought, by the very Gentiles, to be full of ſome Numen or other; whereby they became Interpreters of the Gods, (as they called them) who miniſtred foreign, between the Gods and Men. Inſomuch that Women, when they became Propheteſſes, had very great Authority; as we find in Deborah, who calls her ſelf a Mother in Iſrael, V Judges 7. And therefore all ſuch Perſons were under the ſpecial Protection of Heaven, CV Pſal. 15.
Ver. 16. And they came unto Balaam, and ſaid, Thus Verſe 16 ſaith Balak the Son of Zippor.] They ſeem to ſpeak of their Maſter in an higher ſtyle than the former Ambaſſadors did, v. 7. where it is only ſaid, they ſpake unto him the words of Balak.
Let nothing, I pray thee, hinder thee from coming to me.] Yet they ſubmiſſively beſeech him, in their Maſter's name, not to ſuffer any thing to keep him from coming to him: for he thought, perhaps, that Balaam might be detained by other more profitable Employments.
Ver. 17. For I will promote thee to very great honour.] Verſe 17 He imagined, it is probable, that Balaam lookt upon the Rewards of Divination, which he ſent him, as not ſufficient Encouragement: and therefore he promiſes him to advance him to ſome high Preferment in his Court.
And I will do whatſoever thou ſayest unto me.] And moreover, he promiſes to beſtow an Eſtate, as great as he would deſire, to ſupport his new Dignity.
Come therefore, I pray thee.] They add Importunity to their earneſt Requeſt.
Curſe me this People.] Having heard (as David Chytraeus underſtands this) that the Iſraelites conquered their Oppoſers by Prayers, rather than by Arms, (as they had done Pharaoh and the Amalekites) the King of Moab thought he might prevail againſt them by the ſame means.
Verſe 18 Ver. 18. And Balaam anſwered, and ſaid to the Servants of Balak.] To the Meſſengers whom he had ſent, who, it appears by this, were principal Officers in his Court, v. 15. For the Servants of Pharaoh are called the Elders of his Houſe, L Gen. 7.
If Balak would give me his Houſe full of Silver and Gold, I cannot go beyond the word of the LORD my God, to do more or leſs.] This is not the Language of one that was a Stranger to the true God; for no Prophet in Iſrael ever ſpake of him in more familiar terms than theſe, the LORD my God. And for the preſent, the Command of God ſeems to have ſuppreſſed his Covetous and Ambitious Deſires, ſo that he durſt not yield to them; though it appears, by what follows, he was ſtrongly inclined to follow them.
Verſe 19 Ver. 19. Now therefore, I pray you, tarry you alſo here this night.] Take a Lodging with me, as your Predeceſſors did, v. 8.
That I may know what the LORD will ſay unto me now.] Whether the LORD will alter his Mind, as he hoped he might; otherwiſe he would have reſted in the firſt Anſwer he received from God, and not tried again if he could prevail by his Importunity to get leave to go; as theſe great Promiſes of Riches and Honour made him deſire.
Ver. 20. And God came unto Balaam at night.] Notwithſtanding which God was pleaſed again to viſit him with his Preſence: at leaſt by one of his Angelical Miniſters. Verſe 20
And ſaid unto him, If the Men come to call thee.] Preſs thee again to comply with them.
Riſe up, and go with them.] Since thou haſt ſuch a Mind to go, follow thy Inclinations. Theſe words ſeem, to be ſpoken angrily, though not ſarcaſtically; as ſome would have them like thoſe 1 Kings XXII. 15.
But yet the word which I ſhall ſay unto thee, that ſhalt thou do.] Some take theſe words to be not ſo much a Command, as a Prediction: that he ſhould not be able to ſay a word but what he was ordered by God.
Ver. 21. And Balaam roſe up in the morning, and Verſe 21 ſadled his Aſs.] Commanded his Aſs to be made ready; for he had Servants to wait upon him, v. 22. And great Perſons, in thoſe Countries, were wont to ride upon Aſſes: of which we find Examples before, this in Abraham, XXII Gen. 1. and in Moſes, IV Exod. 20. and, in after times, the Judges of Iſrael were thus mounted, V Judges 10. and their Children, X. 4. XII. 14.
And went with the Princes of Moab.] They ſet out, perhaps together; or he deſired them to go a little before, and he would follow them. For it appears by the following part of this Relation, that he did not make a part of their Train; but travelled, at leaſt ſome part of the way, with his two Servants alone.
Ver. 22. And God's anger was kindled becauſe he went.] This may ſeem ſtrange, ſince he had a permiſſion to go along with them: But the meaning is Verſe 22 not that God was diſpleaſed becauſe he did as he was permitted; but becauſe he went ſo readily (without offering to ſtay at home, as he had been commanded at the firſt) and becauſe he carried along with him an evil Mind, deſirous to get the Money and the Honour that was proferred him; and conſequently with an Inclination to curſe Iſrael; and with hopes that he might, by ſome means or other, compaſs that wicked end. This is plainly ſignified by the Angel's words, v. 35. where he permits him ſtill to go on, but with a Caution, not to attempt to ſpeak a word, otherwiſe than he bad him. This is more plainly evident from XXIII Deut. 5.
And the Angel of the LORD.] The ſame Angel, which is thought to have ſpoken to him, v. 12, 20.
Stood in the way.] In the very path wherein his Aſs was going.
For an Adverſary against him.] To ſtop his proceedings, that he might not go on in his ſin, and periſh; as R. Solomon gloſſes.
Now he was riding upon his Aſs, and his two Servants were with him.] He was in his Journey upon the Rode, but ſeparated from the reſt of the Company; having only his own two Servants with him, who waited on him.
Verſe 23 Ver. 23. And the Aſs ſaw the Angel of the LORD ſtanding in the way.] The LORD, ſaith the ſame R. Solomon, let the Aſs ſee what his Maſter could not; his Mind being blinded by his Converſe with Daemons; or rather, God deprived him, for the preſent, of the power of ſeeing what ſtood juſt before him.
And his Sword drawn in his hand.] Threatning to kill him, if he went forward.
And the Aſs turned aſide out of the way.] Out of the Rode, wherein they were travelling.
And went into the Field.] Which lay on the ſide of the High-way.
And Balaam ſmote the Aſs to turn her into the way.] As the manner is ſtill, when ſuch Creatures are unruly.
Ver. 24. And the Angel of the LORD ſtood in the Verſe 24 path of the Vineyards.] It is uncertain whether the Aſs turned into the way again, or went on in the Field, till they came to theſe Vineyards.
A Wall being on this ſide, and a Wall on that ſide.] In a very narrow Paſſage.
Ver. 25. And when the Aſs ſaw the Angel of the Verſe 25 LORD.] Which oppoſed him here again, as he had done in the broad High-way.
She thrust her ſelf unto the Wall.] To avoid the Angel.
And cruſht Balaam's, foot against the Wall.] The Angel and his drawn Sword, which it is likely he brandiſhed, took up ſo much of the way on both ſides, that there was not room for the Aſs to paſs, without going too cloſe to Wall.
And he ſmote her again.] Being very angry at her untowardneſs.
Ver. 26. And the Angel of the LORD went further, Verſe 26 and ſtood in a narrow place.] Through which Balaam was to paſs.
Where there was no way to turn, either to the right hand, or to the left.] Where the Angel took up the whole Paſſage, and left no ſpace, on either ſide, for the Aſs to go.
Verſe 27 Ver. 27. And when the Aſs ſaw the Angel of the LORD.] And no way to avoid him.
She fell down under Balaam.] Being unable either to turn back, the way was ſo narrow; or to go forward, becauſe the Angel filled up all the Paſſage.
And Balaam's anger was kindled, and he ſmote the Aſs with a Staff.] Harder than he had done before.
Verſe 28 Ver. 28. And the LORD.] By his Angel, as Bochart interprets it.
Opened the Mouth of the Aſs.] Which naturally is a dumb Creature, having no Organs of Speech: but, by an extraordinary power of God, who made Man's mouth, had her Tongue ſo moved to the Palate, Teeth and Lips, and the Air was ſo compreſſed within her Mouth, as to form words as plain as we ſpeak.
And ſhe ſaid unto Balaam.] That an Aſs ſhould, by the power of God, be made to ſpeak, one would think ſhould not ſeem incredible to Chriſtians, when Heathens did not disbelieve ſuch things, but received them as undoubted Truths. Witneſs what they ſay of the Aſs upon which Bacchus rode; and the Ram of Phryxus; and the Horſes of Achilles and Adraſtus; and the Bull of Europa; and the Lamb in Egypt when Bocchoris reigned there; and the Elephant of Porus in India: All which are reported to have ſpoken; and vaſt numbers of other Inſtances are heaped up by two eminently learned Frenchmen, Bochartus in his Hierozoicon, P. I. Lib. II. cap. 14. and Huetius in his Alnetanae Quaeſtiones, Lib. II cap. 12. n. 26. which things are alledged out of their Books, not to prove all ſuch Stories to be true; but that they thought them true, thought it did not exceed the power of their Gods to effect ſuch things. Nor could they except againſt the Bible, becauſe of the ſtrange things there reported, the like Wonders being commonly believed among themſelves. Which if they were deviſed by the Gentile Writers, it was, in all likelyhood, out of this Sacred Hiſtory; that they might not ſeem to come behind the Jews in any thing, which might give credit to their own Religion.
If Maimonides had been acquainted with ſuch things as theſe, he would not have ſaid, that all this which hapned to Balaam in the way to Balak, was done in a Prophetical Viſion, P. II. More Nevochim, cap. 42. which is the Conceit of R. Levi ben Gerſom alſo, who compares this with what we read I Hoſ. 3, &c. concerning the Prophets taking a Wife of Whoredoms, &c. and denies the literal ſence merely, becauſe he could not imagine how an Aſs ſhould be made to ſpeak. No, nor could he, or any Man elſe tell, how ſuch a Repreſentation could be made to the Prophet's imagination in a Viſion, but by the power of God; to whom the one was as eaſie as the other.
What have I done unto thee, that thou hast ſmote me theſe three times?] There was ſome cauſe; for his Foot was cruſhed, and he fell with her: but the Aſs could not help it.
Ver. 29. And Balaam ſaid unto the Aſs.] One would Verſe 29 have expected that he ſhould have been aſtoniſhed, and ſtruck as dumb as the Aſs naturally was, to hear her ſpeak ſo plain, and expoſtulate with him. But he was in a rage, or rather fury; ſo that for the preſent, he did not conſider any thing, but her untoward croſneſs. St. Peter obſerves ſo much, when he ſaith the dumb Aſs rebuked the madneſs of the Prophet. Where the word foreign is unuſual in the Greek Language, ſignifying that he was beſide himſelf, not knowing what he ſaid or did: partly out of Anger; and partly becauſe he was poſſeſſed with an eager deſire and hope, to ſerve Balak, and get the Riches and honour he promiſed him, now that he had got leave of God to go to him.
Becauſe thou hast mocked me.] Or, as the Arabick Verſion, printed at Paris, tranſlates it, thrown me in the dirt. But they ſeem to have read the word other ways than it is in the Hebrew: where it ſignifies either mocking, or expoſing to Scorn and Laughter.
I would there were a Sword in my hand, for now would I kill thee.] This ſhows the heighth of his Rage, to be thus croſſed in his Deſigns; and, as the Jewiſh Doctors take it, the height of his folly alſo: that he ſhould pretend to be able to deſtroy the whole Congregation of Iſrael with his Inchantments, who needed a Sword to kill a poor Aſs.
Verſe 30 Ver. 30. And the Aſs ſaid unto Balaam, am not I thine Aſs.] This doth not prove that the Aſs underſtood what Balaam ſaid, and thereupon returned this pertinent Anſwer; but that the ſame power which made the Aſs ſpeak at firſt, continued to form ſuch an Anſwer as might convince Balaam of his Error.
Ʋpon which thou haſt ridden ever ſince I was thine, unto this day?] The Hebrew words will not bear this ſence; but are exactly rendred in the Margin of our Bibles, ever ſince thou waſt, that is, a Rider: ever ſince thou beganſt to ride, as Aben-Ezra expounds it. Whence many render it, from thy youth; which may be ſuppoſed to be a long time; Balaam, in all likelyhood, being now no young Man, but for many years a famous Prophet.
Was I ever wont to do ſo unto thee?] Haſt thou not had ſufficient Experience, in ſo many years as I have ſerved thee, of my ſure going? As much as to ſay, thou ſhouldſt have thought ſome unwonted Cauſe had forced me to do three times what I dever did before.
And he ſaid, Nay.] He could not but allow the truth of what was ſpoken by the Aſs.
Ver. 31. Then the LORD opened the Eyes of Balaam.] Verſe 31 He was not blind before; but his Eyes were held, as the Eyes of the Men of Sodom were, who could not ſee Lot's door, though they found their way to their own home, XIX Gen. 1.
And he ſaw the Angel of the LORD ſtanding in the way, and his Sword drawn in his hand.] He underſtood the true Cauſe of the Aſſes turning aſide, and falling under him.
And he bowed down his head, and fell flat upon his face.] He firſt bowed his Head, and then his whole Body, in token of his moſt profound Reverence.
Ver. 32. And the Angel of the LORD ſaid unto Verſe 32 him, wherefore hast thou ſmitten thy Aſs theſe three times?] This ſerves to teach us, ſaith Maimonides, not to uſe Cruelty towards Beaſts, but to treat them gently and mercifully, More Nevochim, P. III. cap. 17. or rather, as another of them makes the Angel ſay to Balaam; If I am commanded to reprove thee for thy Injuſtice to thy Aſs, how much more for thy wicked Intention to deſtroy a whole Nation. But the drift of this Speech ſeems to be, to reprehend the brutiſh ſtupidity of the Prophet, in not apprehending ſome extraordinary Hand of God, which turned his Aſs aſide ſo oft, and at laſt made her ſpeak.
Behold, I went out to withſtand thee.] I was the cauſe of thy Aſſes turning out of the way, and falling down, by my ſtanding in the Path to oppoſe thee, and ſtop thy proceedings, v. 22.
Becauſe thy way is perverſe before me.] His Intentions and Purpoſes were not ſincere and honeſt: for pretending to obey God, he deſigned, if he could, to ſerve Balak. The word we tranſlate perverſe, ſignifies perplexed and intricate in the Arabian Language: and ſo Bochartus thinks it ſhould be tranſlated here.
Verſe 33 Ver. 33. And the Aſs ſaw me, and turned away from me theſe three times.] I was merciful unto thee, in letting the Aſs ſee me; which ſaved thy Life: as it here follows.
Ʋnleſs the Aſs had turned from me, ſurely now I had ſlain thee, and ſaved her alive.] It had coſt thee thy life, if the Aſs had gone forward; and thy Life alone: for I would not have done any hurt to her.
Ver. 34. And Balaam ſaid unto the Angel of the LORD, I have ſinned.] It is not certain that this refers to any ſenſe he had of the perverſe diſpoſition of his Heart; for it may have reſpect only to his outrageouſneſs againſt his Aſs, which he confeſſes was without cauſe.
For I knew not that thou ſtoodest in the way against me.] Or rather, But I knew not, &c. for this ſeems to be ſaid in excuſe of himſelf; from his ignorance, that the Aſs was turned out of the way by the Angel.
Now therefore, if it diſpleaſe thee, I will get me back again.] He would not underſtand the Angel right; who did not find fault with his going to Balak, but with his going with ſuch bad Intentions.
Ver. 35. And the Angel of the LORD ſaid unto Balaam, Go with the Men.] As God had before bidden him, v. 20. and did not ſend the Angel to forbid what he had allowed. Verſe 35
But the word that I ſhall ſpeak unto thee, that thou ſhalt ſpeak.] Theſe words are ſomething different from thoſe in v. 20. importing both, that he ſhould not preſume to ſpeak a word but what he ordered, and that he ſhould not forbear to ſpeak what he bad him.
And Balaam went with the Princes of Balak.] Whom he overtook after this ſtop, either at the place where they lodged, or where they ſtaid for him: but he did not tell them what he met withal in the way.
Ver. 36. And when Balak heard that Balaam was Verſe 36 come.] By ſome Meſſenger ſent before, to acquaint him with his coming.
He went out to meet him.] Partly out of joy; and partly out of reſpect to him.
Ʋnto a City of Moab, which is in the border of Arnon.] This City ſeems to have been Ar, XXI. 15.
Which is in the utmoſt Coaſt.] He did him the honour to meet him, at the very entrance of his Country; and did not think it ſufficient to ſend ſome of his Court to receive him.
Ver. 37. And Balak ſaid unto Balaam, did not I Verſe 37 earneſtly ſend unto thee to call thee?] After this Complement was paid to Balaam, the King could not forbear to let him know, he did not think himſelf well uſed by him; whom he had earneſtly intreated to come to him, and at the firſt he would not.
Wherefore cameſt thou not unto me?] As ſoon as I ſent for thee.
Am I not able indeed to promote thee to honour?] Doſt thou doubt of my power to make thee a great Man, if thou gratifieſt me in my deſire? And his readineſs he ſhowed by this honourable Reception of him.
Verſe 38 Ver. 38. And Balaam ſaid unto Balak, Lo, I am come unto thee.] Say no more of that; but be ſatisfied that I am now come.
Have I now any power at all to ſay any thing?] Yet he would not have him expect, that he ſhould do all that Balak deſired, or he himſelf was inclined to do: for he was under an higher, over-ruling Power, which he could not gainſay.
The word that God putteth in my mouth, that ſhall I ſpeak.] He ſeems to acquaint him, that he had received ſuch a Command from God, v. 35. and he muſt be obedient.
Verſe 39 Ver. 39. And Balaam went with Balak.] This did not diſcourage the King of Moab from carrying Balaam along with him into his Country; where he hoped he might be perſwaded to do as he would have him.
And they came unto Kirjath-huzoth.] The Royal City, it is likely; for it ſignifies in our Language the City of Streets: that is, a large City, which had many Streets (and conſequently) Inhabitants in it.
Verſe 40 Ver. 40. And Balak offered Oxen and Sheep.] In thankfulneſs that he had procured Balaam's aſſiſtance, as he hoped, againſt his Enemies.
And ſent to Balaam.] They were ſuch Sacrifices as the Jews called Peace-offerings; of which the Offerers had a ſhare for themſelves and for their Friends: and the Sacrifice being over, Balak invited Balaam to come to the Feaſt he made thereupon.
And to the Princes that were with him.] The Princes, I ſuppoſe, of Midian and of Moab, who were ſent on the Embaſſy to him, and had ſucceeded in it, v. 7, 15.
Ver. 41. And it came to paſs that on the morrow.] Verſe 41 Having reſted one Night after his Journey, Balak would have him immediately go about his buſineſs, and ſee what he could do for him.
Balak took Balaam.] Into his Chariot.
And brought him up into the High-places of Baal.] All Nations worſhipped their Gods in High-places; and Baal was the God of this Country; who was worſhipped in more High-places than one; unto all which he brought Balaam, that he might ſee where he could take the fulleſt view of the Iſraelites, and which of them would be fitteſt for his purpoſe. Theſe High-places were full of Trees and very ſhady, (as I obſerved XXVI Lev. 30.) which made them the fitter both for the ſolemn Thoughts and Prayers of ſuch as were devout, and for the filthy Inclinations and Intentions of the wicked. Baal was the Name of ſeveral Gods, both Male and Female, as our Selden ſhows in his Syntagma II. de Diis Syris, cap. 1. And I ſuppoſe Chemoſh, the God of Moab, is here called by this Name, (ſignifying a Lord) though that great Man ſeems to take it for Baal-Peor, cap. 2. of that Book.
That thence he might ſee the utmost of the People.] i. e. All their Armies; to the very skirts of their Camp.