Commentary on Numbers, Book · Chapter 23
CHAP. XXIII.
Chapter XXIII Verſe 1 Ver. 1. AND Balaam ſaid unto Balak, build me here.] Upon one of the High-places; which Balaam, it is likely, pitched upon as fit for his purpoſe.
Seven Altars.] The number Seven was much obſerved we find among the Hebrews, by God's order, (See IV Lev. 6.) but we never read of more than one Altar built by the Patriarchs, when they offered their Sacrifices; nor was more than one allowed by Moſes. Therefore in this there was ſomething of the Heathen Superſtition: who worſhipping the Sun, (who is principally meant by Baal) offered alſo to all the ſeven Planets. Unleſs we allow the Conjecture of Fortunatus Scaccus, who imagines that as Moſes erected twelve Pillars according to the number of the Children of Iſrael, when he entred them into the Covenant of God, (XXIV Exod. 4.) ſo Balaam ordered ſeven Altars to be erected, according to the number of the principal Houſes of Moab, Myrothec. Sacr. Elaeochriſm. P. II. cap. 59. But there is no ground for the conceit of Abarbinel, who, in his Preface to Leviticus, ſect. 4. ſaith, Balaam ordered this in emulation of the ſeven acceptable Altars to God, built by ſeven Men famous for Piety; viz, Adam, Abel, Noah, Abraham, Iſaac, Jacob, and Moſes. There is more certainty in this, that theſe Altars were erected in honour either of the moſt High, or of the greateſt of their Gods. For according to the account, which both Feſtus and Servius have given us of the ancient times, they ſacrificed to the Caeleſtial Gods Only upon Altars (which were ſo called, becauſe they were arae altae, built high and lofty) whereas, to the Terreſtrial they ſacrificed upon the Earth; and to the Infernal Gods, in holes digged in the Earth.
And prepare me here ſeven Oxen and ſeven Rams.] To offer one of each upon the ſeveral Altars, as it follows v. 2. This number was uſed by pious Perſons, both in theſe days, XLII Job 8. and in after times, 1 Chron. XV. 26.
Ver. 2. And Balak did as Balaam had ſpoken.] Cauſed Verſe 2 the Altars to be built (which was ſoon done, either of Stones, or of Turf) and the Sacrifices to be brought.
And Balak and Balaam offered on every Altar a Bullock and a Ram.] Kings, in ancient times, were Prieſts alſo; as appears by Melchizedek: But perhaps Balak only preſented the Sacrifices to be offered for him, and for his People; and Balaam performed the Office of a Prieſt. The only doubt is, to whom theſe Sacrifices were offered. I ſuppoſe each of them had their ſeveral Intentions: Balak ſupplicating Baal by them; and Balaam making his Prayer to the LORD, though with ſuch Superſtitious Ceremonies, it is likely, as were uſed by the Worſhippers of Baal; in one of whoſe High-places theſe Sacrifices were offered. But it may alſo be ſuppoſed, that Balaam telling Balak he could not effect any thing without the LORD, the God of Iſrael, perſwaded him to joyn with him at preſent in his Worſhip, that they might prevail with him to withdraw his preſence from the Iſraelites. For there is no reaſon to think, that Balaam would go to enquire of the LORD, when he had Sacrificed to other Gods. And it appears evidently from v. 4. that he pretended to Sacrifice unto God; and would not have preſumed ſurely to tell him ſo, if he meant otherwiſe.
Verſe 3 Ver. 3. And Balaam ſaid unto Balak.] When he had laid the pieces upon the Altars.
Stand by the Burnt-offering.] Attend thy Sacrifice, and pray to God to accept it. By this it appears that theſe Sacrifices were of a different Nature from thoſe mentioned in XXII. 40. being Burnt-offerings which were wholly conſumed. And one of them ſeems to have been offered particularly for Balak, which he calls his Burnt-offering; as the reſt were for the Princes of Moab, who, it is likely, ſtood by them repreſenting all the People.
And here it is to be obſerved, that in old time, before the Law of Moſes was given, Burnt-offerings ſerved for all purpoſes in Divine Worſhip: whether they gave thanks for Bleſſings, or deprecated evil things, or prayed for good. Thus Noah, when he returned Thanks to God for his preſervation in the Ark, offered Burnt-offerings, VIII Gen. 20. And when Job beſeeched God to pardon his Sons, I. 5. and his Friends, XLII. 8. he offered Sacrifices of this ſort: and ſo did Balak and Balaam here uſe them, to procure Bleſſings upon Moab, and a Curſe upon Iſrael.
And I will go.] By my ſelf, into ſome private place, to conſult with God, and to exerciſe his Inchantments (as may be gathered from XXIV. 1.) whereby he thought he might prevail for ſuch a power as he deſired, of Curſing the People of Iſrael.
Peradventure the LORD will come to meet me.] He durſt not be confident, becauſe he had lately oppoſed his proceeding (XXII. 31.) in a frightful manner.
And whatſoever he ſheweth me.] Whatſoever he reveals to me, either by word or otherwiſe.
I will tell thee.] Deal faithfully with thee, and conceal nothing from thee.
And he went to an High-place.] Or rather, into a Valley, for he was now in an High-place when he Sacrificed; and did not go into another High-place, but down into the Plain (as the Hebrew word properly ſignifies) where he might in ſome ſolitary Retirement, addreſs himſelf to God, and expect his Preſence with him. So we tranſlate it in the Margin, he went ſolitary. Therefore, if we retain the other tranſlation, it muſt be underſtood of ſome part of the High-place, where he might be ſolitary, viz. into the Grove, which High-places ſeldom wanted. In theſe High-places they built their Temples, and had their Oracles; as we learn from Juſtin, Lib. XXIV. cap. 6. where, he ſaith, the Temple of Apollo, poſitum est in monte Parnaſſo, &c. was ſeated upon the Mountain Parnaſſus: and from Pauſanias, who ſpeaking of the Cave of Trophonius in Boeotia, ſaith, foreign, the Oracle is in a Grove upon a Mountain. The like might be obſerved of other Oracles: which may countenance this Conjecture, that ſome ſuch pretended Oracle might be in this High-place, where Balaam went for direction from God.
Ver. 4. And God met Balaam.] Appeared unto Verſe 4 him, as he had been wont to do in other places, XXII. 9, 20. where the word Elohim is conſtantly uſed, as it is here, and every where elſe, till we come to verſe 16. Which ſtrengthens the opinion, that the LORD hitherto ſpake to him only by an Angel.
And he ſaid unto him.] i. e. Balaam ſaid unto God, when he ſaw him appear.
I have prepared ſeven Altars, and have offered upon every Altar a Bullock and a Ram.] This ſhows he ſacrificed unto God, and not unto Baal: and he repreſents it to God, that he might be moved thereby, to condeſcend to his deſire. For Sacrificing was a form of Supplication, as we find in other places; particularly 1 Sam. XIII. 12. and that which he begged of God, was, in all likelyhood, that he would give him power to Curſe Iſrael.
Ver. 5. And he put a word into Balaam's mouth.] Told him what he ſhould ſay. And therefore, ſaith Maimonides, he ſpake by the Spirit of God: which he makes account was the ſecond degree of Prophecy. Whence that Deſcription Balaam gives of himſelf, he hath ſaid, who heard the words of God, P. II. More Nevochim, c. 45.
And ſaid, Return unto Balak, and thus ſhalt thou ſpeak.] He commanded him to ſpeak unto Balak, at his return to him, as he was inſtructed, and no otherwiſe. The words he bad him ſpeak, are thoſe that we read below, v. 7, 8, &c.
Verſe 6 Ver. 6. And he returned unto him, and lo he ſtood by his Burnt-ſacrifice.] He found him in the very ſame poſture wherein he left him (v. 3.) Which ſhows Balaam did not go far, nor ſtay long before he returned: and that Balak was earneſt in his Supplications.
He and all the Princes of Moab.] Who were concerned in the good Succeſs of this Negotiation.
Verſe 7 Ver. 7. And he took up.] An Hebrew phraſe for ſpeaking aloud.
His Parable.] Or, Prophetical Speech; which was ſometimes delivered in Parables, properly ſo called: that is, not in plain Words, but in apt Figures and Reſemblances, (concerning which ſee Maimonides, P. II. cap. 43.) But here the word Parable ſignifies, as it doth in the Book of Job, a weighty Speech, expreſſed in ſublime and majeſtick words, XXVII Job 1. XXIX. 1.
And ſaid, Balak the King of Moab hath brought me from Aram.] See XXII. 5.
From the Mountains of the East.] The Country of Meſopotamia lay Eaſtward of Moab: and in that part of it towards Arabia, was ſtony and mountainous. See Bochartus in his Phaleg. Lib. II. cap. 6.
Saying, Come curſe me Jacob, and come, defie Iſrael.] Two different Expreſſions for the ſame thing; only the latter word (which we tranſlate defie) imports ſomething of fury; becauſe he would have had him curſe them in ſuch a Prophetick Rage, as ſhould have the moſt direful Effects upon them.
Ver. 8. How ſhall I curſe him whom God hath not Verſe 8 curſed, &c.] As much as if he had ſaid, Balak deſires of me that which is impoſſible. In the Hieruſalem Targum this verſe is thus paraphraſed, How ſhall I curſe the Houſe of Jacob, when the WORD of the LORD hath bleſſed them? or how ſhall I diminiſh the Family of Iſrael, when the Word of the LORD hath multiplied them?
Ver. 9. For from the top of the Rocks.] Upon which Verſe 9 he then ſtood, when he ſpake theſe words.
I ſee him.] As Balak deſired he might, (XXII. 41.) though for another purpoſe; that he might curſe them.
And from the Hills I behold him.] The ſame thing again, in other words, according to the manner of the Eaſtern People. And both theſe may relate, not only to the preſent view he had of the Camp of Iſrael, but to their future Settlement in their own Land; wherein they were repreſented to him as dwelling ſecurely, under the ſpecial Protection of the Almighty.
Lo, the People ſhall dwell.] In the Land of Canaan.
Alone.] Not mingled with other Nations, but ſeparated from them by different Laws, Religion, and Manners. It ſeems alſo to import their Security and Safety, by the Situation of their Country, and God's care of them.
And ſhall not be reckoned among the Nations.] Be a peculiar People by themſelves; and therefore not liable to the power of my Curſes, like other Nations. All this came to paſs, partly by the natural ſituation of their Country, which was ſurrounded with high Mountains, and rocky Precipices, ſo that the coming to it was very difficult: but more eſpecially by their Rites and Cuſtoms; and particularly by their Diet, which reſtrained them from common Converſation with other Nations, becauſe they could not eat of their Food (Swines fleſh, for inſtance, which was a delicate Diſh among the Gentiles, was an Abomination to the Iſraelites) By which means they were the better ſecured from learning the Religion of the Gentiles, having ſo little Communication with them, that they were called by Diodorus Siculus, and others, an unſociable People, and thought to have an Enmity to the reſt of the World.
Ver. 10. Who can count the dust of Jacob?] This may refer either to their preſent, or their future Increaſe; which was ſo great, that they might be compared to the Duſt of the Earth, or the Sand on the Verſe 10 Sea-ſhore, which is without number. Hereby he confirmed the Promiſe made by God to Abraham, XIII Gen. 16. and to Iſrael, XXVIII. 14. where he ſaith expreſly, Thy Seed ſhall be as the dust of the Earth.
And the number of the fourth part of Iſrael.] Any one of their Camps; every one of which was grown to a vaſt number. For the whole Hoſt of Iſrael was divided into four Camps, under the Standards of Judah, Reuben, Ephraim and Dan, (as we read in the ſecond Chapter of this Book) one of which Camps lay more plainly before him than the reſt, viz. that on the West, under the Standard of Ephraim.
Let me die the death of the righteous.] By the Righteous he means Iſrael: who were now a People free from Idolatry; which was the great Crime of thoſe days. And he deſires either to be as happy as they in the other World; or that he might not die an immature and violent Death, but enjoy ſuch a long Life here, as was promiſed to them. The Author of Sephar Coſri takes it in the former ſence; alledging this place as a proof that a future ſtate was believed in ancient Times, though not ſo clearly expreſſed in the Prophetical Writings, as other things are: for there is a certain Prayer, ſaith he, of one that prophecied by the Holy Ghoſt, who deſired that he might die the death of the righteous, Pars I. ſect. 115.
And my last end be like his.] Or, Let my Poſterity (for ſo the word we here tranſlate laſt end often ſignifies, CIX Pſal. 13. XI Dan. 4.) or, thoſe that come after me, be like unto his Deſcendants.
Ver. 11. And Balak ſaid unto Balaam, what hast thou done unto me?] This is very ſurpriſing.
I took thee to curſe mine Enemies, and behold, thou Verſe 11 hast bleſſed them altogether.] Thou haſt not only fruſtrated my deſires, in not curſing them; but quite contrary, haſt pronounced great Bleſſings upon them. For ſo the Hebrew words ſignifie, Bleſſed them with bleſſings.
Verſe 12 Ver. 12. And he anſwered and ſaid, Must I not take heed to ſpeak that which the LORD hath put in my mouth?] He had told him ſo before, more than once, (XXII. 23. XXIII. 3.) and now makes him Judge, Whether it was ſafe for him to diſobey the LORD, to comply with his Deſires.
Verſe 13 Ver. 13. And Balak ſaid unto him, come I pray thee with me, to another place.] He thought Balaam gave him a reaſonable Anſwer; and therefore gently intreats him to make a trial, whether God would be pleaſed to be more favourable to his deſires, if he ſought him in ſome other place. For whatſoever Balaam thought of this matter, Balak was poſſeſſed with a Superſtitious Fancy, that the very Place or Proſpect had been a Cauſe concurrent to produce the contrary Effect to what he deſired; and therefore intreated he would come with him to another, where he might not ſee too many of them at once.
From whence thou maist ſee them.] It ſeems this was thought neceſſary to make their Curſes effectual; that they ſhould have a ſight of thoſe whom they curſed, and that they ſhould look upon them.
Thou ſhalt ſee but the utmost part of them.] The Skirts of their Camps.
And ſhalt not ſee them all.] He imagined perhaps that Balaam was affrighted at the ſight of their Multitude; and therefore durſt not meddle with them.
And curſe me them from thence.] He ſeems to deſire him to curſe only that ſmall parcel of the Iſraelites, whom he ſaw in the utmoſt part of the Camp; hoping he might by degrees get them all, in like manner, deſtroyed.
Ver. 14. And he brought him unto the field of Zophim.] Verſe 14 Or, as ſome tranſlate it, unto Sed… Zophim: a place by the very name apt to enchant a Superſtitious Mind with expectation of Succeſs, as Dr. Jackſon ſpeaks. It is thought by ſome to be ſo called from the Watchers, that were placed here; which the word Zophim imports.
To the top of Piſgah.] A very high Mountain in the Country of Moab, from whence one might ſee a great way, and take a view of all the Parts of Canaan, III Deut. 27. XXXIV. 1, 2, &c. but on that ſide of it whether Balak brought him, Balaam could not ſee much of the Camp of Iſrael. It is likely he thought by bringing him to a place ſo exceeding high, he ſhould be nearer Heaven, and ſo procure a more favourable Audience than before.
And built ſeven Altars, and offered a Bullock and a Ram on every Altar.] As he had done before at Balaam's deſire, in another High-place, (v. 1, 2.) for there only he imagined their Sacrifices would be acceptable. From hence Conradus Pellicanus concludes Balaam to have been a Worſhipper of the true God, (as Jethro was) becauſe he ſtill continues to offer only ſuch clean Creatures, as were wont to be ſacrificed to him by his own People.
Ver. 15. And he ſaid unto Balak, ſtand here by thy Burnt-offering.] The ſame Direction which he had given before, v. 3.
Verſe 15 While I meet the LORD yonder.] In a place to which he pointed. Balaam made a peradventure of it before, whether the LORD would come to meet him, or no, (v. 3.) but now he confidently expects it; though he endeavoured (it appears from XXIV. 1.) ſtill to compaſs his bad ends, by his Enchantments.
Verſe 16 Ver. 16. And the LORD met Balaam.] This is never ſaid before, but only that God met him, (by his Angel, as the Jews interpret it) which I take to be much ſhort of what is here ſaid, that the LORD himſelf now met him. That is, there was a glorious Appearance of the SCHECHINAH to him, (though not in ſuch luſtre, I ſuppoſe, as when it appeared to Moſes) which ſo amazed him, that after this he never went ſo much as to enquire what he ſhould ſay or do. For though he doubted, perhaps, of what the Angel ſaid, yet now he was fully aſſured the Iſraelites muſt be bleſſed.
And he put a word in his mouth.] Inſtructed him what he ſhould ſay to Balak.
And ſaid, go again unto Balak, and ſay thus.] Viz. All that we read v. 18, 19, 20, &c. which is a great deal more than he had ſaid before.
Verſe 17 Ver. 17. And when he came to him, behold he ſtood by his Burnt-offering, and the Princes of Moab with him.] See v. 6.
And Balak ſaid unto him, what hath the LORD ſpoken.] He was more ſolicitous to know his doom, than he was before, when he askt no ſuch queſtion: and plainly demonſtrated, that he believed Balaam went to enquire of the LORD.
Ver. 18. And he took up his Parable.] See v. 7.
And ſaid, riſe up Balak and hear.] If this word Verſe 18 riſe up hath reſpect to the outward Reverence, which was wont to be ſhown to all Meſſages brought from God, (which was expreſſed by riſing up to receive them, as appears from the ſtory of another King of Moab, III Judges 20.) then, after the Sacrifice was ended, at which they ſtood, Balak ſat down until Balaam could be ready to acquaint him with the Mind of God. But it may have reſpect only to the Mind, and ſignifie, ſtir up thy ſelf to attend; awaken thy thoughts, and liſten to what I ſay.
And hearken unto me, thou Son of Zippor.] The ſame thing repeated with more earneſtneſs. For to give ear, as the word is in the Hebrew, imports ſomething more than merely to hear; viz. diligent and earneſt attention of Mind to what is ſpoken.
Ver. 19. God is not a man that he ſhould lie.] Do Verſe 19 not imagine that God is like to one of us: He can by no Sacrifices, or Prayers, or other Means, be induced to break his word. And therefore it is in vain for me any longer to importune him to curſe Iſrael, when he hath ſaid he will bleſs them.
Neither the Son of Man.] An uſual variation of the Expreſſion of the ſame thing, VIII Pſal. 4.
That he ſhould repent.] Alter his Mind, when he hath abſolutely reſolved any thing. Balak ſeems to have fancied that by the change of the place where he ſacrificed, (v. 13.) he might procure a change of the Divine Counſels.
Hath he ſaid, and ſhall he not do it?] What ſhould hinder? for he wants no power to execute his Will; and he cannot be moved to revoke his Word, by better Information; nor can any thing happen which he did not foreſee, to make him do otherwiſe than he intended.
Or hath he ſpoken, and ſhall he not make it good?] This is the ſame with the former, after the Prophetical manner of ſpeaking, Omnia perjuga repetendo (as Conradus …ellicanus gloſſes) ad exagerationem. Only the foregoing words may be thought to refer to his Threatnings, and theſe to his Promiſes.
Verſe 20 Ver. 20. Behold, I have received commandment to bleſs; and he hath bleſſed, and I cannot reverſe it.] In theſe words he applies the general Propoſition, in the foregoing verſe, to his particular Caſe. God hath ordered me to pronounce a Bleſſing upon Iſrael, for he himſelf hath bleſſed them: and I can neither reverſe that Bleſſing, nor go againſt his Order.
Verſe 21 Ver. 21. He hath not beheld iniquity in Jacob, neither hath he ſeen perverſeneſs in Iſrael.] Both the word aven (which we tranſlate iniquity) and the word amal (which we tranſlate perverſeneſs) ſignifie frequently in Scripture the higheſt wickedneſs, viz. Idolatry. And ſo Onkelos here underſtood it, when he thus paraphraſed theſe words, I ſee that there are none who worſhip Idols in the Houſe of Jacob, nor any Servants of Trouble and Vanity (ſo they called Idols) in Iſrael. And accordingly the Vulgar Latin expreſly tranſlates this verſe thus, There is no Idol in Jacob, nor is there any Image ſeen in Iſrael.] Which ſeemed ſo clear a truth to Johannes Forſterus, a famous Profeſſor of the Hebrew Tongue, in the beginning of the Reformation, that in his Explication of both theſe words in his Lexicon, he ſaith, From this place all the Prophets borrowed theſe Phraſes, and tranſlated them to expreſs Impiety, i. e. Idolatrous Worſhip, deviſed according to Mens own humours and deſires, and by the Inſtinct of the Devil: For Moſes was the Fountain of all the Prophets. Thus he writes upon the word foreign, and he repeats it again upon the word foreign. So that this is the reaſon Balaam gives, why God had bleſſed, and he could not curſe them, becauſe they were free from Idolatry: unto which, unleſs they could be ſeduced, there was no hope that God would deliver them unto the power of their Enemies. For which reaſon, Balaam afterwards counſelled this Prince, to entice them to this Sin by beautiful Women, as the only way to move God to be angry with them.
There are indeed a great many that take theſe words in the common ſence, for all manner of Sin: which God is ſaid not to ſee in this People, i. e. ſo as to mark it out for Puniſhment. For though they were many ways great Offenders, yet he had ſuch an indulgent Kindneſs to them, that he would not correct them for every Sin which they committed. But this returns to the former Expoſition; that they were ſafe, as long as they kept themſelves from the great Tranſgreſſion, that is, Idolatry.
The LORD his God is with him.] They worſhipping God alone, were therefore under his ſpecial Care and Protection. Onkelos renders it, the WORD of the LORD his God is his help. And ſo the Hi… roſol. Targum.
And the ſhout of a King is among them.] God being their King, he propheſies that they ſhould always triumph over their Enemies. For he alludes to the Shouts which are made when a King, or great Captain returns victorious, with the Spoils of thoſe he hath vanquiſhed. So the meaning of the whole verſe is this, in brief; Since they do not worſhip Idols, but cleave to the LORD their God, and ſerve him alone, he is preſent with them, not only to preſerve them from their Enemies, but to give them glorious Victories over them.
Verſe 22 Ver. 22. God brought them out of Egypt.] That they might be his Worſhippers and Servants; which if they continue, he will not deſert them. For God brought them forth from thence, that they might be his peculiar People, and he their King and their God, as he often ſaith himſelf, XI Lev. 45. XXII. 23. XXV. 38. XV Numb. 41. all which places are obſerved by the Author of Cepher Coſri, Pars II. ſect. 50.
He hath as it were the ſtrength of an Ʋnicorn.] Some would have this referred to God, who brought them out of Egypt by a mighty Power; becauſe he ſpeaks in the Plural Number of thoſe to whom the former Sentence belongs. But this is no good reaſon; for the Scripture frequently varies the Number, when the ſame Perſon is ſpoken of. And in XXIV. 8. it is expreſſly ſaid, God brought him (i. e. Iſrael) out of Egypt; and he hath the ſtrength, &c. Which every one allows is ſpoken of the Iſraelites: who are ſaid to have the ſtrength of this Creature, with whom they are compared; or rather the heighth, as the Hebrew word certainly ſignifies, XXV Pſal. 4. The ſtrength of the Hills, (or rather, the heighths of the Hills, as it is in the Margin) are his alſo: and XXII Job 25. The Almighty ſhall be thy defence, and thou ſhalt have plenty of Silver. So the ſence led our Interpreters to tranſlate the Hebrew word foreign, which may be literally here rendered great heaps of Silver. Theſe are the only places where this word is found. The only difficulty is, what Creature it is which is here called Reem; which we tranſlate (as many others have done) an Ʋnicorn: which though moſt now take to be a fabulous Creature, that is not in being, yet Tho. Bartholinus in his Anotomical Hiſtories (Centur. II. Hiſtor. 61.) tells us, that an Ambaſſador from the King of Guinea to the Duke of Curland, aſſured him at Copenhagen, that there is a Beaſt in Africa of the bigneſs of an ordinary Horſe, very ſwift and fierce, which hath a Horn in its Forehead, about three Spans in length; the dead Carcaſe of which he had ſeen, though never one alive. But if this be ſuppoſed to be true, it is not the Creature here meant; for it is plain by the Scripture that the Reem hath two Horns, XXXIII Deut. 17. where we read of the Horns of the Ʋnicorn (as we tranſlate it) to which the two Tribes of Ephraim and Manaſſeh are compared. See alſo XXII Pſal. 27. Therefore the famous Bochartus, after along diſcuſſion of other Opinions, thinks it moſt probable that the Reem is a kind of Goat, which the Arabians called Algazel, and is now called Gazellas; which is a tall Creature (ſome of them as high as a Stag) with long and ſharp Horns. So that Balaam foretels the Iſraelites ſhould be as eminent among other People, as the Reem was among other kinds of Goats. Unleſs we will think it refers to what the Arabians obſerve, that it is proper to this Animal to carry its Head very high, and to erect its Ears; which is an excellent Emblem of the People of Iſrael; who being lately oppreſſed in Egypt, were aſſerted by God into a ſtate of Liberty, and raiſed to a great height of Glory, in order to be advanced unto an higher, Hierozoicon P. I. Lib. III. cap. 27. At this Onkelos ſeems to have aimed, when he tranſlates theſe words thus, Fortitude and Exaltation are his: taking Reem not for a proper Name, but for an Appellative; as if it were derived from Ramam, which ſignifies to exalt. I ſhall only add, that there is one, who refers theſe words, neither to God, nor to the Iſraelites, but to Egypt beforementioned. As if the ſence was, though the Egyptians were as ſtrong as an Ʋnicorn, they were not able to detain the Iſraelites any longer in Bondage to them; but God brought them thence with a mighty Hand and out-ſtretched Arm: So Joſeph Hiſpanus, Lib. III. Ikkarim, cap. 8.
Verſe 23 Ver. 23. Surely there is no enchantment against Jacob, neither is there any divination against Iſrael.] Neither I, nor any Body elſe, have power to hurt them, by all the ſecret Arts of Sorcery and Sooth-ſaying, which are practiſed in the World. It is not proper here to mention the various ſorts of them; but it is manifeſt from ancient Hiſtory, that theſe curious Arts (as St. Luke calls them) had got a kind of Soveraignty in the Eaſtern Nations, who for many Ages were much addicted to them. One of our own Church hath ſaid many excellent things concerning the Original of this Sorcery, and Idolatry, which commonly accompanied each other, to whom I refer the Reader: See Dr. Jackson's Original of Ʋnbelief, &c. cap. 19. The Vulgar Latin takes theſe words, as if they were ſpoken in praiſe of the Iſraelites, that there were no Enchantments or Divinations uſed among them, nor any other Diabolical Arts, which were forbidden by their Law, in ſeveral places. From theſe they being as free as from Idolatry (mentioned v. 21.) they were ſecure of God's favour to them. And ſo we acknowledge, in the Margin of our Bibles, the words may be tranſlated, There is no Enchantment in Jacob, or among them: From which God intended in all Ages to preſerve them by the Prophets he raiſed up to them. And thus R. Solomon expounds this verſe, either to ſignifie that they could not be curſed, becauſe they were not given to Enchantments and Divinations: or that they needed not to make uſe of Diviners and Magicians, having all that was needful for them to know, revealed to them by God's Prophets, and by Ʋrim and Thummim, &c.
According to this time it ſhall be ſaid of Jacob and of Iſrael, what hath God wrought!] The LXX. tranſlate the firſt words foreign, when time ſhall be; or, upon all occaſions: not only now, but in future Ages, Men ſhall relate with admiration, what God hath wrought for this People. Not only in bringing them out of Egypt, but in conducting them into Canaan; in drying up Jordan, as he did the Red Sea; and ſubduing the Canaanites, as he overthrew Pharaoh and his Hoſt, &c. If there be any difference between Jacob and Iſrael, the former ſignifies this People, when they were in their low eſtate; and the latter, when they were eminently exalted: in both which God did wonderful things for them, which aſtoniſhed all that obſerved them.
Ver. 24. Behold, the People ſhall riſe up as a great Verſe 24 Lion.] The Hebrew word Labi certainly ſignifies a Lioneſs, which is no leſs, but rather more fierce than a Lion: and ſo repreſented by Herodotus, Lib. III. cap. 108. and many other Authors mentioned by Bochartus, in his Hierozoicon, P. I. Lib. III. cap. 1.
And lift up himſelf as a young Lion.] The Hebrew word Ari is uſed in general for any Lion whatſoever, without reſpect unto age. They that would have it ſignifie a younger ſort, take it for a Lion full grown and adult (as they ſpeak) of a middle Age, between Cephir, which ſignifies a young Lion, and Sachel, which ſignifies an old. And the Iſraelites are here ſaid to riſe up, and to lift up themſelves, like to theſe fierce Creatures, to ſignifie their Aſſaulting their Enemies with an undaunted Courage.
He ſhall not lye down till he eat of the prey.] Which Lions rend and tear with their Claws and Teeth, irreſiſtibly and ſpeedily. So the Hebrew word tereph (which we render prey) imports; the Fleſh of Beaſts torn in pieces.
And drink the blood of the ſlain.] He alludes to the ravenouſneſs of Lions; and ſignifies the entire and perfect Victory the Iſraelites ſhould win over their Enemies. For this Prophecy hath a peculiar reſpect to the conqueſt of the Canaanites under the conduct of Joſhua.
Verſe 25 Ver. 25. And Balak ſaid unto Balaam, neither curſe them at all, nor bleſs them at all.] It ſeems he thought his Bleſſings to be as powerful as his Curſes: and therefore deſires him to forbear both, if he could not have what he deſired.
Verſe 26 Ver. 26. And Balaam anſwered, Told I thee not, ſaying, all that the LORD ſpeaks that must I do?] As I cannot do any thing againſt the Mind and Will of God, ſo I muſt do as he bids me, v. 3, 12.
Verſe 27 Ver. 27. And Balak ſaid unto Balaam, Come I pray thee, and I will bring thee to another place.] Still he fancies, according to the Superſtition of thoſe days, there might be ſomething unlucky in the place, that made his Prayers unſucceſsful; which might prove acceptable in another. For as the Syrians imagined in future Ages, that ſome Gods were powerful in the Hills, who could do nothing in the Plains, (1 Kings XX. 23, 28.) ſo, it ſeems, there was ſuch a Conceit at this time in theſe Countries, that ſome Gods delighted more in one Hill, than they did in another; for he ſtill brings Balaam to another high place. Such a Conceit we ſee remains to this day in the Romiſh Church, where the Lady, and the Rood of one place, are thought far more powerful, and therefore more frequented than thoſe of another.
Peradventure it will pleaſe God, that thou maist curſe me them from thence.] He ſaid nothing of God's permiſſion before, v. 13. but now was convinced his conſent was to be gained. And would not deſpair of it, but thought it poſſible, that very thing might ſeem right and good in his Eyes (as the Hebrew phraſe here is) in a new place, which diſpleaſed him in both the former.
Ver. 28. And Balak brought Balaam to the top of Verſe 28 Peor.] This was the moſt famous High-place in all the Country of Moab; where, as Mr. Selden conjectures, Baal had a Temple, and was worſhipped; and thence called Baal-Peor. So Theodoret and Suidas, foreign. Beel ſignifies Saturn, and Phegor (or, as we pronounce it, Peor) the place where he was worſhipped. Juſt as the Greeks called Jupiter by the name of Olympius, and Mercurius, of Cylenius, &c. And in all likelyhood by Beth-Peor, (XXXIV Deut. 6.) which in Engliſh is the Houſe of Peor, in the Land of Moab, is meant the Temple of Baal which ſtood upon the Mountain. For ſo the word Beth ſignifies frequently among the Hebrews, not an ordinary Houſe, but the Houſe of ſome God: As Beth-Aſhtaroth, 1 Sam. XXXI. 10. and Beth-Baal, 1 Kings XVI. 32. And there is often mention of Beth-ſhemeſh in the Holy Writings, (XV Joſhua 10. I Judges 33. and many other places) which ſignifies the Temple of the Sun. From whence the word foreign among the Arabians upon the Red Sea. Which Stephanus (de Ʋrbibus) expounds, foreign, the Houſe of the Sun. See Syntagma I. de Diis Syris, cap. 5.
That looketh towards Jeſhimon.] See XXI. 20.
Verſe 29 Ver. 29. And Balaam ſaid unto Balak, build me here ſeven Altars, and prepare me here ſeven Bullocks, and ſeven Rams.] He orders the very ſame Sacrifices he did at firſt, without any difference, (v. 1.) either not knowing any other Method of obtaining their Deſires; or thinking it in vain to deviſe any other.
Verſe 30 Ver. 30. And Balak did as Balaam had ſaid, and offered a Bullock, and a Ram upon every Altar.] He was wholly governed by Balaam in this: and though he changed the place, made no alteration in the Sacrifices; which were as compleat and perfect as any in thoſe times offered.
Here is no mention made of the time when theſe things were done; but we may be certain all the three forementioned ſolemn Sacrifices, in three ſeveral places, were not offered upon one and the ſame day. And ſuperſtitious People, as all Hiſtories tell us, having been as curious in the choice of days, as well as places, it is probable that Balak pickt out ſome day or hour, which he thought might be more lucky to him than the foregoing.