4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. 5 And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. 6 And he returned unto him; and, lo, he stood by his burnt-sacrifice, he, and all the princes of Moab. 7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy "Israel. 8 How shall I curse, whom God hath not cursed? d ver. 16. e c. 22. 35. Deut. 18. 18. Jer. 1. 9. f ver. 18. c. 24. 3, 15, 23. Job 27 1. 29. 1. Ps. 78. 2. Ez. 17. 2. Mic. 2. 4. Hab. 2.6. Matt. 13. 33, 35. g Prov. 25. 2. h 1 Sam. 17. 10. a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices, that the least he can do in recompense for them, is, to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Is. 66. 5. However, though the sacrifice was an abomination, God took the occasion of Balaam's expectation, to put a word into his mouth, v. 5, for the answer of the tongue is from the Lord; and thus he would show how much they are mistaken, who say With our tongue we will prevail, our lips are our own, Ps. 12. 4. He that made man's mouth, knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heaven. God can make their own tongues to fall upon themselves, Ps. 64. 8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God, and edify his people by their testimony; but it shall be given them in that same hour what they should speak. 2. Balaam pronounced the blessing in the ears of Balak. He found him standing by his burnt-sacrifices, v. 6, closely attending it, and earnestly expecting the success. Those that would have an answer of peace from God, must abide by the sacrifice, and attend on the Lord without distraction, not weary in well-doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, v. 7. He pronounces Israel safe and happy, and so blesses them. (1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them; that Balak sent for him out of his own country, and he came, with that intent, v. 7. The message sent to him, was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word, or an ill wish. How shall I curse whom God has not cursed? v. 8; not that therefore he would not do it, but therefore he could not do it. This is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination, Lev. 19. 31, and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the East. See Is. 47. 12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law, he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good will of Heaven, have the ill-will of hell; the serpent and his seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Rom. 8. 39. (2.) He pronounces them happy-in three things. 1. Happy in their peculiarity, and distinction from the rest of the nations, v. 9. From the top of the rocks I see him. And it seems to have been a great surprise to him, that whereas (it is probable) they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he saw them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would 10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death "of the righteous, and let my last end be like his! 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. 12 And he answered and said, Must I not take i Is. 47. 12, 13. Deut. 33. 28. Ex. $3. 16. Ezra 9. 2. Eph. 2. 14. m Gen. 13. 16. my soul, or, my life. n Es. 37. 37. Prov. 14. 32, 2 Cor. 5.1. o c. 2. 11. p c. 22. 38. continue so, and their singularity would be their unspeakable honour. Persons of quality we call persons of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled themselves among the heathen, Ps. 106. 35. Note, It is the duty and honour of those that are dedicated to God, to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties, may take the comfort of peculiar privileges, which, it is probable, Balaam has an eye to here; God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him. [2.] Happy in their numbers: not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable, v. 10, Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at, ch. 22. 3, Moab was afraid of them because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people, ch. 22. 41; hoping the more he saw of them, the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary, instead of being angry at their numbers, he admired them. The better acquainted we are with God's people, the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob, that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Gen. 28. 14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people, that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so, when they shall all be gathered together unto him in the great day, Rev. 7. 9. [3] Happy in their last end. Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompense, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die, and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, He goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account, than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die; which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken; "Not only when I do die, let me die the death of the righteous; but I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference; that by it Moses might be encouraged to go up and die such a death, as Balaam himself wished to have died. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous; gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without heed to speak that which the LORD hath put in my mouth? 13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all and curse me them from thence. 14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. 15 And he said unto Balak, Stand here by thy burnt-offering, while I meet the LORD yonder. 16 And the LORD met Balaam, and put 'a word in his mouth, and said, Go again unto Balak, and say thus. 17 And when he came to him, behold, he stood by his burnt-offering, and the princes of Moab with him. And Balak said unto him, What "hath the LORD spoken? 1 Kings 20. 23. or, the hill. r ver. 1, 2. Is. 1. 11. t ver. 5. u 1 Sam. 3. 17. Jer. 37. 17. Judg. 3. 20. 1 Sam. 15. 29. Ps. 89. 35. Rom. 11. 29. Tit. 1. 2. Heb. 6. 18. Jam. 1. 17. 1 Chr. 17. 17. Mic. 7. 20. y c. 22. 12. any care for the means. Thus far this blessing goes, even to death and beyond it, as far as the last end. Now we are told, 1. How Balak fretted at it, v. 11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet when it did not prove according to his mind, he forgat God, and flew out in a great passion against Balaam, as if it had been purely his doing, "What hast thou done unto me? How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits, because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet, Must I not take heed to speak that which the Lord has put in my mouth? v. 12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince. V. 13-30. Here is, 18 And he took up his parable, and said, Rise "up, Balak, and hear; hearken unto me, thou son of Zippor: 19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment to bless, and he hath blessed; and I cannot reverse it. 21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD 'his God is with him, and the shout of a king is among them. 22 God brought them out of Egypt: he hath cas it were the strength of an unicorn. 23 Surely there is no tenchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! z John 10. 28, 29. Rom. 8. 38, 39. a Ps. 103. 12. Is. 1. 18. 38. 17. Mic. 7. 19. I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, v. 13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks, v. 9, was either so enamoured with the beauty of it, that he would not curse them, or so affrighted with the terror of it, that he durst not; and therefore he would bring him to another place, from which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view, he hoped he might obtain leave to curse, and so by degrees he should get ground against them; intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel, which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are re-off. Balaam knew that nothing would separate between them peated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, v. 14, 15. Were we thus earnest to obtain the blessing, as Balak was to procure a curse, (designedly upon Israel, but really upon himself and his people,) we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, v. 16, 17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their Instructer and Oracle, but their bountiful Rewarder. When Balaam returned, Balak was impatient to know what message be had, "What hath the Lord spoken?" Are there any better tidings yet, any hopes of speeding? This should be our inquiry, when we come to hear the word of God. See Jer. 23. 35. II. A second conversion of the curse into a blessing, by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken, v. 17, Balaam now addresses himself particularly to him, v. 18, Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, 1. That he attend, hear, and hearken, with a close application of mind, let not a word slip. 2. That he attend with reverence, Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Judg. 3. 20. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment. (1.) That he had no reason to hope he should ruin Israel; it would be to no purpose to attempt it, and he would deceive himself if he expected it; for two reasons, [1.] Because God is unchangeable, v. 19. God is not a man, that he should lie. Men VOL. I.-49 Now from all this he infers, that it was to no purpose for him to think of doing them a mischief, by all the arts he could use, v. 23. 1. He owns himself baffled. Surely there is no enchantment against Jacob, so as to prevail. The curses of hell can never take place against the blessings of heaven. Not (385) 24 Behold, the people shall rise up as a great | lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. 25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all. 26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh that I must do? 27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place: peradventure it will please God that thou mayest curse me them from thence. 28 And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. 29 And Balaam said unto Balak, build me here seven altars, and prepare me here seven bullocks and seven rams. 30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar. one. g Gen. 49. 9. Mic. 5. 8. h Gen. 49. 27. i ver. 12, 13. to the meeting of. but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe, that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, her friends few or many, let second causes smile or frown, it comes all to No weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. 2. He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations, to produce any like instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies, ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles, perhaps Moses refers to, when he says, Deut. 32. 31, Their rock is not as our Rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel; but, (2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission, v. 24. Behold, and tremble; the people that now have lain for some time closely encamped, do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites; that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and when his neighbour's house was on fire, he had reason to think his own in danger. Now what was the issue of this disappointment? [1.] Balak and Balaam were both of them sick of the cause. First, Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing. Neither curse them at all, nor bless them at all, v. 25. If thou canst not curse them, I beseech thee not to bless them. If thou canst not assist and encourage my forces, yet do not oppose and dispirit them." Note, God can make those that depart from him weary of the multitude of their counsels, Is. 47. 13.-57. 10. Secondly, Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise, ch. 22. 38. All that the Lord speaketh, that I must do, v. 26. This shows, 1. In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. 2. In particular, that as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment, God will control and condemn, Is. 54. 17. [2.] Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, First, They change the place; Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place, whence God might at least permit him to curse them v. 27. Probably, he and Balaam were the more encouraged thus to repeat their attempt, because God had the second time allowed Balaam to go, though he had forbidden him the first time; because by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are connived at, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place he now took him to, was the top of CHAPTER XXIV. This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour toward his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time, for the cursing of Israel, we read of in the close of the foregoing chapter. In this chapter we are told, I. What the blessing was into which that intended curse was turned, v. 1-9. II. How Balak dismissed Balaam from his service thereupon, v. 10-13. III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations, v. 14-25. to bless Israel, he went not, as at other times, ND when Balaam saw that it pleased the LORD to seek for enchantments, but he set his face toward the wilderness. 2 And Balaam lift up his eyes, and he saw Israel abiding in his tents according to their tribes; and "the spirit of God came upon him. 3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said; 4 He hath said, which heard the words of God, a 1 Sam. 10. 10. † who had his eyes shut, but now opened. Peor; the most eminent high place in all his country, where, it is probable, Baal was worshipped, and was thence called Baalpeor. He chose this place, with a hope, either, 1. That it being the residence (as he fancied) of Baal the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, 2. That it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills,. but not of the valleys, 1 Kings 20. 28, as if he were more powerful in one place than he is in every place. Secondly, They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, v. 29, 30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Luke 18. 1. NOTES TO CHAPTER XXIV. V. 1-9. The blessing itself, which Balaam here pronounces upon Israel, is much the same with the two we had in the foregoing chapter; but the introduction to it is different. I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on; used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immoveably to bless, v. 1. Sooner or later, God will convince men of their folly, in seeking after lying vanities which cannot profit. To what purpose should he seek for enchantments? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place, as before, but set his face directly toward the wilderness, where Israel lay encamped; and since there is no remedy but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, namely, the spirit of prophecy, as upon Saul to prevent him from taking David, 1 Sam. 19. 23. He spake not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before, v. 3, 4, much like that of David's, 2 Sam. 23. 1-3, yet savouring very much (as some think) of pride, and vainglory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinetcouncil of Heaven. Two things he boasts of, (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty; God himself had met him, and spoken to him, ch. 23. 16, and this puffs him up. Paul speaks with humility of his visions and revelations, (2 Cor. 12. 1,) but Balaam speaks of them with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think may be read so, v. 3, but now having his eyes open, v. 4. When he had attempted to curse Israel, he owns himself in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people, will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open; are enlightened, but not sanctified; and that knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. it II. Yet the blessing is for substance the same with those before. Several things he admires in Israel. 1. Their beauty, v. 5, How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents; and those, no doubt, sadly weatherbeaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, v. 2. Nothing recommends religion more to the which saw the vision of the Almighty, falling into a | and he smote his hands together: and Balak said trance, but having his eyes open: 5 How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! 6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign-aloes which the LORD hath planted, and as cedar-trees beside the waters. unto Balaam, I called thee to. curse mine enemies, and, behold," thou hast altogether blessed them these three times. 11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. 12 And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, say 7 He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shalling, be higher than Agag, and his kingdom shall be exalted. 8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. 9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. 10 And Balak's anger was kindled against Balaam, 6 Ps. 1. 3. Jer. 17.8. e Ps. 92. 12-14. d Ps. 2. 9. 13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak? 14 And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days. 15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said; e Ps. 45. 5. f c. 23. 24. g Gen. 12. 3. h Neh. 13. 2. good opinion of those that look upon it at a distance, than the V. 10-14. We have here the conclusion of this vain atunity and harmony of its professors, Ps. 133. 1. The amia-tempt to curse Israel, and the total abandonment of it. 1. Bableness of this people, and the great reputation they should gain lak made the worst of it. He broke out into a rage against among their neighbours, are compared (v. 6) to the beauty and Balaam, v. 10, expressed both in words and gesture the highest sweetness of fruitful valleys, and fine gardens, flourishing trees, degree of vexation at the disappointment; he smote his hands and fragrant spices. Note, Those whose eyes are open, see together, for indignation, to see all his measures thus broken, the saints on the earth to be excellent ones, and their delight is and his project baffled. He charged Balaam with putting upon accordingly in them. The righteous, doubtless, is more excel- him the basest affront and cheat imaginable; “I called thee to lent than his neighbour. They are trees which the Lord has curse mine enemies, and thou hast showed thyself in league with planted; that is their excellency. The branches of righteous-them, and in their interests, for thou hast blessed them these ness are the planting of the Lord. See Hos. 14. 5-7. 2. Their three times; though by appointing the altars to be built, and fruitfulness and increase. This may be intended by those sacrifices to be offered, thou madest me believe thou wouldest similitudes, v. 6, of the valleys, gardens, and trees, as well as certainly curse them." Hereupon he forbade him his presence, by those expressions, v. 7, He shall pour the water out of his expelled him his country, upbraided him with the preferments buckets, that is, God shall water them with his blessing like rain he had designed to have bestowed upon him, but now would from heaven, and then his seed shall be in many waters: com- not, v. 11, "The Lord hath kept thee back from honour. See pare Hos. 2. 23, I will sow her unto me in the earth. And waters what thou gettest by pleasing the Lord, instead of pleasing me; are in scripture put for peoples, and multitudes, and nations. thou hast hindered thy preferment by it." Thus they who are This has been fulfilled in the wonderful increase of that nation, any way losers by their duty, are commonly upbraided with it, and their vast multitude even in their dispersion. 3. Their as fools for preferring that before their interest in the world. honour and advancement. As the multitude of the people is the Whereas, if Balaam had been voluntary and sincere in his honour of the prince, so the magnificence of the prince is the adherence to the word of the Lord, though he lost the honour honour of the people; Balaam therefore foretels that his king Balak designed him by it, God would have made that loss up to shall be higher than Agag. Agag, it is probable, was the most him abundantly to his advantage. 2. Balaam made the best potent monarch in those parts; Balaam knew of none more of it. (1.) He endeavours to excuse the disappointment. And considerable than he was; he rose above the rest of his neigh- a very good excuse he has for it, that God restrained him from bours, but Balaam foretels that Israel's chief commander, who, saying what he would have said, and constrained him to say after Moses, was Joshua, should be more great and honourable what he would not; and that this was what Balak ought not to than ever Agag was, and make a far better figure in history. be displeased at, not only because he could not help it, but beSaul, their first king, triumphed over Agag, though it is said, cause he had told Balak before what he must depend upon, he came delicately. 4. Their power and victory, v. 8. (1.) He v. 12, 13. Balak could not say that he had cheated him, since looks back upon what they had done, or rather, what had been he had given him fair notice of the check he found himself done for them. God brought him forth out of Egypt, this he under. (2.) He endeavours to atone for it, v. 14. Though he had spoken of before, ch. 23. 22. The wonders that attended cannot do what Balak would have him do; yet, [.] He will their deliverance out of Egypt, contributed more to their honour, gratify his curiosity with some predictions concerning the naand the terror of their adversaries, than any thing else, Josh. tions about him. It is natural to us to be pleased with prophecy, 2. 10. He that brought them out of Egypt, will not fail to and with this he hopes to pacify the angry prince. [2] He bring them into Canaan, for, as for God, his work is perfect. will satisfy him with an assurance that whatever this formidable (2.) He looks down upon their present strength. Israel hath, people should do to his people, it should not be till the latter as it were, the strength of a unicorn; of which creature it is days; so that he, for his part, needed not to fear any mischief said, Job 39. 9, 10, Will he be willing to serve thee, or abide thy or molestation from them; the vision was for a great while to crib? Canst thou bind him with his band in the furrow? "No, come, but in his days there should be peace. [3.] He will put Israel is too powerful to be checked or held in by my curses, or him into a method of doing Israel a mischief without the cerethy armies." (3.) He looks forward to their future conquests. monies of enchantment and execration. This seems to be He shall eat up the nations his enemies, that is, "He shall not implied in that word, I will advertise thee; for it properly signifies, only destroy and devour them as easily and irresistibly as a lion I will counsel thee: what the counsel was, is not set down here, does his prey, but he shall himself be strengthened, and fattened, because it was given privately, but we are told afterward what and enriched by their spoils." 5. Their courage and security, it was, ch. 31. 16. He counselled him to entice the Israelites v. 9, He lay down as a lion, as a great lion. Now he does so, to idolatry, Rev. 2. 14. Since he could not have leave from in the plains of Moab, and asks no leave of the king of Moab, God to curse them, he puts him in a way of getting help from nor is he in fear of him; shortly will he do so in Canaan, when the devil to tempt them. Flectere si nequcto superos, Acheronta he has torn his prey, he will take his repose, quict from the fear movebo-If I cannot move Heaven, I will solicit Hell. of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? If is observed of lions, (as the learned Bishop Patrick takes notice here,) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them; thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion, Prov. 28. 1, not to assault others, but to repose themselves, because God maketh them to dwell in safety, Ps. 4. 8. 6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy, blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it: but their enemies, and those in arms against them, were certainly miserable; cursed is he that curseth thee: those that do them any injury, do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham, Gen. 12. 3, and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends, and dreaded the curse on Israel's enemies. V. 15-25. The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel, here he foretels future events. I. His preface is much the same with that, v. 3, 4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open, v. 15, for the prophets were in old time called seers, 1 Sam. 9. 9, because they must speak what they had seen, and therefore before they opened their lips, it was necessary that they should have their eyes open. 2. That he had heard the words of God, which many do that do not heed them, or hear God in them. 3. That he knew the knowledge of the Most High, this is added here. A man may be full of the knowledge of God, and yet utterly destitute of the grace of God; may receive the truth in the light of it, and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with 16 He hath said, which heard the words of God, I and knew the knowledge of the Most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: 17 I shall see him, but not now; I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre' shall rise out of Israel, and shall smite "the corners of Moab, and destroy all the children of Sheth. 18 And Edom "shall be a possession, Seir also 23 And he took up his parable, and said, Alas, who shall live when God doeth this! 24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber," and he also shall perish for ever. 25 And Balaam_rose up, and went and returned to his place: and Balak also went his way. CHAPTER XXV. shall be a possession for his enemies; and Israel Israel, having escaped the curse of Balaam, here sustains a great deal of damage shall do valiantly. 19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. 20 And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be, that he perish for ever. 21 And he looked on the Kenites," and took up his parable, and said, Strong is thy dwelling-place, and thou puttest thy nest in a rock. 22 Nevertheless the Kenite shall be wasted "until Asshur shall carry thee away captive. i Rev. 1. 7. k Rev. 22. 16. / Pa. 110. 2. or, through the princes. 8-12. for, the nations that warred against Israel. Ex. 17. 8, 16. to destruction. Ex. 17. 14. 1 Sam. 15. 3. m Ps. 60. or, even him, and yet he had no true fear of him, love to him, or faith in him; so far may a man go toward heaven, and yet come short. II. Here is his prophecy concerning him that should be the crown and glory of his people Israel: who is, 1. David in the type, who not now, not quickly, but in process of time, should smile the corners of Moab, v. 17, and take possession of Edom, and mount Seir, and under whom the forces of Israel should do valiantly, v. 18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David's servants, 2 Sam. 8.2. And at the same time the Edomites likewise were brought into obedience to Israel, v. 14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his Gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That his coming should not be yet of a great while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of fifteen hundred years at least." Or, understand it thus: Balaam, a wicked man, shall see Christ, but shall not see him nigh; nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19. 25, 27. When he comes in the clouds, every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a Star and a Sceptre; the former denoting his glory and lustre, as the bright and morning Star; the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the East) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the East too, upon the sight of an unusual star over the land of Judea, to inquire for him that was born King of the Jews, Matt. 2. 2. (3.) That his kingdom shall be universal, and victorious over all opposition; which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth, v. 17, that is, all the children of men, who descend from Seth, the son of Adam; the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be King, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre, or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power of his own, and shall put down all opposing rule, I Cor. 15. 24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so as that they shall either admit his government, or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual war with the powers of darkness, and be more than conquerors. The people that do know their God, shall be strong, and do exploits, Dan. 11. 32. III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations, v. 20, therefore Agag was spoken of, v. 7, as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out. His latter end shall be, that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read, Ex. 17. 14, 16, where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with, will certainly perish and reproach by the counsel of Balaam, who, it seems, before he left Balak, put him into a more effectual way than that which Balak thought of, to separate between the Israelites and their God. "The Lord will not be prevailed with by Balaam's charms to ruin them; try if they will not be prevailed with by the charms of the daughters of Moab to ruin themselves." None are more fatally bewitched than those that are bewitched by their own lusts. Here is, 1. The sin of Israel; they were enticed by the daughters of Moab, both to whoredom and idolatry, v. 1-3. II. The punishment of this sin by the hand of the magistrate, (v. 4, 5,) and by the immediate hand of God, v. 9. III. The pious zeal of Phinehas in slaying Zimri and Cozbi, two impudent sinners, v. 6-8, 14, 15. IV. God's commendation of the zeal of Phinehas, v. 10-13. V. Enmity put between the Israelites and the Midianites, their tempters, as at first between the woman and the serpent, v. 16-18. A ND Israel abode in Shittim," and the people began to commit whoredom with the daughters of Moab. 2 And they called the people unto the sacrifices n Gen. 15. 19. § Kain. or, how long shall it be ere. o Mal. 3. 2. p Dan. 11.30. 9 Gen. 10. 4. r Gen. 10. 21, 25. a c. 33. 49. Mic. 6. 5. b c. 31. 16. 1 Cor. 10. 8. e Ex. 34. 15, 16. for ever; for when God judges, he will overcome. 2. The Kenites were now the securest of the nations; their situation was such, as that nature was their engineer, and had strongly fortified them; " Thou puttest thy nest (like the eagle) in a rock, v. 21. Thou thinkest thyself safe, and yet the Kenite shall be wasted, v. 22, and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security. But IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24. 1. The introduction to this parable; this article of his prophecy is very observable, v. 23. Alas who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing, God doeth this; whoever are the instruments, he is the supreme Director; but he speaks mournfully concerning them, and has a very melancholy prospect of these events; Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come. whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape, or be left alive; who shall live when death rides in triumph? Rev. 6. 8. They that live then, will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times! 2. The prophecy itself is observable. Both Greece and Italy lie much upon the same sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretel, (1.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it, and put a period to it. But, (3.) That Chittim, that is, the Roman Empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands, shall consume all these kingdoms, and particularly the feet of iron and clay, Dan. 2. 34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last enemy of the church. And so let all thine enemies perish, O Lord! NOTES TO CHAPTER XXV. V. 1-5. Here is, I. The sin of Israel, to which they are enticed by the daughters of Moab and Midian; they are guilty both of corporal and spiritual whoredoms, for Israel joined himself unto Baal-peor, v. 3. Not all, nor the most, but very many, were taken in this snare. Now, concerning this, observe, 1. That Balak, by the advice of Balaam, cast this stumbling-block before the children of Israel, Rev. 2. 14. Note, Those are our worst enemies that draw us to sin, for that is the greatest mischief any man can do us. If Balak had drawn out his armed men against them, to fight them, Israel had bravely resisted, and no doubt had been more than conquerors; but now that he sends his beautiful women among them, and invites them to his idolatrous feasts, the Israelites basely yield, and are shamefully overcome: they are smitten with his harlots, that could not be smitten with the sword. Note, We are more endangered by the charms of a smiling world, than by the terrors of a frowning world. 2. That the daughters of Moab were their tempters and conquer |