Numbers 22

AND * the children of Israel set forward, and pitched in the plains of Moab Which still retained their antient title, though they had been taken away from the Moabites by Sihon, and from him by the Israelites., on this side Jordan by Jericho (i. e.) Over against Iericho. Or, near the passage over Iordan to Iericho, or its territories..

And Balak the son of Zippor The son or successour of him whom Sihon had spoiled of part of his Kingdom, Numb. 21. 26. Of him see Indg. 11. 25. Mich. 6. 5. saw all that Israel had done to the Amorite.

And Moab was sore afraid As it was foretold both in general of all Nations, Deut. 2. 25. and particularly concerning Moab, Exod. 15. 15. of the people, because they were many and Moab was distressed because of the children of Israel.

And Moab said unto the elders of Midian Called the Kings of Midian, Numb. 31. 8. and Princes of Midian, Ios. 13. 21, who though divided in their Kingdomes, yet were now united upon the approach of the Israelites their common enemy, and, being, as it seems, a potent and crafty people, and neighbours to the Moabites, these seek confederacy with them. We read of Midianites near mount Sinai, Exod. 2. and 3. which seem to have been a part or colony of this people that went out to seek new quarters, as the manner of those times was, b... t the body of that people were seated in those parts, as is evident from many Scriptures.: Now shall this company lick up (i. e.) Consume and utterly destroy, in which sense the fire is said to lick up the water and sacrifices, 1 King. 18. 38. The meaning is, we can expect no mercy from them, they will utterly root us out as they did the Amorites, if we do not make a stout and timely opposition. all that are round about us (i. e.) All our people, who lived in the Countrey and Territory adjoyning to each City, where the Princes resided., as the oxe licketh up the grass of the field. And Balak the son of Zippor was King of the Moabites at that time.

He sent messengers therefore unto Balaam Who is called a Prophet, 2 Pet. 2. 16. because God was pleased to inspire and direct him to speak the following prophesie, as he did inspire Caiaphas to speak those words, Iohn 11. 51, 52. and as sometimes he did for a time inspire other wicked men, but in truth he was a soothsayer, as he is called, Ios. 13. 22. See Numb 24. 1. the son of Beor Or, Bosor, 2 Pet. 2. 15. for he had two names, as many others had. to Pethor A City in Mesopotamia or Aram, see Numb. 23. 7. Deut. 23. 4., which is by the river of the land of the children of his people (i. e.) By Euphrates, which is oft called the River by way of eminency, as Gen. 15. 18. Ios. 24. 2, 15. and here the River of Balaams land, or Countrey, to wit, of Mesopotamia or Aram, Numb. 23. 7., to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me They are encamped in my neighbourhood, ready to invade my Kingdom..

Come now therefore, I pray thee, curse me (i. e.) Curse them for my sake and benefit, use thy utmost power which thou hast with thy Gods or infernal spirits to blast and ruine them. this people, for they are too mighty for me: peradventure I shall prevail, that we may smite them Thou by thy magical imprecations, and I by my sword joyned with them., and that I may drive them out of the land: for I wot that he whom thou blessest, is blessed, and he whom thou cursest, is cursed He had some experience of, or, at least, a great confidence in Balaams skill and power in these matters..

And the elders of Moab, and the elders of Midian departed, with the rewards of divination Heb. with divinations, by which he understands not the instruments of divination, which it was needless and absurd to bring to so eminent a diviner, who doubtless was throughly furnished for his own trade; but the rewards of it, as it is explained 2 Pet. 2. 15. and as in the Hebrew 2 Sam. 4. 10. good tydings is put for the reward of good tydings. Nor is it probable, they would go to or could expect to prevail with such a person especially being noted for his covetousness, as appears from the story, without that powerful engine. in their hands and they came unto Balaam, and spake unto him the words of Balak.

And he said unto them, Lodge here this night The night was the time when God used to reveal his mind by dreams. Here is the first discovery of his wickedness, that he takes time to consider, and does his indeavour to effect, that wicked motion of cursing the Israelites, which he should have rejected and abhorred at the first mention of it., and I will bring you word again, as the LORD Heb. Iehovah, the true God, whom he here mentions, either for his own greater reputation, as if he consulted not with inferiour spirits, as other soothsayers did, but with the supreme God, or rather because this was Israels God, and the only possible way of ruining them was by engaging their God against them, as the known way of the Romans and other Heathens when they went to besiege any City, they used inchantments to call forth that God under whose peculiar protection they were. shall speak unto me: and the princes of Moab And of Midian too, as is manifest from ver. 7. which was needless to repeat here. abode with Balaam.

And God came unto Balaam Not to gratifie his covetous desire, but to advance his own honour and service even by the counsels of his enemies., and said, what men are these with thee He asketh not this for his own information, but partly that Balaam by repeating the thing in Gods presence might be convinced and ashamed of his sin and folly in offering his service in such a cursed business and partly for a foundation to the following answer.?

And Balaam said unto God, Balak the son of Zippor, King of Moab, has sent unto me, saying,

Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them, peradventure I shall be able to overcome them, and drive them out.

And God said unto Balaam To whom God revealeth his mind not for any love to him, but for the sake of his people concerned in it, as he did to Pharaoh, Gen. 41. 25. and to, Dan. 2. 45., Thou shalt not go with them, thou shalt not curse the people, for they are blessed By my irrevocable decree and sentence, and therefore it is in vain for men to curse them..

And Balaam rose up in the morning, and said unto the princes of Balak, Get ye into your land: for the LORD refuseth to give me leave to go with you He conceals the principal thing, to wit, the reason of Gods prohibition, which might have given a stop to their further course and counsels in this matter, and secretly intimates his own good will and readiness to comply with them, if God had not hindered him..

And the princes of Moab rose up, and they went unto Balak, and said; Balaam refuseth to come with us Thus they lay the blame upon Balaam, which he imputed to God..

And Balak sent yet again princes, mo, and more honourable than they.

And they came to Balaam, and said to him, Thus says Balak the son of Zippor, let nothing No counsel nor suggestion either of God or Man., I pray thee, hinder thee from coming unto me.

For I will promote thee unto very great honour Before he wrought upon his covetousness, now upon his ambition., and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

And Balaam answered and said unto the servants of Balak, if Balak would give me his house full of silver and gold, I cannot You desire and expect that from me which is out of my power, to resist the will of the great God. He slily insinuates, that he wanted not will, but power only. go beyond the word of the LORD my God So he calls him, partly to magnifie himself as the servant of the great; partly that by prosessing this respect unto God he might the sooner induce him to grant his desire; and partly because he worshipped the true God together with Idols, as many in those times and places did., to do less or more.

Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more Possibly he may change his mind or yield to my renewed suit. Thus he sought to make God and his conscience stoop to the service of his pride and covetousness, which was abhominable..

And God came unto Balaam at night, and said unto him, if the men come to call thee, rise up and go with them Since this is thy great desire, and purpose, as far as thou canst, take thy course, I will, according to thy wish, withdraw my restraint, and leave thee to thy self and thy own choice. Compare Psal. 81. 11, 12.: but yet the word which I shall say unto thee, that shalt thou do These words signifie not so much his duty, as the event and his disappointment, Thou shalt not do what thou desirest, to wit. curse my people and so inrich and advance thy self, but I will so over-rule thy mind and bridle thy tongue that thou shalt speak nothing but what is contrary to thy desire and interest, and therefore though I permit thee to go, thou shalt lose thy design in it..

And Balaam rose up in the morning, and sadled his ass, and went with the princes of Moab.

And Gods anger was kindled because he went Either 1. Because he went of his own accord, with the Princes of Moab, and did not wait till thy came to call him, i. e. urged him to go, which was the sign and condition of Gods permission, ver. 20. but rather himself rose and called them, as it may seem from ver. 21. Or 2. Because those words ver. 20. did contain no approbation nor license, but a bare permission, and that in anger, as Balaam might easily have understood, if he had considered his own heart, or the circumstances of his concession. This was no more an approbation than that passage of Christ to Iudas, 13. 27. That thou doest, do quickly. Or 3. Because he went with ill design and desire to do contrary to what God had charged him, to wit, to curse the people, as plainly appears from the following story, and from Deut. 23. 5. For God has been oft and justly angry with those who have done what God bad them, when they did it in evil manner, or for evil ends, as appears from Isa. 10. 6, 7. and many other place.: and the angel of the LORD stood in the way for an adversary against him (i. e.) To oppose and terrifie, if not to kill him.: now he was riding upon his ass, and his two servants were with him The rest of the company being probably gone before them. For in those antient times there was more of simplicity, and less of ceremony, and therefore it is not strange that Balaam came at some distance, after the rest, and attended only by his own servants..

And the ass saw the Angel Which Balaam sa... not, because God withheld his eyes as he did the eyes of Danie... s companions, Dan. 10. 7. It is a truth, which mere Philosophers own, that when God withdraws his concourse or help from any of his creatures, they cannot perform their natural acts and offices, the eye cannot see, as Gen. 19. nor the ear hear, nor the fire burn, as Dan. 3. of the LORD standing in the way, and his sword drawn in his hand, and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way.

But the angel of the LORD stood in a path of the vineyards: a wall being on this side, and a wall on that side:

And when the ass saw the angel of the LORD, she thrust her self unto the wall, and crusht Balaams foot against the wall: and he smote her again.

And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.

And when the ass saw the angel of the LORD, she fell down under Balaam, and Balaams anger was kindled, and he smote the ass with a staff.

And the LORD opened the mouth of the ass (i. e.) Conferred upon her the power of speech and reasoning for that time. Impudent are those Heathens that disbelieve and scoffe at the Scripture for this and some such relations contained in it, when there are examples of the same kind of prodigies, to wit, of Oxen and other brute-creatures speaking some few words, in the greatest and most approved writers of the Roman History, as Plutarch, Polybius, Livy, and others. See the particulars in my Latin Synopsis on this place., and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

And Balaam said unto the ass Balaam was not much terrified with the Asses speaking, because he was much accustomed to converse with evil spirits which oft appeared to him and discoursed with him in the shape of such creatures., because thou hast mocked me; I would there were a sword in mine hand, for now would I kill thee.

And the ass said unto Balaam, Am not I. thine ass, upon which thou hast ridden ever since I was thine, unto this day? was I ever wont to do so unto thee? and he said, nay.

Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face In token of reverence and submission..

And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me Howsoever thou maist deceive thy self or others, I see the perverseness of thy heart and way, the wickedness of thy design and desires in this journey, which thou hast undertaken not to please me but to gratifie Balak and, if it be possible, to curse my people..

And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive I had slain thee alone, and not her, and therefore her turning aside and falling down was wholly for thy sake and benefit, not for her own, and thy anger against her was unjust and unreasonable..

And Balaam said unto the angel of the LORD, I have sinned, for I knew not that thou stoodest in the way against me: now therefore, if it displease thee A frivolous supposition, for it was apparently displeasing to God, who had now said that his way was perverse and had therefore opposed him and sought to slay him: but hereby he shows how loath he was to go back and lose the hopes he had conceived, and besides he speaks of desisting from the outward action, but shows no sense of the plague of his heart, his vile affections, which were the root of this ill designed journey., I will get me back again.

And the angel of the LORD said unto Balaam, Go with the men This may be either 1. A mere permission, since neither the convictions of thy own conscience, nor the experience of thy danger have weaned thee from thy base designs and inclinations, I shall no further restrain thee, my Angel shall give thee no more disturbance, go on and prosper. Or 2. a concession, I allow thee to go, upon the following termes. For the words here are more absolute and unconditional than those ver. 20.: but only the word that I shall speak unto thee, that thou shalt speak These words may express either 1. The event Or, 2. His duty. See above on ver. 20.: so Balaam went with the princes of Balak.

And when Balak heard that Balaam was come, he went out to meet him That by this great honour he might give him a tast and earnest of those great rewards he designed him, and thereby oblige him to use utmost skill and interest for him., unto a city of Moab, which is in the border of Arnon, which is in the utmost coast Not far from the camp of the Israelites whom he desired him to curse..

And Balak said unto Balaam, Did I not earnestly send unto thee, to call thee? wherefore camest thou not unto me? Am I not able indeed to promote thee to honour?

And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing To wit, agreeable to thy expectation or my own inclination. the word that God putteth in my mouth, that shall I speak I am forced to do so by his superiour power, and therefore be not offended with me, if I speak things unpleasing to thee..

And Balaam went with Balak, and they came unto Kirjath-huzoth.

And Balak offered Or, killed, either for sacrifice: or rather for a feast: for the sacrifices were offered after this, Numb. 23. 1, 2. oxen and sheep, and sent to Balaam To invite him to the feast,, and to the princes that were with him Whom the King had left to accompany him and attend upon him..

And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal (i. e.) Consecrated to the Worship of Baal. i. e. of Baal Peor, who was their Baal or God, Numb. 25. 2, 2. or of C... emosh., that thence he might see the utmost part of the people (i. e.) All that people, even to the utmost and remo test of them, as appears by comparing this with Numb. 23. 13. He hoped that the sight of such a numerous host ready to break in upon his Countrey would stir up his passion and further his charmes..