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Chap. XXII. ver. 1. on this side Jordan by Jericho.] That is, over against Jericho, Jordan being between it and the camp of Israel. Bp. Patrick.

3. And Moab was sore afraid] The Israelites had entirely routed and ruined Sihon, king of the Amorites, and Og, king of Bashan, taking possession of their land and they had done it with such despatch, and in so surprising a manner, that the neighbouring nations had reason to suspect there was something supernatural in it. It seems to have been owing to some such apprehension as this, that none of them durst oppose the Hebrews, without endeavouring first to engage Heaven on their side, which they hoped to do by the help of enchantments. The Midianites and Moabites were both of them full of this persuasion, as we learn from this chapter and we find from other places of Scripture, that the Ammonites joined with them in the design of sending to Balaam, Deut. xxiii. 3, 4. Dr. Waterland.

4.

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Midian,] It is manifest from Scripture, that there were two regions called Midian. The inhabitants of the one were at first of the Cuthite race, and their situation was upon the Red sea, towards the most southern parts of Edom and Amalek: they were the people, to whom Moses betook himself when he fled from Egypt, and married a Cuthite woman, and among whom he resided forty years, Exod. ii. 21. The other Midian was to the north, on the river Arnon, and in the vicinity of Moab. The natives were of the family of Abraham, by Keturah, and bordered on the upper part of Edom; being allied to the Edomites, as well as to the children of Moab, by the ties of consanguinity. Their situation may be known from the correspondence which they kept up with the Israelites, when the latter were encamped in the plains of Moab, near the rivers Jordan and Árnon. Bryant.

5.

Balaam] Though Balaam was a heathen, and an immoral man, he appears to have been a true prophet. He was a worshipper of the true God, as appears by his applying to God, verse 8, and by his calling the Lord his God, verse 18; though his worship was debased by superstition, chap. xxiii. 1, 2; xxiv. 1. He seems also to have had some pious thoughts and resolutions, verse 18; chap. xxiii. 10; but his heart was unsound, mercenary,

Balaam is refused.

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of the grass field. And Balak the son of Zip- 1452. por was king of the Moabites at that time.

5 a He sent messengers therefore a Josh. 24. 9. unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the + Heb. eye. + earth, and they abide over against me:

6 Come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite 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.

7 And the elders of Moab and the

and corrupt: he "loved the wages of unrighteousness," 2 Pet. ii. 15, and “ran greedily after reward," Jude 11. To account for this singularity of character, it may be observed, 1st, That before the giving of the law, and the conquest of the promised land, there were, besides the descendants of Abraham, other worshippers of the true God in the world, such as, perhaps, Job and his friends in Arabia; Jethro and his family in Midian; and in Mesopotamia, where Balaam lived, the abode of Abraham might have left behind him some proselytes to the true religion. 2ndly, That this worship of God was frequently mixed with superstition and idolatry, as in the case of Laban's teraphim. 3rdly, That this odious mixture did not hinder God from revealing Himself to those who practised such a monstrous religion, as in the instances of Abimelech and Nebuchadnezzar, Gen. xxvi.; Dan. ii. 4thly, That supernatural gifts, especially those of prophecy, though they enlightened the minds of the Prophets, yet frequently did not sanctify their hearts and affections; see Mic. iii. 11. And 5thly, That the greatest weakness or wickedness of Prophets never went so far as to make them pronounce oracles contrary to what was dictated to them by the Spirit of God; verse 18 of this chapter. Bp. Newton, Stackhouse.

Though God had probably rejected Balaam as an apostate Prophet, He deigned to employ him on this signal occasion as the herald of the Divine oracles, to illustrate the impotency of the heathen arts, and to demonstrate the power and foreknowledge of the Divine Spirit. Dr. Gray.

Pethor,] A city in Aram, or Mesopotamia. The name was afterwards changed by the Syrians to Bosor. See 2 Pet. ii. 15. Bp. Patrick. the river] The Euphrates.

6. curse me this people;] It was a superstitious ceremony in use among the heathens, to devote their enemies to destruction at the beginning of their wars; as if the gods would enter into their passions, and were as unjust and partial as themselves. The Romans had publick officers to perform the ceremony. Now Balaam being a Prophet of great note and eminence, it was believed that he was more intimate than others with the heavenly powers, and consequently that his imprecations would be more effectual. Bp. Newton.

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+ Heb. I shall prevail in fighting against him.

8 And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam.

9 And God came unto Balaam, and said, What men are these with thee?

10 And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying,

11 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.

12 And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed.

13 And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you.

7.—the rewards of divination] It was the custom among God's people, when they consulted a Prophet, to bring with them a present, 1 Sam. ix. 7, 8. And indeed from ancient time, men were not used to approach a great person without one. See Gen. xliii. 11. 25, 26. Bp. Patrick. What the rewards of divination were, we know not. It is probable, however, they were only an ordinary recompense: such as Balaam had often received from other people; and what had not the force of a temptation in his eye. So that he appears at first not to shew any great eagerness to attend the call of Balak. Gilpin. 9.- What men are these with thee?] God heard all the consultation of these Moabites: these messengers could not have moved their foot or their tongue but in Him; and yet He, who asked Adam where he was, asks Balaam, "What men are these?" God loves to take occasion of proceeding with us from ourselves, rather than from his own immediate prescience. Hence it is, that we lay open our wants, and confess our sins, to Him that knows both better than our own hearts, because He will deal with us from our own mouths. Bp. Hall.

12.-Thou shalt not go with them;] The reward of divination had easily procured the journey and curse of the covetous Prophet, if God had not stayed him. How often are wicked men curbed by a Divine hand, even in those sins which their heart desires. Bp. Hall.

thou shalt not curse the people: for they are blessed.] This Divine command to Balaam, which he afterwards pleads in opposition to Balak's wishes, chap. xxiii. 7, 8, refers to the blessing of Abraham, Gen. xii. 3, renewed to Jacob, Gen. xxvii. 29. The prophecies of Balaam, which follow, are most curious and important, and were evidently dictated by the same Spirit as those

obtaineth him.

14 And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us.

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

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16 And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray + Heb. Be thee, hinder thee from coming unto from &c. me:

17 For I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people.

not thou letted

18 And Balaam answered and said unto the servants of Balak, If Balak b Chap. 24. would give me his house full of silver 13. and gold, I cannot go beyond the word of the LORD my God, to do less or more.

19 Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more.

20 And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which

of Jacob, of which they furnish the continuation and development. Dr. Hales.

17.-I will promote thee unto very great honour,] He probably imagined, that Balaam thought the rewards of divination not sufficient encouragement; and therefore promises to advance him to some high preferment in his court. Bp. Patrick. Here was a temptation of a more splendid nature. This might have shaken a firmer soul than Balaam's: of his it seems to have taken entire possession. From the moment this message rang in his ears, he seems to have given himself totally up to views of ambition. What had he to do to consult God a second time about going? Had he not had his answer already? "Thou shalt not go with them; thou shalt not curse the people: for they are blessed." God however (who often suffers wicked men to be hurried on by their own obstinate perverseness, and out of that perverseness works his own righteous purposes,) at length permitted him to go; that is, He gave him such permission, as our blessed Saviour once gave Iscariot, "That thou doest, do quickly," John xiii. 27. Gilpin.

20.- rise up, and go with them;] Since thou hast such a mind to go, follow thy inclinations. Bp. Patrick. Compare 2 Kings ii. 17, 18.

When God sees men leaning too far to ambitious or covetous desires, and not wise enough to profit by gentle hints, He then leaves them to pursue their own heart's lust, and lets them follow their own imaginations. After the first prohibition, a wise man would have absolutely refused to treat with any ambassadours on the same errand. But Balaam had set his heart upon the bribes. So God permitted the foolish man to follow his inclination, and to run his utmost length of folly

An angel would

have slain Balaam,

and madness. Since he would not retreat in time, though God had given him sufficient intimations, he was at length permitted to proceed in his own way, and to his own destruction. Dr. Waterland. As when the Israelitish nation afterwards rejected God from reigning over them, "He gave them a king in his anger," Hos. xiii. 11; in the same way, as appears from other parts of the narrative, He gave Balaam the permission which he desired. Bp. Butler.

that shalt thou do.] God permits him to follow his evil and covetous desires, but restrains him from doing the evil that he wished. Bp. Wilson.

:

21.—and saddled his ass,] The common breed of asses in the East is larger than that usually seen in Britain; and another, still larger, is preserved for the saddle for the ordinary people, and many of the middle class, commonly ride asses. Asses are often preferred to horses by the Sheihs, or religious men; and though most of the opulent merchants keep horses, they are not ashamed, especially when old, to appear mounted on asses. Those intended for the saddle, of the best sort, bear a high price; they are tall, delicately limbed, go swiftly in an easy pace or gallop, and are very sure footed. They are fed and dressed with the same care as horses. The bridle is ornamented with fringe and cowries, or small shells; and the saddle, which is broad and easy, is covered with a fine carpet. Dr. Russell.

22. - God's anger was kindled because he went :] God, who seeth the heart, and knew the sinister affections and intentions wherewith Balaam went, was sore displeased at his going. Bp. Hall. It may seem strange, that God should be angry with him for going, when He had bidden him "rise up and go." In answer, it may be observed, 1st, That God did expressly forbid his going at first; God had said to him, "Thou shalt not go with them." 2ndly, That God did after this only permit, but not command, nor yet approve of his going. God having declared Himself positively, Balaam ought not to have made further inquiry; yet this he did out of covetousness, on the arrival of more honourable messengers. 3rdly, His going was attended with an evil design. The angel says, "Thy way is perverse before me,' "" ver. 32. And he seemed to go with a purpose of cursing Israel, which the king of Moab expressly desired, and God had as expressly forbidden. "Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord

25 And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again.

26 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.

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

28 And the LORD opened the mouth of the ass, and she said unto

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thy God loved thee," Deut. xxiii. 5. Bp. Kidder. Balaam probably now expected, that having gained one point, he might gain another; and that, as he had been suffered to go to Balak, he might also be permitted to curse his enemies. This supposition is supported by a passage in Deuteronomy, which says, "God would not hearken unto Balaam. Why "hearken?" It does not appear from the face of the story, that Balaam had been pleading openly with God on this subject; it must relate then to some secret pleading. And it is not unlikely, that in the midst of a train of ambitious thoughts, in which the apostate Prophet might be indulging his corrupt heart, the angel of God withstood him. Gilpin. because he went:] That is, with a wrong disposition. In the Arabick version there is a word, expressing this very disposition: "God was angry with him, because he went covetously," or, with a covetous inclination. Dr. Kennicott. Our inward disposition is the life of our actions: according to that doth "the God of spirits" judge us, while men censure according to our external motions. Bp. Hall. 23. the ass saw] 2 Pet. ii. 16; Jude 11. Which was more than Balaam or his servants did; God thinking fit to restrain their sight. Bp. Kidder.

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27.—and he smote the ass with a staff.] If Balaam had done justly, he would have spared the ass, and have corrected himself. But the false Prophet commits the fault, and the poor beast must bear both the blame and the punishment. When we suffer, we are apt to curse, or at least to blame, the creatures of God: this weather, that flood, such a storm, has blasted our fruits, deluged our grounds, shipwrecked our merchandise, and undone us: whereas these have no power to hurt us, but such as we ourselves occasion by our sins. Every sense of evil, therefore, in or from the creatures of God should work in us a sense of our disobedience to the Creator; should increase in us a detestation of the sins we have committed against Him; should teach us, by condemning ourselves, to acquit them; which, as they are good in themselves, would continue always good unto us, if we continued true to ourselves, and faithful servants unto God. Bp. Sanderson.

28.the Lord opened the mouth of the ass, &c.] God caused the ass miraculously to speak with the voice of man, to reprove the foolishness of the Prophet. Bp. Hall. A voice, proceeding from a dumb creature, was made, upon this occasion, to teach a lesson similar to that deduced, upon another, from the example of the

if his ass

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+ Heb. who hast ridden upon me. I Or, ever since thou wast, &c.

29 And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee.

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

31 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 Or, bowed he bowed down his head, and I felt flat on his face.

himself.

32 And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times?

same creature, "The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider." See Isa. i. 3. Bp. Horne. The learned Bochart hath collected several instances from the gravest heathen writers, who frequently affirm that animals have spoken. The proper use of citing such authorities is, not to prove that those instances and that of Balaam are upon an equal footing, and equally true; but only to prove that the Gentiles believed such things to be true, and to lie within the power of their gods, and consequently could not object to the truth of Scripture History on this account. The ass was enabled to utter such and such sounds, probably as parrots do, without understanding them: and say what you will of the construction of the ass's mouth, of the formation of the tongue and jaws being unfit for speaking, yet an adequate cause is assigned for this wonderful effect, for it is said expressly, that "the Lord opened the mouth of the ass;" and no one, who believes a God, can doubt of his having power to do this, and much more. The miracle was by no means needless or superfluous; it was very proper to convince Balaam, that the mouth and tongue were under God's direction; and that the same Divine power, which caused the dumb ass to speak contrary to its nature, could make him in like manner utter blessings contrary to his inclination. Bp. Newton.

The fact is as consonant to reason, as any other extraordinary operation: for all miracles are alike, and equally demand our assent, if properly attested. The giving of articulation to a brute is no more to the Deity, than the making the blind see, or the deaf hear. And as to.the reputed baseness of the instrument, of which God was pleased to make use; it amounts merely to this, as the Apostle observes on another occasion, “God hath chosen the foolish things of the world to confound the wise," 1 Cor. i. 27. There was therefore a fitness in the instrument used: for the more vile the means, the fitter to confound the unrighteous Prophet. Bryant.

29. And Balaam said unto the ass,] It is thought strange that Balaam should express no surprise on this extraordinary occasion. But perhaps he had been accustomed to prodigies in his enchantments: or perhaps, believing the Eastern doctrine of the transmigration of human souls into the bodies of brutes, he might think

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+ Heb. to be

unto thee.

33 And the ass saw me, and turned an adversary from. me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive.

34 And Baalam 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, I will get me back + Heb. be again.

35 And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

36¶ And when Balak heard that Balaam was come, he went out to

evil in thine eyes.

such a humanized brute not incapable of speaking: or perhaps he might not regard, or attend to the wonder, though excess of rage and "madness," as the word is in St. Peter: or perhaps, which is the most probable of all, he might be greatly disturbed and astonished, as Josephus affirms he was, and yet Moses in his short history might omit this circumstance. Bp. Newton.

Objections to miracles, drawn from their difficulty, are preposterous, when applied to an Omnipotent Being; and that Moses should not stop to describe the surprise of Balaam, was as consistent with the gravity, as with the conciseness, of his history. Dr. Gray.

Because thou hast mocked me: :] Exposed me to scorn and laughter. Bp. Patrick.

30. And the ass said unto Balaam, Am not I &c.] This does not imply that the ass understood what Balaam said, and thereupon returned this pertinent answer: but that the same power, which made the ass speak at first, continued to form such an answer, as might convince Balaam of his errour. Bp. Patrick.

31. Then the Lord opened the eyes of Balaam,] He was not blind before but his eyes were held, as the eyes of the men of Sodom were, who could not see Lot's door, though they found their way to their own homes. Bp. Patrick.

32.Wherefore hast thou smitten thine ass these three times?] The angel of God takes notice of the cruelty of Balaam to his beast: his first words to the unmerciful Prophet are an expostulation for this wrong. We little think it, but God shall call us to an account for the unkind and cruel usage of his poor mute creatures. He hath made us lords, not tyrants; owners, not tormentors: He that hath given us leave to kill them for our use, hath not given us leave to abuse them at our pleasure. Bp. Hall.

thy way is perverse before me:] Thy intentions and purposes are not sincere and honest before me: for thou designest to serve Balak, and so to gain thy covetous and ambitious ends, rather than to serve me. Dr. Wells.

34.I have sinned;] I have done ill in smiting my beast causelessly. Bp. Hall. He makes no confession of his covetousness, which was the faulty principle that set him forward. Bp. Kidder.

Balak entertaineth Balaam.

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streets.

Balak's sacrifice.

is in the utmost coast.

37 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.

38 And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak.

39 And Balaam went with Balak, II Or, a city of and they came unto || Kirjath-huzoth. 40 And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him.

41 And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people.

CHAP. XXIII.

1. 13. 28 Balak's sacrifice. 7. 18 Baalum's parable.

40. - sent to Balaam,] To feast upon the oxen and sheep which he had slain. Bp. Patrick.

41.- the high places of Baal,] The high places set apart for the worship of their idol or false god, Baal. Thither Balak brings Balaam, as to a place most advantageous for his purpose, both as it was a place dedicated to Baal, and for its height, giving him a prospect of the camp of Israel. Bp. Kidder. The word Baal signifies Lord, and was the name of several gods, both male and female. The god of the Moabites was Chemosh; but here very probably is called by the common name of Baal. And as all nations worshipped their gods upon high places, so this god of Moab, having more places of worship than one, Balak carried Balaam to them all, that from thence he might take the most advantageous prospect of the Israelites. These high places were full of trees and shady groves, which made them commodious both for the solemn thoughts and prayers of such as were devout; and for the filthy inclinations and abominable practices of the wicked. Bp. Patrick, Stackhouse.

ver. 4.

Chap. XXIII. ver. 1. - Build me here seven allars,] Balaam appoints this for the worship of the true God, But he was blameable, because he would have the altars erected in the high places of Baal. Such were they, who "feared the Lord," and yet had their sacrifices in the "houses of the high places:" they are said to “fear the Lord, and serve their own gods," 2 Kings xvii. 32, 33. Besides this, though the number of sacrifices were not reprovable, yet the multiplying of altars has a bad name in Scripture. Bp. Kidder. The number "seven" was much observed among the Hebrews, by God's order, Lev. iv. 6; Josh. vi. 4; but no more than one altar at a time was built by the Patriarchs, when they offered sacrifices; nor was more than one allowed by Moses. So that in this erection of seven altars there was probably something of heathen superstition. Bp. Patrick, Stackhouse.

Build me here seven altars, and prepare me here seven oxen and seven rams.

2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a

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Or, he went

4 And God met Balaam: and he solitary. 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,

seven oxen and seven rams.] This number was used by pious persons, both in these days, Job xlii. 8, and in aftertimes, 1 Chron. xv. 26. Bp. Patrick. 2.- Balak and Balaam offered &c.] Balak presented the sacrifices to be offered for him and for his people; and Balaam performed the office of a priest and offered them. Bp. Patrick.

3. And he went to an high place.] We translate it in the margin, "he went solitary." Probably it is to be understood of some part of the high place, where he might be solitary; for instance, the grove, which high places seldom wanted. Bp. Patrick.

The sacrifice being over, he retired alone to a solitude sacred to these occasions, there to wait the Divine inspiration or answer, for which the foregoing rites were the preparation. Bp. Butler.

7. he took up his parable,] He lift up his voice, and delivered in a loud and audible manner this his prophetical speech, being of weighty concern, and expressed in sublime and majestick words, Job xxvii. 1; xxix. 1. Dr. Wells. There are different significations of the word parable, both in the Old and in the New Testament. 1. It is sometimes used for elevated and instructive poetry. Balaam is said to take up his parable, when he uttered his sublime poems and predictions relating to Israel. David says, "I will incline mine ear to a parable," which is equivalent to speaking of wisdom, and musing of understanding, Ps. xlix. 3, 4. In Ps. lxxviii. we find the words, "I will open my mouth in a parable;" and the author then proceeds to relate historical, but very useful facts. 2. It signifies a proverbial saying: thus Solomon is said to have spoken three thousand proverbs, or parables, as the Greek word is, 1 Kings iv. 32. In Ecclesiasticus the word is translated "a wise sentence," chap. xx. 20. And in Luke iv. 23, the word rendered "proverb," is literally parable. 3. It occurs in the Gospels for a short comparison or similitude; see Luke v. 36; vi. 39; Matt. xiii. 31. 34. Lastly, the word parable occurs for a continued relation