mh_parser/vol_split/4 - Numbers/Chapter 23.xml

<div2 id="Num.xxiv" n="xxiv" next="Num.xxv" prev="Num.xxiii" progress="76.40%" title="Chapter XXIII">
<h2 id="Num.xxiv-p0.1">N U M B E R S</h2>
<h3 id="Num.xxiv-p0.2">CHAP. XXIII.</h3>
<p class="intro" id="Num.xxiv-p1">In this chapter we have Balak and Balaam busy at
work to do Israel a mischief, and, for ought that appears, neither
Moses nor the elders of Israel know any thing of the matter, nor
are in a capacity to break the snare; but God, who keeps Israel,
and neither slumbers nor sleeps, baffles the attempt, without any
intercession or contrivance of theirs. Here is, I. The first
attempt to curse Israel. 1. The preparation made for it by
sacrifice, <scripRef id="Num.xxiv-p1.1" osisRef="Bible:Num.23.1-Num.23.3" parsed="|Num|23|1|23|3" passage="Nu 23:1-3">ver. 1-3</scripRef>. 2.
The contrary instruction God gave Balaam, <scripRef id="Num.xxiv-p1.2" osisRef="Bible:Num.23.4-Num.23.5" parsed="|Num|23|4|23|5" passage="Nu 23:4,5">ver. 4, 5</scripRef>. 3. The blessing Balaam was
compelled to pronounce upon Israel, instead of a curse, <scripRef id="Num.xxiv-p1.3" osisRef="Bible:Num.23.7-Num.23.10" parsed="|Num|23|7|23|10" passage="Nu 23:7-10">ver. 7-10</scripRef>. 4. The great
disappointment of Balak, <scripRef id="Num.xxiv-p1.4" osisRef="Bible:Num.23.11-Num.23.12" parsed="|Num|23|11|23|12" passage="Nu 23:11,12">ver. 11,
12</scripRef>. II. The second attempt, in the same manner made, and
in the same manner frustrated, <scripRef id="Num.xxiv-p1.5" osisRef="Bible:Num.23.13-Num.23.26" parsed="|Num|23|13|23|26" passage="Nu 23:13-26">ver.
13-26</scripRef>. III. Preparations made for a third attempt
(<scripRef id="Num.xxiv-p1.6" osisRef="Bible:Num.23.27-Num.23.30" parsed="|Num|23|27|23|30" passage="Nu 23:27-30">ver. 27-30</scripRef>), the issue
of which we have in the next chapter.</p>
<scripCom id="Num.xxiv-p1.7" osisRef="Bible:Num.23" parsed="|Num|23|0|0|0" passage="Nu 23" type="Commentary"/>
<scripCom id="Num.xxiv-p1.8" osisRef="Bible:Num.23.1-Num.23.12" parsed="|Num|23|1|23|12" passage="Nu 23:1-12" type="Commentary"/><div class="Commentary" id="Bible:Num.23.1-Num.23.12">
<h4 id="Num.xxiv-p1.9">Balaam Constrained to Bless Israel; The
Blessing Pronounced on Israel. (<span class="smallcaps" id="Num.xxiv-p1.10">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxiv-p2">1 And Balaam said unto Balak, 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
<i>every</i> altar a bullock and a ram. 3 And Balaam said unto
Balak, Stand by thy burnt offering, and I will go: peradventure the
<span class="smallcaps" id="Num.xxiv-p2.1">Lord</span> will come to meet me: and
whatsoever he showeth me I will tell thee. And he went to an high
place. 4 And God met Balaam: and he said unto him, I have prepared
seven altars, and I have offered upon <i>every</i> altar a bullock
and a ram. 5 And the <span class="smallcaps" id="Num.xxiv-p2.2">Lord</span> 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, <i>saying,</i> Come, curse
me Jacob, and come, defy Israel. 8 How shall I curse, whom God hath
not cursed? or how shall I defy, <i>whom</i> the <span class="smallcaps" id="Num.xxiv-p2.3">Lord</span> hath not defied? 9 For from the top of the
rocks I see him, and from the hills I behold him: lo, the people
shall dwell alone, and shall not be reckoned among the nations. 10
Who can count the dust of Jacob, and the number of the fourth
<i>part</i> 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 <i>them</i> altogether. 12 And he
answered and said, Must I not take heed to speak that which the
<span class="smallcaps" id="Num.xxiv-p2.4">Lord</span> hath put in my mouth?</p>
<p class="indent" id="Num.xxiv-p3">Here is, I. Great preparation made for the
cursing of Israel. That which was aimed at was to engage the God of
Israel to forsake them, and either to be on Moab's side or to stand
neuter. O the sottishness of superstition, to imagine that God will
be at men's beck! Balaam and Balak think to bribe him with altars
and sacrifices, offered without any warrant or institution of his:
as if he would <i>eat the flesh of bulls or drink the blood of
goats.</i> Ridiculous nonsense, to think that these would please
God, and gain his favour, when there could be in them no exercise
either of faith or obedience! Yet, it should seem, they offered
these sacrifices to the God of heaven the supreme
<i>Numen—Divinity,</i> and not to any of their local deities. But
the multiplying of altars was an instance of their degeneracy from
the religion of their ancestors, and their apostasy to idolatry;
for those that multiplied altars multiplied gods. <i>Ephraim made
many altars to sin,</i> <scripRef id="Num.xxiv-p3.1" osisRef="Bible:Hos.8.11" parsed="|Hos|8|11|0|0" passage="Ho 8:11">Hos. viii.
11</scripRef>. <i>Thus they liked not to retain God in their
knowledge, but became vain in their imaginations;</i> and yet
presumptuously expected hereby to gain God over to them from
Israel, who had his sanctuary among them, and his anointed altar.
Observe here, 1. How very imperious Balaam was, proud to have the
command of a king and to give law to princes. Such is the spirit of
that wicked one who exalts himself above all that is called God, or
that is worshipped. With what authority does Balaam give orders!
<i>Build me here</i> (in the place I have pitched upon) <i>seven
altars,</i> of stone or turf. Thus he covers his malice against
Israel with a show of devotion, but his sacrifice was an
abomination, being brought with such a <i>wicked mind,</i>
<scripRef id="Num.xxiv-p3.2" osisRef="Bible:Prov.21.27" parsed="|Prov|21|27|0|0" passage="Pr 21:27">Prov. xxi. 27</scripRef>. That which
he aimed at was not to honour God with the sacrifices of
righteousness, but to enrich himself with the wages of
unrighteousness. 2. How very obsequious Balak was. The altars were
presently built, and the sacrifices prepared, the best of the sort,
<i>seven bullocks and seven rams.</i> Balak makes no objection to
the charge, nor does he snuff at it, or think it either a weariness
or a disparagement to <i>stand by his burnt-offering</i> as Balaam
ordered him.</p>
<p class="indent" id="Num.xxiv-p4">II. The turning of the curse into a
blessing, by the overruling power of God, in love to Israel, which
is the account Moses gives of it, <scripRef id="Num.xxiv-p4.1" osisRef="Bible:Deut.23.5" parsed="|Deut|23|5|0|0" passage="De 23:5">Deut.
xxiii. 5</scripRef>.</p>
<p class="indent" id="Num.xxiv-p5">1. God puts the blessing into the mouth of
Balaam. While the sacrifices were burning, Balaam retired; he
<i>went solitary,</i> into some dark grove on the top of the high
place, <scripRef id="Num.xxiv-p5.1" osisRef="Bible:Num.23.3" parsed="|Num|23|3|0|0" passage="Nu 23:3"><i>v.</i> 3</scripRef>, marg.
Thus much he knew, that solitude gives a good opportunity for
communion with God; those that would meet with him must retire from
the world, and the business and conversation of it, and love to be
private, reckoning themselves never less alone than when alone,
because the Father is with them. Enter therefore into thy closet,
and shut the door, and be assured that God will meet thee if thou
<i>seek him in the due order.</i> But Balaam retired with a
peradventure only, having some thoughts that God might meet him;
but being conscious to himself of guilt, and knowing that God had
lately met him in anger, he had reason to speak doubtfully:
<i>Peradventure the Lord will come to meet me,</i> <scripRef id="Num.xxiv-p5.2" osisRef="Bible:Num.23.3" parsed="|Num|23|3|0|0" passage="Nu 23:3"><i>v.</i> 3</scripRef>. <i>But let not such a man
think that he shall receive any</i> favour from God. Nay, it should
seem, though he pretended to go and meet with God, he really
designed to use enchantments; see <scripRef id="Num.xxiv-p5.3" osisRef="Bible:Num.24.1" parsed="|Num|24|1|0|0" passage="Nu 24:1"><i>ch.</i> xxiv. 1</scripRef>. But, whatever he intended.
God designed to serve his own glory by him, and therefore <i>met
Balaam,</i> <scripRef id="Num.xxiv-p5.4" osisRef="Bible:Num.23.4" parsed="|Num|23|4|0|0" passage="Nu 23:4"><i>v.</i> 4</scripRef>.
<i>What communion has light with darkness?</i> No friendly
communion, we may be sure. Balaam's way was still perverse, and God
was still an adversary to him; but, Balak having chosen him for his
oracle, God would constrain him to utter such a confession, to the
honour of God and Israel, as should render those for ever
inexcusable who should appear in arms against them. When Balaam was
aware that God met him, probably by an angel, he boasted of his
performances: <i>I have prepared seven altars, and offered upon
every altar a bullock and a ram.</i> How had he done it? It cost
him nothing; it was done at Balak's expense; yet, (1.) He boasts of
it, as if he had done some mighty thing. The acts of devotion which
are done in hypocrisy are commonly reflected upon with pride and
vain glory. Thus the Pharisee went up to the temple to boast of his
religion, <scripRef id="Num.xxiv-p5.5" osisRef="Bible:Luke.18.11-Luke.18.12" parsed="|Luke|18|11|18|12" passage="Lu 18:11,12">Luke xviii. 11,
12</scripRef>. (2.) He insists upon it as 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,
<scripRef id="Num.xxiv-p5.6" osisRef="Bible:Isa.66.5" parsed="|Isa|66|5|0|0" passage="Isa 66:5">Isa. lxvi. 5</scripRef>. However,
thought the sacrifice was an abomination, God took the occasion of
Balaam's expectation to <i>put a word into his mouth</i> (<scripRef id="Num.xxiv-p5.7" osisRef="Bible:Num.23.5" parsed="|Num|23|5|0|0" passage="Nu 23:5"><i>v.</i> 5</scripRef>); <i>for the answer of the
tongue if from the Lord,</i> and thus he would show how much those
are mistaken who say, <i>With our tongue we will prevail, our lips
are our own,</i> <scripRef id="Num.xxiv-p5.8" osisRef="Bible:Ps.12.4" parsed="|Ps|12|4|0|0" passage="Ps 12:4">Ps. xii. 4</scripRef>.
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
<i>set their mouth against the heavens. God can make their own
tongues to fall upon them,</i> <scripRef id="Num.xxiv-p5.9" osisRef="Bible:Ps.64.8" parsed="|Ps|64|8|0|0" passage="Ps 64:8">Ps.
lxiv. 8</scripRef>. 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 <i>shall be given them in
that same hour what they should speak.</i></p>
<p class="indent" id="Num.xxiv-p6">2. Balaam pronounces the blessing in the
ears of Balak. He found him <i>standing by his burnt-sacrifice</i>
(<scripRef id="Num.xxiv-p6.1" osisRef="Bible:Num.23.6" parsed="|Num|23|6|0|0" passage="Nu 23:6"><i>v.</i> 6</scripRef>), closely
attending it, and earnestly expecting the success. Those that would
have an answer of peace from God must abide by the sacrifice, and
<i>attend on the Lord without distraction, not weary in well
doing.</i> 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, <scripRef id="Num.xxiv-p6.2" osisRef="Bible:Num.23.7" parsed="|Num|23|7|0|0" passage="Nu 23:7"><i>v.</i> 7</scripRef>. He
pronounces Israel safe and happy, and so blesses them.</p>
<p class="indent" id="Num.xxiv-p7">(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
that he came, with that intent, <scripRef id="Num.xxiv-p7.1" osisRef="Bible:Num.23.7" parsed="|Num|23|7|0|0" passage="Nu 23:7"><i>v.</i> 7</scripRef>. The message sent to him was,
<i>Come, curse me Jacob, and come, defy Israel.</i> 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: <i>How shall I
curse those whom God has not cursed?</i> <scripRef id="Num.xxiv-p7.2" osisRef="Bible:Num.23.8" parsed="|Num|23|8|0|0" passage="Nu 23:8"><i>v.</i> 8</scripRef>. Not that therefore he would not
do it, but therefore he could not do it. This is a fair confession,
<i>First,</i> 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 (<scripRef id="Num.xxiv-p7.3" osisRef="Bible:Lev.19.31" parsed="|Lev|19|31|0|0" passage="Le 19:31">Lev. xix.
31</scripRef>), 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 <scripRef id="Num.xxiv-p7.4" osisRef="Bible:Isa.47.12-Isa.47.14" parsed="|Isa|47|12|47|14" passage="Isa 47:12-14">Isa. xlvii.
12-14</scripRef>. <i>Secondly,</i> 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. <i>Thirdly,</i>
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 this 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 <i>separate
them from the love of God,</i> <scripRef id="Num.xxiv-p7.5" osisRef="Bible:Rom.8.39" parsed="|Rom|8|39|0|0" passage="Ro 8:39">Rom.
viii. 39</scripRef>.</p>
<p class="indent" id="Num.xxiv-p8">(2.) He pronounces them happy in three
things:—</p>
<p class="indent" id="Num.xxiv-p9">[1.] Happy in their peculiarity, and
distinction from the rest of the nations: <i>From the top of the
rock I see him,</i> <scripRef id="Num.xxiv-p9.1" osisRef="Bible:Num.23.9" parsed="|Num|23|9|0|0" passage="Nu 23:9"><i>v.</i>
9</scripRef>. 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 was 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 continue so,
and their singularity would be their unspeakable honour. Persons of
quality we call person of <i>distinction;</i> 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
<i>mingled among the heathen,</i> <scripRef id="Num.xxiv-p9.2" osisRef="Bible:Ps.106.35" parsed="|Ps|106|35|0|0" passage="Ps 106:35">Ps.
cvi. 35</scripRef>. 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.</p>
<p class="indent" id="Num.xxiv-p10">[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 (<scripRef id="Num.xxiv-p10.1" osisRef="Bible:Num.23.10" parsed="|Num|23|10|0|0" passage="Nu 23:10"><i>v.</i> 10</scripRef>): <i>Who can count the
dust of Jacob?</i> The number of the people was the thing that
Balak was vexed at (<scripRef id="Num.xxiv-p10.2" osisRef="Bible:Num.22.3" parsed="|Num|22|3|0|0" passage="Nu 22:3"><i>ch.</i> xxii.
3</scripRef>): <i>Moab was afraid of them, because they were
many;</i> and God does here by Balaam promote that fear and
vexation, foretelling their further increase. Balak would have him
see <i>the utmost part of the people</i> (<scripRef id="Num.xxiv-p10.3" osisRef="Bible:Num.22.41" parsed="|Num|22|41|0|0" passage="Nu 22:41"><i>ch.</i> xxii. 41</scripRef>), 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,
<i>First,</i> Of the <i>dust of Jacob;</i> that is, the people of
Jacob, concerning whom it was foretold that they should be as the
dust for number, <scripRef id="Num.xxiv-p10.4" osisRef="Bible:Gen.28.14" parsed="|Gen|28|14|0|0" passage="Ge 28:14">Gen. xxviii.
14</scripRef>. 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. <i>Secondly,</i> Of the <i>fourth part
of Israel,</i> 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, <scripRef id="Num.xxiv-p10.5" osisRef="Bible:Rev.7.9" parsed="|Rev|7|9|0|0" passage="Re 7:9">Rev. vii. 9</scripRef>.</p>
<p class="indent" id="Num.xxiv-p11">[3.] Happy in their end: <i>Let me die the
death of the righteous</i> Israelites, that are in covenant with
God, and let my <i>last end, or future state, be like theirs, or my
recompence,</i> namely, in the other world. Here, <i>First,</i> 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. <i>Secondly,</i> 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 <i>all things come
alike to all? Thirdly,</i> 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 <i>die the death of the righteous,</i> 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 die. <i>Fourthly,</i> 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 <i>desire of the slothful, which
kills him, because his hands refuse to labour.</i> 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 any care for the means. Thus far this
blessing goes, even to death, and beyond it, as far as the last
end. Now,</p>
<p class="indent" id="Num.xxiv-p12">III. We are told, 1. How Balak fretted at
it, <scripRef id="Num.xxiv-p12.1" osisRef="Bible:Num.23.11" parsed="|Num|23|11|0|0" passage="Nu 23:11"><i>v.</i> 11</scripRef>. 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 forgot God, and flew into a great passion
against Balaam, as if it had been purely his doing: "<i>What hast
thou done unto me!</i> 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: <i>Must I not take
heed to speak that which the Lord has put in my mouth?</i>
<scripRef id="Num.xxiv-p12.2" osisRef="Bible:Num.23.12" parsed="|Num|23|12|0|0" passage="Nu 23:12"><i>v.</i> 12</scripRef>. Thus a
confession of God's overruling power is extorted from a wicked
prophet, to the further confusion of a wicked prince.</p>
</div><scripCom id="Num.xxiv-p12.3" osisRef="Bible:Num.23" parsed="|Num|23|0|0|0" passage="Nu 23" type="Commentary"/>
<scripCom id="Num.xxiv-p12.4" osisRef="Bible:Num.23.13-Num.23.30" parsed="|Num|23|13|23|30" passage="Nu 23:13-30" type="Commentary"/><div class="Commentary" id="Bible:Num.23.13-Num.23.30">
<h4 id="Num.xxiv-p12.5">Balaam Again Blesses Israel. (<span class="smallcaps" id="Num.xxiv-p12.6">b. c.</span> 1452.)</h4>
<p class="passage" id="Num.xxiv-p13">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 <i>every</i> altar. 15 And he said
unto Balak, Stand here by thy burnt offering, while I meet <i>the
<span class="smallcaps" id="Num.xxiv-p13.1">Lord</span></i> yonder. 16 And the <span class="smallcaps" id="Num.xxiv-p13.2">Lord</span> 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
<span class="smallcaps" id="Num.xxiv-p13.3">Lord</span> spoken? 18 And he took up his
parable, and said, Rise up, Balak, and hear; hearken unto me, thou
son of Zippor: 19 God <i>is</i> not a man, that he should lie;
neither the son of man, that he should repent: hath he said, and
shall he not do <i>it?</i> or hath he spoken, and shall he not make
it good? 20 Behold, I have received <i>commandment</i> 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
<span class="smallcaps" id="Num.xxiv-p13.4">Lord</span> his God <i>is</i> with him, and
the shout of a king <i>is</i> among them. 22 God brought them out
of Egypt; he hath as it were the strength of an unicorn. 23 Surely
<i>there is</i> no enchantment against Jacob, neither <i>is
there</i> any divination against Israel: according to this time it
shall be said of Jacob and of Israel, What hath God wrought! 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
<i>of</i> 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 <span class="smallcaps" id="Num.xxiv-p13.5">Lord</span> 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 <i>every</i> altar.</p>
<p class="indent" id="Num.xxiv-p14">Here is, I. Preparation made the second
time, as before, for the cursing of Israel. 1. The place is
changed, <scripRef id="Num.xxiv-p14.1" osisRef="Bible:Num.23.13" parsed="|Num|23|13|0|0" passage="Nu 23:13"><i>v.</i> 13</scripRef>.
Balak fancied that Balaam, having so full a prospect of the whole
camp of Israel, <i>from the top of the rocks</i> (<scripRef id="Num.xxiv-p14.2" osisRef="Bible:Num.23.9" parsed="|Num|23|9|0|0" passage="Nu 23:9"><i>v.</i> 9</scripRef>), 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, form 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 repeated, new altars are built, a bullock and a ram offered on
every altar, and Balak attends his sacrifice as closely as ever,
<scripRef id="Num.xxiv-p14.3" osisRef="Bible:Num.23.14-Num.23.15" parsed="|Num|23|14|23|15" passage="Nu 23:14,15"><i>v.</i> 14, 15</scripRef>. 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,
<scripRef id="Num.xxiv-p14.4" osisRef="Bible:Num.23.16-Num.23.17" parsed="|Num|23|16|23|17" passage="Nu 23:16,17"><i>v.</i> 16, 17</scripRef>. If God
said not to Balaam, <i>Seek in vain,</i> much less will he say so
to <i>any of the seed of Jacob,</i> who shall surely find him, not
only as Balaam, their instructor and oracle, but their bountiful
rewarder. When Balaam returned Balak was impatient to know what
message he had: "<i>What hath the Lord spoken?</i> Are there any
better tidings yet, any hopes of speeding?" This should be our
enquiry when we come to hear the word of God. See <scripRef id="Num.xxiv-p14.5" osisRef="Bible:Jer.23.35" parsed="|Jer|23|35|0|0" passage="Jer 23:35">Jer. xxiii. 35</scripRef>.</p>
<p class="indent" id="Num.xxiv-p15">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 (<scripRef id="Num.xxiv-p15.1" osisRef="Bible:Num.23.17" parsed="|Num|23|17|0|0" passage="Nu 23:17"><i>v.</i> 17</scripRef>),
Balaam now addresses himself particularly to him (<scripRef id="Num.xxiv-p15.2" osisRef="Bible:Num.23.18" parsed="|Num|23|18|0|0" passage="Nu 23:18"><i>v.</i> 18</scripRef>): <i>Rise up, Balak, and
hear.</i> It was a message from God that he had to deliver, and it
is required of Balak, though a king, that he attend (<i>hear</i>
and <i>hearken,</i> with a close application of mind, let not a
word slip), and also that he attend with reverence: <i>Rise up, and
hear.</i> His successor Eglon, when he was to receive a message
from God, <i>rose out of his seat,</i> <scripRef id="Num.xxiv-p15.3" osisRef="Bible:Judg.3.20" parsed="|Judg|3|20|0|0" passage="Jdg 3:20">Judg. iii. 20</scripRef>.</p>
<p class="indent" id="Num.xxiv-p16">1. Two things Balaam in this discourse
informs Balak of, sorely to his grief and disappointment:—</p>
<p class="indent" id="Num.xxiv-p17">(1.) That he had no reason to hope that he
should ruin Israel.</p>
<p class="indent" id="Num.xxiv-p18">[1.] It would be to no purpose to attempt
to ruin them, and he would deceive himself if he expected it, for
three reasons:—</p>
<p class="indent" id="Num.xxiv-p19"><i>First,</i> Because God is unchangeable:
<i>God is not a man that he should lie,</i> <scripRef id="Num.xxiv-p19.1" osisRef="Bible:Num.23.19" parsed="|Num|23|19|0|0" passage="Nu 23:19"><i>v.</i> 19</scripRef>. Men change their minds, and
therefore break their words; they lie, because they repent. But God
does neither. He never changes his mind, and therefore never
recalls his promise. Balaam had owned (<scripRef id="Num.xxiv-p19.2" osisRef="Bible:Num.23.8" parsed="|Num|23|8|0|0" passage="Nu 23:8"><i>v.</i> 8</scripRef>) that he could not alter God's
counsel, and thence he infers here that God himself would not alter
it; such is the imperfection of man, and such the perfection of
God. It is impossible for God to lie, <scripRef id="Num.xxiv-p19.3" osisRef="Bible:Heb.6.18" parsed="|Heb|6|18|0|0" passage="Heb 6:18">Heb. vi. 18</scripRef>. And, when in scripture he is
said to <i>repent,</i> it is not meant of any change of his mind
(for <i>he is in one mind, and who can turn him?</i>) but only of
the change of his way. This is a great truth, that with God there
is no <i>variableness nor shadow of turning.</i> Now here, 1. He
appeals to Balak himself concerning it: "<i>Hath he said, and shall
he not do it?</i> Said it in his own purpose, and shall he not
perform it in his providence, according to the counsel of his will?
Hath he spoken in his word, in his promise, and shall he not make
it good? Can we think otherwise of God than that he is unchangeably
one with himself and true to his word? All his decrees are
unalterable, and all his promises inviolable." 2. He applies this
general truth to the case in hand (<scripRef id="Num.xxiv-p19.4" osisRef="Bible:Num.23.20" parsed="|Num|23|20|0|0" passage="Nu 23:20"><i>v.</i> 20</scripRef>): <i>He hath blessed and I
cannot reverse it,</i> that is, "I cannot prevail with him to
reverse it." Israel were of old a blessed people, a seed that the
Lord had blessed; the blessing of Abraham came upon them; they were
born under the blessing of the covenant, and born to the blessing
of Canaan, and therefore they could not be cursed, unless you could
suppose that the God of eternal truth should break his word, and
become false to himself and his people.</p>
<p class="indent" id="Num.xxiv-p20"><i>Secondly,</i> Because Israel are at
present unblamable: <i>he has not beheld iniquity in Jacob,</i>
<scripRef id="Num.xxiv-p20.1" osisRef="Bible:Num.23.21" parsed="|Num|23|21|0|0" passage="Nu 23:21"><i>v.</i> 21</scripRef>. Not but that
there was iniquity in Jacob, and God saw it; but, 1. There was not
such a degree of iniquity as might provoke God to abandon them and
give them up to ruin. As bad as they were, they were not so bad as
this. 2. There was no idolatry among them, which is in a particular
manner called iniquity and perverseness; we have found nothing of
that kind in Israel since the golden calf, and therefore, though
they were in other instances very provoking, yet God would not cast
them off. Balaam knew that nothing would separate between them and
God but sin. While God saw no reigning sin among them, he would
send no destroying curse among them; and therefore, as long as they
kept in with God, he despaired of ever doing them any mischief.
Note, While we keep from sin we keep from harm. Some give another
sense of those words; they read it thus: <i>He has not beheld wrong
offered to Jacob, nor will he see any grievance done to Israel,</i>
that is, "He has not nor will he permit it, or allow it; he will
not see Israel injured, but he will right them, and avenge their
quarrel." Note, God will not bear to see any injury done to his
church and people; for what is done against them he takes as done
against himself, and will reckon for it accordingly.</p>
<p class="indent" id="Num.xxiv-p21"><i>Thirdly,</i> Because the power of both
was irresistible. He shows Balak that there was no contending with
them, it was to no purpose to attempt it; for, 1. They had the
presence of God with them: "<i>The Lord his God is with him</i> in
a particular manner, and not provoked to withdraw from him." 2.
They had the joy of that presence, and were always made to triumph
in it: <i>The shout</i> or alarm <i>of a king is among them.</i>
They shout against their enemies, as sure of victory and success,
glorying continually in God as their King and conqueror for them.
3. They had had the experience of the benefit of God's presence
with them, and his power engaged for them; for God <i>brought them
out of Egypt,</i> <scripRef id="Num.xxiv-p21.1" osisRef="Bible:Num.23.22" parsed="|Num|23|22|0|0" passage="Nu 23:22"><i>v.</i>
22</scripRef>. The power which had done that could never be
restrained, never resisted; and, having begun so gloriously, he
would no doubt finish gloriously. 4. While they had God's presence
with them they had the strength of a unicorn, able to make head
against all that opposed them. See <scripRef id="Num.xxiv-p21.2" osisRef="Bible:Num.24.8" parsed="|Num|24|8|0|0" passage="Nu 24:8"><i>ch.</i> xxiv. 8</scripRef>. Such is the strength which
the God of Israel gives unto his people.</p>
<p class="indent" id="Num.xxiv-p22">[2.] 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, <scripRef id="Num.xxiv-p22.1" osisRef="Bible:Num.23.23" parsed="|Num|23|23|0|0" passage="Nu 23:23"><i>v.</i>
23</scripRef>. <i>First,</i> 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 but
that attempts of this kind would be made, but they would certainly
be fruitless and ineffectual. Some observe that <i>Jacob</i>
denotes the church low and afflicted, <i>Israel</i> denotes it
prosperous and advanced; but be the church high or low, be her
friends few or many, let second causes smile or frown, it comes all
to one: 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. <i>Secondly,</i> He foresees that
this would be remembered in time to come. <i>According to this
time,</i> that is, with reference to this we are now about, it
shall be said concerning Jacob and Israel, and said by them,
<i>What hath God wrought!</i> 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 similar
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. <i>There is none like
unto the God of Jeshurun.</i> 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 (<scripRef id="Num.xxiv-p22.2" osisRef="Bible:Deut.32.31" parsed="|Deut|32|31|0|0" passage="De 32:31">Deut. xxxii. 31</scripRef>), <i>Their rock is not as our
rock, even our enemies themselves being judges,</i> Balaam
particularly. Balak therefore has no hopes of ruining Israel.
But,</p>
<p class="indent" id="Num.xxiv-p23">(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 <scripRef id="Num.xxiv-p23.1" osisRef="Bible:Num.23.24" parsed="|Num|23|24|0|0" passage="Nu 23:24"><i>v.</i> 24</scripRef>. 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 <i>shall rise up as a great lion,</i> a lion rampant, that
<i>shall not lie down till he eat of the prey, and drink the blood
of the slain.</i> 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.</p>
<p class="indent" id="Num.xxiv-p24">2. Now what was the issue of this
disappointment?</p>
<p class="indent" id="Num.xxiv-p25">(1.) Balak and Balaam were both of them
sick of the cause. [1.] Balak is now willing to have his conjurer
silenced. Since he cannot say what he would have him, he wishes him
to say nothing: "<i>Neither curse them at all nor bless them at
all,</i> <scripRef id="Num.xxiv-p25.1" osisRef="Bible:Num.23.25" parsed="|Num|23|25|0|0" passage="Nu 23:25"><i>v.</i> 25</scripRef>. If
thou canst not curse them, I beseech thee not to bless them. If
thou canst no assist and encourage my forces, yet do not oppose and
dispirit them" Note, God can make those that depart from him weary
of the <i>multitude of their counsels,</i> <scripRef id="Num.xxiv-p25.2" osisRef="Bible:Isa.47.13 Bible:Isa.57.10" parsed="|Isa|47|13|0|0;|Isa|57|10|0|0" passage="Isa 47:13,57:10">Isa. xlvii. 13; lvii. 10</scripRef>. [2.] Balaam
is still willing to own himself overruled, and appeals to what he
had said in the beginning of this enterprise (<scripRef id="Num.xxiv-p25.3" osisRef="Bible:Num.22.38" parsed="|Num|22|38|0|0" passage="Nu 22:38"><i>ch.</i> xxii. 38</scripRef>): <i>All that the Lord
speaketh, that I must do,</i> <scripRef id="Num.xxiv-p25.4" osisRef="Bible:Num.23.26" parsed="|Num|23|26|0|0" passage="Nu 23:26"><i>v.</i> 26</scripRef>. This sows, <i>First,</i> 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.
<i>Secondly,</i> 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, <scripRef id="Num.xxiv-p25.5" osisRef="Bible:Isa.54.17" parsed="|Isa|54|17|0|0" passage="Isa 54:17">Isa. liv. 17</scripRef>.</p>
<p class="indent" id="Num.xxiv-p26">(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, [1.] 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, <scripRef id="Num.xxiv-p26.1" osisRef="Bible:Num.23.27" parsed="|Num|23|27|0|0" passage="Nu 23:27"><i>v.</i> 27</scripRef>. 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. Since by repeated trials they had carried that point,
they hope in like manner to carry this. Thus because sinners are
borne with, and sentence against their evil works is not executed
speedily, their hearts are the more fully set in them to do evil.
The place to which Balak now took Balaam was the top of Peor, the
most eminent high place in all his country, where, it is probable,
Baal was worshipped, and it was thence called <i>Baal-peor.</i> He
chose this place with a hope, either, <i>First,</i> 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, <i>Secondly,</i> 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 (<scripRef id="Num.xxiv-p26.2" osisRef="Bible:1Kgs.20.28" parsed="|1Kgs|20|28|0|0" passage="1Ki 20:28">1 Kings xx. 28</scripRef>),
as if he were more powerful in one place than he is in every place.
[2.] They repeat their sacrifice, seven bullocks and seven rams,
upon seven altars, <scripRef id="Num.xxiv-p26.3" osisRef="Bible:Num.23.29-Num.23.30" parsed="|Num|23|29|23|30" passage="Nu 23:29,30"><i>v.</i> 29,
30</scripRef>. 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, <scripRef id="Num.xxiv-p26.4" osisRef="Bible:Luke.18.1" parsed="|Luke|18|1|0|0" passage="Lu 18:1">Luke xviii. 1</scripRef>.</p>
</div></div2>