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Numbers Chapter
Twenty-three
New King James Version (NKJV)
INTRODUCTION TO NUMBERS 23
This
chapter gives an account of the sacrifices offered by Balak and Balaam
and how
God met Balsam
and put a word into his mouth
which he delivered in the
presence of the king of Moab and his princes
Numbers 23:1
the
substance of which are
the separate state and condition of Israel from other
nations
their number
and the happiness of the righteous at death
Numbers 23:8
which
made Balak uneasy
since instead of cursing he blessed Israel
and therefore he
had him to another place to take a view of the people
Numbers 23:11 where
having offered sacrifices
another word was put into the mouth of Balaam
and
which he also delivered before the king and his nobles
Numbers 23:14
in
which were expressed the unchangeableness of God
the irreversibleness of the
blessing of Israel
the strength
safety
happiness
and glory of that people
Numbers 23:19 which
made Balak more uneasy still; but willing to try him a third time
he carried
him to another place
and there built altars
and offered sacrifices
the
consequence of which is related in the next chapter
Numbers 23:25.
Numbers 23:1 Then Balaam said to Balak
“Build seven altars for me here
and
prepare for me here seven bulls and seven rams.”
YLT
1And Balaam saith unto
Balak
`Build for me in this [place] seven altars
and make ready for me in
this [place] seven bullocks and seven rams.'
And Balaam said unto Balak
.... When upon one of the
high places of Baal
and after having taken a view of the people of Israel as
they lay encamped:
build me here seven altars; this was purely
Heathenish; for not only the Israelites after the law of Moses had but one
altar
but the patriarchs before that never built but one altar at a time. Some
have thought regard is had to the seven planets worshipped by Heathens; though
no doubt Balaam pretended to sacrifice to Jehovah the true God
in order to
gain him over to him to agree to it to curse Israel
and persuaded Balak
though an idolater
to join with him; and
the more easily to bring him to it
mixes Heathen rites and customs in sacrifice to him:
and prepare me here seven oxen
and seven rams; which were
creatures offered in sacrifice according to the law of Moses
and before that
was given
and by persons who were not under it; and even by seven of each
sort
and that by the express command of God
Job 42:8. It may be
observed
that both in this
and the preceding clause
the word here is
carefully expressed
namely
in one of the high places; there the altars were
erected
and thither the oxen were brought to be sacrificed; so that both the
place
and the number of the altars
savoured of Heathenish worship
in which
he complied to induce the king to sacrifice to Jehovah.
Numbers 23:2 2 And Balak did just as Balaam had spoken
and Balak and
Balaam offered a bull and a ram on each altar.
YLT
2And Balak doth as Balaam
hath spoken
and Balak -- Balaam also -- offereth a bullock and a ram on the
altar
And Balak did as Balaam had spoken
.... Ordered seven altars
to be built
and prepared seven bullocks and rams for sacrifice:
and Balak and Balsam offered on every altar a bullock and a ram; both seem to
be concerned in offering the sacrifices; Balak
though a king
it being usual
for kings to be priests also
as Melchizedek was
and Balaam as a prophet; and
these sacrifices were offered to the true God
as seems clear from Numbers 23:4 and to
which Balak
at the direction of Balaam
agreed
in order to gain the Lord on
his side
that he might prevail over the people of Israel.
Numbers 23:3 3 Then Balaam said to Balak
“Stand by your burnt
offering
and I will go; perhaps the Lord will come
to meet me
and whatever He shows me I will tell you.” So he went to a desolate
height.
YLT
3and Balaam saith to Balak
`Station thyself by thy burnt-offering and I go on
it may be Jehovah doth come
to meet me
and the thing which He sheweth me -- I have declared to thee;' and
he goeth [to] a high place.
And Balaam said unto Balak
stand by thy burnt
offering
.... By which it appears that the sacrifices offered were of this
sort
and there might be one
which was more peculiarly the burnt offering of
Balak; though he might be more or less with Balaam concerned in them all; at
which he was directed to stand while it was burning
presenting that and
himself to the Lord
that he would have respect to both:
and I will go; depart from thence
at some little
distance
unto some private place:
peradventure the Lord will come to meet me; upon the
offering of these sacrifices to him
though he could not be certain of it
he
having lately shown some displeasure and resentment unto him; and this was also
in the daytime
when it was in the night he usually came unto him:
and whatsoever he showeth me I will tell thee; the whole of it
truly as it is
whether agreeable or not:
and he went to an high place; but he was in one
already
and therefore if this is the sense of the word
he must go to another
into a grove in one of the high places
where he might be retired
and so fit
for a divine converse; and the Targum of Onkelos renders it alone: but rather
the sense is
that he went into a plain
as De Dieu has shown from the use of
the word in the Syriac language; he was upon a high place
and he went down
from thence into the plain
perhaps into a cave at the bottom of the hill
a
retired place
where he hoped the Lord would meet him
as he did.
Numbers 23:4 4 And God met Balaam
and he said to Him
“I have
prepared the seven altars
and I have offered on each altar a bull and a
ram.”
YLT
4And God cometh unto Balaam
and he saith unto Him
`The seven altars I have arranged
and I offer a bullock
and a ram on the altar;'
And God met Balaam
.... Not in a kind and gracious manner; not
out of any respect to him and his offerings; not to indulge him with any
spiritual communion with him; nor to communicate his mind and will to him as a
friend of his; not to gratify his desires
and grant the request of the king of
Moab
or to smile upon and succeed the scheme that they had concerted; but for
the sake of his people Israel
to counterwork the designs of their enemies; to
blast and confound them
and turn their curses into blessings; and particularly
to oblige Balaam to bless the people he was so desirous of cursing for the sake
of gain:
and he said unto him; in a bragging boasting
way
in order to gain his favour
and carry his point:
I have prepared seven altars
and I have offered upon every altar
a bullock and a ram: that is
to him the Lord; for had they been offered to Baal
he
could never have had the nerve to have spoken of them to God; and which he
could never have proposed as a reason why he should be regarded by him
or
expect on account of them any favour from him: and indeed these altars and
sacrifices were not at his expense
though they were prepared and offered at a
motion of his; nor were they offered in a right manner
nor with a right end
nor from a right principle
and were far from being acceptable unto God
yea
were abominable unto him; see Proverbs 21:27.
Numbers 23:5 5 Then the Lord put a word
in Balaam’s mouth
and said
“Return to Balak
and thus you shall speak.”
YLT
5and Jehovah putteth a word
in the mouth of Balaam
and saith
`Turn back unto Balak
and thus thou dost
speak.'
And the Lord put a word in Balaam's mouth.... Not grace
into his heart
nor the fear of God within him
but suggested to him what to
say; impressed it strongly on him
that he could not forget it
and with such
power and weight
that he was obliged to deliver it:
and said
return unto Balak
and thus shalt thou speak; that is
unto
him
and what is expressed in Numbers 22:7.
Numbers 23:6 6 So he returned to him
and there he was
standing by
his burnt offering
he and all the princes of Moab.
YLT
6And he turneth back unto
him
and lo
he is standing by his burnt-offering
he and all the princes of
Moab.
And he returned unto him
.... Immediately
as soon
as he was told what to say:
and
lo
he stood by his burnt sacrifice; continued in
his devotions
hoping for success
and waiting for Balaam's return:
he and all the princes of Moab; not only those that were
sent to Balaam
but perhaps all the princes of the kingdom who were got
together on this occasion
and by reason of the imminent danger they
apprehended the nation was in on account of Israel.
Numbers 23:7 7 And he took up his oracle and said: “Balak the king of
Moab has brought me from Aram
From the mountains of the east. ‘Come
curse
Jacob for me
And come
denounce Israel!’
YLT
7And he taketh up his
simile
and saith: `From Aram he doth lead me -- Balak king of Moab; From mountains
of the east: Come -- curse for me Jacob
And come -- be indignant [with]
Israel.
And he took up his parable
and said
....
Pronounced the word
the prophetic word
which God had put into his mouth; so
the Targums of Jonathan and Jerusalem call it
the parable of his prophecy; so
called
because
in prophecies
often figurative and enigmatical expressions
are used
and also sententious and weighty ones
either of which are sometimes
called parables; see Psalm 78:2
Balak the king of Moab hath brought me from Aram; or Syria
that is
from Mesopotamia
as the Septuagint translate it; and so the Targum of
Jonathan
from Aram or Syria
which is by Euphrates:
out of the mountains of the east: it being the mountainous
part of Mesopotamia or Chaldea
where Balaam dwelt
which lay to the east of
the land of Moab:
saying
come
curse me Jacob
and come
defy Israel; he owns that
this was Balak's view in sending for him; nor does he deny that be himself came
with such an intention
could he be able to execute it; even curse the people
of Israel
with the utmost abhorrence and detestation of them
and in the most
furious and wrathful manner
as the last word used signifies.
Numbers 23:8 8 “How shall I curse whom God has not cursed? And how
shall I denounce whom the Lord has not
denounced?
YLT
8What -- do I pierce? -- God
hath not pierced! And what -- am I indignant? -- Jehovah hath not been
indignant!
How shall I curse whom God hath not cursed?.... The sense
is
that it was impossible for him to curse those that God did not curse
himself
or would not have cursed by others; not but that he had a good will to
it
to get Balak's money and honour
but he knew not how to accomplish it; yea
he saw it was in vain to attempt it
it was a thing that could not possibly be
done: God does not
nor will he curse his spiritual Israel; they are blessed by
him in Christ
and they shall be blessed; nor is it in the power of their enemies
to curse them
or do them any harm: the Targums of Jonathan and Jerusalem
instead of God and the Lord in this and the following clause
use the
phase
"the Word of the Lord;'the essential Word
the Son of God
who is so
far from cursing his people
that he has delivered them from the curses of the
law
being made a curse for them
that the blessings of the everlasting
covenant of grace might come upon them; and they are blessed of God in him
and
for his sake
with all spiritual blessings:
or how shall I defy whom the Lord hath not defied? which is the
same thing in other words
only this last word is expressive of more contempt
and indignation.
Numbers 23:9 9 For from the top of the rocks I see him
And from the
hills I behold him; There! A people dwelling alone
Not reckoning itself among
the nations.
YLT
9For from the top of rocks I
see it
And from heights I behold it; Lo a people! alone it doth tabernacle
And among nations doth not reckon itself.
For from the top of the rocks I see him
and from the hills I
behold him
.... That is
Israel in their camps; Balaam being at this time on
the top of a rock
or on an high hill
from whence he had a view of Israel
encamped in the plains of Moab below him:
lo
the people shall dwell alone; this certainly respects
their dwelling in the land of Canaan
where they dwelt a separate people from
all others
distinguished by their language
religion
laws
customs
and
manner of living
being different both in their clothing
and in their food
from other people; nor had they dealings
nor did they company with those of
other nations; see Esther 3:8 "or
shall dwell safely"F26לבדר
"confidenter"
Pagninus; "securus"
Vatablus.
or
securely
not so much because of the situation of their country
but because of
the protection of the Almighty; see Deuteronomy 33:28.
and shall not be reckoned among the nations; as belonging
to them
shall not be made of any account by them
but be despised and
reproached for their religion chiefly; nor reckon themselves of them
nor mix
with them; so the Targum of Jerusalem
"they shall not be mixed;'or
as
Jonathan
"they shall not be led in the laws of the people;'and though they
are now scattered among the people and nations of the world
yet they are not
mixed with them
nor reckoned to be a part of them; nor do they reckon
themselves to be of them
but are a separate distinct people from them. Thus
Israel
or the people of God in a spiritual sense
dwell alone; not solitarily
or without company
in every sense
for they have the company of Father
Son
and Spirit
of angels and saints; but they dwell in God
in Christ
in the
house of God
and with one another
separately and distinctly from the world:
they are a separate people in the love of God; in the choice of them in Christ;
in the covenant of grace made with them in him; in redemption by him; in his
intercession for them; in effectual calling; as they will be in the
resurrection morn
and in heaven to all eternity: and they shall dwell safely
God being around them; Christ the rock and fortress of them; the Spirit in them
being greater than he that is in the world; angels their guardians
and they in
a strong city
whose walls and bulwarks are salvation: nor are they reckoned
among the nations; they are chosen
redeemed
and called out of them
and are
not accounted of by them any other than the refuse and offscouring of all
things; nor do they reckon themselves to be of the world
but as pilgrims and
strangers in it. Baal Hatturim refers this prophecy to the days of the Messiah;
see Jeremiah 23:5.
Numbers 23:10 10 “Who can count the dust[a] of Jacob
Or
number one-fourth of Israel? Let me die the death of the righteous
And let my
end be like his!”
YLT
10Who hath counted the dust
of Jacob
And the number of the fourth of Israel? Let me die the death of
upright ones
And let my last end be like his!'
Who can count
the dust of Jacob
.... The people of
Israel
their posterity so called
not because of their original
the dust of
the earth
but because of their numbers
being as numerous as the dust of the
earth
or sand of the sea
as it was promised they should be
Genesis 28:14 and
which is here confirmed by the prophecy of Balaam:
and the number of the fourth part of Israel; one of the
four camps of Israel
as the Targums of Onkelos and Jonathan; for this people
was divided into four camps
under so many standards
which were those of
Judah
Reuben
Ephraim
and Dan
see Numbers 2:1
and
one of them is represented by Balaam as so numerous
as not to be counted
or
should be so
see Hosea 1:10. The spiritual
Israel of God
though comparatively few
are in themselves
and will be when
all together
a great number
which no man can number
Revelation 7:9
let me die the death of the righteous; which are
among them
as Jarchi
among the Israelites; for they were not all righteous
nor are any
of themselves
or by their own works
but by the righteousness of
Christ: or the death of the upright onesF1ישרים
rectorum
Pagninus
Montanus
Piscator. ; such as are upright in heart and
life
who have right spirits renewed in them
and walk uprightly according to
the rule of the divine word; such as are Israelites indeed
in whom there is no
guile; the word used is pretty near
in sound and signification
to Jeshurun
one of the names of Israel
Deuteronomy 32:15
the Targums of Jonathan and Jerusalem render it
"the death of the true
ones
'who are truly righteous and upright
truly gracious persons; who have the
truth of grace
and the root of the matter in them: these die as well as
others
yet their death is different from others
not in the thing itself
but
in the concomitants and consequences of it; they die in the Lord
in union to
him
in faith of him
in hope of eternal life by him
and their death is
precious to him; and in consequence of this they are carried by angels to glory
at death are immediately in heaven with Christ
and it will be well with them
to all eternity. Balaam had some notion of this; and though he did not care to
live the life of such
he wished to die their death
or that he might be as
happy at death as they; by which he bears a testimony to the immortality of the
soul
to a future state after death
and to an eternal life and happiness to be
enjoyed by good men:
and let my last end be like his; which is a phrase
expressive of much the same thing as before: death is the end of a man in this
world; and the end of a righteous man in it is peace
rest
salvation
and
eternal life
or is what follows upon it
and he then enters into: some render
it
"my reward"F2אחריתי see
Prov. xxiv. 20.
which comes to much the same sense
the above being the righteous
man's reward
not in a way of debt
but grace; others render the word
"my
posterity"F3 το
σπερμα μου Sept. ; but it is not certain Balaam had any
and if he had
his
concern seems to be more for himself than for them.
Numbers 23:11 11 Then Balak said to Balaam
“What have you done to me?
I took you to curse my enemies
and look
you have blessed them
bountifully!”
YLT
11And Balak saith unto
Balaam
`What hast thou done to me? to pierce mine enemies I have taken thee --
and lo
thou hast certainly blessed;'
And Balak said unto Balaam
what hast thou done unto me?.... Or
"for me"F6לי "pro me".
; nothing at all
to answer his purpose
or his end in sending for him:
I took thee to curse mine enemies: so he calls the
Israelites
though they had never done him any wrong; nor committed any acts of
hostility against him
nor showed any intention to commit any; nay
were
forbidden by the Lord their God to contend in battle with him and his people:
and
behold
thou hast blessed them altogether; or
"in
blessing blessed"F7ברכת ברך "benedixisti benedicendo"
Pagninus
Montanus
Piscator.
done nothing but bless them
and that with many
blessings
or pronounced them blessed
and prophesied of their blessedness
for
their number
their safety
and of their happiness
not only in life
but at
and after death.
Numbers 23:12 12 So he answered and said
“Must I not take heed to
speak what the Lord has put in my mouth?”
YLT
12and he answereth and saith
`That which Jehovah doth put in my mouth -- it do I not take heed to speak?'
And he answered and said
.... By reply to Balak:
must I not take heed to speak that which the Lord hath put in my
mouth? pretending a great regard to the word of God
and to great
carefulness to speak it
exactly and punctually as he received it
whereas he
was forced to it
and could not do otherwise.
Numbers 23:13 13 Then Balak said to him
“Please come with me to
another place from which you may see them; you shall see only the outer part of
them
and shall not see them all; curse them for me from there.”
YLT
13And Balak saith unto him
`Come
I pray thee
with me unto another place
whence thou dost see it
only
its extremity thou dost see
and all of it thou dost not see
and pierce it for
me thence;'
And Balak said unto him
.... Seemingly satisfied
with his answer
however
he could not help himself
and was willing to make
the best of him he could
and try what he could do with him another time and
elsewhere:
come
I pray thee
with me unto another place
from whence thou
mayest see them; for he had a mighty notion that both the sight of the people
and the place from whence they were seen
would greatly contribute to answer
the end he had in view
cursing the people:
thou shall see but the utmost part of them
and shalt not see them
all; for he thought
either that he was so charmed with so glorious a
sight as the regular encampment of such a body of people was
that he could not
find in his heart to curse them; or that he was so terrified at the sight of
such a vast number of people
that he dared not attempt it; and therefore Balak
proposed to have him to a place where he could only see a part of them and not
the whole:
and curse me them from thence: that part
hoping that
when he had cursed them he would gradually go on till he had cursed them all:
but there is this objection to our version
and the sense it directs to
that
Balaam had been brought to a place already
where he had seen the utmost part
of the people
Numbers 22:41
wherefore some readF8So Vatablus. the middle clause in a
parenthesis
and in the past tense "(for thou hast seen but the utmost
part of them
and hast not seen them all)"; and therefore would have him
come to a place where he might see them all
and curse them from thence.
Numbers 23:14 14 So he brought him to the field of Zophim
to the top
of Pisgah
and built seven altars
and offered a bull and a ram on each
altar.
YLT
14and he taketh him [to] the
field of Zophim
unto the top of Pisgah
and buildeth seven altars
and
offereth a bullock and a ram on the altar.
And he brought him into the field of Zophim
.... Or Sede
Tzophim
as HillerusF9Onomastic Sacr. p. 935. reads it
so called
from the watch tower
and watchmen in it: Jarchi says
it was a high place
where a watchman stood to observe if an army came against a city
and so a very
proper place to take a view of the armies of Israel from:
to the top of Pisgah; a high hill in this
place
where perhaps the watch tower was
or
however
the watchman stood: this
looked towards Jeshimon or Bethjesimoth
in the plain of Moab
where Israel lay
encamped
see Numbers 21:20
and
built seven altars
and offered a bullock and a ram on every altar: as he had
done before
Numbers 23:2.
Numbers 23:15 15 And he said to Balak
“Stand here by your burnt
offering while I meet[b] the Lord over there.”
YLT
15And he saith unto Balak
`Station thyself here by thy burnt-offering
and I -- I meet [Him] there;'
And he said unto Balak
stand here by thy burnt offering
.... As he had
before directed him
Numbers 23:3.
while I meet the Lord yonder; pointing to some place
at a little distance
where he expected to meet the Lord
and have some
instructions from him
which he seemed confident of
having met with him once
already.
Numbers 23:16 16 Then the Lord met
Balaam
and put a word in his mouth
and said
“Go back to Balak
and thus you
shall speak.”
YLT
16and Jehovah cometh unto
Balaam
and setteth a word in his mouth
and saith
`Turn back unto Balak
and
thus thou dost speak.'
And the Lord met Balaam
and put a word in his mouth
.... As he did
before
Numbers 23:5.
and said
go again unto Balak
and say thus; the words
which are expressed in Numbers 23:18.
Numbers 23:17 17 So he came to him
and there he was
standing by his
burnt offering
and the princes of Moab were with him. And Balak said to him
“What has the Lord spoken?”
YLT
17And he cometh unto him
and
lo
he is standing by his burnt-offering
and the princes of Moab with him
and
Balak saith to him: `What hath Jehovah spoken?'
And when he came to him
behold
he stood by his burnt offering
.... As
before; Numbers 23:6 and
the princes of Moab with him; Jarchi observes
that before it is said
all the
princes of Moab
but not so here; for when they saw there was no hope of
succeeding
some of them went away
and only some were left:
and Balak said unto him
what hath the Lord spoken? being in
haste to know what it was
whether agreeable or not.
Numbers 23:18 18 Then he took up his oracle and said: “Rise up
Balak
and hear! Listen to me
son of Zippor!
YLT
18And he taketh up his
simile
and saith: `Rise
Balak
and hear; Give ear unto me
son of Zippor!
And he took up his parable
.... Pronounced the word
put into his mouth:
and said
rise up Balak
and hear; not from his seat
as
Eglon a successor of his did
Judges 3:20 for he
was now standing by his burnt offering; but the sense is
that he would raise
his attention
and stir up himself with all diligence to hear what he was about
to say:
hearken unto me
thou son of Zippor; or to his word
as the
Targums of Onkelos and Jonathan
which follow.
Numbers 23:19 19 “God is not a man
that He should lie
Nor a
son of man
that He should repent. Has He said
and will He not do? Or has He
spoken
and will He not make it good?
YLT
19God [is] not a man -- and
lieth
And a son of man -- and repenteth! Hath He said -- and doth He not do
[it]? And spoken -- and doth He not confirm it?
God is not a man
that he should lie
.... Man is a
creature consisting of a body of flesh and blood
and of a soul
a created and
finite spirit; but God
though he has the parts of an human body ascribed to
him in a figurative sense
yet is not to be conceived of in a corporeal manner;
and though he is a Spirit
yet eternal
immense
and infinite; and much less is
as a sinful man
who goes astray from the womb speaking lies; no
let God be
true
and every man a liar: he is God
that cannot lie; his counsels of old are
faithfulness and truth; his promises yea and amen in Christ; the Scriptures
inspired by him are true
and the prophecies of them are punctually
accomplished
particularly what he foretold of the people of Israel
and
promised unto them; that they should be happy
and inherit the land of Canaan;
that be would be true and faithful to them
and there could be no hope
by any
means whatever
to make him false and unfaithful to his word: neither the son
of man
that he should repent; repentance is found in men
who repent for what
they have done
or change their minds
as to what they intended to do or set
about; perceiving it to be wrong to do it
or that they are able to do it
some
unforeseen thing turning up they were not aware of: but nothing of this kind
belongs to God
or can befall him; he never changes his mind
alters his
counsels
purposes
and decrees
and never varies in his affections to his
people
nor makes void his choice of them
or covenant with them; and his
calling of them by his grace
and his gifts of grace bestowed upon them
are
without repentance: and particularly with respect to the people of Israel
there was no reason to hope or believe that God would change his purposes or
promises respecting their outward happiness
and enjoyment of the land of
Canaan; or that ever he would be prevailed upon to curse them
or admit them to
be cursed
when he was determined
and had so peremptorily promised that he
would bless them:
hath he said
and shall he not do it? or "hath
he spoken
and shall he not make it good?" whether it be with regard to
things temporal
spiritual
or eternal; for there is no variableness nor shadow
of turning in his mind; he never forgets his word
he foresees all events
he
is able to perform
and is true and faithful; and therefore whatever is gone
out of his lips will never be altered
but will be most certainly fulfilled
Psalm 89:34 Isaiah 14:24.
Numbers 23:20 20 Behold
I have received a command to bless; He
has blessed
and I cannot reverse it.
YLT
20Lo
to bless I have
received: Yea
He blesseth
and I [can]not reverse it.
Behold
I have received commandment to bless
.... The
people of Israel
to pronounce a blessing upon them
to declare them a happy
people:
and he hath blessed
and I cannot reverse it; God has
blessed them
has determined to bless them
has promised to bless them
has
blessed them in the victories he has given them
and will complete the blessing
of them
by bringing them into the land he has given them: so the blessings
which God has designed for his spiritual Israel
and bestows upon them
are
irreversible; they are blessings indeed
spiritual ones
and are for ever; he
blesses them with himself
as their covenant; God
their portion here and
hereafter
with Christ his Son
and all things with him
with righteousness
peace
and pardon
with his Spirit and the grace thereof
with sonship
heirship
and eternal life.
Numbers 23:21 21 “He has not observed iniquity in Jacob
Nor has He
seen wickedness in Israel. The Lord his God is
with him
And the shout of a King is among them.
YLT
21He hath not beheld iniquity
in Jacob
Nor hath He seen perverseness in Israel; Jehovah his God [is] with
him
And a shout of a king [is] in him.
He hath not beheld iniquity in Jacob
neither hath he seen
perverseness in Israel
.... Not that there was no sin in them
nor any observed by the
Lord; yet not so as to mark it in strict justice
and punish for it; but he
forgave it
hid his face from it
and did not impute it to them; all the three
Targums restrain it to idolatry
that there were none among them that
worshipped idols
which was the reason why the Lord could not be prevailed upon
to curse them: and Aben Ezra observes
that from hence Balak learnt to send
women to the Israelites
to entice them to lewdness
and so to idolatry
that
he might be able to carry his point: this is true of the spiritual Israel of
God; for though there is sin in them
and which is continually done by them
yet their sins are removed from them
and have been laid on Christ
and he has
bore them
and made reconciliation for them
and made an end of them
and has
redeemed and saved them from them; and God
by imputing his righteousness to
them
has justified them from all their sins
has forgiven all their
iniquities
and blotted out all their transgressions
and has cast them behind
his back
and into the depths of the sea
and has removed them as far from them
as the east is from the west: and when God is said not to see or behold
iniquity in his people
it is to be understood
not of his eye of Omniscience
with which he sees not only the sins of all men
but those of his own people
also
and takes notice of them in a providential way
and chastises them for
them; but of his eye of avenging justice
and purity regards the article of
justification
which is a full discharge from all sin
and a perfect covering
of it from the justice of God
see Jeremiah 50:20
the Lord his God is with him and which is his
protection and defence
and in vain it is for any to be against him
or seek to
hurt him; nothing is a greater happiness
or can be a greater safety
than to
have the presence of God; it is this makes ordinances pleasant and delightful;
by this saints are assisted in duty
and supported under trials; it is an
instance of distinguishing and amazing goodness
and is what will make heaven
be the happy place and state it is: all the three Targums interpret it of the
Word of the Lord that is with them
and for their help; who is the Angel of
God's presence
Immanuel
God with us; and who has promised to be with his churches
and ministers to the end of the world
and will be with them through life
at
death
and to all eternity:
and the shout of a king is among them; of God their
King
the Shechinah of their King
as the Targum of Onkelos; his glorious
Majesty
to whom they make their joyful acclamations
upon his appearing among
them
and on the account of the victories he gives them over their enemies: or
of the King Messiah
as the Targum of Jonathan
the King of kings
the Lord of
lords; and so
in an ancient writing of the JewsF11Pesikta in
Ketoreth Hassamim in Numb. fol. 25. 4.
this passage is referred to the days
of the Messiah: and this shout may respect the joyful sound of the Gospel
one
part of which is
that Zion's King reigns
and which proclaims him to be King
and speaks of the things concerning his kingdom
both the kingdom of grace
and
the kingdom of glory; some respect may be had to the sounding of the silver
trumpets by the priests on various occasions in Israel; see Numbers 10:1.
Numbers 23:22 22 God brings them out of Egypt; He has strength like a
wild ox.
YLT
22God is bringing them out
from Egypt
As the swiftness of a Reem is to him;
God brought them out of Egypt
.... With a mighty hand
and stretched out arm
and he will conduct them through the wilderness
and
bring them safe to Canaan's land; he that brought them from thence will not
suffer them to perish by any means; it is in vain to attempt to curse a people
that is in such hands
and for whom he has done such great things: Jarchi
thinks this stands opposed to what Balak had said
Numbers 22:5
thou
sayest
"lo
a people is come out of Egypt";"they did not come
out of themselves
but God brought them:"
he hath as it were the strength of an unicorn; that is
not
God
but the people he brought out of Egypt
being a mighty people
able to
push their enemies and subdue them
being numerous and strong
especially as
strengthened by the mighty God of Jacob; and therefore their strength is
expressed by the strength of this creature; for be it what it will
whether the
rhinoceros or the wild ox
or one kind of goats
as BochartF12Hierozoic.
par. 1. l. 3. c. 27. col. 965. thinks; whatever is meant by the term here must
be a strong creature
see Deuteronomy 33:17
and great is the strength of the spiritual Israel of God
which they have from
him to exercise grace
perform duty
withstand and overcome all their spiritual
enemies
sin
Satan
and the world.
Numbers 23:23 23 “For there is no sorcery against Jacob
Nor any
divination against Israel. It now must be said of Jacob And of Israel
‘Oh
what God has done!’
YLT
23For no enchantment [is]
against Jacob
Nor divination against Israel
At the time it is said of Jacob
and Israel
What hath God wrought!
Surely there is no enchantment against Jacob
neither is there any
divination against Israel
.... Balaam here owns
that all his
enchantments and divinations signified nothing
and would never prevail to
bring a curse upon Israel; it was a vain thing for him to use them
and as vain
for Balak to expect anything from them; neither he nor any other enchanter and
soothsayer
using all the arts they are masters of
could ever do any hurt to
such a people
who were the peculiar care of God
and were his church
against
which the gates of hell could not prevail: or "in Jacob" and "in
Israel"F13ביעקב בישראל
"in Jahacob
in Israel"
Pagninus
Montanus
&c. ; and this is
the sense of all the Targums
that there are no enchantments nor enchanters
no
divinations nor diviners in Israel; these were not agreeable to them
nor
suffered among them
and therefore they were acceptable and well pleasing in
the sight of God and indeed this sense agrees both with the literal version of
the words
and is the sense Jarchi gives of them; that these people were fit
for the blessing
because there were no enchanters and diviners among them;
though he mentions another
and that is
that Israel had no need of enchanters
and diviners
and of their enchantments and divinations
because they had the
prophets to inform them
and the Urim and Thummim to declare things unto them:
according to this time it shall be said of Jacob
and of Israel
what hath God wrought! as with respect to this time as well as to time past
and with
respect to time to come
even with respect to all times; it shall be said with
wonder and amazement
what great things has God done for this people! as
bringing them out of the land of Egypt
leading them through the Red sea
feeding and supplying them in the wilderness
protecting them from their
enemies there
expelling the inhabitants of the land of Canaan
and setting
them there in their stead; and wonderful things has God done for his spiritual
Israel
in the redemption of them by Christ
in the beginning and carrying on the
work of grace upon their hearts
by his Spirit; and at last he will bring them
all to the heavenly Canaan of rest and happiness
and where this will be matter
of admiration with them to all eternity
what has God done for us?
Numbers 23:24 24 Look
a people rises like a lioness
And lifts itself
up like a lion; It shall not lie down until it devours the prey
And drinks the
blood of the slain.”
YLT
24Lo
the people as a lioness
riseth
And as a lion he lifteth himself up
He lieth not down till he eateth
prey
And blood of pierced ones doth drink.'
Behold
the people shall rise up as a great lion
.... Or
rather
"as the lioness"F14כלביא
"ut leaena"
V. L. Tigurine version.
which
as Aelianus saysF15Var.
Hist. l. 12. c. 39. Vid. Herodot. Thalia
sive
l. 3. c. 108.
is the
strongest and most warlike beast
the most fierce and furious
as is believed
both by Greeks and Barbarians; and he mentions the heroism of Perdiccas the
Macedonian
and Semiramis the Assyrian
in engaging with and killing
not the
lion or leopard
but lioness:
and shall lift up himself as a young lion; both phrases
denoting the courage and strength of the people of Israel
in attacking their
enemies and engaging them:
he shall not lie down; being once roused up and
engaged in war:
until he eat of the prey
and drink the blood of the slain; as the lion
does when it has seized on a creature
tears it to pieces
eats its flesh and
drinks its blood: this may refer to the slaughter of the Midianites that would
be quickly made
and among the slain of whom Balaam himself was
Numbers 31:7
and
to the slaughter and conquest of the Canaanites under Joshua
and taking their
spoils.
Numbers 23:25 25 Then Balak said to Balaam
“Neither curse them at all
nor bless them at all!”
YLT
25And Balak saith unto
Balaam
`Neither pierce it at all
nor bless it at all;'
And Balak said unto Balaam
neither curse them at all
nor bless
them at all. Signifying that it would be as well or better to do nothing at
all
than to do what he did; but the sense is not
that he would not have him curse
them
that he could never say
since he had pressed it both before and after
this; wherefore the words should be rendered
as they are by someF16So
Fagius
Vatablus; with which agree the Arabic version
and Noldius
p. 221. No.
1024.
"if in cursing thou dost not curse"
or will not curse
"neither in blessing bless"
or
however
do not bless: if he could
not or would not curse Israel
he would not have him bless them on any account;
if he could do him and his people no good in ridding them of their enemies
yet
he desires him by no means to do them any harm by discouraging them and
encouraging Israel.
Numbers 23:26 26 So Balaam answered and said to Balak
“Did I not tell
you
saying
‘All that the Lord speaks
that I must do’?”
YLT
26and Balaam answereth and
saith unto Balak
`Have I not spoken unto thee
saying
All that Jehovah
speaketh -- it I do?'
But Balaam answered and said unto Balak
told not I thee
.... He
appeals to him for his honesty and faithfulness
for honest and faithful he
would be thought to be
both to God and man; that when he first met him
he
plainly told him what he must expect: from him:
saying
all that the Lord speaketh
that I must do; which was
very true
he was obliged to do as he had bid him
and speak what he had said
unto him
though it was sore against his will; he would fain both have spoken
and done otherwise
if he might have been permitted.
Numbers 23:27 27 Then Balak said to Balaam
“Please come
I will take
you to another place; perhaps it will please God that you may curse them for me
from there.”
YLT
27And Balak saith unto
Balaam
`Come
I pray thee
I take thee unto another place; it may be it is
right in the eyes of God -- to pierce it for me from thence.'
And Balak said unto Balaam
come
I pray thee
.... Come
along with me: I will bring thee unto another place: if not better for the view
of the people
yet a more religious place
on which account the king hoped for
success:
peradventure it will please God that thou mayest curse me them
from thence; it may be God will give thee leave to curse the people from that
place
being devoted to sacred service: this is the first time that Balak makes
mention of the name of God; and he now seems to be satisfied that it was not
Balaam's fault that he did not curse Israel
but that he was hindered by God
who would not suffer him to do it.
Numbers 23:28 28 So Balak took Balaam to the top of Peor
that
overlooks the wasteland.[c]
YLT
28And Balak taketh Balaam to
the top of Peor
which is looking on the front of the wilderness
And Balak brought Balaam to the top of Peor
.... The name
of an high mountain in Moab
so called from a gap or opening in it; here the
idol Baal was worshipped
and from hence had the name of Baalpeor
Numbers 25:3 and
here
very probably
was a temple built to the honour of him
called Bethpeor
the house or temple of Baalpeor
Deuteronomy 34:6
that looketh towards Jeshimon; as Pisgah also did
and
very likely it was not far from it
since from thence they came hither
Numbers 23:14.
Jeshimon is the same with Bethjesimoth
and so the Targum of Jonathan here
calls it
a part of the plains of Moab
where Israel lay encamped
Numbers 33:49 so
that from hence Balaam could have a full view of them.
Numbers 23:29 29 Then Balaam said to Balak
“Build for me here seven
altars
and prepare for me here seven bulls and seven rams.”
YLT
29and Balaam saith unto
Balak
`Build for me in this [place] seven altars
and make ready for me in
this [place] seven bullocks and seven rams;'
And Balaam said unto Balak
.... Being willing to try
again what could be done
and to gratify the king
and especially to get the
wages of unrighteousness
if possible
which he dearly loved
as the apostle
says
2 Peter 2:15.
build me here seven altars
and prepare me here seven bullocks and
seven rams; which had been done in two places before
Numbers 23:1 the
same sort of creatures
and the same number here as there
and these only clean
creatures
such as were used in sacrifice by the true worshippers of God
and
which
no doubt
Balaam had knowledge of
and therefore judged that those would
be most acceptable to the Lord.
Numbers 23:30 30 And Balak did as Balaam had said
and offered a bull
and a ram on every altar.
YLT
30and Balak doth as Balaam
said
and he offereth a bullock and a ram on an altar.
And Balak did as Balaam had said
.... Though the
sacrifices were expensive
he did not grudge them; he spared no cost to gain
his point
though he now could have but little hope of it: and offered a
bullock and a ram on every altar; as he had done before
Numbers 23:2.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)