Job 23

Vcr. 1. joiND Balaam said unto Balak, Build. me here. Upon one of the high places; which Balaam, it is likely, pitched upon as fit for his purpose. Seven altars.] The number seven was much observed we fmd among the Hebrews, by God’s order; (see Lev. iv. G.) but we never read of more than one altar built by the patriarchs, when they offered their sacrifices; nor was more than one allowed by Moses. Therefore in this there was something of the heathen superstition; who; worship- - ping the sun (who is principally meant by Baal), offered also to all the seven planets: unless we allow the conjecture ofFortunatus Scacchus, who imagines, that as Moses erected twelve pillars, according to the number of the children of Israel, when he entered them into the covenant of God, (Exod. xxiv. 4.) so Balaam ordered seven altars to be erected, according to the number of the principal houses of Moab, (Myrothcc. Sacr. Elaeochrysm, par. ii. cap. 59.) But there is no ground for the conceit of Abarbincl, who, in his preface to Leviticus, (sect. 4.) saith, Balaam ordered this in emulation of the seven acceptable altars to God, built by seven men famous for piety; viz. Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. There is more certainty in this, that these altars were erected in honour cither of the Most High, or of the greatest of their gods: for, according to the account which both Fcstus and Servius have given us of the ancient times, they sacrificed to the celestial gods only upon altars (which were so called, because they were arte altce, built high and lofty), whereas to the terrestrial they sacrificed upon the earth; and to the infernal gods, in holes digged in the earth. And prepare me here seven oxen, and seven rams.] To offer one of each upon the several altars, as it follows, ver. 2. This number was used by pious persons, both in these days, (Job xlii. 8.) and in aftcrtimes, (1 Chron. xv. 2G.) not eat of their food (swine’s flesh, for instance, which was a delicate dish among the gentiles, was an abomination to the Israelites). By which means they were the better secured from learning the religion of the gentiles, having so little communication with them, that they wero called by Diodorus Siculus, and others, an unsociable jieople, and thought to have an emnity to the rest of the world. TJPOTf NUMBERS. his burnt-offering, and the princes qfMoab with him.] See ver. G. And Balak said unto hint) What hath the Lord spoken?] He was more solicitous to know his doom than he was before, when he asked no such question; and plainly demonstrated, that he believed Balaam went to inquire of the Lord. not yet sec how God hath proportioned thy punishment to his crimes? hath the depth of the afflictions wherein thou art plunged quite taken away all sense from thee? To the foregoing discourse of Eliphaz, Job thought at first to make no answer, but only by complaints of their injustice, and fresh appeals to God: by whom he desires, more earnestly than ever, to be tried, being assured that he would acquit him. And though for the present God was not pleased to give him audience (of which he complains with too much passion), yet he maintains that hope, which began to appear in his soul, (in his last discourse with Bildad, chap, xix.) that God would at last clear him from all the aspersions which were cast upon him. ■ is judged to be rebellion against God: which renders my sufferings heavier than all my sighs and groans can express:

Job 23:1

j| HEN Job answered and said. Then Job, hearing his person thus defamed, and his discourse perverted, renewed his complaints, and said,

Job 23:2

And Balak did as Balaam had spoken. Caused the altars to be built (which was done, either of stones, or of turf), and the sacrifices to be brought. And Balak and Balaam offered on every altar a bullock and a ram.] Kings, in ancient times, were priests also; as appears by Melchizedeck: but perhaps Balak only presented the sacrifices to be offered for him, and for his people; and Balaam performed the office of a priest. The only doubt is, to whom these sacrifices were offered. I suppose each of them had their several intentions: Balak supplicating Baal by them; and Balaam making his prayer to the Lord, though with such superstitious ceremonies, it is likely, as were used by the worshippers of Baal; in one of whose high places these sacrifices were offered. But it may also be supposed, that Balaam telling Balak he could not effect any thing without the Lord, the God of Israel, persuaded him to join with him at present in his worship, that they might prevail with him to withdraw his presence from the Israelites: for there is no reason to think, that Balaam would go to inquire of the Lord, when ho had sacrificed to other gods; and it appears evidently from vcr. 4. that he pretended to sacrifice unto God; and would not have presumed surely to tell him so, if he meant otherwise. Even to-day is my complaint bitter: my stroke is heavier than my groaning.] Still my just defence of myself

Job 23:3

And Balaam said unto Balak. When he had laid the pieces upon the altars. Stand by the bumt-offering.] Attend thy sacrifice, and pray. to God to accept it. By this it appears, that these sacrifices weTC of a different nature from those mentioned in chap. xxii. 40. being burnt-offerings which were wholly consumed. And one of them seems to have been offered particularly for Balak, which he calls his bumt-offering; as the rest were for the princes of Moab, Mho, it is likely, stood by them representing all the people. And here it is to be observed, that, in old time, before the. law of Moses was given, burnt-offerings served for all purposes in Divine worship; whether they gave thanks for blessings, or deprecated evil things, or prayed for good. Thus Noah, when he returned thanks to God for his preservation in the ark, offered burnt-offerings, (Gen. viii. 20.) (5) CHAP. XXIII.] UPON NUMBERS. eor And when Job besceched God to pardon his sons, (chap". i.5.) and his friends, (chap. xlii. 8.) hie offered sacrifices’ of this sort: and so did Balak and Balaam here use them, to procure blessings upon Moab, and a curse upon Israel. •’.’./ And I will go.] By myself, intosome private place, to consult with God, and to exercise his enchantments, (as may be gathered from chap. xxiv. 1.) whereby he thought he might prevail for such a power as he desired, of cursing the people of Israel. Peradventure the Lord will come to meet me.] He durst not be confident, because he had lately opposed his proceeding (chap. xxii. 31.) in a frightful manner. And whatsoever he slieweth me.] Whatsoever he reveals to me, either by word or otherwise..Twill tell thee.] Deal faithfully with thee, and conceal nothing from thee. And he went to a high place.] Or rather, into a valley; for he was now in a high place when he sacrificed, and did not go into another high place, but down into the plain (as the Hebrew word properly signifies), where he might, in some solitary retirement, address himself to God, and expect his presence with him. So we translate it in the’ margin, he went solitary. Therefore, if we retain the other* translation, it must be understood of some part of the high place, where he might be solitary, viz. into the grove, which high places seldom wanted. In these high places they built their temples, and had their oracles: as we learn from Justin, lib. xxiv. cap. 6. where he saith, the temple of Apollo " positum est in monte Parnasso, &c." was seated upon the mountain Parnassus: and from Pausanias, who, speaking of the cave of TrophoniuS in Bceotia, saith, 2cm St to pavreXov v7rtp to aXcroc hrl tov opovg, the oracle is in a grove upon a mountain. The like might be observed of other oracles; which may countenance this conjecture, that some such pretended oracle might be in this high place, where Balaam went for direction from God. Vcr. 4. And God met Balaam.] Appeared unto him, as he had been wont to do in other places, chap. xxii. D. 20. where the word Elohim is constantly used, as it is here and. every where else, till we come to ver. 16. which strengthens the opinion, that the Lord hitherto spake to him only by an angel; And he said unto him.] i. e. Balaam said unto God, when he saw him appear. J have prepared seven altars, and have offered upon every altar a bullock and a ram.] This shews he sacrificed unto God, and not unto Baal: and he represents it to God that he might be moved thereby to condescend to his desire. For sacrificing was a form of supplication, as we find in other places, particularly 1 Sam. xiii. 12. and that which he begged of God was, in all likelihood, that he would give him power to curse Israel. Ver.’ 5. And he put a word into Balaam’s mouth.’] Told him what he should say. And therefore (saith Maimonides) he spake by the Spirit of God: which he makes account was the second degree of prophecy. AVhence that description Balaam gives of himself, " He hath said, who heard the words of God," (par. ii. More Nevochim, cap. 45.) And said, Return unto Balak, and thus shaft thou speak.] He commanded him to speak unto Balak, at his return to him, as he was instructed, and no otherwise. The words vol. i. he bade’him’speak, are those thatwe read below, (vcr. 7/ 8, &c.) Ver. G. And he returned unto him,* and, lo, he stood by his bum f -sacrifice.] He found him in the very same posture wherein he left him: (ver. 3.) which shews Balaam did not go far, nor stay long before he returned; and that Balak was earnest in his supplications. He, and all the princes of Moab.] Who were concerned in the good success of his negotiation. Oh that I kneiv where I might find him! that I might come even to his seat J] And makes me once more appeal to God, and wish I could be admitted into his presence (so free from the conscience of any guilt), and approach even to his judgment-seat.

Job 23:4

I would order my cairn before him, and fill my mouth with arguments. I would set before him the justice of my cause, and fill my mouth with confutations of your false accusations.

Job 23:5

I would know the words which he would answer me, and understand what he jjdould say unto me. I would press to know 1 his judgment of me, and diligently attend* to the sentence which he would pass upon me.

Job 23:6

Will he plead against me with his great power? No; but he wouldput strength in me. Do you think he would make no other use of his absolute power than to oppress me? I cannot believe it; he would rather employ it to support me;

Job 23:7

And he took up. A Hebrew phrase for speaking aloud. His parable.] Or, prophetical speech; which was sometimes delivered in parables, properly so called: that is, not: in plain words, but in apt figures and resemblances, (concerning which see Maimonides, par. ii. cap. 43.) But here the word parable signifies (as it doth in the book of Job) a’ weighty speech, expressed in sublime and majestic words, Job xxvii. 1. xxix. 1. • And said, Balak the king of Moab hath brought me from Aram.] See chap. xxii. 5. From the mountains of the east.] The country of Mesopotamia lay eastward of Moab: and that part of it towards Arabia was stony and mountainous. (See Bochartus in his Phaleg. lib. ii. cap. 6.) ■ Saying, Come, curse me Jacob; and come, defy Israel.] Two different expressions for the same thing; only the latter word (which we translate defy) imports something of fury; because he would have had him curse them in such’ a prophetic rage, as should have the most’ direful effects" upon them. There the righteous might dispute with him; so should I be delivered for ever from my judge.) Till at his bar I had proved myself a righteous person, and been perfectly acquitted by him my righteous judge.

Job 23:8

How shall I curse him whom God hath not cursed? &c. As much as if he had said, Balak desires of me that which is impossible. In the Jerusalem Targum this verse’ is thus paraphrased: How shall I curse the house of Jacob,’ when the Word of the Lord hath blessed them? or how shall I diminish the family of Israel, when the Word of the Lord hath multiplied them?. - • Behold, I go forward, but he is not there; and backward, but I cannot perceive him.] But all these, alas! are vain wishes; but which way soever I turn myself, whether to the east or to the west, I cannot see him appear to do me right

Job 23:9

For from the top of the rocks. Upon which he then stood, when he spake these words. I see him.] As Balak desired he might, (chap. xxii. 41.) though for another purpose; that he might curse them: And from the hills I behold him.] The same thing again, in other words, according to the manner of the eastern* people. And both these may relate,’not only to the present view he had of the camp of Israel, but to their future settlement in their own land; wherein they were represented to him as dwelling securely, under the special protection of the Almighty. Lo, the people shall dwell.] In the land of Canaan. Alone.] Not mingled with other nations, but separated* from them by different laws, religion, and manners. It seems also to import their security and safety, by the si-, tuation of their country, and God’s care of them. And shall not be reckoned among the nations.] Bo a peculiar people by themselves; and therefore not liable to the power of my curses, like other nations. All this*’ came to pass, partly by the natural situation of “their country, which was surrounded with high mountains, and rocky precipices, so that the coming to it was very diffi-. cult; but more especially by their rites and customs; and particularly by their diet, which restrained them from common conversation with other nations, because they could 4H On the left hand, where he doth work, but J cannot behold him: he hideth himself on the right hand, that I cannot see him.] He works and moves invisibly in all other quarters of the world; but I can discover nothing he does to clear my innocence.

Job 23:10

Who can count the dust of Jacob. This may refer either to their present, or their future increase; which was so great, that they might be compared to the dust of the earth, or the sand on the sea-shore, which is without number. Hereby he confirmed the promise made by God to Abraham, Gen. xiii. 16. and to Israel, chap, xxviii. 14. where he saith expressly, " Thy seed shall be as the dust of the earth.” And the number of the fourth part of Israel’] Any one of their camps, every one of which.was grown to a vast number: for the whole host of Israel was divided into four camp’s, under the standard of Judah, Reuben,.Ephraim and Dan (as we read in the second chapter of this book), one of which camps lay more plainly before him than the rest, viz. that on the west, under the standard of Ephraim.., Let me die the death of the righteous.] By the righteous he means Israel, who were now a people free from idolatry,, which was the great crime of those days: and he desires cither to be as happy as they in the other world, or that ho might not die an immature and violent death, but enjoy such a long life here as was promised to them. The author of Sepher Cosri takes it in the former sense; alleging this place as a proof that a future state was believed in ancient times, though not so clearly expressed in the prophetical writings, as other things, are: for there is a certain prayer, saith he, of one that prophesied by the Holy Ghost, who desired that he might die the death of the righteous, (par. i. sect. 115.) And my last end be like his!] Or, let my posterity (for so the word we here translate last end often signifies, Psal. cix. 13. Dan. xi. 4.) or, those thatcome after me, be like unto his descendants.. JVItich were ait down out of time, whose foundation was overflown with a flood.] To whom God therefore put a stop, by destroying them before their time, and carrying them quito away with the flood, when they thought themselves firmly settled in the earth;. But he knovjeth the way that I take: when he hath tried me, I shall come forth as gold.] My only comfort is, that though I cannot know all his ways, yet he, being every where, knows the whole course of my life: and when* he hath proved mc by these afflictions, as gold is by the fire, I doubt not, 1 shall be. cleared from these imputations which you lay upon me.

Job 23:11

And Balak said unto Balaam, JFhal hast thou done unto me?. This is very surprising.. I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.] Thou hast not only frustrated my desires in not cursing them, but, quite contrary, hast pronounced great blessings upon them. For so, the Hebrew words signify, Blessed tliem with blessings. My foot hath held his steps; his way have I kept,* and not declined.] I am sure I have ever followed his guidance, and so steadfastly observed his commandments, that no temptation hath made me swerve from them.

Job 23:12

And he answered andsaid f Must I not take heed to speak that which, the Lord Itath put in my mouth?. He had told him so before, more than once, (chap.xxii. 23. xxiii. 3.) and now makes him judge, whether it was safe for him to. disobey the Lord to comply with his desires. f Is not God in the height of heaven? and, behold, the height of the stars, how high they are!] Is not God above the heavens? behold, ho is the head and governor of the * stars, although they bo so high; and therefore, how shouldest thou think to escape his justice? Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth morethan my necessary food.] I have prevented the advice you give me, (xxii. 22.) having never done otherwise than he bade mc, and laid up his words moro carefully than my necessary provision for this life.

Job 23:13

A7id Balak said unto him, Come, I pray thee, with me to another place?. -He thought Balaam gave him a reasonable answer; and, therefore, gently entreats him to make a trial, wiiether God would be pleased to be more favourable to his desires if he sought him in some other place For whatsoever Balaam thought of this matter, Balak was possessed with a superstitious fancy, that the very place or prospect had been a cause concurrent to produce the contrary effect to what he desired, and therefore entreated he would come with him to another, where he might not sec too many of them at once. • From whence thou mayest see them.] It seems this was thought necessary to make their curses effectual; that they should have a sight of those whom they cursed, and that they should look upon them. Thou shalt see but the utmost part of them.] The skirts of their camps. And shalt not see them all.] Ho imagined, perhaps, that Balaam was affrighted at the sight of their multitude, and therefore durst not meddle with them. And curse me them from thence.] He seems to desire him. to curse only that small parcel of the Israelites whom he saw in the utmostpart of the camp, hoping he might by degrees get them all, in like manner, destroyed. And thou sayest, How doth God know? can he judge through the dark cloud?] But, perhaps, thou fanciest (such is thy impiety against him, as well as cruelty to thy neighbour) that, because he is so high, he minds not what is done here below: or that he cannot discern the difference of things so very remote through such a mist as is between us. But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth.] But for the present this doth not at all move him to relieve me: r^ continues his purpose (whatever it be), and none can alter it, no more than they can hinder the fulfilling of it.

Job 23:14

And he brought him unto the field of Zophim. Or, as some translate it, unto Sede-Zophim; a place by the, very name apt to enchant a superstitions mind with expectation of success, as Dr. Jacksoa speaks. It is thought by some to be so called from the ivatchers that were placed here, which the word Zophim imports. To the top ofPisgah.] A very high mountain in the country of Moab, from whenco one might see a great w r ay, and take a view of all the parts. of Canaan, (Deut. iii.27.xxxiv. 1, 2, &c.) But on that side of it whither Balak brought him, Balaam could not see much of the camp of Israel- It is likely he thought, by bringing him to a placo so exceeding high, he should be nearer heaven, and so procure a more favourable audience than before. And built seven altars, and offered a.bullock and a ram, on every altar."] As he had done before at Balaam’s desire, in. another high place, (ver. 1, 2.) for there only he imagined their sacrifices would be acceptable. From hence* Cpnradus Pellicanus concludes Balaam.to have been, a worshipper of the true God (as Jcthro was), because he still continuos to offer only such clean creatnres as were, wont to be sacrificed to him by.his own, people. Tldck clouds are a covering to him, thatheseeth 7\ot; and he icalketh in the circuit of heaven.] He is wrapped, thou iinagincst, in such thick clouds, that they obscure us from his sight: or he is confined to the heavens, and so busied in their affairs, that he hath no leisure to attend to ours. For he performeth the thing that is appointed for me; and mamj<$uch things are with him.] For what he hath resolved to inflict upon me, that I find he will accomplish: and many such things as these ho doth, of which he will not give us the reason.

Job 23:15

And he said unto Balak, Stand hereby thy burntoffering. The same direction which he had given before,: (ver. 3.).. While I meet the Lord yonder.] In a. place to.which he pointed. Balaam made. a peradventure of it before, whether the Lord would come to meet him or not, (ver. 3.) but now he confidently expects it; though he endeavoured (it appears from chap. xxiv. 1.) still to compass his had ends by his enchantments. Hast thou marked the old way which wicked men have trodden?] But didst thou never observe, or hast thou forgotten, the course of the old atheistical world, who ran licentiously into all manner of wickedness? Tlierefore am I troubled at his presence: when I consider, I am afraid ofhiin.] This terrifies me when I reflect upon it, notwithstanding my innocence. I tremble at the thoughts of his absolute power and unsearchable wisdom, which may. think fit still to continue these afflictions:

Job 23:16

And the Lord met Balaam. This is never said before, but only that God met him (by his angel, as the Jews interpret it), which I take to be much short of what is here said, that the Lord himself now met him; that is, there was a glorious appearance of the Schechinah to him (though not in suchlustre, I suppose, as when it appeared to Moses), which so amazed him, that after this he never went so much as to inquire what he should say or do: for, though he doubted, perhaps, of what the angel said, yet now he was fully assured the Israelites must be blessed. And he put a word in his mouth.] Instructed hhn what he should say to Balak. And said, Go again unto Balak, and say thus.] viz. All that we read ver. 18—20, &c. which is a great deal more than he had said before. For God maketh my heart soft, and the Almighty troubleth me.] Which by the weight of them have broken my spirit, and made me so timorous, that I cannoftut dread the danger I am in of suflering more from his almighty hand.

Job 23:17

And when he came to him, behold, he stood by Wltich said unto God, Depart from us: and what can the Almighty do for them?. And were saying, (as thou wouldcst have us believe the wicked now do, and yet prosper, xxi. 14.) We have nothing to do with God, nor he with us. Dost thou remember what God then did to them for their horrid ingratitude to him? Because I was not cut off before the darkness, neither hath he covered the darkness from my face.] For still he* keeps me alive under all these evils which I endure, and will not let me have the favour to die by that hand, which strikes me so severely.

And he lookup his parable. See ver. 7. And said, Rise up Balak, and hear.] If this word rise up hath respect to the outward reverence, which was wont to be shewn to all messages brought from God, (which wag expressed by rising up to receive them, as appears from the story of another king of Moab, Judges iii. 20.) then, after the sacrifice was ended, at which they stood, Ealak sat down until Balaam could be ready to acquaint him with the mind of God. But it may have respect only to the mind, and signify, stir up thyself to attend; awaken thy thoughts, and listen to what I say. Andliearken unto me, thou son of Zippor.] The same thing repeated with more earnestness: for to give ear, as the word is in the Hebrew, imports something more than merely to hear; viz. diligent and earnest attention of mind to what is spoken. Yet he filled their houses with good things: but the counsel of tlie wicked is fan from meJ] Who had:filled their houses with all manner of good things: O, vtle wretches! whose wicked thoughts I abhor as much as thou thyself, (xxj. 1G.)

God is not a man, that he should lie. Do not imagine that God is like to one of us: he can by no sacrifices, or prayers, or other means, be induced to break his word; and, therefore, it is in vain for me any longer to importune him to curse Israel, when h6 hath said he will bless them. * Neither the son of man.] An usual variation of the expression of the same thing. (Psal. viii. 4.) That he should repent.] Alter his mind, when he hath absolutely resolved any thing. Balak seems to have fancied, that, by the change of the place where he sacrificed, (ver. 13.) he might procure a ehange of the Divine counsels. Hath he said, and shall lie not do it?] What should hinder? for he wants no power to execute his will; and he cannot be moved to revoke his word by better information; nor can any thing happen which he did not foresee, to make him do otherwise than he intended. Or hath he spoken, and sliall he not niake it good?] This is the same with the former, after the prophetical manner of speaking, Omnia per juga repetendo (as Conradus Pellicanus glosses) ad exaggerationem: only the foregoing words may be thought to refer to his threatenings, and these to his promises. TJie righteous. see it, and arc glad; and the innocent laugh them to scornJ] Whose overthrow Noah and his family beholding, rejoiced in God’s righteous judgment: 1hat innocent men derided their incredulity.

Behold, I have received commandment to bless; and he hath blessed, and I cannot reverse it. In these words he applies the general proposition, in the foregoing verse, to this particular case: God hath ordered me to pronounce a blessing upon Israel, for he himself hath blessed them; and I can neither reverse that blessing, nor go against his order. Ver. -21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel.] Both the word aven (which we translate iniquity) and the word amal (which we translate perverseness) signify frequently in Scripture the highest wickedness, viz. idolatry. And so Onkelos here understood it, when he thus paraphrased these words: I see that there are none who ivorship idols in the house of Jacob, nor any servants of trouble and vanity (so they called idols) in Israel. And accordingly the Vulgar Latin expressly translates this verse thus, There is no idol in Jacob, nor is there any image seen in Israel: which.seemed so clear a truth to Johannes Forsterus, a famous professor of the Hebrew tongue in the beginning of the Reformation, that, in his explication of both these words in his Lexicon, he saith, " From this place all the prophets borrow these phrases, and translated them to express impiety," i. e. idolatrous worship, devised according to men’s own humours and desires, and by the instinct of the devil: for Moses was the fountain of all the prophets." Thus he writes upon the word Vltf, and he repeats it again upon the word htift. So that this is the reason Balaam gives, -why God had blessed, and ho could not curse, them, because they were free from idolatry; tmto which, unless they could be seduced, there was no hope that God would deliver them unto the power of their enemies: for which’ reason Balaam afterward counselled this prince to entice them to this sin by beautiful women, as the only way to move God to be angry with them. *> - There are indeed a great many that take these words in the common sense, for all manner of sin; which God i^ said not to see in this people, t e. so as to mark it out for punishment; for though they were many ways great offenders; yet he had such an indulgent kindness to them, that he would not correct them for every sin which they committed. But this returns to the former exposition; that they were safe, as long as they kept themselves from the great transgression, that is, idolatry. The Lord his God is with him.] They worshipping God alone, were therefore under his special care and protection. Onkelos renders it, the Word of the Lord his God is his help. And so the Jerusalem Targum. • And the shout of a king is among them.] God being their king, he prophesies that they should always triumph over their enemies: for he alludes to the shouts which are made when a king or great captain returns victorious with the spoils of those he hath vanquished. So the meaning of the whole verse is this, in brief: Since they do not worship idols, but cleave to the Lord their God, and serve him: alone, he is present with them, not only to preserve them from their enemies, but to give them glorious victories over them. Whereas our substance is not cut down; but the remnant of them the fire consumeth.] Whereas wc, who believe Gods care and providence, are untouched in our estates; when the relics of those impious men are devoured by fire from heaven.

Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Let me advise thee therefore (whom God hath not yet quite consumed) to join thyself to the society of the righteous, and to become like Noah: then be secure, and doubt not but by that means all happiness shall return to thee.

God brought them out of Egypt. That they might be his worshippers and servants, which if they continue he will not desert them. For God brbught them forth from thence that they might be his peculiar people, and he their King and their God, as he often saith himself, Lev. ■xL>45. xxii. 23. xxv. 38. Numb. xv. 41. all which places are observed by the author of Sepher Cosri, (par. ii. sect. 50.) He hath as it were the strength of an unicorn.] Some would have this referred to God, who brought them out of Egypt by a mighty power; because he speaks in the plural number of those to whom the former sentence belongs. But this is no good reason; for the Scripture frequently varies the number, when the same person is spoken of. And in chap. xxiv. 8. it is expressly said, God brought Mm (i. e. Israel) out of Egypt; and he hath the strength, &c. which every one allows is spciken of the Israelites, who are said to have the strength of thi£- creature, with whom they are compared; or rather the height, as the Hebrew word certainly signifies, Psalm xxv. 4. The strength of the hills (or 4H2 uignizea oy microsoft ® [chap. XXIII, rather, the heights of the hills, as it is in the margin) are his also: and Job xxii. 25. The Almighty shall be thy defence, and thou shall have plenty of silver. So the sense led our interpreters to translate the Hebrew word JDSjnri, which may be literally here rendered great heaps of silver. These are the only places where this word is found. The only difficulty is, what creature it is which is here called reem; which we translate (as many others have done) an unicorn: which, though most now take to be a fabulous creature that is not in being, yet Tho. Bartholinus, in his Anatomical Histories, (Centur. ii. Histor. 61.) tells us, that an ambassador from the king of Guinea to the duke of Courland, assnred him, at Copenhagen, that there is a beast in Africa of the bigness of an ordinary horse/very swift and fierce, which hath a horn in its forehead about three spans in length; the dead carcass of which he had seen, though never one alive. But if this be supposed to be true, it is not the creature here meant; for it is plain by the Scripture, that the reem hath two horns, Deut.xxxiii. 17. where we read of the horns of the unicorn (as we translate it), to which the two tribes of Ephraim and Manasseh are compared. (See also Psalm xxii. 27.) Therefore the famous Bochartus, after a long discussion of other opinions, thinks it most probable, that the reem is a kind of goat, which the Arabians called algazel, and is now called gazellas; which is a tall creature (some of them as high as a stag) with long and sharp horns. So that Balaam foretells the Israel-, ites should be as eminent among other people as the reem was among other kinds of goats. Unless we will think it refers to what the Arabians observe, that it is proper to this animal to carry his head very high, and to erect his ears, which is an excellent emblem of the people of Israel; who being lately oppressed in Egypt, were asserted by. God into a state ©f liberty, and raised to a great height of glory, in order to be advanced unto a higher, (Hierozoicon, par. i. lib. iii. cap. 27.) At this Onkelos seemed to have aimed when he translates these words thus, fortitude and exaltation are his; taking reem not for a proper name but for an appellative, as if it were derived from ramam, which signifies to exalt. I shall only add, that there is one who refers these words neither to God nor to the Israelites, but to Egypt beforementioned; as if the sense was, Though the Egyptians were as strong as an unicorn, they were not able to detain the Israelites any longer in bondage" to them; but God brought them thence with a mighty hand and outstretched arm: so Joseph. Hispanns, (lib’, iii. lkaurim, cap. 8.) Receive f I pray thee, the law from his mouth, and lay up his words in thine hcarL] Do not refuse the instruction which such men give thee from God, but heartily embrace it, and faithfully preserve it to be the rule of thy life.

Surely there is no enchantment against Jacob, neither is there any divination against Israel. Neither I, nor any body else, have power to hurt them, by all the secret arts of sorcery and soothsaying, which are practised in the world. It is not proper here to mention the various sorts of them; but it is manifest, from ancient history, that these curious arts (as St. Luke calls them) had got a kind of sovereignty in the eastern nations, who’ for many ages were much addicted to them. One of our own church hath said many excellent things concerning the original of this sorcery and idolatry, which commonly accompanied each other; to whom I refer the reader: (see Dr. Jackson’s Original of Unbelief, &c. cap. 19.) The Vulgar Latin takes these, words, as if they were spoken in praise of the Israelites, that there were no enchantments or divinations used among them, nor any other diabolical arts, which wero forbidden by their law in several places. From these they being as “free as from idolatry, (mentioned ver. 21.) they were secure of God’s favour to them. And so we acknowledge, in the margin of our Bibles, the words may be translated, There is no enchantment in Jacob, or among them: from which God intended in all ages to preserve them by the prophets he raised up to them. And thus 11. Solomon expounds this verse, either to signify that they could not be cursed, because they were not given to enchantments and divinations; or that they needed not to make use of diviners and magicians, having all that was needful for them to know revealed to them by God’s prophets, and by urimand thummim, &c. * According to this time it shall be said of Jacob and of Israel, What hath God wrought!] The LXX. translate the first. words Kara Katpbv, ivhen time shall be; or, upon all occasions: not only now, but in future ages, men shall relate, with admiration, what God hath wrought for this people; not only in bringing them out of Egypt, but in con-, ducting them into Canaan; in drying up Jordan, as he did the Red Sea; and subduing the Canaanites, as he overthrew Pharaoh and his host, &c. If there be any difference between Jacob and Israel; the former signifies this people, when they were in their low estate; and b the latter, when they were eminently exalted: in both which God did won-. derful things for them, which astonished all that observed. Ver.. 24. Behold, the people shall risenp as a great lion.) The Hebrew word labi certainly signifies a lioness, which is no less, but rather more fierce than a lion, and so represented by Herodotus, (lib. iii. cap. 108.) and many other authors mentioned by Bochartus in his Hierozoic’on, (par.i. lib. iii. cap. 1.) And lift up himself as a young lion.’] The Hebrew word ari is used in general for any lion whatsoever, without respect unto age. They that would have it signify a younger sort, take it for a lion full grown and adult (as they speak) of a middle age, between cephir, which signifies a young lion, and sachel, which signifies an old. And the Israelites are here said to rise up, and to lift up themselves, like to these fierce creatures, to signify their assaulting their enemies with an undaunted courage.’ He shall not lie down till he eat of the prey.] Which lions rend and tear with their claws and teeth, irresistibly and speedily. So the Hebrew word tereph (which we render prey) imports; the flesh of beasts torn in pieces. And drink the blood of the slain.] He alludes to the ravenousness of lions; and signifies the entire and perfect victory the Israelites should win over their enemies. For this prophecy hath a peculiar respect to the conquest of the Canaanites under the conduct of Joshua. If thou return, to tlie Almighty, thou shalt be built up, thou shalt put away iniquity far from thy tabernacles.] Thou shalt soon feel the comfortable fruits of it; for if thou return to the Almighty, who hath laid thee thus low, he will return to thee, and raise thee up as high as over: he will pardon thine iniquity, and remove the punishment of it far from thee and thine.,

Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks. Thou shalt recover all thy losses with usury; and no more value gold than the dirt on which it shall lie, nor the purest gold more than the pebbles in the brook.

And’ Balak said unto Balaam, Neither curse them at all, nor bless them at all. It seems he thought his blessings to be as powerful as his curses; and therefore desires him to forbear both, if he could not have what he desired. Ver. 2G. And Balaam answered, Told I thee not y saying, All that the Lord speaks, that must I do?] As I cannot do any thing against the mind and will of God, so I must do as he bids me, (ver. 3. 12.) Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.] Thou shalt be at no pains to secure thy vast heaps of gold and silver; because thy Almighty Restorer, who gave them to thee, will defend them better than the strongest fortress, and be himself thy treasure.

For then shalt thou have thy delight in the Almighty, and shalt lift up thy face unto God. For then thou shalt be so far from doubting of his care over thco, that thou shalt delight to think how he loves thee: thou shalt not be dejected any more, but confidently and cheerfully expect his blessing on thee.

And’ Balak said unto Balaam, Come, I pray thee ) and I will bring thee to another place. Still he fan- (5) CHAP. XXIII.] UPON NUMBERS. cies, according to the. superstition of those days, there might be something unlucky in the place,, that made his prayers, unsuccessful; which might prove acceptable in another. For, as the Syrians imagined in future ages, that some gods were powerful in the hills, who could do. nothing in the plains, (1 Kings xx. 23. 28.) so, it seems, there was such a conceit at this time in these countries, that some gods delighted more in one hill than they did in another; for he still brings Balaam to another high place. Such a. conceit TV© see remains to this day in the Romish church, where the lady and the rood of one. placb are thought far more powerful, and therefore more frequented than those ofanother! Peradventure it will please God that thou may est curse me them from thence.] He said nothing of God’s permission before, (ver. 13.) but now w T as convinced his consent was to be gained; and would not despair of it, but thought it possible that very thing might seem right and good in his eyes (as the Hebrew phrase here is) in a new place, which displeased him in both the former. Thou shalt make thy prayer unto him, and he sltall hear thee, and thou shalt pay thy vows.] Thou shalt ask nothing of him but thou shalt obtain it; and have abundant cause to be continually giving thanks to him for his bounteous goodness in fulfilling thy desires.

And Balak brought Balaam to the top ofPeor. This was the, most famous high place in all the country of Moab; where, as Mr. Selden conjectures, Baal had a tern-, pie, and was worshipped; and,thence’ called Baal-Pcor. So Theodoret and Suidas, B«X 6 Kpdvoc, ®sy&p dl 6 toVoc lv <j5 tTifiaro. Beel signifies Saturn, and Phegor (or, as we pronounce it, Peor) the place where he was worshipped. Jnst as the Greeks called Jupiter by the name of Olympius, and Mercurius of Cyllenus, &c. And, in all likelihood, by Beth-Peor, (Dcut.‘xxxiv. G.) which in English. is the house of Peor, in the land’of Moab, is meant the temple of Baal which stood upon, the mountain, for so the word Beth signifies frequently among the Hebrews, not an ordinary house, but the house of isome god: as Beth-Ashtaroth, (1 Sam. xxxi. 10.) and Beth-Baal, (1 Kings xvi. 32.) And there is often mention of Bcth-shemesh in the holy writings (Joshua xv. 10. Judges i. 33. and many other places), which signifies the temple of the sun; from whence the word Bafcra^a, among the Arabians upon the Red Sea, which Stephanus (de Urbibns) expounds, 6 oTkoc tov fiXlov, tlie house of the sun. (See Syntagma i. de Diis Syris, cap. 5.) Thatlooketh towards Jeshimon.*] See chap. xxi. 20. Thou shalt also decree a thing, and it shall be established unto thee; and the light shall shine upon thy ways.] Thou shalt accomplish whatsoever thou designest, and all thy undertakings shall be prosperous.

And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. He orders the very same sacrifices he did at first, without any difference, (ver. 1.) either not knowing any. other method of obtaining their desires, or thinking it in vain to devise any other.‘Ver. 30. And Balak did as Balaam had said, and offered # a bullock and a ram upon every altar.’] He was wholly governed by Balaam in this; and though he changed the place, made no alteration in the sacrifice, which was as complete and perfect as any in those times offered. Here is no mention made of the time when these things were done; but we may be certain all the three forementioried solemn sacrifices, in the three several places, were not offered. upon one and the same day. And superstitious people, as all histories tell us, having been as curious in the qhoice “of days as well as places, it is probable that Balak picked out some day or hour which lie thought might be more lucky to him than the foregoing. When men are cast down, then thou shalt say, Tliere is lifting up; and he shall save the humble person.] Thou shalt pray to God also to lift up others who are in a low condition; and he shall grant thy petitions, by delivering him that is depressed.

He shall deliver the island of the innocent; and it is delivered by thepureness of thine hands. Yea, a whole country shall owe its safety to thy innocence: it shall bo delivered by thy pious prayers and blameless actions.