Numbers 22

pleased to put the devil by, and give \that answer he thought fit: which Balaam himself plainly discerned, and therefore calls himself, " He who heard the words of God," &c. On which side the truth lies, we shall be able to judge, when wc come to consider what passed between God and him, in the following history. The son of Beor.] Who was also called Bosor, as some gather from 2 Pet. ii. 15. though that place may have another interpretation. To Pethor.] A sity in Aram, or Mesopotamia, (chap, xxiii. 7. Deut. xxiii. 4.) This was the ancient name of the place; which in aftertimes the Syrians called Bosor, by an easy change of two letters, which is Yery usual. So Grotius understands those words, (2 Pet. ii. 15.) BaAaa/z rov Boabp, Balaam (not the son, but) of the city of Bosor. Which is by the river of the land of the children of his people.] i.e. Near to Euphrates; which is commonly in these books called by the name of the river, (Gen. xv. 18. and many other places.) This determines Aram (which was the name of several countries thereabouts) to signify that which is called in Scripture Aram Naharaim; that is, the Aram which lay between the two famous rivers of Euphrates and Tygris. The former of which was called, by way of eminence, the river (though the other also was eminent), because it was nearest and best known to the Israelites. And Ptolemy mentions a city called Pachoria in his time, upon this river, which some take to be Pethor. And it is very probable that Abraham, before he came into Canaan, lived hereabout, (Gen. xxiv. 4. 10. Josh. xxiv. 2.) And here Jacob also served for his wife, and begat all the patriarchs, except Benjamin, (whence the Israelites acknowledged their father to have been a poor Aramite, or Syrian, as we translate it, Deut. xxvi. 5.) by which means some relics of true religion still remained in this country, though mixed with a great deal of superstition. To call him.’] To invite him to come to them. Saying, There is a people come out of Egypt.] Which ail the power of Pharaoh could not hinder. They cover the face of the earth.] Arc exceeding numerous. And they abide over against me.] Lie encamped not far from me, and arc ready to invade my country. is plainly signified by tho angel’s words, ver. 35. where ho permits him still to go on, but with a caution not to attempt to speak a word otherwise than he bade him. This is more plainly evident from Deut. xxiii. 5. And the angel of the Lord.] The samo angel, which is thought to havo spoken to him,vcr. 12. 20. Stood in the ivay.] In the very path wherein his ass was going. For an adversary against him,] To stop his proceedings, that he might not go on in his sin, and perish, as R. Solomon glosses. Now he was riding upon his ass, and his two servants were tvith him.] He was in his journey upon the road, but separated from the rest of the company; having only his own two servants with him, who waited on him. I would there were a sivord in my hand, for now would I kill thee!] This shews the height of his rage, to be thus crossed in his designs; and, as the Jewish doctors take it, the height of his folly also; that he should pretend to be able to destroy the whole congregation of Israel with his enchantments, who needed a sword to kill a poor ass.

Numbers 22:1

JjiND the children of Israel set forward. In what month of the fortieth year this which follows fell out Microsoft ® 4G [chap. XXII. Ave cannot tell, but it is likely in the seventh; when they removed from the mountains of Abarim, (chap. xxi. 20. xxxiii. 48.) And pitched in the plains of Moab.] Which had formerly belonged to the Moabites, from whom it took its name: but had been taken from thcra by the Amoritcs; and now was in the possession of tho Israelites. On this side Jordan.] Unto which river this plain extended: and they pitched near to it, from Bcth-Jcsimoth unto Abel-Shittim, (chap, xxxiii. 49.) where they stayed, till under the conduct of Joshua they came to Jordan, and passed over it, (Josh. iii. 1.) By Jericho.] Rather against Jericho, as the LXX. translate it: for Jericho was on the other side of Jordan, directly opposite to the place where they now pitched. And therefore the Vulgar Latin translates, or rather paraphrases it, where Jericho is situated beyond Jordan: i. e. passing the ford, they came directly to Jericho. Vcr. 2. And Balak the son ofZippor.] Who was king of the Moabites at this time; and descended, it is likely, from the ancient kings of that country, (chap. xxi. 26.) Saw all that Israel had done to the Amorites.] To Sihon and Og, the two kings of the Amorites, (as they arc called, Deut. iii. 8.) who were such near neighbours to Balak, that he not ouly saw, but considered (as the word implies) what a speedy conquest the Israelites had made of their country. Vcr. 3. And Moab was sore afraid of the people.] Lest they should expel them out of their country, as they had done the Amorites: for they knew nothing of God’s command to the Israelites, not to disturb them in their possessions. Some imagine, but I see no good ground for it, that they were afraid the Israelites should get possession of the *land of Canaan, unto which they thought themselves perhaps to have abetter title; being descended from the eldest daughter of Lot, who was the son of Abraham’s elder brother; for Abraham was the youngest son of Terah. But’nobody can sec any right that this descent gave Lot or his children; there being no promise made of it by God to any person, but Abraham and his posterity. Because they were many.] Too strong for the Moabites to deal withal; having conquered those who had been too hard for them, and taken a great territory from them, (chap. xxi. 26.) And Moab ivas distressed because of the children of Israel.’) As Moses in his song, after they had passed the Red Sea, foretold they would be, (Exod. xv. 15.)

Numbers 22:4

And Moab said. By messengers, which were sent (it is most likely) by the king and the princes of the country. Unto the elders of Mc/ia«.] AV’ho were their neighbours and confederates. The title of elders, it appears by this, was given in other nations, as well as among the Israelites, to the greatest persons in their countries; or the Israelites, after their manner, so called men every where, who were in high authority. For these persons who are here called elders, are called kings, chap.xxxi.8. and princes, Josh, xiii. 21. In like manner they, who in the seventh verse of tlits chapter are called the elders of Moab, are in the next verse called the princes of Moab. Which, it is evident, w r as the ancient languago among the Egyptians (Gen. 1. 7. unless we suppose Moses, as I said, to have spoken’in the language of the Jews), and, it is very likely, w r as also the ancient languago of Phoenicia, and the countries thereabouts; and perhaps in much remoter parts. For it is a known story, that when the Phoenicians fled before Joshua, and forsook the land of Canaan, they fixed in Afric; where they left this name of elders among the Carthaginians. (See Mr. Selden, lib. i. dc Synedr. cap. 14. p. 587, &c.) Midian.] This is not the country wherein Jcthro was a prince; for that was not far from Mount Sinai, as appears from Exod. iii. 1. whereas this was remote from that place, adjoining to the Moabites, and near to Palestine: though it is very probable the people of both these countries were, descended from Abraham, by one of the sons he had by Keturah, (Gen. xxv. 2.) Koto shall this company.] The army of Israel encamped in the plains of Moab, (vcr. 1.) Lick up all round about us.] i. e. Devour us and all our neighbours (or our w T hole country), unless we join together to oppose them. As the ox licketh up the grass of the field.] They use this metaphor, to signify how easily the Israelites would conquer thcra, without a timely, resolute, and unanimous opposition; and likewise w r hat an universal desolation they would.make. For the words are in the Hebrew, the great of the field, i. e. not only the grass, but the leaves of trees, which oxen eat, as Bochartus observes out of the Scripture, as well as other authors, (Isa. xxvii. 20.) And to lick up is not lightly to touch with their tongue, but to cat and consume. (See Hierozoicon, par. i. lib. ii. cap. 31.) And Balak the so?i of Zippor was king of the Moabites at that time.] He was mentioned before, ver. 8. but here recorded to have been king of the country; who endeavoured to secure himself, by the assistance of his neighbours and allies; unto whom he sent this embassy, to advise with them what course it was best for them to take for their common safety.

Numbers 22:5

He sent messengers therefore. The result of the treaty with Midian was, that with joint consent they should send ambassadors, of each nation, and of the same quality, on the folloAving message, ver. 7, And Jhis counsel, it is likely, was given by the Midianites; for Balak saith nothing of it by his messengers: but it was resolved on when they came there, as the most effectual means for their security. This, I think, the word therefore imports. Unto Balaam.] A famous soothsayer, or diviner, as he is called in Josh. xiii. 22. That is, one who pretended to foretell future things, and discover secrets, &c. though not by good and allowable arts, but such as were absolutely prohibited to God’s people, (Deut. xviii. 10.) He had.been formerly a good man, and a true prophet, till, loving the ivages of unrighteousness, he apostatized from God, and became a kosem, which wc translate a dimner: that is (saith Aben Ezra) an astrologer; who, observing when men were under a bad aspect of the stars, pronounced a curse upon them; which sometimes coming to pass, gained him a great imputation. But this is not the import of that word, as 1 shall shew in its proper place. Let it suffice now to observe, that the Jews arc so much of this opinion, that he had been abetter man than he was now, that they take him, as St. Jerome observes, to be the same person who, in the book of Job, is called Elihu. But Origen and some others think he was no prophet, but only one of the devil’s sorcerers, of whom he went to inquire; but God was

Numbers 22:6

Come now therefore, I pray thee. They were to speak in the name of the king of Moab, (whose words these arc said to be, ver. 7.) there being no king, perhaps, at this time in Midian, but several little princes, who are called kings, (chap. xxxi. 8.) And curse me this people.] It seems they had an opinion in those days, which prevailed much in aftertimes, that some men had a power, by the help of their gods, to blast not only particular persons, but whole armies; so that they should not be able to effect their designs. This they are said to have done, sometimes only by bare words of imprecation; of which there was a set form among some people, which iEschines calls &optZofiivrjv clquv, the determinate curse. Sometimes they also offered sacrifices, and used certain rites and ceremonies, with solemn charms; a famous instance of which we find in the life of Crassus; where Plutarch tells us, that Attcius, tribune of the people, made a fire at the gate, out of which Crassus was to march unto the war against the Parthians: into which he threw certain things to make a fume, and offered sacrifices to the most angry gods, with horrid imprecations upon.him; which, he saith, according to ancient tradition, had such a power, that no man, who was loaded, with them, could avoid being undone. For’ they are too mighty for me.] I am not able to deal with them without thy help> Per adventure.] But I hope, &c> For the Hebrew word ^lN is not a particle of doubting, but of hoping: " Non est particula dubitantis, sed bene ominantis et sperantis;" as Forsterus observes, (Isa. xxxvii. 4. Zephan. ii. 3.) / shall prevail, that I may smite them, and that I may drive them out of the land.] I hope, by the conjunction of thy curses with my sword, I may be able to destroy them; or at least to drive them out of this country. For I wot that he whom thou blessest is blessed, and he whom thou cwsest is cursed.] The ancient prophets had such power with God to obtain great blessings from him, for others, as appears by the story of Abraham and Abimelech,(Gen. xx.10.) and of Jacob, who blessed Pharaoh, (Gen. xlvii. 7.) and afterward all his own sons. And no doubt their imprecations were as powerful, when there was a just cause for them: according to what we read, 2 Kings ii. 24. And it is likely, while Balaam (who was a prophet, as appears by what follows, and is so called by St. Peter), continued a good man, he blessed and cursed no other way, but by prayer to God, and by imprecations in his name: which was imitated by other great men, particularly by king Cambyscs in his speech to the Persians/recorded by Herodotus, in Thalia, cap. 65. where he saith, " If you do what I require, then let your land bring forth plentifully; and your wives and your flocks be fruitful, and yourselves enjoy your liberty: but if ye do not, to. Ivavrta rovrotm apiofiat vfuv yzvia^at, I imprecate the quite contrary things to these to fall upon you." But when Balaam degenerated into a false prophet, and became a diviner, then he used spells and enchantments (as is plain by this history), and such rites and ceremonies as were the invention of wicked spirits; which Pharaoh’s magicians, the Jews fancy, made use of to stop the Israelites at the Red Sea; (see Exod. xiv. 2.)

Numbers 22:7

And the elders of Moab, and the elders of Midian. I take these two nations to have been ancient confederates; hut the Jewish tradition is, that they had been always at enmity, and now rcconciledby a common danger; just as two mastiffs (so they explain it), who are continually fighting, when they see the wolf set upon one of them, join together for their defence; because, if he devour the one, the other will not long survive him. Departed tvith the rewards of divination in their hand J) It was the custom among God’s people, when they came to consult with a prophet, to bring him a present; as appears from 1 Sam. ix. 7, 8. And indeed, from ancient time, men were not wont to approach great persons without one: (see Gen. xliii. 11. 25, 26.) And they came unto Balaam, and spake unto him the words of Balak.^ Delivered their message; having first, as. the manner was, made him the present.

Numbers 22:8

And he said unto them, Lodge, with me this night. That was the time, it seems, wherein he was wont to receive answers to his inquiries; either in a dream, or by apparitions, or some other way. There are those who think he now began to betray the naughtiness of his heart, in taking * /s\ 4 G 2 Microsoft ® 59G [chap. XXII, time to’ advise about this matter; which, if he had been a faithful servant of God/ lie would instantly have rejected with disdain. And it is likely enough, by what follows; that he was as desirous of their money, as they were of his imprecations. And I will bring you word again, as the Lord shall speak unto me.] You shall have my answer, according to the’di- “rections which -(lie Lord shall give me. By this I take it to be evident, that he was not a stranger to the true God, with whose name it is certain he was acquainted; and, it is probable, had received revelations from him, till he became a covetous mercenary prophet, and addicted himself to superstitious rites and ceremonies; making use of teraphim, perhaps; which had been of ancient practice in his country, and worshipping God, perhaps, by other -images. See Gen. xxxi. 19.24. 30. 49. where it is evident that’Labari had still communication with the Lord, though he used teraphitn;nnd calls them his gods. Which perhaps put that idle conceit into the head of some of the Jews, that it was. one and’ the same person, who is there called Laban, and here Balaam: who falling, as I said, into idolatrous practices, was forsaken by God, and delivered up to the impostures of evil spirits; though he still continued to inquire of the Lord, who was pleased, at this time, to* make his mind known to him, for the preservation of his people Israel. - And the princes of Moab abode with Balaam.] As did those of Midian also; who are mentioned in the foregoing verse. Though some of the Jews have a fancy, that the elders of Midian went away (which they give as the reason that they aie not here mentioned) as soon as they heard Balaam say, he would address himself for advice unto the Lord; who they knew would be favourable to Israel. And on the other side, some Christians hare been of opinion^ that he addressed himself to the Lord, only to try if he could draw him by his charms to take part with the Moabitcs: just as the Romans, when they laid siege to a city, endeavoured, by all means they could invent, to persuade the tutelar gods of that place to forsake it, and come over to their side: which rite is described by Macrobius.

Numbers 22:9

And God came unto Balaam.) As he-is said to have done unto Abimelech in a dream, Gen. xx.3. where I observed that Maimohides makes a distinction between God’s coming to a person, and his speaking to him: but that cannot be made use of here; for God did both come and speak to Balaam, as appears from ver. 32. 35. where we read, the angel of the Lord spake to him. And here it will be fit to note; that all nations, of whom we have any knowledge, have been possessed with this opinion, that God was wont to appear frequently unto men; especially, cum recentes- & Deo essent, (as Seneca speaks in Epist. xc.) when they were netvly come out of his hand: and that he also was pleased to reveal his mind and will unto them, by some means or other; particularly by his angels, whom lie sent on messages to them, as long as there was any goodness left among them. This is most admirably expressed by Catullus:. <: “Proesentes namque ante domos invisere castas Saespius, et sese mortali ostendere’etetu. Coelicolrc, nondum spreta pietate, solebant.” See Huetius in his Qurcstiones Alnetanac. lib. ii. cap. 12. n. 1, 2. And indeed no account can be given, how it came into the head of Homer, and other poets, to bring in the gods appearing so oft as they do, upon every occasion, if God had not been wont, in ancient time, to manifest himself, not only to the Israelites, but to other nations also, especially before the distinction of this people from them. So he did to Abimelech, Laban, &c. as well as to Abraham, Isaac, and Jacob. For, as Dr. Jackson hath well observed, (in his first book upon the Creed, chap. 11.) if they had never heard nor Tead of any such thing, all the wits in the world, had they beat their brains never so much, could not have thought of bringing the gods in avisible shape upon the stage, or interlacing their poems with their frequent apparitions: nor can any other account be given, how this came to be the common belief of the world, from one end of it to the other, that the gods revealed their mind to men; the philosophers, as well as ordinary people, in: the cast, west, north, and south, making no doubt of it: for Abaris Hyperboreus, andZamolxis Geta,wereno less famous’ in the north, than the Egyptian prophets were in the south.’ But when mankind degenerated, and corrupted themselves by all manner of wickedness, then God forsook them, and permitted evil angels to take the place of the good, and plunge mankind further into all manner of fillhincss; especially into abominable idolatries. So that Balaam, who, I question not, had at first familiarity with God and his holy angels, abusing this honour God had done him, in’inaking him a prophet, by employing it to serve his vile covetousness, God gave him up to the delusion of evil spirits; of whom he learnt enchantments. But at this time God was pleased again to appear to him himself, for tho good of his people Israel, and to overrule all his bad inclinations: insomuch that Moses says at last he did not go, as he had done, to seek enchantments, (chap. xxiv. 1.) but gave up himself wholly, for the present, to the conduct of God s Spirit; as I shall there observe. And said unto him.] By an angel, as Maimonides interprets it, (More NeYoch. par. ii. cap. 41.) What men are these with thee?] He asks this question, partly to prove Balaam, whether he would tell him the truth of their business; and partly to make way for the following direction.

Numbers 22:10

And Balaam said unto God. To whom (it appears by this) and to the way wherein God communicated himself, he was not a stranger. Balaktheson of Zippor, king of Moab, hath sent unto me, saying.] This shews the embassy was sent principally in his name; the Midianites only joined in it, (ver. 5.)

Numbers 22:11

Behold, there is a people come out of Egypt, &c. This verse contains only a brief report of the message that was sent him; to which he desired God would tell him what answer he should return.'

Numbers 22:12

And God said unto Balaam. By an angel, (ver. 9. and ver. 35.) Tliou shalt not go with them, thou shalt not curse this people: for they are blessed.] He not only forbids him to comply with Bnlak’s desire, but gives him such a reason J as was likely to prevail’ with him, if his prohibition was not sufficient; that it vras impossible, with’all his enchantments, to reverse the blessing which God had bestowed upon this people.

Numbers 22:13

And Balaam rose up hi the morning, and said to the princes of Balak, Get ye, to your own land.) He seems resolved to obey God, rather than comply with them; and therefore dispatched them, as soon as he could, with the following answer. • For the Lord refuseth to give me leave to go with you.’] He acquaints them only with half of God’s answer; for he omits the reason, which was the principal thing: though it may be thought to be implied; that if the Lord, on whose pleasure he pretended to depend, refused to let him go, it was in vain to attempt to curse them.

Numbers 22:14

And the princes of Moab rose «p. They did not stand to dispute the matter with him, or to importune him; which shews that he had given them a peremptory denial. And they went nnto Balak; and said, Balaam refuseth to come with us.] They report his answer as imperfectly as he did God’s; saying not a word, that the Lord refused to let him come- They were loath, perhaps (as the manner of such persons is), to deliver unwelcome news to their master.

Numbers 22:15

And Balak sent yet again princes, more, and more honourable than they. He being ignorant of the true cause of his refusal, imagined that Balaam thought himself slighted; and expected a greater number of persons, and of greater quality, should have been sent to him. For prophets, in ancient time, were men. highly esteemed; as not only sacred persons, but who had a great interest in God; of whom they could obtain whatsoever they desired. God himself thought this sufficient to keep Abimelech from injuring Abraham, to acquaint him that he was a prophet, (Gen. xx. 3.) And therefore they were called men of God; being thought, by the very gentiles, to be full of some Numen or other; whereby they became interpreters of the gods (as they called them), who ministered lv fitay Srtwv kqx avOpurrrwv, between the gods and men: insomuch that women, when they became prophetesses, had very great authority; as we find in Deborah, who calls herself a mother in Israel: \ (Judges v. 7.) aud therefore all such persons were under the special protection of Heaven, (Psal. ev. 15.) Ver. 1G. And they came unto Balaam, and said, Thus saith Balak the son of Zippor.] They seem to speak of their master in a higher style than the former ambassadors did, ver. 7. where it is only said, " they spake unto him the words of Balak.” Let nothing, I pray thee, hinder thee from coming to me.] Yet they submissively beseech him, in their master’s name, not to suffer any thing to keep him from coming to him; for he thought, perhaps, that Balaam might be detained by other more profitable employments.

Numbers 22:17

For I will promote thee to very great honour^. He imagined, it is probable, that Balaam looked upon the rewards of divination, which he sent him, as not sufficient encouragement; and therefore he promises him to advance him to some high preferment in his court. And I will do whatsoever thou sayest unto me.] And moreover, he promises to bestow an estate, as great as he would desire, to support his new dignity. Come therefore, I pray thee.] They add importunity to their earnest request. Cursenie this people.] Having heard (as David Chytrseus understands this) that the Israelites, conquered their opposers by prayers, rather than by arms (as they had done Pharaoh and the Amalekites), the king of Mozib thought )\§ might prevail against them by the same jneans.

Numbers 22:18

And Balaam answered and said to the servants of Balak. To the messengers whom he had sent,-who, it appears by this, were principal officers in his, court, (ver. 15.) For the servants of Pharaoh are called the elders of his house, Gen.l. 7. „.- If Balak would give me his house full of silver and, gold, I cannot go beyond the word of the Lord my God, to do more or less.] This is not the language of one that was a stranger to the v true God; for no prophet in. Israel ever spake of him in more familiar terms than these, the Lord my God. And for the present, the command of God seejns. to have suppressed his covetous and ambitious desires, so that he durst not yield, to them; though it. appears, by what follows, he was strongly inclined to follow.them.

Numbers 22:19

Now therefore, I pray you, tarry you also here, this night. Take a lodging with me, as your predecessors did, (ver. 8.) That I may know tvhat the Lord will say unto me now.] “Whether the Lord will alter his mind, as he hoped, he might; otherwise he would have rested in the first answer he received from God, and not tried again if he. could prevail by his importunity to get leave to go; as these great promises of riches and honour made him desire.

Numbers 22:20

And God came nnto Balaam at night. Notwithstanding which, God was pleased again to visit him with his presence; at least by one of his angelic ministers. And said unto him, If the men come to call thee.] Press thee again to comply with them.’ Rise up, and go with them.] Since thou hast such a mind to go, follow thy inclinations. These words seem to be spoken angrily, though not sarcastically, as some would have them, like those 1 Kings xxii. 15. But yet the word tchich I shall say unto thee, that shah thou do.] Some take these words to be not so much a command as a prediction;’ that he should not be able to say a word but what he was ordered by God.

Numbers 22:21

And Balaam rose up in the morning, and saddled his ass. Commanded his ass to be made ready; for he had servants to wait upon him, (ver. 22.) And great persons in those countries were wont to ride upon asses; of which we find examples before this, in Abraham, (Gen. xxii. 1.) and in Moses, (Exod. iv. 20.) and, in aftertimes, the judges of Israel were thus mounted, (Judges v. 10.) and their children, (chap. x. 4. xii. 14.). And went with the princes of Moab.] They set out, per-, haps, together; or he desired them to go a little before, and he would follow them. For it appears by the following part of this relation, that he did not make a part of their train; but travelled, at least some part of the way, with his two servants alone. * )

Numbers 22:22

And God’ Sanger was kindled because he went. This may seem* strange, since he had a permission, to go along with thein: but the meaning is not, that God was displeased because he did as he was permitted; but because he went so readily (without offering to stay at home, as he had beencommauded at first), and because he carried along with him an evil mind, desirous to get the money and the.honour that was proffered him; and consequently with an inclination to curse Israel, and with hopes that he might, by some means or other, compass that wicked end. This

Numbers 22:23

And the ass saiv the angel of the Lord standing in the way. The Lord, saith the same R. Solomon, let the ass sec what his master could not, his mind been blinded by his converse with demons: or rather, God deprived him, for the present, of the power of seeing what stood just before him. And his sword drawn in his hand.] Threatening to kill him if he went forward. And the ass tamed aside out of the way.] Out of the road wherein they were travelling. And went into the field.] “Which lay on the side of the highway. And Balaam smote the ass to turn her into the way.] As the manner is still, when such creatures are unruly.

Numbers 22:24

And the angel of the Lord stood in the path of the vineyards. It is uncertain whether the ass turnedinto the way again, or went on in the field, till they came to these vineyards. A tvall being on this side, and a wall on that side.] In a very narrow passage. *

Numbers 22:25

And when the ass saw the angel of the Lord. Which opposed him here again, as he had done in the broad highway. She thrust herself unto the wall.] To avoid the angel. And crushed Balaam’s foot against the tvall.] The angel and his drawn sword, which it is likely he brandished, took up so much of the way on both sides, that there was not room for the ass to pass without going too close to the wall. And he smote her again.] Being very angry at her untowardness. Ver. 2G. And the angel of the Lord tvent further, and stood in a narrow place.] Through which Balaam was to pass. Where there was no way to turn, either to the right hand or to the left.] Where the angel took up the whole passage, and left no space on cither side for the ass to go. Vct.27. And when the ass satv the angel of the Lord.] And no way to avoid him. She fell down under Balaam.] Being unable either to turn back, the way was so narrow, or to go forward, because the angel filled up all the passage. And Balaam’s anger was kindled, and he smote the ass with a staff.] Harder than he had done before.

Numbers 22:28

And the Lord. By his angel, as Bochart interprets it. Opened the mouth of the ass.] Which naturally is a dumb creature, having no organs of speech; but, by an extraordinary power of God, who made man’s mouth, had her tonguo so moved to the palate, teeth, and lips, and the air was so compressed within her mouth, as to form words as plain as we speak. And she said unto Balaam.] That an ass should, by the power of God, be made to speak, one would think should not seem incredible to Christians, when heathens did not disbelieve such things, but received them as undoubted truths. Witness what they say of the ass upon which Bacchus rode, and the ram of Phryxus, and the horse of Achilles and Adrastus, and the bull of Europa, and tho lamb in Egypt when Bocchoris reigned there, and the elephant of Porus in India; all which are reported to have spoken: and vast numbers of other instances are heaped up by two eminently-learned Frenchmen, Bochartus in his Hierozoicon, par. i. lib. ii. cap. 14.; and Huetius, in his Alnetanoe Quaestiones, lib. ii. cap. 12. n. 2G.; which things are alleged out of their books, not to prove all such stories to be true, but that they thought them true, and thought it did not exceed the power of their gods to effect such things. Nor could they except against the Bible, because of the strange things there reported, the like wonders being commonly believed among themselves; which, if they were devised by the gentile writers, it was, in all likelihood, out of this sacred history; that they might not seem to come behind the Jews in any thing which might give credit to their own religion. If Maimonides had been acquainted with such things as these, he would not have said, that all this which happened to Balaam in the way to Balak, was done in a prophetical vision, (par. ii. More Nevochim, cap. 42.) which is the conceit of R. Levi ben Gersom also, who compares this with what we read, Hosea i, 3, &e. concerning the prophet’s taking a wife of whoredoms, &c. and denies the literal sense, merely because he could not imagine how an ass should be made to speak: no, nor could he, or any man else, tell how such a representation could be made to the prophet’s imagination in a vision, but by the power of God; to whom the one was as easy as the other. JVIiat have I done unto thee, that than hast smote me these three times?] There was some cause; for his foot was crushed, and he fell with her: but the ass could not help it.

Numbers 22:29

And Balaam said unto the ass. One would have expected that he should have been astonished, and struck as dumb as the ass naturally was, to hear her speak so plain, and expostulate with him: but he was in a rage, or rather fury; so that for the present he did not consider any thing, but her untoward crossness. St. Peter observes so much, when he saith the dumb ass rebuked the madness of the prophet; where the word IlapaQpovia is unusual in the Greek language, signifying that he was beside himself, not knowing what he said or did; partly out of anger, and partly because he was possessed with an eager desire and hope to serve Balak, and get the riches and honour he promised him, now that he had got leave of God to go to him. Because thou hast mocked me.] Or, as the Arabic version, printed at Paris, translates it, thrown me in the dirt. But they seem to have read the word otherways than it is in tho Hebrew; where it signifies either mocking, or exposing to scorn and laughter.

Numbers 22:30

And the ass said unto Balaam, Am not I thine ass?. This does not prove that the ass understood what Balaam said, and ttereupon returned this pertinent answer; but that the same Power which made the ass speak at first, continued to form such an answer as might convince Balaam of his error. Upon which thou hast ridden ever since I was thine unto this day?’] The Hebrew words’ will not bear this sense; but arc exactly rendered in the margin of our Bibles, ever since thou wast, that is, a rider; ever since thou began to ride, as Aben Ezra expounds it. “Whence many render it, from thy youth; which may be supposed to be a long time; Balaam, in all likelihood, being now no young man, but for many years a famous prophet. Was I ever wont to do so unto thee?] Hast thou not had sufficient experience, in so many years as I have served thee, of my sure going? As much as to say, Thou shouldst have thought some unwonted cause had forced me to do three times what I never did before. And he said, Nay] He could not but allow the truth of what was spoken by the ass. Yer. 31. Tlien the Lord opened the eyps of Balaam.] He was not blind before; but his eyes were held as the eyes of the men of Sodom were, who could not see Lot’s door, though they found their way to their own home, (Gen. xix. 1.) And Jte saw (lie angel of the Lord standing in the way, and his sword drawn in his Jiand.] He understood the true cause of the ass’s turning aside, and falling under him. And he bowed down his head, and fell flat upon his face.] He first bowed his head, and then his whole body, in token of his most profound reverence. Vcr.32. And the angel of the Lord said unto him, Wherefore hast thou smitten thy ass these three times?] This serves to teach us, saith Maimonides, not to use cruelty towards beasts, but to treat them gently and mercifully; (More Nevochira, par. iii. cap. 17.) or rather, as another of them makes the angel say to Balaam, If I am commanded to reprove thee for thy injustice to thy ass, how much more for thy wicked intention to destroy a whole nation? But the drift of this speech seems to be, to reprehend the brutish stupidity of the prophet, in not apprehending some extraordinary hand of God, which turned his ass aside so oft, and at last made her speak. Behold, I went out to withstand thee.] 1 was the cause of thy ass’s turning out of the way, and falling down, by my standing in the path to oppose thee, and stop thy proceedings, (ver. 22.) Because thy way is perverse before me.] His intentions and purposes were not sincere and honest; for, pretending to obey God, he designed, if he could, to serve Balak. The word we translate perverse, signifies perplexed and intricate in the Arabian language: and so Bochartus thinks it should be translated here.

Numbers 22:33

And the ass saw me, and turned away from me these three times. 1 was merciful unto thee, in letting the ass see me, which saved thy life, as it here follows. Unless the ass had turned from me, surely now I had slain thee, and saved her alive.] It had cost thee thy.life if the ass had gone forward, and thy life alone; for I would not have done any hurt to her.

Numbers 22:34

And Balaam said unto the angel of the Lord, I have sinned. It is not certain that this refers to any sense he had of the perverse disposition of his heart; for it may have respect only to his outrageousness against his ass, which he confesses was without cause. For I knew not that thou stoodest in the way against me.’] Or rather, but I knew not, &c. for this scorns to be said in excuse of himself, from his ignorance that the ass was turned out of the way by the angel. Now therefore, if it displease thee, Itoill get me back again.] He would not understand the angel right, who did not find fault with his going to Balak, but with his going with such bad intentions.

Numbers 22:35

And the angel of the Lord said unto Balaam, Go with the men. As God had before bidden him, (ver. 20.) and did not send the angel to foTbid what he had allowed. But the word that I shall speak unto thee, that thou shall speak.] These words are something different from those in ver. 20. importing both thai he should not presume to speak a word but what he ordered, and that he should not forbear to speak what he bade him. And Balaam went with the princes of Balak.] Whom he overtook after this stop, either at the place where they lodged, or where they stayed for him; but he did not tell them what he met withal in the way.

Numbers 22:36

And when Balak heard that Balaam was come. By some messenger sent before to acquaint him with his coming. He went out to meet him.] Partly out of joy, and partly out of respect to him. Unto a city of 3Ioab 7 which is in the border of Arnon,] This city seems to have been Ar,(chap. xxi.15.) Which is in the utmost coast.] He did him the honour to meet him at the very entrance of his country; and did not think it sufficient to send some of his court to receive him.

Numbers 22:37

And Balak said unto Balaam, Did not I earnestly send unto thee to call thee?. After this compliment was paid to Balaam, the king could not forbear to let him know, he did not think himself well used by him, whom he had earnestly entreated to come to him, and at the first he would not. Wherefore earnest thou not unto me?] As soon as I sent for thee… Am I not able indeed tq promote thee to honour?’] Dost thou doubt of my power to make thee a great man, if fhpu gratifiest me in my desire? And his readiness he shewed by this honourable reception of him. Ver. 3S. And Balaam said unto Balak, Lo, I ant come unto thee.] Say no more of that; but be satisfied that I am now come. Have I now any power at all to say any thing?] Yetiie would not have him expect that he should do all #at Balak desired, or he himself was inclined to do; for he was under ahigher OYerrulingPower, which he could not gainsay.