Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

KIng of Arad] Arad seemeth to be the name [unspec] of the city where the King reigned, as in Ios. 12. 14. and so the Chaldee here explaineth it. in the South] the South part in the land of Canaan, Numb. 33. 40. the way of the spies] or the way of Atharim, as the Greek version retaineth the Hebrew name, as proper; and it might be a way so called, and well known in that time. But the Chaldee translateth it, the way of the spies; meaning that they came towards Canaan, after they had been turned back towards the red sea, Num. 14. 25. and had been at Ezion-gaber, Num. 33. 35. they returned towards Canaan again, along by Edom's coast, to come unto the land which the spies had searched, Num. 13. a captivity] that is, some captives, or prisoners. So captivity is used for captives, or people taken in war, in Num. 31. 12. Judge. 5. 12. 2 Chron. 28. 5. and often: as poverty, for a company of poor people, 2 King. 24. 14. and spoil, for spoiled people, Amos 5. 9. thankesgivings, for a company of thanksgivers, Neh. 12. 31. and many the like. The Canaanites having heard of the overthrow which was given Israel, • 8. years before, Numb. 14. 45. and of the hand of God against them so long in the wilderness, were hardened and emboldened to encounter them now when they heard again of their coming; and Satan endeavored hereby to discourage Israel, that as their fathers through unbelief being afraid, entered not into the promised land, Deut. 1. 27, 32, 35. so the children also might be deprived. And God for a chastisement of their sins, and for the trial of their faith, suffereth the enemy at first to prevail, that his people might know that they should not conquer the land by their own strength, or for their own worthiness, Psal. 44. 3, 4. Deut. 9. 4.

Vers. 2. vowed a vow] calling upon God for [unspec 2] help, and religiously promising to devote unto him their enemies and all their substance. See the Annotations on Gen. 28. 20. If giving thou wilt give] that is, if thou wilt indeed give; and it implieth a prayer, which often is uttered after this manner: as, Iabez called on the God of Israel. saying, If blessing thou wilt bless me, &c. 1 Chron. 4. 10. utterly destroy] or, devote; in Greek, anathematize: things devoted after this manner, the persons were to die, their goods confiscate to the Lord, Levite. 27. 28, 29. So when Jericho was devoted, the people and beasts were killed, the city burnt, the goods carried into the Lord's treasury, Ios. 6. 17, 19, 21, 24.

Vers. 3. hearkened to the voice] that is, as the Chaldee explaineth it, received the prayer of Israel. [unspec 3] gave up the Canaanite] to wit, into their hand, as the Greek here repeateth from verse. 2. they utterly destroyed] Hebr. he utterly destroyed, or devoted, speaking of Israel, as of one body. But how could they being so far off in the wilderness, destroy their cities, lying within Canaan, Numb. 33. 40. into which they came not, till after Moses death? It seemeth the accomplishment of this vow was performed long after, when they were come into the land. For the King of Arad is reckoned for one of those that Joshua conquered, Ios. 12. 14. See also Judge. 1. 16, 17. They now conquered the Canaanites army that came out against them, and devoted the spoils which they took; and when their cities came into their possession, they utterly destroyed and devoted them, and so paid their vow, which now they promised. he called] or, they called, meaning Israel; unless it be applied in special to Moses. The Greek translateth, they called. Hormah] or Chormah; in Greek, Anathema, that is, Devotement, or utter destruction. By this name they both set up a memorial of God's mercy, who gave their enemies into their hand; and of their duty, to keep the vow which they had promised.

Vers. 4. to compass the land] because Edom had denied them passage thorough it, Numb. 20. 18, 21. [unspec 4] by reason whereof their travel was increased. soul of the people was shortened] or, was straitened, that is, was grieved, or discouraged. This word, when it is applied to the hand, signifieth inability, as in Numb. 11. 23. Isaiah 37. 27. 2 King. 19. 26. unto the soul (as in this place) it meaneth grief, vexation, or discomfort; so in Judge. 16. 16. Samsons soul was shortened (that is, vexed) unto death; and in Judge. 10. 16. the Lord's soul was shortened, (that is, grieved) for the misery of Israel: and sometime it is with a kind of loathing, as in Zach. 11. 8. my soul was shortened for them, that is, loathed them. A like phrase is of the shortness of the spirit, which also signifieth anguish, trouble, and vexation, as in Exod. 6. 6. Job 21. 4. and want of power, as in Asic. 2. 7. The Greek here translateth, the people was feeble minded, or of small soul, or courage. because of the way] or, in the way: but In often noteth the cause of a thing; as, the Lord's soul was grieved in (that is, for, or because of) the misery of Israel, Judge. 10. 16. or according to the like phrase in Zach. 11. 8. their soul loathed the way, both for the longsomnesse of it, and for the many wants and troubles that they found therein, as in verse. 5. So the Greek interpreteth it, for the way: and Rashi in like manner, saying, Because it was hard unto them, they said, we were now near to enter into the land, and we turn backward: so our fathers turned, and lingered 39. years, unto this day; therefore their soul was shortened for the afflictions of the way. This way into the land of promise, figured the way into the kingdom of God, thorough the wilderness of this world, (the wilderness of people's, as in Ezek. 20. 35.) into which kingdom we cannot enter, but through much tribulation, Act. 14. 22. because the gate is strait, and the way is narrow that leadeth unto life, Matth. 7. 14. and we are to go thorough fire and thorough water, Psalm. 66. 12. The discouragement of this people, showeth human frailty and infirmity, through want of faith and patience: for as they erred in heart, and knew not the Lord's ways, Psal. 95. 10. so many, when tribulation or persecution ariseth because of the Word, by and by they are offended, Matth. 13. 21.

Vers. 5. spake against God] The Chaldee expoundeth [unspec 5] it, murmured before the Lord, and contended with Moses, and so in verse. 7. This was their wonted carriage, in their temptations: see Exod. 14. 11. and 15. 24. and 16. 2, 3. and 17. 2, 3. Num. 11. 1, 4, 5. & 16. 13, 14. and 20. 3, 4, 5. By God here is meant Christ, the Angel of God's face or presence, in whom his name was, Exod. 23. 20, 21. Isaiah 63. 9. as the Apostle openeth this place, saying, Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents, 1 Cor. 10. 9. this light bread] meaning Manna; as the Chaldee explaineth it, this Manna the light meat: in Greek, this vain (or empty) bread. So they call it, either because it was light of digestion, that they felt it not in their hot stomachs; or in contempt, counting it base and vile, in comparison with other meats: See Numb. 11. 5, 6, 8. This Manna being rained upon them from heaven, Psal. 78. 23, 24. was both corporal and spiritual food unto them, a figure of the hidden Manna, which Christ seedeth his people with, unto life eternal, Rev. 2. 17. John. 6. 48, 49, 50, 51. So the contempt thereof, was the contempt of Christ and his grace: and into this sin do all they fall, that loath and leave Christ and has Gospel, for the momentary pleasures of this life; the enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things, Philip. 3. 18, 19.

Vers. 6. fiery serpents] or, burning serpents, as [unspec 6] the Chaldee translateth: the Greek in this place calleth them deadly (or killing) serpents. In the Hebrew they are named Seraphim, that is, Burners, because when they bite a man, he burneth with extreme heat and thirst: it may be also in respect of their color, for some serpents are of a fiery color: Nicander in Theriacis. Of the Hebrew Saraph, the Greeks by changing the order of letters, have borrowed the name Prester, which is a kind of venomous serpent, called also Dipsas, and Causon; of which it is reported, that who so is stung therewith, he hath such a vehement thirst, that he cannot be satisfied, but is tormented with it centinually, and though he drink never so largely, yet is he presently as thirsty as before. And again, that the bitings of these serpents were left of the most ancient (Physicians) as altogether incurable, Dioscorid. lib. 6. cap. 38. & 40. They are said to be like unto Vipers, but their biting more hurtful; for the heart of a man is inflamed with their biting, and his lips are parched and dry with thirst, as Nicander writeth of them. Sol. Rashi saith, they are called Seraphim (burners) because they burned men with the venom of their teeth. The Prophet Isaiah mentioneth the flying fiery serpent, in Isaiah 14. 29. and 30. 6. whereby it seemeth to be a kind of serpent with wings. With these and other serpents, the wilderness thorough which they went, did abound, as Moses showeth in Deut. 8. 15. but God, who guided them thorough it, kept them from hurting his people, till now for their sin, he gave them power to bite and kill them: as he saith otherwhere, I will command the serpent, and he shall bite them, Amos 9. 3. Here also there was a remembrance of the first sin that came into mankind by the serpent, and the death that followed thereupon, Gen. 3. for as the venom of serpents killeth the body; so the venom of Satan, which is sin, killeth both body and soul: and as the Serpent biting any one part, the venom and contagion spreadeth over all the body, and killeth the whole man: so the poison of sin, which entered by one man, hath infected and killed all the lump of mankind, Rom. 5. 15.—18. died] The judgments of God are both inevitable, and incurable of man, Ier. 8. 17. Amas 5. 19, 20. and 9. 1, 2, 3. Deut. 28. 27. And as no salve or medicine could heal the bodies of those that were bitten: so can no work of man cure the biting of that old Serpent or sting of sin, but the venom thereof rageth and reigneth, tormenting the conscience unto death, Rom. 5. 12, 14, 21. and 3. 20.

Vers. 7. We have sinned] The afflictions which [unspec 7] God layeth upon his people, are a mean (through his grace) to bring them to the sight and acknowledgement of their sins, and seeking unto him, as it is said, When he slew them, then they sought him: and they returned, and inquired early after God, Psal. 78. 34. Yea the wicked are often forced hereby, to confess and seek help of God, as did Pharaoh. Exod. 9. 27, 28. that he take away] or, and let him take away the serpents; in Hebr. the serpent, put for the multitude of them; as in Exod. 8. 6. the frog, is for frogs; and in Exod. 8. 17. the louse, for li • e, and many the like. They desire the removing of the punishment, after repentance and confession of sin; without which, plagues are not only continued, but increased, Levite. 26. 21, 23, 24, 28. Howbeit God did not presently take away the serpents, but gave a remedy for such as were bitten, verse. 8. 9. Moses prayed] As at other times, so still he showeth himself an example of mecknesse, unmindfulnesse of injuries, and readiness to forgive the wrongs done unto him. Thus Samuel also did in like case, and said, Far be it that I should sin against the Lord, in ceasing to pray for you; but I will teach you the good & the right way, 1 Sam. 12. 19, 23.

Vers. 8. Make thee a fiery serpent] or, a burning [unspec 8] serpent, Hebr. Saraph, which the Greek translateth a serpent: hereby is meant, a serpent of brass, verse. 9. a similitude of one of those fiery serpents, a figure of Christ, as himself hath opened it, saying, As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, John. 3. 14. For as this had the similitude of a serpent, but had no venom; so Christ had the similitude of a sinful man, yet without sin, Heb. 4. 15. upon a pole] or, for a sign; the original Nes signifieth an ensign or banner lifted up on high, and is here by the Grecke and Chaldee translated a sign, meaning a pole or pertch, which is usually set up for a sign or signification of something. And hereupon our Savior useth the word of lifting up, or setting on high, in Joh. 3. 14. meaning of his cross, upon which he was lifted up at his death, or of the the preaching of him crucified: as elsewhere he likewise saith, When ye have lifted up the Son of Man, John. 8. 28. and again when he signified What death he should die, he said, And I, if I be lifted up from the earth, will draw all men unto me, John. 12. 32. So the setting of this Serpent on a pole or sign, was a figure unto them of Christ to be crucified, and preached unto the world for salvation. when he looketh upon it, shall live] or, then he shall see (or look upon) it, and he shall live; so implying both a commandment and a promise. And this was the reason of the putting it upon a pole, that the people which were far off, might presently see it, every man from his place. As the Serpent lifted up, was a figure of Christ; so the looking upon it signified faith in Christ; as it is written, At that day shall a man look to his Maker, and his eyes shall have respect to the holy one of Israel, Isaiah 17. 7. And thus our Lord himself expoundeth it, As Moses lifted up the Serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever BELEEVETH in him should not perish, but have eternal life, John 3. 14, 15. Likewise among the Hebrews Targum Jonathan explaineth it thus, He shall look upon it and live, if his heart be attent unto the name of the Word of the Lord. And Sol. Rashi saith, when they submitted their heart unto their Father which is in heaven, they were healed, otherwise they perished. shall live] that is, shall be healed, and have his life and health continued; as in Isaiah 38. 21. he shall live, that is, shall recover, or be cured. And by this recovery and continuance of natural life, was figured life eternal to all that believed in Christ▪ John 8. 15. who is the root of Jesse, standing up for an ensign of the people, whereunto then at 〈◊〉 should seek, Isaiah 11. 10. And the work of 〈◊〉 was hereby lively signified. As they that were bitte • with these s • rpents, if they looked upon their sores, and not to the sign 〈…〉 cted of God, they died: so they that are bitten with sin, if they six their eyes there •• , though with reap •• ance, and look not unto Christ, do despair and die, Matth. 27. 3. 〈◊〉 . As they, if they sought to Surgeons or Physicians, or used salves or medicines of their own or others; perished: so whosoever seeketh to any but Christ, or endeavoreth by his own works or sufferings to have life with God, [unspec] dieth in his sins, John. 8. 24. Gal. 5. 4. As the brazen serpent was an unlikely thing in human reason, to heal such deadly wounds: so Christ crucified, is unto the Iewer a stumbling-block, and unto the Greeks▪ foolishness; but unto them which are called both I wes and Greeks, Christ is the power of God, and the wisdom of God, 1 Cor. 1. 23, 24.

Vers. 9. a serpent of Brasse] which metal, besides that is of a fiery color, Ezek. 1. 7. Rev. 1. [unspec 9] 15. and so might resemble the color of the serpent • 〈◊〉 is also strong and durable, and in that respect might figure out the strength of Christ, who was enabled by the power of the God-head to endure a • d overcome all 〈…〉 is tribulations, otherwise than any man could: whereupon Job faith in his sorrows, Is my strength the strength of stones? or is my flesh of brass? John. 6. • 2. But unto the Prophet Christ shown himself à man, whose appearance was like the appearance of brass, Ezek. 40. 3. 〈…〉 , for a sign • , as in verse. 8. This was the work of Mose • ; whereupon it is said, As Moses lifted 〈◊〉 the Serpenti • g the wilderness, John 3. 14. and it signified how Moses Law was our Schoolmaster unto Christ, that we might be justified by faith, Gal. 3. 24. by his writings, Christ is lifted up as an ensign unto all people's for he wrote of Christ, John. 5▪ 46▪ and by the rigor of his Law, which urgeth satisfaction for sin, • nd curseth all transgressors, Gl 〈…〉 was lifted up upon the cross, God sending his own Son in the likeness of sinful flesh▪ who by his sacrifice▪ for sin, condemned sin in the flesh, Gal. 3. 10.▪13. Rom. 8. 3. if a serpent] or, as the Greek translateth, When a serpent bi • a man; so that the serpents were not taken away from the people, as they desired, in 〈…〉 s. 7. but continued still as a 〈◊〉 , to n 〈…〉 re the disobedient people: only God provideth a remedy to heal the repentant and believing sinners. Wherefore also the brazen serpent was not l ••• standing in that place, but they carried it along thorough the wilderness, even into the land of Canaan, where it continued many years, 2 King. 18. 4. Such is the work of grace towards us 〈◊〉 this life, for neither are our sins utterly taken from us in this life, but we have forgiveness of them by the blood of Christ, 1 John 1. 7, 8, 9, 10. 〈◊〉 . 3. 2. neither are our temptations and afflictions wholly removed, though we be ••• ch the Lord therefore; but we receive grace from him, which is suffi 〈…〉 for us; and his strength is 〈◊〉 perfect in weakness, 〈◊〉 Cor. 12. 7, 8, 9. when he beheld] or, and if he beheld (or looked unto:) the serpent of brass, then he lived: where Ta • gum Jonathan addeth again, ad directed his heart to the name of the word of the Lord, then he lived. And the Author of the book of Wisdom, speaking of this serpent, (which he calleth a sign of salvation) saith, He that turned himself towards it, was not saved by the thing that he saw, but by thee [O God] that art the Savior; of all, Wisd. 16. 6, 7. This showeth the truth of God's promises and signs, that they give life to them that obey and believe in Christ: and when God promiseth to pour out the Spirit of grace upon his people, it is with these words, They shall look upon 〈◊〉 whom they have pierced, Zach. 12. 10. Thus the just shall live by his faith, Habak. 2. 4. and he that heareth the word of Christ, and believeth on him that sent him, hath everlasting life, and shall not come into condemnation, but is passed from death unto life, John. 5. 24. For the wages of sin is death but the gift of God is eternal life, through Jesus Christ our Lod, Rom. 6. 23.

Vers. 10. Oboth] Of these places and journeys, [unspec 10] see Numb. 33. where they are reckoned in order; for here some are named, and other▪some omitted.

Vers. 11. before Moab] before the Moabites [unspec 11] country. The posterity of Moab and Ammon the sons of Lot, Gen. 19. 36.—38. had vanquished the Giants (called Emims and Zamzummims) which before dwelt in those parts, and succeeded them, and dwelt in their stead, Deut. 2. 10, 11, 20, 〈◊〉 . Through the wilderness, along by their coasts did Israel palse, but were forbidden to war with them, or with the Edomites, Deut. 2. 9. 19▪ 5.

Vers. 12. The valley of Zared] or, the bourne [unspec 12] of Zared, or Zered: which word bourne (as also the Hebrew Nachal) is both a valley. and a river running thorough a valley: and so this Zared was a river or brook also, over which Israel passed: See Deut. 2. 13.

Vers. 14. it is said] Hebr. it shall be said. The [unspec 14] time to come, noteth a continued or common saying; so he speaketh as of a known speech. the book] or, the narration, (the rehearsal) of the wars of Jehovah: what book this was is uncertain; whether some writing of Israel, not now extant; or, some writing of the Amorites, which contained songs and triumphs of their King Sihons victories, out of which Moses may cite this testimony, as Paul sometime doth out of heathen Poets, Act. 17. 28. Tit. 1. 12. Vaheb] this is thought by some to be the name of the King of Moab, whom Sihon vanquished, verse. 26. by others, to be the name of a place or city. The Greek Interpreters mistaking Z. for † V. (which in Hebrew are one like another) read it Zoob, and give this sense, Therefore it is said in the book, The war of the Lord hath set on fire (or burned) Zoob, and the brooks of Arnon. The Chaldee Paraphrast (whom others also follow) taketh it for no proper name, but expoundeth it thus: The wars that the Lord did at the red Sea, and the mighty works at the brooks of Arnon. in a whirl-wind] o • , 〈◊◊〉 tempest; understand, the Lord (by the 〈◊〉 of Sihon against Moab) hath consumed 〈◊〉 i • a whirl-wind, or with a tempest. So wars 〈◊〉 often set forth by the similitudes of fire, tempest, 〈◊〉 winds, and the like; as, I will kindle a fire 〈◊〉 th • wall of Rabah, and it shall devour the pa 〈…〉 thereof with shouting in the day of battle, with 〈…〉 pest in the day of the whirl-wind, A ••• 〈◊〉 14▪ and, Thou shalt be visited of the Lord of h • sts with thunder, &c. with whirl-wind and te • pest, and the flame of devouring fire, Isaiah 29. 6. and again, The Lord will come with fire, and with his chariots like a whirl-wind, Isaiah 66. 15. So in Na • um 1. 3. Isaiah 5. 28. Ierem. 4. 13. And thus the Greek explaineth it, The war of the Lord hath set Zoob on fire. Some take the Hebrew Suphah (which usually signifieth whirl-wind or storm) to be here the name of a place, the same that is called Suph in Deut. 1. 1. which also is the name of the redsea, as is noted on Exod. 10. 19. so the Chaldee interpreteth it, the red sea. and the brooks] or, the bournes of Arnon, to wit, the Lord hath consumed; or (as in verse. 28.) the flame hath consumed the bournes of Arnon. It may also be expounded, The Lord warred with Vaheb in a whirl-wind, and with the brooks of Arnon. Moses intendeth by this testimony to show how the Israelites had right to this country: for it being sometimes Moab's land, with whom Israel might not meddle, Deut. 2. 9. the Lord had before Israel's coming, ••• rred up the spirit of Sihon King of the Amorites, to sight against the King of Moab, and to take this p • rt of his country from him, as is after mentioned, Num. 21. 28, 29. Then Israel coming, and being commanded of God to war against the Amorites, Deut. 2. 24. took it again out of Sihons hand, and so became lawful possessor of this land by conquest. This right Jephthah defended for Israel, when after many years the Ammonites (brethren [unspec] 〈◊〉 〈…〉 ab) required these lands to be restored again: see the story in Judge. 11. 12, 13.—27. For the Moa ••• e • and Ammonites were neighbors; and Chaz 〈…〉 eth on Numb. 21. 23. that as Sihon had taken the land of Moab on the South-side, from Jordan 〈◊〉 the river Arnon; so he had taken on the Northsid • 〈◊〉 land of the sons of Ammon unto Jabok: and for th •• 〈◊〉 it was lawful for Israel (to possess it:) 〈◊◊〉 is that which our Doctors have said, Moab 〈◊〉 A •• mon were purified by Sihon.

Vers. 15. And the stream] or, the shedding, [unspec 15] the 〈…〉 usion of the brooks. This verse seemeth to be a continuance of the former testimony, out of the 〈◊〉 of the wars of Jehovah; to show the limits 〈◊〉 • ounds of this country which Sihon had won, 〈◊◊〉 it was distinguished from Moab's land. 〈◊〉 .] a city of Moab, verse. 28. called in Greek Er. leaneth upon the border] that is, as the Greek explaineth it, lieth by, or is adjoined to the ••• ders of Moab.

Vers. 16. From thence to Beer] or, to the Well; [unspec] • or 〈◊〉 Beer signifieth; and the Greek translateth it, front thence the Well (or pit.) Some understand here, from thence they journeyed to Beer: the Chaldee Paraphrast expoundeth it, from thence was given unto them the Well. Of this Beer there is no mention among the journeys of the people in Num. 33. I will give them water] The Greek addeth water to drink. The Lord, who before had suffered the people to thirst, and gave them water when they murmured against him, Exod. 17. Numb. 20. doth now of his grace give them a Well of water, when they murmured not, to teach them to depend upon him by faith, for they that seek the Lord, shall not want any good thing, Psal. 34. 10. Wherefore the people were to be assembled, that all might behold the goodness of God, and sing his praise. And this water of the Well had also a like spiritual signification as the waters of the Rock; for as the Rock was Christ, 1 Cor. 10. 4. so the Well figured him, who is the fountain of the gardens, the Well of living waters, Song 4. 15. and the waters signified the Spirit, which they that believe on him shall receive, John 7. 38, 39. Isaiah 44. 3. of which water, whosoever drinketh, shall never thirst, but the water that Christ shall give him, shall be in him a well of water springing up into everlasting life, John 4. 14. This grace he promised of old to his people, saying, The poor and needy seek water, and there is none; their tongue faileth for thirst: I Jehovah will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water, &c. That they may see, and know, and consider, and understand together, that the hand of Jehovah hath done this, and the Holy one of Israel hath created it, Isaiah 41. 17, 18, 20. And again, A fountain shall come forth of the house of the LORD, and shall water the valley of Shittim, • oel 3. 18.

Vers. 17. Then sang Israel] Singing here was in [unspec 17] them a sign of mi • th and joy, as in I am. 5. 13. and of belief in God, and thankfulness, as in Psal. 106. 12. and signified the spiritual joy which the faithful have in Christ: concerning which it is prophesied, With joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise Jehovah, call upon his name, declare his doings among the people, &c. Isaiah 12. 3, 4. Spring up] or, Ascend O Well. Answer ye to it] that is, sing (or shout) ye to it, or sing ye of it. The word Answer, here meaneth to sing one after another, as when they sung at the red sea, Mary answered them, that is, sung after the men, Exod. 15. 21. and in 1 Sam. 18. 7. the women answered one another, as they played on instruments, and sung the victory. So in Psal. 147. 7. Answer ye (that is, Sing ye) to Jehovah with confession. And the order of the words may be thus, Answer (or Song) ye unto it, Spring up O Well. A like phrase is in Isaiah 27. 2. A vineyard of red wine, answer ye unto her; or, Answer (that is, Sing) ye unto her, A vineyard of red wine. For the Scripture it self often changeth the order of words and sentences; as, I will put my laws into their mind, and write them on their heart, Hebr. 8. 10. or, put them into their heart, and write them on their mind, Hebr. 10. 16. So in Isaiah 〈…〉 1. compared with Rom. 10. 20. and Deut. 5. 16. with Eph. 6. 2. Mat. 21. 〈◊〉 39▪ with Mar. 12. 8. & many the like. See the notes on Gen. 5. 6. By this song they celebrate the miracle and memory of the Well which God gave them: and if they sung it at the first, when they assembled to diggeit, it shown also their faith in the promise of God, who had said, he would give them water; and so they speak unto the Well (as Moses was bidden speak to the Rock, Numb. 20. 8.) that it should ascend or spring up, according to the word of the Lord. This Targum Jonathan explaineth it, Ascend ô Well, ascend ô Well, did they sing unto it, and it ascended. Or if they sang it after; it is a memorial and celebration of God's goodness and faithfulness, as he had spoken unto them: Ascend ô Well, that is, Come up into our heart or memory; answer (or sing) ye of it, that it may never be forgotten. And ascending or coming up, is often used in this sense, as in Ier. 3. 16. neither shall it ascend (or come up) on the heart, neither shall they remember it: and in Ier. 51. 50. Remember the Lord a far off, & let Jerusalem ascend upon your heart, that is, come into your mind.

Vers. 18. The Well, the Princes digged it] or, O [unspec 18] Well, which the Princes digged, which the Nobles of the people delved: where digged and delved are two words of the same meaning, as in the Hebrew Caphar and Carah. The Princes and Nobles of Israel digging this Well, and the memory thereof thus celebrated by the song of Israel, setteth forth the glory of this gracious gift of God unto his people, and figured the labors and industry of the governors of the Church, to bring forth the waters of the Spirit, by the preaching of the word, and opening of the Scriptures, 2 Chron. 17. 7, 8, 9. Gal. 3. 2. 1 Tim. 5. 17, 18. Hebr. 13. 7, 17. 1 Pet. 1. 10, 11, 12. So in ages following this Well was renowned, being called Beer Elim, that is, the Well of the Mightie ones, Isaiah 15. 8. with the Law-giver] or, by the Law-giver, that is, together with him, and by his direction, as in verse. 16. understanding by the Law-giver, Moses, as in Deut. 33. 21. or God himself, as in Esa. 33. 22. the LORD is our Law-giver. And the Law-giver in Israel was a figure of Christ, Gen. 49. 10. I am. 4. 12. The Chaldee taketh one here to be used for many, and translateth it the Scribes, as Ezra the Priest is called a Scribe of the words of the commandments of the Lord, and of his statutes to Israel, Ezr. 7. 11. with their staves] a staff or rod in the hand of governors, was a sign of their power and authority from God; wherefore the Scripture useth these words for such signification, Numb. 17. 2, 3, &c. Psal. 23. 4. and 110. 2. Ier. 48. 17. 1 Cor. 4. 21. So the Greek translateth this here; when they ruled over them. The Hebrews have feigned many things of this Well, of the springing and running of it from place to place, and of the mysteries of it concerning Israel: but our Savior is the best Expositor, who hath taught us to apply the brazen Serpent fore-spoken of, to himself and his dying for the people, Job. 3. 14. and this Well of water (which was the next token of grace to Israel in the wilderness) to the waters of the Spirit, which is a Well springing up to eternal life, in such as believe in him, John 4. 10.—14. and 7. 37, 38, 39. Also the Hebrews themselves do thus far testify in Midrash Koheleth, on Eccles. 1. 9. As the first Redeemer (Moses) brought down Manna, Exod. 16. so the last Redeemer (Christ) shall do Psal. 72. 16. And as the first Redeemer caused a W •• to spring up; so the last Redeemer shall cause waters to spring up; as it is said, And a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim, Joel 3. 18. to Mattanah] which is by interpretation a Gift, and is likely to be the name of a place (as the Greek version also confirmeth) though neither it, nor those that here sollow, are rehearsed by these names in Numb. 33. where all their journeys are told: neither is it here expressed by Moses, that they journeyed to these places; but such words may well be understood. Chazkuni (on this Scripture) saith, this is added to that before (in verse. 13.) They camped on the other side of Arnon, which is in the wilderness, &c. and from that other side which is in the wilderness, which (in Numb. 33. 46.) is Almon Diblathaim, they came to Mattanah, called in Numb. 33. 47. the Mounts of Abarim before Nebo, the name of a place on the North side of the river Arnon, in the beginning of the land of Sihon; and it is called Mattanah (a Gift) because there began the gift of the land unto Israel, (Deut. 2. 24. 31.) But afterward he showeth another interpretation, that from the wilderness, a place of drought, water was given them for a gift: and so the Chaldee interpreteth it, from the wilderness it was given unto them: and Targum Jonathan, from the wilderness it was given them for a gift.

Vers. 19. to Nahaliel] by interpretation, the [unspec 19] valley (or bourne) of God: the Greek calleth it Naadiel. Chazkuni saith, this is that which in Numb. 33. 48. is called the plains of Moab. to Bamoth] by interpretation High-places: that is called Beth Iesimoth (saith Chazkuni) in Numb. 33. 49.

Vers. 20. in the field] that is, in the country of [unspec 20] Moab. This valley, as Chazkuni saith, is called in Numb. 33. 49. Abel Shittim, in the plains of Moab. the head of Pisgah] by head, may be understood the top of the mount Pisgah, or the beginning of the same: the Greek translateth it from the top. Chazkuni expoundeth it thus, That Samab (or High place) which is in the field of Moab, is the head of Pisgah (or of the Hill) that looketh toward Iesbimon, which is a great wilderness. and it looketh] that is, the Hill Pisgah looketh; and so the Greek version referreth it thereto. And Sol. Rashi saith, That Pisagh looketh toward the place named Ieshimon, which signifieth a wilderness, because it is desolate. Ieshimon] in Greek, the Wilderness, and so the word is used for a wilderness, in Deut. 32. 10. Psal. 68. 8. and 78. 40. and otherwhere. All these places are by the Chaldee paraphrast referred to the Well aforesaid, thus; And from (the place) where it was given unto them, it descended with them to the valleys, and from the valleys it ascended with them to the High places, and from the High places to the valley that is in the field of Moab, &c. So Targum Jonathan to the like effect, and others.

Vers. 21. Israel sent Messengers] in Greek, Moses [unspec] sent Messengers: which seemeth to be taken from D 〈…〉 2. 26. where Moses saith, I sent messengers. F 〈…〉 ie is very frequent, when things are done by a multitude, where one is chief, that the action is ascribed either to the multitude, or to him that is 〈◊〉 indifferently: as, They made peace with 〈◊〉 , and served him, 1 Chron. 19. 19. or, They 〈◊〉 peace with Israel, and served them, as another Prophet recordeth it, 2 Sam. 10. 19. So Ie 〈…〉 , he brought forth the Kings son, and he put the 〈◊〉 upon him, 2 King. 11. 12. or, They brought forth the Kings son, and they put upon him the crown, 2 Chron. 23. 11. and, they offered burntofferings, 1 Chron. 16. 1. or, David offered burntofferings, 2 Sam. 6. 17. and many the like. The occasion of this message now sent by Israel, was the commandment of God, who willed them to go 〈◊〉 against Sihon, and to possess his land, Deut. 2. 24, 25. S • hon] or Sichon; in Greek, Seon King of the Amorites, his chief city was Hesbon, Deut. 2. 26. saying] the Greek version addeth (from Deut. 2. 26.) with peaceable words, saying.

Vers. 22. Let me pass] in Greek, Let us pass: [unspec] which phrases are often used indifferently, when they are spoken of a multitude: and so the Scripture serreth this down both ways, Let me pass, as here, and in Deut. 2. 27. and Let us pass, Judge. 11. 19. thorough thy land] that so I may come into the land of Canaan, unto my place, Judge. 11. 19. Deut. 2. 29. we will not turn] in Deut. 2. 27. I will not turn, speaking of the multitude as of one man. into field, or into vineyard] to the right hand, or to the left Deut. 2. 27. See Num. 20. 17. of the well] in Greek of thy well, meaning of any of his wells, for naught; but they would buy their water of him for money, Deut. 2. 28. the Kings way] the high way, common for all, which in Deut. 2. 27. is set down thus, by the way, by the way. See also Num. 20. 17.

Vers. 23. would not grant] Hebr. granted (or [unspec 23] gave) not: that is, would not give or suffer: as where it is said, David removed not the Ark, 1 Chro. 13. 13. another Prophet openeth it thus, David would not 〈◊〉 the Ark, 2 Sum. 6. 10. And so Moses explains this in Deut. 2. 30. But Sihon king of Hesbon 〈◊〉 let us pass thorough him. The cause why he would • ot, was fear & distrust, as it is written, But Si 〈…〉 〈◊〉 not Israel to pass thorough his coast, Judge. 11. 〈◊〉 • ut chiefly it was of the Lord, who purposed to destroy the Amorites, as Moses saith, For fehovah thy God hardened his spirit, and made his heart strong, that he might give him into thine hand, Deut. 〈◊〉 , Iahaz] or Iahats, in Greek, Fassa; in La 〈…〉 , Iasa; the name of a city mentioned also in Deut. 2. 12. Judge. 11. 20. Isaiah 15. 4. Ier. 48. 21, 34.

Vers. 24. Israel smote him] for, Jehovah the God [unspec 24] of Is • ael delivered Sihon and all his people into Israel's had, Judge. 11. 21. Deut. 2. 33. Therefore the glory of this victory is ascribed unto God, in Ps. 135. 10, 11. and 136. 17, 18, 19. And in Amos 2. 9. God saith, I destroyed the Amorite before thē, whose height was like the height of the Cedars, and he was strong as the O 〈…〉 : yet I destroyed his fruit from above, & his roots from beneath. was strong] by reason that it was • enced with Iabbok which was a river, & by mountines and cities on them, Deut. 2. 37. therefore the Ammonites held their territories beyond Iabbok, so that Sihon took them not from them: and as for Israel, they might not war • gainst the Ammonites, Deut. 2. 19.

Vers. 25. took all these cities] utterly destroying [unspec 25] men, women, and children of every city, but the cattle and spoil of the cities they took also, Deut. 2. 34, 35. the daughters] that is, as the Chaldee explaineth it, the towns or villages thereof: for the chief-cities are counted as mothers, the villages about them as daughters, throughout the Scriptures, Ezek. 16. 44, 45, 46, 48, 53. Therefore as here it is said, Hesbon and her daughters; so elsewhere we read, Hesbon and all her cities, Ios. 13. 17. And that which is called a city, and a mother in Israel, 2 Sam. 20. 19. is in the Greek interpreted, a city and a mother city (Metropolis) in Israel. These daughters Moses calleth unwalled cities, Deut. 3. 5.

Vers. 27. that speak in proverbs] or, that [unspec 27] speak parables; in Greek, Aenigmatists they that speak riddles: such in Israel were the prophets, that used to speak by parables, as Ezek. 17. 2. and 20. 49. But it is also used for prouerbs and by-words, to the reproach of persons that are brought down from high estate to misery; as Deut. 28. 37. 2 Chron. 7. 20. Ierem. 24. 9. Habak. 2. 6. and so it is meant in this place. The Hebrews Tanchuma, and Sol. Rashi, expound these that spake in proverbs, to be Balaam and Beor his father, (as we read that Balaam took up his parable against Amalek and others, when he prophesied their destruction, Numb. 24. 20.—23.) Rashi saith, that Sihon was not able to subdue them, and he went and hired Balaam to curse them; and hereupon Balak said unto him (in Numb. 22. 6.) I know that he whom thou blessest is blessed, &c. But this is an uncertainry, and it may be also understood of the Israelites, that they used these parables in rehearsing the works and wars of the Lord. Come into Hesbon] or, into Cheshbon; in Greek, Esebon. Chazkuni expoundeth it, Come to dwell in Hesbon, for now it shall be established, after that Sihon hath the dominion of it: for so long as it was in the hand of the King of Moab, they were afraid to dwell within it, because the King was weak. Let the city of Sihon] in Greek thus, that the city of Seon may be built: by which it appeareth, that this proverb was first takē up after that Sihon had won Hesbon out of Moab's hand. prepared] or, firmly established; meaning, more than in former times it had been; or, as Rashi saith, prepared in Sihons name, for to be his city.

Vers. 28. a fire] by fire and flame, wars that [unspec 28] consume are usually meant, as in Isaiah 47. 14. Dan. 11. 33. Amos 1. 7, 10, 12, 14. and 2. 2, 5. Hobad. 1. 18. Psal. 78. 63. So this is spoken of Sihons wars against the Moabites. The Chaldee expoundeth it, A strong east wind like fire, and warriors like a flame: and the Yerushalmi Targum thus; A people strong, and burning like fire, and warriors like a flame of fire. from the city of Sihon] from the city which now is Sihons, as Chazkuni explaineth it. These parables are after by Jeremiah applied against the Moabites, They that fled stood under the shadow of Hesbon, because of the force (of the enemy:) but a fire is gone out of Mesbon, and a flame from the midst of Sihon, [that is, of the city of Sihon] and hath consumed the corner of Moab, &c. Ier. 48. 45. consumed Ar] or, eaten up (devoured) Ar of Moab. The Chaldee explaineth it, hath killed the people of Lechajath of Moab. And this seemeth to be right, that the people was destroyed, and not the city or country. For Ar (which the Chaldee calleth Lechajath) remained still the possession of the Moabites, Deut. 2. 9, 18, 29. Isaiah 15. 1. Instead of this, Jeremiah saith, the corner of Moab, Ier. 48. 45. Ar is the name of that country in the Hebrew tongue; and in Syriac it is called Lecajath, saith Sol. Rashi on Numb. 21. the Lord's] or, the Masters (patrons) of the high places of Arnon. These the Chaldee expoundeth Chemarims (or Priests) which served in the God's house (or temple) of the high place of Arnon: the Greek translateth it, the pillars of Arnon. The Prophet calleth them, the crown of the head, (that is, the chief or principal) of the sons of tumult, Ier. 48. 45. high places] where they used to serve their God, as appeareth also by the Prophet, saying, 〈◊〉 will cause to cease in Moab, saith Jehovah, him that offereth in the high place, and him that burneth incense to his God, Ier. 48. 35. So Targum Yerushalmi expoundeth this place of Moses thus; Killed the Priests that sacrificed before their Idols in Arnon.

Vers. 29. Woe to the Moab] in Chaldee, Woe to [unspec 29] you Moabites. It is a continuance of the parable taken up against them. people of Chemosh] in Greek, of Chamos; which the Chaldee explaineth, people that serve Chemosh. So in Ier. 48. 46. Woe to thee Moab, the people of Chemosh is perished. This Chemosh was the god of the Moabites, 1 King. 1. 33. and as it seemeth also of the Ammonites, Judge. 11. 24. for their service of which Idol, they are called the people of Chemosh, as the Israelites are usually called the people of Jehovah. he hath given] that is, Chemosh hath given, or suffered his sons that escaped the sword, to be taken captives. Thus Moab's idolatry is here upbraided as the cause of their ruin: and so Jeremiah after saith of them, Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel their confidence, Ier. 48. 13. And again, Chemosh shall go forth into captivity, with his Priests and his Princes together, Ier. 48. 7. Likewise another Prophet saith, When it is seen that Moab is weary on his high place, he sh •• d come to his sanctuary to pray, but he shall not prevail, Isaiah 16. 12. And though Chemosh was an Idol, and so nothing in the world, as the Apostle saith, 1 Cor. 8 4. and therefore could not do evil, neither was it in him to do good, Ier. 10. 5. yet thus it is spoken of him, he hath given according to the speech and opinion of the idolaters; as Jephthah also said to the King of Ammon, Wilt not thou possess that which Chemosh thy god giveth thee to possess? Judge. 11. 24. But indeed the God of Israel was he that brought this judgment upon the Moabites for their idolatry, Ier. 48. 12, 13.

Vers. 30. their lamp is perished] their light is [unspec 30] lost, that is, as the Greek translateth it, their seed is perished; by seed, meaning such as should inherit the kingdom; and so the Chaldee paraphrast explaineth it, the kingdom is ceased from Heshbon: and Targum Yerushalmi giveth the same exposition, the kingdom is ceased from Hesbon, and ruler from Dibon. The like metaphor is elsewhere used; as, And unto his some will I give one tribe, that David my servant may have a lamp always before me in Jerusalem, that is, a seed, or son to reign in Jerusalem, 1 King. 11. 36. So in 1 King 15. 4. for David's sake, did the Lord his God give him a lamp in Jerusalem, to set up his son after him; where the lamp is expounded his son. Thus the Hebrews here also expound it; their lamp is perished, that is, saith Rashi, their kingdom is perished. And Chazkunithus; the city Hesbon hath lost her heir, from over all the land unto Dibon, so that no heir of Moab shall inherit it anymore: a Lamp meaneth an heir, as in 1 King. 11. 36. To this sense the old Latin version saith, Their yoke is perished from Hesebon: for a yoke often signifieth dominion, as in Ier. 27. 8, 11. and 28. 2, 14. A lamp signifieth a kingdom, and a yoke, and dominion, saith Sol. Rashi. It may also be translated, And we have shot at them: so it agreeth with that which followeth, and we have laid them waste; and they are the words of Sinon and his favorites, triumphing for their conquest over Moab. Dibon] one of the high places and cities in Moab's country, Isaiah 15. 2. Ierem. 48. 18, 22. The Chaldee expoundeth it, the dominion is departed from Dibon. which reacheth unto Me • eba] the Chaldee saith, which is adjoined unto Medeba, that was another city in Moab's land, Isaiah 12. 2. The word which, (in Hebrew asher) is noted extraordinarily in the Hebrew, with pricks over it, for some hidden meaning. Baal-hatturim saith of it thus; R (in asher) is pricked, and there remaineth (that letter being taken away) ash (that is, fire,) because it was burnt with fire, and the R of it is taken away. The Greek version favoreth this, for it translateth, yet they kindled fire upon Moab.

Vers. 31. the land of the Amorite] in Greek, all [unspec 31] the cities of the Amorites. This country, which before had been the Moabites, was conquered by the Amorites, and so became their land; and was taken from them by Israel, and inhabited, as is after shown in Numb. 32. 33, 34, &c.

Vers. 32. Iazer] a city also that had been [unspec 32] sometime the Moabites, Ier. 48. 32. but • ow the Amorites; the land about it was goodly pasture ground, and was after given to the tribe of Ga • , Numb. 32. 1, 3, 34, 35. daughters] that is, the towns or villages, as the Greek and Chaldee explain it: see verse. 25.

Vers. 33. the way of Bashan] that is, as the [unspec 33] Greek translateth, the way which (leadeth) unto Basan. This Basan (which the Chaldee calleth Matnan) was a goodly soil, the pastures nourished strong and fat cattle, whereto the Scripture hath often reference, as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og] another King of the Amorites, a Giant of great statute: See Deut. 3. where this history is repeated and enlarged.

Vers. 35. they possessed] or, they inherited his • and. These countries God gave unto Israel, as the [unspec 35] first-fruits of their inheritance, after their wearisome travels and troubles in the wilderness; by which they were to be encouraged against the residue of their enemies beyond the river; as Moses afterward saith, Thine eyes have seen all that Jehovah your God hath done unto these two Kings; so will Jehovah do unto all the kingdoms whither thou passest: ye shall not fear them; for Jehovah your God he will fight for you. And Jehovah will do unto them as he did to Sihon and to Og, Kings of the Amorites, and to the land of them whom he destroyed, Deut. 3. 21, 22. and 31. 4. For which also they were to be thankful unto God, and sing his praises, as David after teacheth them, saying, Confess ye to Jehovah, for he is good, for his mercy endureth forever. To him which smote great kings, for his mercy endureth forever. And slew famous kings, for his mercy endureth forever. Sihon king of the Amorites, for his mercy endureth forever. And Og the king of Bashan, for his mercy endureth forever. And gave their land for an heritage, for his mercy endureth forever. Even an heritage unto Israel his servant, for his mercy endureth forever, Psal. 136. 1. 17.—22.

Annotations.

SEt forward] removed their campe from the [unspec 1] mountains of Abarim, Num. 33. 48. the plains of Moab] or, champion country, which sometime had been Moab's, afterward the Amorites, and now Israel's by conquest. These plains reached unto the river Jordan, in that part which was near to, or over against Jericho, (the first city which they conquered in Canaan, Ios. 6.) and therefore it is called Jordan of Jericho: and here they remained till Moses died, encamping in these plains from Bethjesimoth unto Abel shittim, Num. 33. 49. Here many notable things fell out, even all that are recorded from this place to the end of Deuteronomy, and in the beginning of Joshua; their deliverance from Balaam's curse, their mustering for the inheritance of Canaan, their victory over the Midianites, the addition of sundry divine ordinances, especially the repeating and explaining of the whole Law, and renewing of the covenant between God and them by Moses in Deuteronomy, and the like: whereupon God saith unto their posterity, O my people, remember now what Balak King of Moab consulted, and what Balaam the son of Beor answered him, from Shittim unto • ilgal, [that is, the many good things which fell out between Shittim where now they were, and Gilgal where Joshua circumcised them, Ios. 5.] that ye may know the righteousness of the Lord, Mic. 6. 5.

Here beginneth the fortieth Lecture of the Law, as it was divided to be lead in the Jews Synagogues: see Gen. 6. 9.

Vers. 2. Balak the son of Zippor] in Greek, [unspec 2] the son of Sepphor. This Balak was now King of Moab, verse. 4. a man of note, both for policy and power, Mic. 6. 5. Judge. 11. 25. he saw all that Israel had done, but with an evil eye, and looked not upon it to receive instruction, as do the wise, Prov. 24. 32.

Vers. 3. afraid of the people] or, because of the people. Thus the prophesy was fulfilled, The mighty [unspec 3] men of Moab trembling shall take hold upon them, Exod. 15. 15. Moab was irked] that is, grieved, distressed in themselves pricked in their hearts with a loaching of this people. The same is spoken of the Egyptians, they were •• ked because of the sons of Israel, Exod. 1. 12. There was no cause for the Moabites thus to fret: for Israel passed by them in peace, and touched not their border, being forbidden of God, Deu. 2. 9. They had also by the slaughter of the Amorites, freed them from evil neighbors, which had before taken away a part of their land, and were likely in time to have taken more, Num. 21. 26. And they were allied unto Israel▪ for Moab was the posterity of Lot, unto whom Abraham the Father of Israel was uncle, and whom Abraham had rescued out of captivity, Gen. 19. 36, 37. and 14. 12, 16. But being now degenerate from the faith of their father Lot, and fallen to idolatry, Num. 21. 29. they feared (as do the wicked) where no fear was, Psal. 53. 5. and do loath the people of the God of Abraham, and Lot their father▪

Vers. 4. Elders of Midian] in Greek, the Senate [unspec 4] of Madiam. These Elders were Senators, such as governed the State, called afterward Princes, verse. 7, 8. and the Midianites were by nature the children of Abraham, Gen. 25. 1, 2. and so brethren unto Israel; but now conspired against them; being also fallen from Abraham's faith to idolatry with Baal-Pehor, Num. 25. 17, 18. They were neighbors to the Moabites, and as it seemeth had been consederates with them in former wars; as when Hadad King of Edom smote Midian in the field of Moab, 1 Chron. 1. 46. These were not the people against whom Israel should war; neither had they occasion to be offended at the Amorites overthrow, who held them in subjection: for the five Kings of Midian that combined with Moab, and perished for the same, Num. 31. 8. are called the Dukes of Sihon, Ios. 13. 21. They had cause therefore to have been thankful unto Israel; who freed them from Sihons tyrannous yoke, and to have rejoiced with the joy, and for the prosperity of their brethren. this company] or, the Church; in Greek, this Synagogue, or Congregation. 〈…〉 lick up] that is, devour, or consume, as the Chaldee explaineth it. So fire that consumeth, is [unspec] said to lick up in 1 Kings 18. 38. but here the simi 〈…〉 de is taken from oxen that lick up the grass as they seed. And not unfitly doth Moab hereby, as it were, prophesy of their own destruction: for the strength and beauty of Israel may well be likened hereto, as Joseph's was by Moses to his first-borne bullock, Deut. 33. 17. and the wicked are as grass, and shall soon be cut down, and wither as the green herb, Psal. 37. 2. And though at this time Israel might not meddle with Moab, (for they had other enemies to prey upon, and the ox loweth not when he hath fodder, Job 6. 5.) yet Ba 〈◊〉 their Prophet foretold of a star and scepter that should rise out of Israel, and sinite the corners of Moab, Num. 24. 17. which was fulfilled in part by David, who smote Moab, and they became his servants, 1▪ Chron. 18. 2. And God further prophesieth their destruction afterward, I have broken Moab, like a vessel wherein is no pleasure, saith the LORD, Ier. 48. 38.

Vers. 5. Balaam] so written after the Greek, [unspec 5] and the New Testament, Rev. 2. 14. in Hebrew, Bilghnam. He was a Diviner, or Scothsayer, as is said in Ios. 13. 22. Balaam also the son of Beor▪ the Diviner, did the sons of Israel s • ay with the sword: where the name Diviner, (or Soothsayer) is to be understood of the son Balaam, not of the father Beor; as the like phrase in Isaiah. 37. 2. showeth, where it is said, Unto Isaiah the son of Amos the Prophet; which another Scripture explaineth thus, Unto Isaiah the Prophet, the son of Amos, 2 King. 19. 2. And that Balaam was indeed such a kind of man, is after shown by Moses, in Num. 24. 1. The Apostle calleth him a Prophet, 2 Pet. 2. 16. and false prophets are called Diviners, Ier. 27. 9. and their prophesying, Divination, Ezek. 13. 6, 7, 23. What a Diviner was, is shown on Deut. 18. son of Beor] so the Greek here writeth that which in Hebrew is Beghnor: But the Apostle Peter writing from Babylon, 1 Pet. 5. 13. calleth him son of Bosor, 2 Pet. 2. 15. For in the Baby lonian or Chaldee language, the Hebrew letter Ghnajn, is often pronounced like S, whereupon the Greek Interpreters sometime put S instead thereof; as Gnamnciud, Num. 1. 10. is in Greek Semioud, and in Ier. 46. 17. Saon heghnebir, the Interpreters (taking it for a proper name) express it in Greek thus, Sao neeshe 〈…〉 so Iehojadangh, in Ier. 29. 26. is in Greek, Iodese; Hosheangh, in Num. 13. 8. is A • ses; and Ieshuangh, Ezr. 2. 2. is Jesus, and many the like. Pethor] in Greek, Phathourra; it was a city in Mesopotamia, or Aram, Num. 23. 7. Deut. 23. 4. the country where Abraham first dwelt, Act. 7. 2. Gen. 24. 4, 10. and there he served strange gods, Ios. 24. 2. In this country all the Patriarchs (except Benjamin) the heads of the tribes of Israel were borne and brought up, Gen. 35. 26. till Jacob their father fled the land, after he had there served for a wife, and for a wife had kept sheep, Hos. 12. 12. Gē. 31. 21. Jacob's posterity hereupon professed their father to be an Aramite, or Syrian, Deut. 26. 5. and from Aram is Balaam now sent for to curse them. And as it was in the East country, Num. 23. 7. so the Eastern land was infamous for Divination and such like arts: see Isaiah. 2. 6. by the river] to wit, Euphrates, called the river by excellency, because it was the greatest, Gen. 15. 18. so in Ios. 24. 2. 15. 2 Sam. 10. 16. 1 King. 4. 24. 1 Chron. 19. 16. And thus the Chaldee here explaineth it, to Pethor of Aram which is by Euphrates. they cover] Hebr. it covereth, speaking of the people as of one. The Scripture useth the singular or plural number indifferently, as is noted on Gen. 22. 19. th • eye] that is, the face, or sight (as the Greek translateth) of the land (or earth) See the like phrase in Exod. 10. 5. 15. abide] sit, or dwell over against me. These words implied reasons to persuade Balaam to come; for their coming out of Egypt, intimateth that they being strangers, had no right to invade the land; their covering the face of the land, shown their number to be great; and they having subdued the Amorites, and filled their land, could not easily be resisted; their abiding over against Moab was a sign (as they thought) that Israel would next invade their country. But in all this, the truth of Israel's case and carriage was concealed; for here is no meation how God had of old promised them the land of Canaan, Gen. 15. 18. or, how the Canaanites wickedness was grown so great, that their land should spew them out, Lev. 18. 24, 25. neither speaketh he of their wrongful oppression and bondage in Egypt, and miraculous deliverance from thence, Exod. 1. &c. nor how Israel being come, had not harmed either Edom or Moab, but passed by them in peace, Deut. 2. 4. 8▪ 9. 13. and warred only with the cursed Canaanites devoted unto destruction. Though Moab could not but know these things as well as Edom, Num. 20. 14, 15. &c. yet would he mention none of them; neither was he content that his brother Israel should do to the Canaanites, as Moab himself, and Edom, and Ammon had done before to the Emims, Horims, and Zamzummims, whom they had cast out of their inheritances, and dwelt in their steads, Deut. 2. 9, 10, 12, 20, 21. For this conspiracy with Balaam, and his endeavor to destroy God's people, it is said, Balakarose and warred against Israel, Ios. 24. 9.

Vers. 6. Now therefore come] Hebr. And now [unspec 6] come. His purpose being by a curse upon them, to bereave them of God's favor and protection, he would have him to come, that by nearness of his person, and by beholding them, his speech might have more vehemency of spirit, and better effect, as he supposed. So Elisha the Prophet turned back and looked on the children whom he cursed in the Name of the Lord, 2. Kings. 2. 24. And on the contrary, when Isaac would bless his son, he called him near and kissed him, and smelling the savor of his garments, he uttered a more powerful blessing, Gen. 27. 26, 27. and so did Jacob to Joseph's children, Gen. 48. 9. 10, &c. And for this cause Balak led Balaam (when he was come) unto high mountains, from whence he might view them whom he was to curse, Num. 22. 41. and 23. 9. 14. 28. curse me this] or, curse for me this people. The curse was first laid upon the creatures by God himself for sin, Gen. 3. and heavy effects followed thereof: the earth cursed, brought forth thorns and briers instead of wholesome fruits, Gen. 3. 17, 18▪ and cursed again for Cain's wickedness, it yielded▪ no more the strength thereof, Gen. 4. 12. the fig tree cursed by Christ, suddenly withered, Mark. 11. 21. And when the curse is duly pronounced by Prophets, and men of God, it wanteth not effect; as the curse-bringing water of jealousy, which should cause the belly of the polluted to swell, and her thigh to rot, Num. 5. 21, 22, 27. and the children cursed by Elisha, were rent in pieces of Bears, 2 Kings 2. 24▪ Wherefore the plot which Balak laid, was most dangerous and wicked, and the most likely course to obtain his desire. For those whom God blesseth, their enemies flee, and fall before them, Deut. 28. 7. but they whom he curseth, are exposed to all misery, and made a prey unto their enemies, Deut. 28. 25, 33. And if now the King could have obtained from God a curse upon Israel, he might soon have vanquished them, for they that are cursed of him shall be cut off; Psal. 37. 22. How curses were pronounced by the Prophets of God, may be seen in Gen. 9. 25. Psal. 109.—6. 20. Ios. 6. 26. Ier. 17. 5, 6, they are mightier] Hebr. it is mightier than I; meaning both in number & strength, and so too mighty for him to encounter with. This was upon Israel a fruit of God's blessing, who had promised that Abraham should be a mighty nation, Gen. 18. 18. and performed it, whiles in the land of their affliction, he made them mightier than their enemies, Psal. 105. 24. as their enemy himself acknowledged, Exod. 1. 9. And Balak here confessing himself unable to match them in might, seeketh therefore to weaken them first by magical execrations. peradventure] or, if so be; or, as the Greek translateth it, if perhaps; which phrase Peter useth in Act. 8. 22. if perhaps the thought of thi • e heart may be forgiven thee. It is a word that implieth difficulty in a thing, but with good hope to be attained. See the notes on Exod. 32. 30. I shall be able to smite them] or, I shall prevail, and we shall smite them, and I shall drive them, &c. The Greek trans • ateth, I shall be able to smite of them, and cast them out. In verse. 11. it is repeated thus, I shall be able to fight against them, (or, overcome them in battle) and so the Chaldee explaineth it here, I shall be able to fight against them. Wars were wont to be taken in hand holily; and the Lord useth this phrase, Sanctify war against her, Ier. 6 4. he commandeth that the campe of his people should be holy, and no uncleanness in it, Deut. 23. 9, 10.—14. he appointed Priests with holy instruments, and silver trumpets, to sound an alarm, Num. 10. 9. and 31. 6. and they were to fight the battles of the Lord, 1 Sam. 25. 28. and he was with them as their Captain, as it is said, And behold, God is with us for our Captain, and his Priests with sounding trumpets to cry alarm against you: O children of Israel, fight ye not against Jehovah the God of your fathers, for ye shall not prosper, 2 Chron. 13. 12. Hereupon his people were wont to ask counsel of him, and to have his direction in their wars, Judge. 1. 1. and 20. 18, 27, 28. 1 Chr. 14. 10, 14, 15, 16. And after victories, they used to praise the Lord with songs, Judge. 5. Psal. 18. and to honor him with the spoils of the enemies, consecrated to his house and service, Num. 31. 50. 1 Chron. 26. 26, 27. And this the nations of the world after a sort practiced, save that instead of seeking to the Lord according to his word, they sought by divination and unlawful arts, as Balak now did by Balaam the Soothsayer; Nebuch • dnezzar by divination consulting▪ with Teraphims, and looking in the liver and entrails of beasts, Ezek. 21. 21. Agamemnon by sacrifice to lupi •• and praying to him for victory over the T •• jans, Homer. Iliad. 2. and other the like. Moreover, as Balak sought to turn the favor of God from Isra • l, and to bring his curse upon them by Balaam's means: so other nations are said to use, before they warred against any people, to endeavor by prayers, sacrifices, and enchantments, to turn the 〈◊〉 of God from them. Before the Heathen Romans • esieged by Cieie, their Priests called out the god, under whose tutelage the City was, and promised him more ample honor or place among them▪ Plin 〈…〉 . hist. lib. 28. cap. 2. The same is also 〈◊〉 by others; and the manner of doing it is recorded to▪ be first with a supplication to the gods, and that god specially which had taken upon him the defense of the city, that he would forsake the people, city, places, temples, and holy things▪ & having stricken a fear and forgetfulness in that people and city, would come into Rome to accept of them, their places, temples, holy things, and city, and to be provost unto them, their people and soldiers, vowing if so he would do, to honor him with temples and games. When thus they did, they offered also sacrifices▪ and looked for divination in the entrails of beasts. And having thus called out the gods, the Dictator or Emperor devoted (or cursed) the enemies city and army, that they might be filled with flight, fear, terror; and that whosoever of them carried arms against their legions or army, might both they, their countries, fields, cities, &c. be deprived of light from above, and reputed for devoted and consecrared, as any the greatest enemies whosoever, &c. Macr •• . Saturnal. lib. 3. cap. 9. Hereupon their Po •• s, wh •• countries were conquered, ascribed it to the depa ••• re of their gods from them, as in Virgil. Aenei • . 2.

In which heathenish opinions and practices, there may some footsteps be seen of the ancient true Religion • for when God▪ would deliver up Jerusalem into the hands of the Chaldeans, he first by a signeto his Prophet, signified his departure from, and 〈…〉 saking of his Temple that stood herein, Ezek. 10. 1, 4, 18, 19. and 11. 22, 23. When Caleb and losua would encourage the people to war against the Canaanites, they used this argument, They are but bread for us, their Shadow (meaning God their defense) is departed from them, and Ie ••• ah 〈◊〉 with us, fear them not, Num. 14. 9. So when the heathens carried Images and Idols with the • in their armies (as the Philistines did their gods, which David burnt with fire, 1 Chro. 14. 12.) they foolishly imitated God's people, who sometimes carried the Ark of his covenant (the token of his presence) before them in their battles, 1 S •• . 4. 3, 4.—8. Num. 14. 44. he whom thou blessest] or, whom thou shalt bless, the Greek translateth it plurally, they whom thou blessest, art blo ••• d; and they whom thou cursest, are cursed. By this it appeareth of how great reputation Balaam was among men, as Simon Magus in Samaria was esteemed The great power of God, Act. 8. 10. But the Lord doth curse the blessings, and bless the curses of his own Priests and people, when they do them amiss, Mal. 2. 2. Psal. 109. 28. how much more when they are done by Soothsayers and profane. The curse causeless shall not come, Prov. 26. 2. and if Balaam had cursed Israel without the Lord, it had no more prevailed than Goliaths words, who before he fought, cursed David by his gods. 1 Sam. 17. 43.

Vers. 7. divinations] that is the wages or reward [unspec 7] of divinations was in their hand; the wages of unrighteousness, as the Apostle calleth it, 2 Pet. 2. 15. being for a wicked art, and to an • nrighteous end; so Targum Jonathan expoundeth it, The fruits of divinations sealed in thei • hand. And thus Besorah, i. Good tidings, is used for the reward of good tidings, in 2 Sam. 4. 10. In Israel, when the heads judged for reward the Priests taught for hire, and the Prophets divined for money; the Lord threateneth that for their sake Zion should be plowed, as a field, and Jerusalem become •• aps, M •• . 〈◊〉 . 11, 12. Balaamites see their reward in this world in the hands of men, and that they follow; but the people of God walk by faith, not by sight; and their rewards is in heaven hid with God, not in the hands of man, 2 Cor. 5. 7. Mat. 5. 11, 12.

Vers. 8. I will bring you word again] or, I will [unspec 8] return you word; which the Greek explaineth, I will answer you the things which the Lord shall speak unto me. He would have them lodge there that night, because he would ask counsel of God, who used to speak to the Prophets by dreams and visions of the night, Num. 12. 6. Io • 4. 13. and 33. 14, 15. Ier. 23. 25, 28. He con • ulteth with Jehovah the true God, whose Prophet he would seem to be, and calleth him his God, verse. 18. and because the business concerned the people of Jehovah, of him he was to inquire. But his promise to bring them word what Jehovah said, he performed not faithfully, as appeareth by comparing verse. 13. with verse. 12. the Princes of M 〈…〉 ] and also of Midian, which are here to be understood from verse. 7. where they were called 〈◊〉 .

Vers. 9. God came] to wit, by night, as in v. 20. [unspec 9] which the Chaldee expoundeth, word came from before the LORD. So God came to Abimel ••• in a dream by night, Gen. 20. 3. and God came to L • b • n the Syrian in a dream by night, Gen. 31. 24. Sometimes for his people's sake, and sometimes for their own, God revealed his counsels of old unto men that were wicked, Gen. 41. 25. Dan. 2. 45. and 4 21, 22. So still he giveth gifts of knowledge and understanding in his word to men that are none of his, Mat. 7. 22▪ 23. and 24. 24. 2 Tim. 3. 8. the eye] the face, as verse. 5. curse me them] the word curse here, is another word in the original, than that before used in verse. 6. but of the same signification, as appeareth also after in Nū. 23. 7. 8. It meaneth a piercing or striking thorough with evil speeches, and so is used for cuising or blaspheming: see the notes on Lev. 24. 11. be able to sight] or, prevail in fighting (or warring) against them, as the word is used for prevailing, in Isaiah. 7. 1 • see before on verse. 6. Here Balaam having to deal with God that knoweth all things, would not corrupt their speech, but fully related the message sent unto him: but in his answer to the Princes, he dealeth otherwise, verse. 13.

Vers. 12. not curse] As the message had two [unspec 12] branches, to go, and to curse; so God answereth unto, and forbiddeth both, adding a reason, because they were blessed. And as he forbide him to go to any other place, so he forbade him to curse them in any place, or where now he was. So that Balaam here might know the whole will of God about this business, and needed not to inquire what the Lord would speak unto him more, as he did in verse. 19. And though Israel had often provoked the Lord by their sins in the wilderness, yet would he not suffer the wicked to curse them, but made them heirs of that blessedness which belongeth to those whose iniquities are forgiven, and whose sins are covered, Rom. 4. 6, 7. are blessed] and therefore may not be cursed of any; for the gifts and calling of God are without repentance, Rom. 11. 29. And when Jacob the father of this people had got the blessing of Isaac unawares, Esau could not get him to reverse it, but Isaac said, I have blessed him, yea and he shall be blessed, Gen. 27. 33. neither could Balaam with all his altars and sacrifices, procure God to change, but was him-self forced also to bless them three times, Num. 24. 10. Wherefore they are after put in mind of this mercy, the LORD thy God would not hearken unto Balaam, but the LORD thy God turned the curse into a blessing unto thee, because the LORD thy God loved thee, Deut. 23. 5.

Vers. 13. Jehovah refuseth to give me] the Chaldee [unspec 13] explaineth it, it pleaseth not the LORD to suffer me; and in Greek, God permitteth me not. Here Balaam telleth them but the first part of God's speech, concealing the other, and the reason which God gave, wherein the weight of the answer lay. If he had faithfully shown them the whole counsel of God, it might have stayed this evil enter prize, & cut off all occasion of further sending. But as a man loath to displease, and loving the proffered gain, he useth a faint and favorable speech, as if he should have said, I could be content and glad to gratify the King herein, but God will not suffer me at this time to go, the fault is not mine, therefore I pray you have me excused. The contrary duty is shown in Ier. 23. 28. The Prophet that hath a dream, let him tell the dream; and he that hath my word, let him speak my word faithfully, &c. and in the Apostles practice, who saith, I have not shunned to declare unto you all the counsel of God, Act. 20. 27.

Vers. 14. Balaam refuseth to come] in Greek, [unspec 14] Balaam will not come. Observe Satan's practice against God's word, seeking to lessen the same, and that by degrees from hand to hand, till either he bring it to nothing, or at least pervert it to a wrong purpose. Balaam told the Princes less than God spake to him; and they relate to Balak less than Balaam told them; that when the answer came to the King, it was not now the word of God, but of man; it was only Balaam refuseth to come; as if God had not forbidden or hindered this action, but only there wanted a will in the Prophet; there being no word brought either of the Lord's will touching his people, or of their blessed estate, as was signified in verse. 12. Hereupon grew occasion for this mischief to be further followed; and Balaam was the second time solicited with stronger temptations than before, verse. 15, 16. &c.

Vers. 15. moe, and more honorable] or, greater [unspec 15] and more honorable. Of the Hebrews, Sol. Rashi gathereth from Balaam's words to go with you, v. 13. that he being haughty and of a proud spirit, insinuated thereby, as if with them he might not go, but with other greater than they he might: but this is uncertain. The holy Ghost showeth rather, how Balaam's word (as it was related,) was so far from causing the King to leave off his wicked purpose, that it was as a whetstone to sharpen it; and caused him to attempt it a fresh with stronger assaults both in persons and proffers.

Vers. 16. Be not letted] or, be not forbidden, or [unspec 16] withholden; the Greek translateth, I pray thee delay not (or slack not) to come unto me: w ^ch phrase is used in Act. 9. 38. where the disciples send to Peter, desiring him that he would not delay to come to them. It meaneth here, that Balaam neither of his own will, nor by any other means would be stayed or hindered from coming.

Vers. 17. Honouring I will honor thee] that is, I [unspec 17] will surely and highly honor thee, which the Greek explaineth, I will honorably honor thee. This offer, as it agreed with the majesty of the King, so with the ambition and covetousness of the Prophet: and Satan so carried the matter between them, as made most for his advantage. By this bait he allured the woman to eat of the forbidden fruit, promising unto her opening of eyes, and likeness unto God, Gen. 3. and by it he hoped to have taken Christ himself, when he promised to give him all the kingdoms of the world, and the glory of them, Matth. 4. 8, 9. and now with it he prevaileth over Balaam, and still doth over Prophets of Balaam's spirit. I will do] in Greek, I will do unto thee. The kings of the earth, if they may have their desires fulfilled, will honor their Prophets, and do all that they say. Thus the Prophets of Baal were fed at Jezebels table, when the Prophets of the Lord were fed in caves, with bread and water, 1 King. 18. 19, 13. and the witnesses of Christ prophesy in sackcloth, Rev. 11. 3.

Vers. 18. I cannot go beyond] or, I may not [unspec 18] transgress. The word signifieth sometime unabilitie, whereby a man cannot; sometime unlawfulness, whereby one may not, and consequently will not do a thing; as in Gen. 34. 14. and 43. 32. and 44. 26. Balaam's speech here seemeth to imply all; for as he might not lawfully, being forbidden of God; so neither could he, being restrained of God, who would not suffer him to curse Israel. But for Balaam's will, it was corrupt, being in love with the wages of unrighteousness, 2 Pet. 2. 15. therefore he sought of God that he might have done it, Num. 23. 1. 14. but the Lord would not hear him, Deut. 23. 5. the mouth] that is, as the Greek openeth it, the word; in Chaldee, the decree of the word of the LORD. Jehovah my God] by this it appeareth, that Balaam the Syrian (and so the people to whom he was a Prophet,) did know and worship the true God, though corruptly, and it may be other gods also with him. And that other people's, as the Temanites, Shubites, Naamathites and Buzites, kept the knowledge and service of the true God, is manifest by Job's history, Job. 2. 11. and 32. 2. and 42. 7, 8, 9. Also the Name of God Jehovah was both known and pronounced by Balaam, and other people's, together with the Hebrews, who now many ages since have abstained from pronouncing of it, as is noted on Num. 6. 24. less or more] or, little or great: understand, little thing or great, (as the phrase is more fully expressed in 1 Sam. 20. 2. and 22. 15. and 25. 36.) meaning anything at all; to which the Greek addeth, of mine own mind. In Balaam here is a picture of covetous hypocrites, which pretend they would not do against the Word of God, for an house full of gold, when they will do it for an handful: as this Prophet labored with all his might to do the thing which God had forbidden him.

Vers. 19. that I may know] or, and I will know, (that is, inquire) what Jehovah will add to speak [unspec 19] with me, that is, will speak more unto me. Here he beginneth to discover himself and his love to Balak’s wages, in that he resteth not in God's will, plainly revealed to him before: and that he tempteth God by this second consultation, as if he were changeable like himself, and would respect the person of the King or Prophet, to speak otherwise than he had done. For where he pretended to know more, he intended and desired to hear otherwise, and contrary to that which he knew to be the mind of God. But God's people should rest in that which they know to be his word and will; and if any teach otherwise, to let him be accursed, Galat. 1. 8, 9.

Vers. 20. If the men be come] that is, Forasmuch [unspec 20] is, or, Seeing the men are come. So the word If meaneth also in Song 1. 8. go with them] God's permitting of Balaam to go with these second Ambassadors, when he had forbidden him to go with the first, was in wrath against the Prophet, who stood not in the Lord's first counsel: and therefore he was in danger to have died by the sword of the Angel, verse 33. and • aindeed slain by the sword of Israel, Ios. 13. 22. In the mean time, both he and the King had hope that they might effect their evil purpose, seeing that God himself seemed to change his mind: so being hardened, they went on, with altars and sacrifices, to procure leave from God to 〈…〉 se his people, Num. 23. 1. For when men will not hearken to the voice of the Lord, he withdraweth his grace, and giveth them up to the perver intendment of their own heart, and lets them walk in their own counsels, Psal. 81. 12, 13. but yet] or, but surely the word, &c. By this restraint, God signifieth the continuance of his good will towards Israel, though in such words, as Balaam might still conceive hope to obtain his desire: for the first answer was plain, thou shalt not curse the people, verse. 12. in which he not resting, hath now a darker Oracle, thou shalt do the word that I shall speak unto the • , when he knew not what God would speak. Thus when the will of God is known and not regarded, he taketh from men the certainty of their knowledge, and causeth his word to be dark and doubtful unto them, so that they stumble at it, 1 Pet. 2. 8. the Sun goeth down over the Prophets, and the day is dark over them, Mich. 3. 6. Balaam thought he should have heard more from God, but heareth less, and loseth that which he had learned before. that shalt thou do] this both taught Balaam his duty, that he ought to do it willingly, and closely signified that that he should do, though against his will. For, the Lord bringeth to naught the counsel of the heathens, he maketh of none effect the devices of the people's: but the counsel of the Lord standeth forever, Psalm. 33. 10, 11. And he restraineth the wicked of their wills, putting his hook in their nose, and his bridle in their lips, Isaiah 37. 29. even Satan himself is limited, (as in Job's case, Job 1. 12. and 2. 6.) and cannot hurt the very swine, without leave from the Lord, Mat. 8. 31, 32.

Vers. 21. in the morning] as Abraham being [unspec 21] spoken to of God to sacrifice his son, rase early in the morning and saddled his Ass, and took two of his young men with him, &c. Gen. 22. 3. showing his readiness to obey the will of the Lord, though with the loss of his only son whom he loved: so Balaam here riseth in the morning, sadleth his Ass, and taketh two of his young men with him, verse. 22. showing his greediness to get preferment, and the wages of iniquity which he loved, though with the loss of the favor of God, and (in the end) of his own life. God's children run not so fast in the way of his commandments, when he enlargeth their heart, Psalm. 119. 32. but the children of Satan run as fast to evil, and make haste to shed innocent blood, Isaiah 59. 7. They run and prepare themselves without iniquity in God's people, Psal. 59. 4, 5. So are the ways of everyone that is greedy of gain, which taketh away the life of the owners thereof, Prov. 1. 16, 19.

Vers. 22. God's anger was kindled] in Greek, [unspec 22] God was angry in wrath. The judgments of God are a great depth, Psalm. 36. 7. he is often offended, and that justly, when men do that which he saith Do, because they do it not with that mind, and to that end which he requireth, Isaiah 10. 6, 7. and his word or leave, is in displeasure against sinners that have no love to the truth. The young Prophets of Jericho would have leave to send fifty men to seek Elijah's body, but Elisha forbade them: after by their importunacie, he said, Send. They sent, and sought, but found him not: then Elisha gave them this reproof, Did not I say unto you, Go not, 2. King. 2. 16, 17, 18. As they ought to have rested in the Prophets first word, so should Balaam have done fiere in the first answer of God; and for not doing it, wrath from the Lord was upon him. the Angel of Iebovah] this Angel speaketh as the Lord him-self, only the word that I shall speak unto thee, that shalt thou speak, v. 35. Wherefore this seemeth to be Christ, the Angel which redeemed Jacob from all evil, Gen. 48. 16. and now cometh to redeem Jacob's children from the curse intended against them; the Angel that was sent before Israel, to keep them in their way, in whom Jehovah's name was, Exo. 23. 20, 21. even Michael the great prince, which standeth for his people, Dan. 10. 21. and 12. 1. an adversary] in Hebr. Satan, which name when it is used for an adversary to God's people, usually meaneth the Devil, Job 1. 6. Mat. 4. 10. Rev. 12, 9. and 20. 2. but here being spoken of an adversary to the wicked, & defender of the church, is applied to an holy Angel, or to the Prince of Angels and men. And here the love of God unto Israel appeareth, that when he giveth a wicked man leave to go out against them, forthwith he sendeth his Angel to resist him, and to stand for the help of his chosen; as all the Angels are ministering spirits, sent forth to minister for them, who shall be heirs of salvation, Heb. 1. 14. two of his young men] that is, of his servants: see the notes on Exo. 33. 11. So Abraham went with two of his young men, Gen. 22. 3.

Vers. 23. the Ass saw the Angel] It pleaseth [unspec 23] God to confound the wisdom of the wise and arrogant, by base and contemptible means, for the foolishness of God is wiser than (the wisdom of) men, 1 Cor. 1. 25. Balaam was a great Prophet, accustomed to visions and revelations, yet saw not with his eyes, neither knew with all his skill (v. 34.) that the Angel stood against him, whom his Ass, a rude and silly beast, did see and avoid, to the safety of his master: and he that could advertise others of things that should befall them, Num. 24. 14. could not advertise himself of the danger of death w ^ch was before him. So God destroyeth the wisdom of the wise, and bringeth to naught the understanding of the prudent, 1 Cor. 1. 19. When visions appeared, the Prophets were wont to see them, and others in their company saw them not, as in Dan. 10. 7. & Act. 9. 7. here the Prophet seeth nothing, but the beast under him hath the eyes opened to see the apparition. his sword drawn] a sign of wrath and vengeance; so David saw the Angel that plagued Israel with a drawn sword in his hand, 1 Chron. 21. 16. and Joshua the like, in that Angels hand, who as captain of the Lord's host, was to destroy the Canaanites, Ios. 5. 13. 14. Balaam went with a purpose to curse Israel, and after to have them killed with the sword: his curses would have been like the piercings of a sword, Prov. 12. 18. he had whetted his tongue as a sword, and bent his arrow, even a bitter word, Ps. 64. 4. the Lord to reward him according to his works, sendeth out a sword against him. the Ass turned aside] The beasts, and fowls, and other brutish creatures, are often taken to teach & convince men, Job 12. 7, 8. Isaiah 1. 3. Ier. 8. 7. & Balaam's folly was reproved here by the action of this dumb beast, as after it was by words, Nū. 22. 28, 30. 2 Pet. 2. 16. Balaam's way was perverse before the Lord, v. 32. he had forsaken the right way, & went astray, 2 Pet. 2. 15. the asse turning aside out of the way, might have taught him to have desisted from his evil course. The Ass avoideth the danger & evil before his eyes; the master being blinded with ambition and covetousness, seeth it not, but would go on to destruction, v. 33. smote the asse] the Greek here addeth, with his rod (or staff) which is taken from v. 27. As he that judgeth another, condemneth himself doing the same things, Rom. 2. 1. so the Prophet in smiting his beast, showeth himself to be worthy of moe stripes, doing much worse than it. A whip for the horse, a bridle for the asse, and a rod for the fools back, Prov. 26. 3.

V. 24. and a wall] in Chaldee, and another wall. [unspec 24] The Angel needed not have chosen such places; but these things happened unto Balaam for ensamples, and are written for our admonition: for when men go on in a way not good, if they escape one peril, they fall into another greater, and at last into inevitable danger; as the Prophet signifieth by fear, and pit, and snare; He that fleeth from the fear shall fall into the pit; and he that getteth up out of the pit, shall be taken in the snare, Ier. 48. 43, 44.

Vers. 25. and thrust Balaam's foot] or, pressed, [unspec 25] crushed his foot. This word is used in 2 Kings 6. 32. where the Kings messenger, who was sent to take away Elisha's head, was pressed (or crushed) in the door. God by this second sign came nearer unto Balaam, who went on in his perverse way, and withal discovereth the vanity of his art, who being a diviner, could not presage the evil that should befall him, though such things as these happened in his way; which in the opinion of vain men, are signs of ill luck: and therefore by the grounds of his own craft, should have turned him back, or made him to suspect at least that his journey should be unfortunate: see 1 Sam. 6. 2, 3. 9. But God taketh the wise in their own craftiness, and the counsel of the froward is carried headlong: they meet with darkness in the day time, and grope in the noon day, as in the night. But he saveth the poor from the sword, from their mouth, and from the hand of the mighty, Job 5. 13, 14, 15. The children of God have the Angels to keep them in all their ways, and to bear them up, lest they dash their foot against a stone, P • alm. 91. 11, 12. But Balaam tempting the Lord, hath his Angel to withstand him, whereby his foot is crushed against the wall: yet maketh he no good use thereof.

Vers. 26. no way to turn aside] In this carriage [unspec 26] of the Angel, the Lord would have us see the proceeding of his judgments against sinners; first more mildly, shaking his rod at them, but letting them go untouched; then coming nearer, he toucheth them with an easy correction, as it were wringing their foot against a wall; but bringeth them at last to such a strait, as they can no way escape his hand, but must fall before him.

Vers. 27. Balaam's anger was kindled] the wrath [unspec] of man worketh not the righteousness of God, I am. 1. 20. but a furious man aboundeth in transgression, Prov. 29. 22. Balaam learned no good by this strange carriage of his beast, but is more enraged, and smiteth it, not knowing that by means of it his own life was saved, verse. 33. This foolishness of the Prophet the dumb beast reproveth, verse. 28. &c. and in him God would let us see the nature of wicked men, which make no good use of his works, neither see his providence in the creatures, the service whereof he lendeth unto them.

Vers. 28. opened the mouth of the Ass] that the [unspec 28] dumb asse spake with man's voice, 2 Pet. 2. 16. by wich miracle the Prophet had not only a rebuke, but a cause of fear and astonishment, yet hardened he himself against it also, and pleaded for to maintain his folly, verse. 29. so no works, signs or miracles, are able to change the hardness of man's heart, but grace from God only, John 12. 37, 38. And here we may observe how the devil, to draw into sin, chose the Serpent for his instrument, the most subtle beast of the field, Gen. 3. 1. but God to rebuke and convince the wicked, useth the Ass, the most silly of all beasts: showing as in a figure, how Satan's continual practice is to corrupt men's minds from the simplicity that is in Christ, by deceitful workers, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive, 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospel, not with wisdom of words, but with the plain demonstration of the truth, and chooseth the foolish things of the world to confound the wise, the weak things of the world to confound the mighty, and base things of the world, and things despised, yea and things which are not, to bring to naught things that are, 1 Cor. 1. 17. 27, 28. For the children of this world are in their generation wiser than the children of light, Luke 16. 8.

Vers. 29. I would kill thee] The Prophet is neither [unspec 29] dismayed with the speaking of his dumb beast nor abated from his wrath, but increaseth in evil, who before he knew or inquired of the cau • e, would presently kill the Ass that saved his life. A righteous man regardeth the life of his beast, but the bowels of the wicked are cruel, Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast, and would not be mocked or abused thereby, he being a reasonable creature, and wiser than many, should much less have mocked with God, and resisted his counsel: but by his own words against his Ass, he condemneth him-self, being guilty of death for his sin against God, as the Angel showeth in verse. 32, 33.

Vers. 30. ever since I was thine] or, since thou, [unspec 30] to wit, hast had me: the Greek translateth it, from by youth: the Chaldee, since thou hast been: and the Hebrew phrase sometime so meaneth, as in Gen. • 8. 15. since I was; where the Greek also expoundeth it, from my youth. was I ever wont] 〈◊◊〉 I accustoming been accustomed? By this demand, the beast convinceth the Prophets foolishness, who should have gathered that some extraordinary cause moved it thus to do, seeing it had never done so before: & teacheth us, that whē the creatures depart from their kind, and customed obedience unto us, we should look for the cause thereof in ourselves: for our sins against God, occasion the creatures to rebel against us, Levite. 26. 20, 21, 22.

Vers. 31. uncovered the eyes] opened them to [unspec 31] see the Angel as the Ass did before him, verse. 23. signifying, that as men cannot see the marvelous things of his Law, unless he uncover their eyes, 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law, unless he reveal them, Isaiah 47. 11. The way of the wicked is as darkness, they know not at what they stumble, Pro. 4. 19. bowed himself down on his face] or, to his face; as the Greek translateth, he bowed down to his face, that is, worshipped the face or person of the Angel.

Vers. 32. Wherefore hast thou smitten, &c.] [unspec 32] The Angel rebuketh the misesage of his beast, which ought not to be smitten without cause; how much less then might he smite innocent men, with the curse of his tongue? And God, who saveth man and beast. Psal. 36. 7. and commanded that the beasts also should rest from their • oil on the Sabbath day, Deut. 5. 14. and defendeth their innocence against their cruel masters, will much more defend the cause of his people against their wrongful oppressors, Exod. 22. 23. thy way is perverse] or, the way which thou goest is perverse, that is, thy purpose and intent in going this journey, is contrary to my will which I first revealed unto thee, verse. 12. The Chaldee paraphraseth thus, because it is manifest before me, that then wouldest go in away against me. The Apostle openeth and applieth it against the Balaamites of his time, in these words; an heart they have exercised with covetous practices, children of the curse, which have forsaken the right way, and are gone astray, following the way of Balaam (the son) of Bosor, who loved the wages of unrighteousness, 2 Pet. 2. 14, 15. The Apostle Jude (in verse. 11.) calleth it the error of Balaam.

Vers. 33. turned aside before me] or, at my face [unspec 33] or presence: so after, turned aside from me, or, from my face or presence. I had slain thee] or, killed thee: in the Angels former words the justice of his judgment is implied; for if Balaam did smite his Ass, for turning aside out of the way, verse. 23. and would have killed her for falling down under him, though thereby his life was saved, verse. 29. how much more deserved he himself to be smitten and killed, for departing out of the Lord's way, and following his own crooked ways, with a purpose to destroy the lives of his people Israel. Therefore a woe is pronounced on those that run greedily after Balaam's error for reward, Jude verse. 11. saved her alive] as we have an example in the Prophet, who being disobedient unto the mouth of the Lord, a lion met him by the way and slew him, but the Ass whereon he rode was not torn, 1 King. 13. 23, 24, 26, 28.

Vers. 34. I have sinned] this seemeth to [unspec 34] be acknowledged, for his smiting of the Ass, and his reason following so showeth: but the sin that lay hid in his heart, his wicked purpose & covetousness, he dissembleth, & prosecuteth still unto the end. if it be evil in thine eyes] that is, as the Greek translateth, if it please thee not; meaning, that he should go on his journey. He could not be ignorant, that his evil intent to curse God's people for his own promotion, was most evil in the Lord's eyes, and the cause why the Angel came out against him; but concealing that, he speaketh of his outward actions, and faintly offereth to turn back, with an if it were evil. His love to the wages of unrighteousness caused him thus to speak, together with the leave which God had given him, in verse. 20. fain he would go, but if necessity contstrain him he will turn back.

Vers. 35. Go with the men] When neither the [unspec 35] first words of God who forbade him, v. 12. nor the signs and dangers which met him by the way, could turn his heart, or deliver him from his error, the Lord again biddeth him go on, so giving him up to his own lusts; which he followed to his destruction. See the notes on v. 20. So Rashi explaineth these words, Go with the men, for thy portion is with them, and thine end to perish out of the world.

Vers. 36. he went out to meet him] for to welcome [unspec 36] him, and entertain him with honor; as Moses to like end, went out to meet his father in law, Exod. 18. 7. and Joseph went out to meet Israel his father, Gen. 46. 29. and the kings of Sodom & of Salem, to meet Abraham, Gen. 14. 17, 18. Heb. 7. 1. It showeth how greatly Balaam was respected of the King, as false prophets have always been of wicked Rulers, because they serve their lusts. It had been Moab's duty to have met their brother Israel with bread and water in the way when they came out of Egypt: but loe the King of Moab goeth out (even to the utmost border of his land) to meet this soothsayer, whom he had hired to curse Israel; therefore God commandeth his people not to seek their peace or good forever, Deut. 23. 3.—6. Arnon] the border between Moab and the Amorites, Num. 21. 13, 26.

Vers. 37. Did not I sending send] that is, earnestly send unto thee. Am I not able indeed] a vain [unspec 37] boast, and such as had no effect; for he was not able indeed to honor Balaam in the end, but sent him away in wrath, and with disgrace, confessing that the LORD had kept him back from honor, Num. 24. 10, 11. But as Satan himself proudly offereth the kingdoms and glory of the world to those that will worship him, Mat. 4. 8, 9. so wicked Princes do offer promotion to false prophets and flatterers, which oftentimes God suffereth them not to perform: and they turn the edge of their sword against the Israel of God, which they are often forced to put up empty into the sheath, the Lord turning their intended curse into a blessing.

Vers. 38. am I able at all] the word is doubled for more vehemency, canning can I speak; that is, [unspec 38] surely I cannot in any wise. He speaketh to excuse himself, signifying his willingness to gratify the king, as appeared by his coming to him, but showing withal his inability to do ought against God or his people. For the LORD their redeemer, he frustrateth the tokens of the •• rs, and maketh diviners mad; he turneth wise men backward, & maketh their knowledge foolish, Esa. 44. 25.

Vers. 39. Kirjath-huzeth] which is by interpretation, [unspec] the city of the outmost parts, or the city of streets. It is the name of a city, of the situation in the utmost part of the land; as the Chaldee interpreteth it, the city of his borders; and the old Latin version calleth it, the city which was in the utmost borders of his kingdom: w ^ch some think to be Ar, forementioned in Nū. 21. 28. called the corner of Moab, in Ier. 48. 45. Sol. Rashi in his annotations on this place expoundeth it, a city full of streets, men, and children in the outer parts of it.

Vers. 40. Balak slew oxen] either for sacrifice, [unspec 40] (as the word is often used for sacrificing) or for a feast to welcome Balaam, or for both; as the Moabites used such idolatrous feasts whereof the people did eat, Num. 25. 1, 2. Thus Balak rejoiced at the coming of his friend, and received him with all royal solemnity. Wherein as we see the entertainment that this wicked prophet had, that his honor and good cheer might make him to forget the perils w ^ch he had passed, and might again fall into by the hand of God: so may we observe the contrary dealing of the LORD, and of this King. The Angel of the Lord came out as an adversary to withstand him; the King as a friend to welcome him. The King blameth him for coming no sooner; the Angel for going so soon. The Angel met him with a sword, to signify that that should be his end if he went on in his wickedness: the king receiveth him with a banquet, and all honorable entertainment, that by it, and hope of more gain and preferment, he might be encouraged to go on with his wicked enterprise. Between these two, Balaam chooseth the worser part for the honor of this world, though even that also was taken away from him. As the Partridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool, Ier. 17. 11.

Vers. 41. in the morning] that is, the next day [unspec] early after the feast. Thus Balak delaieth no time, to accomplish his evil purpose, beginning the day with mischief. David was diligent in the mornings to destroy all the wicked of the land, Psal. 101. 8. Balak riseth early to destroy the people of God, and is of them whose feet run to evil, and they make haste to shed blood, Prov. 1. 16. the high places of Baal] in Greek, the pillar of Baal; the Chaldee expoundeth it, the high place of his fear, meaning of his god or idol whom he feared, (as God is called the Fear, in Psal. 76. 12.) and Targum Jonathan nameth it the Fear (or idol) of P • or; whereof see Num. 25. 3. Baal (by interpretation, a Lord, Master or Patron) is a name given to the idols of many nations, which they used to worship on high places, hills or mountains, De •• . 12. 2. And here do Balak and Balaam build altars and offer sacrifices, Numb. 23. 1. that they might curse Israel; for as God sendeth his people help from his Sanctuary, and supporteth them out of Zion, Psalm. 20. 2. and cometh unto them to bless them, in all places where he putteth the memorial of his name, Ex •• 10. 24. so the Idolaters thought of their high p •• ces, that they were the fittest to obtain their requests in, from the hand of God, though it were to curse his people. that he might see] or, and he saw, meaning Balaam: the Greek translateth, and • e (to wit, B • lak) shown him a part of the people, to wit, of Israel: whom he would have him to behold, that his curse might be the more powerful and effectual. See Num. 23. 13.

Annotations.

BVild me here] or, Build for me in this place seven [unspec 1] altars. Balaam here bewrayeth his impiety, when instead of dissuading the king from his evil enterprise, by the word of God, who had forbidden him to curse Israel, Num. 22. 12. he attempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the color of religious actions, building altars, and offering sacrifices to God, hereby to entreat and obtain leave of him to curse his people. For it was the manner in those days to seek the Lord, and obtain his favor by sacrifice, Gen. 46. 1, 2. &c. 1 Sam. 13. 9, 12. Hos. 5. 6. Thus Balaam hath soon forgotten the Oracle of God, the sword of the Angel, and dangers that he so hardly escaped by the way, and greedily runneth after the error of his evil heart, fulfilling the saying of the Prophet, Let favor be shown to the wicked, yet will he not learn righteousness, Isaiah. 26. 10. prepare me] or, prepare for me. As Balak said, Curse me Jacob, and de • ie Israel: so Balaam saith, Build me altars, and prepare me sacrifices; his intent being not to honor God, but to curse his people. Thus religion is made a cloke of wickedness. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind, Prov. 21. 27. God desireth mercy and not sacrifice, Hos. 6. 6. But Balaam was of their religion which think that gain is godliness, 1 Tim. 6. 5. and for the wages of iniquity, abuseth the ordinances of the blessed God, unto cursing and cruelty. seven bullocks] as bullocks and rams were sacrifices which God himself required in the Law, Levite. 1. and which the Patriarchs had learned from God of old, Gen. 15. 9. so seven was a number sanctified of God for many mysteries, (as is noted on Levite. 4. 6.) and particularly in sacrifices, as he said to Job's friends, Take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a Burnt-offering, Job 42. 8. So at the bringing up of the Ark, David and the Elders of Israel offered seven bullocks and seven rams, 1 Chron. 15. 26. and Hezekiah with the rulers brought seven bullocks, & seven rams, and seven lambs, and seven he-goats for a Sin-offering for the kingdom, &c. 2 Chron. 29. 21. Wherefore the Aramites, Moabites, and other nations, having learned from their ancestors the manner of sacrificing unto God, retained it till Moses time, and long after, though corrupted with their own superstitions, and abused to much impiety. Hereupon Balaam sacrificeth to the Lord in this sort, to purchase favor of him, and vainly boasteth unto God him-self of his good work, v. 4. And according to this number, it is seven times said of Balaam, that he took up his parable, Num. 23. 7. 18. and Num. 24. 3. 15. 20. 21, 23.

Vers. 2. Balak did] Though Chemosh was Balak’s [unspec 2] God, Num. 21. 29. yet now by Balaam's counsel he sacrificeth to Jehovah the God of Israel v. 3. 17. as unstable men in hope to obtain their purposes are easily drawn to communicate with all religions true or false, & to make a sinful mixture of them, 2 King. 17. 28, 29,—33. Ezr. 4. 1. 2. Act. 17. 23. on an altar] that is, as the Chaldee explaineth it, on every altar. The altar being an holy ordinance, w ^ch sanctified the offering, Matth. 23. 19. and a figure of Christ, Heb. 13. 10. John. 17. 19. they (for the more sanctimony) offer their gifts on several altars. Wherein they add superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, 〈◊〉 . 8. 20. & 12. 7. and 13. 4. 18. and 26. 25. and 33. 20. and 35. 〈◊〉 Exod. 17. 15. and 24. 4. but Idolaters accustomed themselves to many altars, 2 Kings 18. 22. Ier. 11. 13. Hos. 10. 1. & 12. 11. Amos 3. 14. Esa. 17. 8. such many altars were multiplied to sin, Hos. 8. 11.

Vers. 3. Stand] or, Present thyself, to wit, unto [unspec 3] God, here by thy burnt-offering, and go not with me: as they were wont to stand by their sacr • fices whiles they burned, and present themselves there unto the Lord, who first had respect unto the offerer, and then unto the gift, Gen. 4. 4, 5. so Balak and his princes were to stay there, if perhaps God would respect their persons. peradventure Jehovah 〈◊〉 come] or, as the Greek translateth, if perhaps the Lord will appear. Balaam went now to meet with enchantments, or signs of good luck, Num. 24. 1. w ^ch after the manner of false Prophets, he coloureth with the name of the Lord. what word] or, what thing soever. to an high place] to a cliffe o • the rock: or, solitary, to a solitary place: and thus the Chaldee expounds it, he went alone. He went as sooth sayers were wont, to an high & solitary place, to make his prayers, and to observe signs if any should appear.

Vers. 4. God met Balaam] in Greek, God appeared [unspec 4] to Balaam; in Chaldee, the word from before the LORD met (or came unto) Balaam: and so again in v. 16. Though he sought the Lord both by an unlawful means of enchantment, Num. 24. 1. Deu. 18. 10. and to a wicked end, that he might curse Israel, Deut. 23. 4, 5. yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. So when Nebuchadnezzar used divinations, and consulted with Idols, being unresolved whether he should first war against the Jews or the Ammonites, the Lord so disposed of it, that he first fell upon the Jews, and signified the same to his Prophet, Ezek. 21. 19.—23. he said] that is, as the Greek explaineth it, Balaā said. I have prepared] or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifices wherewith he honored him; and with all implying his request, that he might have leave to curse Israel: but the Lord would not hear Balaam, Deut. 23. 5. for he hath not so great delight in Burnt-offerings and sacrifices, as in obedience to his voice, 1 Sam. 15. 22. To do justice and judgment, is more acceptable to the LORD, than sacrifice, Prov. 21. 3.

Vers. 5. put a word in Balaam's mouth] The Lord giveth no answer to Balaam's boasting speech, nor [unspec 5] showeth any regard of his altars and sacrifices, (which were an abomination unto him, Prov. 15. 8.) but sendeth him back with a blessing upon his people, contrary to his own and the kings desire and expectation. The preparations of the heart in man, and the answer of the tongue from the LORD, Prov. 16. 1.

Vers. 7. he took up his parable] the parable of his prophesy, saith Targum Jonathan. By taking up, [unspec 7] is meant apronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverb, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of doctrine and comfort, as Job 27. 1. and 29. 1. Prov. 1. 1. and in the evil part, for proverbs of reproach and reprehension, as in Deut. 28. 37. Isaiah 14. 4. Parables also are opposed to plain and familiar speeches easy to be understood, Ezek. 20. 49. John. 16. 25. so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing, they might not see; and hearing, they might not understand, as in Luke 8. 10. brought me from Aram] to wit, frō Aram naharajim, or Mesopotamia, as Moses showeth in Deut. 23. 4. and so the Greek here translateth, sent for me out of Mesopotamia; and Targum Jonathan explaineth it, Aram which is by Euphrates. See the notes on Gen. 24. 10. and Numb. 22. 5. of the east] situate eastward from Moab's and Israel's land: that country was infamous for sorcery and divination, Isaiah 2. 6. defy] or, detest, with angry threats, and hateful indignation, as the word signifieth in Dan. 11. 30. The Greek translateth it Acourse.

Vers. 8. whom God hath not cursed?] Thus the [unspec 8] Greek also readeth, adding the word whom: such wants the Seripture sometime supplieth; as, this house is high, 1 King. 9. 8. for this house which is high, 2 Chron. 7 21. Otherwise it may be translated, How shall I curse? God hath not cursed. Targum Jonathan explaineth it, How shall I curse, when the word of the Lord blessed them? Here God by Balaam's own mouth reproveth the error of the King, who had sent so far twice to fetch him, that of himself was able to do nothing in this business; and taxeth the vanity of this Art of Magicke or divination, which is not able either to help or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast labored from thy youth, if so be thou shalt be able to profit, if so be thou mayest prevail. Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Star-gaz • rs, the monthly Prognosticators stand up, and sav thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them, &c. Isaiah 47. 12, 13, 14.

Vers. 9. For from the top] or, when from the top [unspec 9] (Hebr. the head) of the rocks, I see him, meaning, the people, spoken of as one body. I behold him] in Greek, I consider him, speaking again of the people: as Targum Jonathan explaineth it, I consider this people. Balak brought him to the mountains, that seeing the people from thence, he might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus all occasions and circumstances which the wicked choose for their advantage, God turneth against them, and for the accomplishment of his own will. shall dwell alone] separated from other people's. And this further signifieth, how they should be sufficiently provided for of God, having neither need nor fear of other people's; for so dwelling alone, implieth a security from evil; as in Ier. 49. 31. And thus Moses blessing them, said, Israel shall dwell in confident safety alone, Deut. 33. 28. shall not be reckoned] or, shall not reckon themselves: this respecteth their faith in God, and service of him, whereby they were his peculiar, and separated from other people's, as Exod. 19. 5. Lev. 20. 24, 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world, John. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves, as it is said, We know that we are of God, and the whole world lieth in wickedness, 1 John. 5. 19.

Vers. 10. Who can count] that is, None can count, [unspec 10] they are so many, Heb. Who counteth; which the Chaldee expoundeth, who can (or is able to) count. And thus the Scripture sometime explaineth it self; as, Not that which goeth into the mouth, defileth a man, Matth. 15. 11. that is, can defile him, Mark. 7. 15. See the Annotations on Gen. 13. 6. So after in verse. 20. the dust of Jacob] that is, the children of Jacob; as the Greek translateth it, the seed of Jacob. Here Balaam's mouth confirmeth the promise which God made of old unto Jacob, saying, Thy seed shall be as the dust of the earth, Gen. 28. 14. and the like was before unto Abraham, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore, Gen. 22. 17. And thus the Chaldee here expoundeth it, Who can count the little ones of the house of Jacob, of whom it was said, they shall be multiplied as the dust of the earth. of the fourth part] or, of a quarter, as the Chaldee explaineth it, of one of the four camps of Israel: for they camped about the Tabernacle in four quarters, Numb. 2. Whereas the promise of the blessing to Abraham consisted of two branches; 1. that God would give the land of Canaan to him and to his seed forever: 2. and that he would make his seed as the dust of the earth, Gen. 13. 15, 16. under which, spiritual graces in Christ were also comprehended: the Lord causeth Balaam here to ratify them both, for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed, that they might be diminished, Num. 22. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. Let my soul die] that is, Let me die: an Hebrew phrase, whereby the soul is put for the person, I, thou, or he: and death is the departure of the soul from the body, Gen. 35. 18. Then dust returneth unto the earth as it was, and the spirit returneth to God that gave it, Eccles. 12. 7. So Samson said, Let my soul die with the Philistines, Judge. 16. 30. the death of the righteous men] the Greek translateth, with the souls of the just men; meaning the righteous of Israel, as the Chaldee explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many do) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Numb. 31. 8. Howbeit he pronounceth here a greater blessing upon Israel, as they that were happy not only in life, but in death. For, righteousness (which is by faith in Christ, Phil. 3. 9.) delivereth from death; but when a wicked man dieth, his expectation perisheth, Prov. 11. 4, 7. Here also Balaam testifieth of the souls immortality, and different case of good & bad: for otherwise what were the death of the righteous better than of the wicked? let my last end] or, let my posterity. The original word sometime signifieth the end, opposed to the beginning, as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here, let my end be like theirs: sometime it is the posterity, or children which come after; as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greek Interpreters understood it here, saying, and let my seed be like their seed: thus Balaam prophesieth a blessing also to the seed of every righteous Israelite, according to the promise made unto Abraham and his seed after him, Gen. 17. 7. And further, this word, end, is often used for reward, which is after labors, Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here, of a blessed reward which the righteous have after this life in heaven, Mat. 5. 12. But Balaam being a minister of Satan, though transformed as a minister of righteousness, his end was according to his works, as the Apostle telleth us of all such, 2 Cor. 11. 15.

Vers. 11. I took thee to curse mine enemies] Balak who had before built altars, and offered sacrifices, [unspec 11] as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisy, pride, malice, and notorious profanation of religious exercises; in that he regarded not, nor rested in the answer of Godby Balaam, but opposed his own will, as that which the Prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the Prophet for pronouncing it.

Vers. 12. Must I not take heed to speak] or, Shall I not observe to speak. Though Balaam's will was [unspec 12] bent to curse Israel for Balak’s wages, yet could he not, because God restrained him: wherefore he bare his blame at the King's hand. And now to excuse himself, he signifieth not only the necessity laid upon him by the Lord, but a pretended care and observance in himself to speak his word only: thus the hypocrites mocked one with another; and he that sitteth in the heavens, laughed; the Lord had them both in derision, Psal. 2. 4.

Vers. 13. see but the utmost part of them] or, but [unspec 13] a part of him, and shalt not see him all: speaking of Israel, as one body. The King gathered from Balaam's words, in verse. 9. that by seeing the whole multitude, he was dismayed; (so looking to the secondary cause, not to God the principal:) wherefore though he failed of his purpose at the first, he secōdeath it in another place, with hope to prevail; as the Syrians being foiled by Israel in the mountains, would fight against them in the plain, hoping there to be stronger than they, 1 King. 20. 20.—23. And when he could not have the whole people cursed, he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman (the Church) that escaped his persecution with her Eagles wings; he being wroth, went to make war with the remnant of her seed, Rev. 12. 13.—17. and as Amalek, who smote the hindmost of Israel, even all that were feeble behind them, Deut. 25. 17, 18.

Vers. 14. field of Zophim] that is by interpretation, [unspec 14] of the Spies (or Scout-watches:) and the Greek interpreteth it, the Scout-watch of the field: it seemeth to be a place where they kept the watch of the country against enemies; as Sol. Rashi here saith, It was an high place, where the Spie stood to watch whether any forces came against the city▪ of Pisgah] or, of the hill, which the Chaldee expoundeth of the high place. Such hills and high places idolaters used to sacrifice upon, Deut. 12. 2. And Balak thought them lucky to achieve his purposes, but all in vain; as it is written, Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in • ehovah our God is the salvation of Israel, Ier. 3. 23. seven altars] so prosecuting their wickedness still, under color of religion: see the notes on verse. 1. 2.

Vers. 15. I will meet yonder] to wit, with Jehovah; [unspec 15] and so the Greek explaineth it, I will go to inquire of God. See before in verse. 3, 4, &c.

Vers. 18. Rise up Balak] to hear the word of [unspec 18] God with reverence; for at it even Kings were wont to rise up, when it was spoken: as afterward Eglon King of Moab also did, in Judge. 3. 20. • eark is unto me] that is, as the Chaldee explaineth it, unto my word.

Vers. 19. God is not a man, &c.] The Chaldee [unspec 15] paraphraseth thus, The word of God is not like the speeches of the sons of man; for the sons of man do say and lie. By lying is meant failing in the performance of that which is spoken, as in Habak. 2. 3. Psal. 89. 35, 36. 2 King. 4. 16. that he should repent] The like testimony Samuel beareth of God before King Saul, The strength of Israel will not lie, nor repent; for he is not a man that he should repext, 1 Sam. 15. 25. Though the Scripture speaketh sometime of God, that he repenteth, as in Amos 7. 3, 6. • er. 18. 8. yet that is spoken of him, according to our capacity, because his work is changed, when he himself continueth unchangeable, for with him is no variableness, neither shadow of turning, I am. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproof of Balak’s 〈◊〉 , who thought by his endeavours to turn God's affection from Israel, and therefore rested not in the word before revealed, but struggled against it still, as if God were false or variable. shall he not confirm it?] meaning, he will doubtless confirm and stablish it; as the Chaldee expoundeth it, he confirmeth all his words. The Greek translateth, shall he speak, and shall he not continue? that is, constantly perform it? So to confirm a thing, is by the holy Ghost expounded, to continue to do it, Gal. 3. 10. from. Deut. 27. 26.

Vers. 20. I have received to bless] understand, [unspec 20] received a commandment to bless. See the Annotations on Gen. 24. 33. and I can not reverse it] or, shall not turn it away; which the Chaldee explaineth, and I shall not turn my blessing from them. The Greek translateth, I shall bless, and shall not reverse. Here Balaam preacheth the stableness of God's love unto his people; and how all powers and potentates, all magical enchantments and divinations, and what things else soever, are not able to separate God's people from his love and blessing in Christ.

Vers. 21. He hath not beheld] or, He (that is, [unspec 21] God) be holdeth not iniquity. Here Balaam blesseth Israel the second time, pronouncing first their justification in the sight of God, even that blessedness which they have, whose iniquities are forgiven, and whose sins are covered, Rom. 4. 7. For not to behold, or see iniquity in sinful men, is (as David speaketh) to hide his face from their sins, and to blot out all their iniquities, Psal. 51. 11. the contrary whereof is, when God setteth men's iniquities before him, and to the light of his face, Psal. 90. 8. and 109. 14, 15. And this is opened by the Prophet, when the Lord saith, The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pard • m them whom I reserve, Ier. 50. 20. iniquity] this word, in Hebrew Aven, is of large signification, applied to all kind of sin, which causeth pain, sorrow, and misery; and in particular to idolatry, 1 Sam. 15. 22. and Aven is an idol, in Isaiah 66. 3. and to this the Chaldee here referreth it, saying, no servers of Idols in the house of Jacob; so doth Targum Jonathan likewise; and the old Latin version saith, There is no Idol in Jacob, meaning among the Israelites, the posterity of Jacob. But the word being more general, implieth this and all other iniquity, original or actual, all which God in mercy pardoned to his people, that it was no more seen of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word