Num. 23 Balak and Balsam sacrifice: God meets him, and he blesses Israel, Num. 23:1–10. Balak is troubled: they go to another place to curse them: they sacrifice again: Balaam consults God, who meets him, and he again blesses Israel, Num. 23:11–21.

The altars were either, 1. To Baal, in whose high places this was done and to whom alone Balak used to sacrifice. Or rather, 2. To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he doth Num. 23:4.

Balak by procuring them and Balaam by offering them; through in ancient times kings’ were priests also, and so might perform a priestly work, as this was.

By thy burnt-offering; as in God’s presence, as one that offers thyself its well as thy sacrifices to obtain his favour. I will go to some solitary and convenient place, where I may by my enchantments prevail with God to appear to me, and to answer thy and my desires in cursing this people.

God met Balaam, not to comply with Balaam’s charms, nor to gratify, but to oppose, his wicked desires, and to fierce him against his own inclination and interest to utter the following words.

He suggested what he should say, even those words, Num. 23:8–10.

He took up, to wit, into his mouth; he expressed or spoke. His parable, i.e. his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the majesty and smartness of the expressions which is usual in parables.

God hath not cursed, but blessed Israel, and therefore it is a vain and ridiculous attempt for me to curse them in spite of God.

From the top of the rocks, upon which I now stand, I see the people, according to thy desire, Num. 22:41, but cannot improve that sight to the end for which thou didst design it, to wit, to curse them.

The dust of Jacob, i.e. the numberless people of Jacob or Israel, who, according to God’s promise; Gen. 13:16, Gen. 28:14, are now become as the dust of the earth. Of the fourth part of Israel, i.e. of one of the camps of Israel; for they were divided into four camps, Num.

I speak not these words by my own choice, but by the constraint of a higher power, which I cannot resist.

He thought the sight of the people necessary both to excite Balaam’s passions, and to strengthen and direct his conjurations; but he would now have him see but a part of the people, and not all, because the sight of all of them might dismay and discourage him, and, as it did before, raise his fancy…

Zophim, a place so called from the spies and watches which were kept there. Pisgah, a high hill in the land of Moab, so called Deut. 3:27, Deut. 34:1.

To consult him, and to receive an answer from him, if peradventure those renewed sacrifices will melt him into some compliance with our desires.

See Poole “Num. 23:4”, and See Poole on “Num. 22:35”.

Rise up: this word implies, either, 1. The reverence wherewith he should hear and receive God’s message, as Eglon did, Judg. 3:20, which might have been probable, if Balak had been now sitting, as Ehud there was; but he was standing, Num. 23:15; or rather, 2.

That he should lie, i.e. break his faith and promises made to his people for their preservation and benediction. That he should repent, . e. change his counsels or purposes; which men do, either because they are not able to execute them, or because they are better informed and their minds changed…

Or, I have received a blessing, to wit, a sentence of blessing, which God hath put into my mind and mouth, and which I cannot forbear to utter. Heb. I have received to bless. The infinitive put for the noun, as is frequent.

He, i.e. God, understood Num. 23:20, and expressed Num. 23:19, hath not or doth not behold or see iniquity or perverseness, i.e. any sin, in Jacob or Israel; which cannot be meant of a simple seeing or knowing of him, for so God did see and observe, yea, and chastise their sins, as is manifest, Ex.

God brought them out of Egypt, to wit, by a strong hand, and in spite of all their enemies, and therefore it is in vain to seek or hope to overcome them. He; either, 1. God, last mentioned. But so the comparison is mean and unbecoming. Or rather, 2.

I find by experience and serious consideration that all mine and thine endeavours to enchant Israel are in vain, being frustrated by their omnipotent God. I can do thee no service by my art against them. According to this time; not only in succeeding times and ages, of which he speaks, Num.

As a lion rouseth up himself to fight, or to go out to the prey; so shall Israel stir up themselves to warlike attempts against all their enemies, as occasion shall offer itself. He shall not lie down, i.e. not rest or cease from fighting and pursuing.

Peor, a high place called Beth-peor, Deut. 3:29, i.e. the house or temple of Peer, because there they worshipped Baal-peor.