Calvin's Commentaries, Vol. 6: Harmony of the Law, Part IV, tr. by John King, [1847-50], at sacred-texts.com
1. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
1. Et dixit Balaam ad Balac, AEdifica mihi hic septem altaria, appara quoque mihi hic septem juvencos, et septem arietes.
2. And Balak did as Balaam had spoken: and Balak and Balaam offered on every altar a bullock and a ram.
2. Fecitque Balac quemadmodum dixerat Balaam, et obtulit Balac et Balaam juvencum et arietem in altari.
3. And Balaam said unto Balak, Stand by thy burnt-offering, and I will go; peradventure the Lord will come to meet me; and whatsoever he sheweth me I will tell thee. And he went to an high place.
3. Tunc dixit Balaam ipsi Balac, Consiste juxta holocaustum tuum, et ibo si forte occurrat Jehova obviam mihi, et quicquid ostenderit mihi narrabo tibi. Abiit itaque in excelsum.
4. And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.
4. Et occurrit Deus ipsi Balaam, dixitque illi, Septem altaria disposui, et obtuli juvencum in quolibet altari.
5. And the Lord put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.
5. Posuit autem Jehova verbum in ore Balaam, dixitque illi, Revertere ad Balac, et sic loqueris.
6. And he returned unto him, and, Io, he stood by his burnt sacrifice, he and all the princes of Moab.
6. Et reversus est ad eum, et ecce, stabat juxta holocaustum suum, ipse et omnes principes Moab.
7. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob; and come, defy Israel.
7. Assumpsitque parabolam suam, ac dixit, De Aram adduxit me Balac rex Moab, de montibus Orientis, dicendo, Veni, maledic mihi Jacob, et vent, detestare Israelem.
8. How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied?
8. Cur maledicam, et non maledixit Deus? et cur detestabor eum quem non detestatus est Jehova?
9. For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.
9. Siquidem de vertice petrarum videbo eum, et de collibus intuebor illum: ecce, populus confidenter habitabit, et inter gentes non reputabitur.
10. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!
10. Quis numerabit pulverem in Jacob, ac numerabit quartam partem Israelis? Moriatur anima mea morte rectorum, et sit novissimum meum sieut ipsius.
11. And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.
11. Tunc dixit Balac ad Balaam, Quid fecisti mihi; ut malediceres inimicis meis, sumpsi to, et ecce, benedixisti benedicendo.
12. And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth?
12. Qui respondens dixit, Nonne quod posuerit Jehova in ore meo, id observabo ad loquendum?
13. And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all; and curse me them from thence.
13. Tunc dixit ad cum Balac: Veni obsecro mecum ad alterum locum, unde videas illum (tantummodo extremum ejus vidisti, et totum ipsum non vidisti) et ei maledic mihi inde.
14. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.
14. Et tulit eum in locum sublimem, in verticem Pisgah: aedificavitque septem altaria et obtulit juvencum et arietem in altari.
15. And he said unto Balak, Stand here by thy burnt-offering, while I meet the Lord yonder.
15. Dixit autem ad Balac, Consiste hic juxta holocaustum tuum, et ego occurram illic.
16. And the Lord met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.
16. Occurtit vero Jehova ipsi Balaam, et posuit verbum in ore ejus, dixitque, Revertere ad Balac, et sic loqueris.
17. And when he came to him, behold, he stood by his burnt-offering, and the princes of Moab with him. And Balak said unto him, What hath the Lord spoken?
17. Venit itaque ad eum, et ecce, ille stabat juxta holocaustum suum, et principes Moab cum illo: cui dixit Balac, Quid loquutus est Jehova?
18. And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor.
18. Tunc assumpsit parabolam suam, et dixit, Surge Balac, et audi, ausculta verba mea, fili Sippor.
19. God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?
19. Non est homo Deus, ut mentiatur, et filius hominis, ut poeniteat eum: ipsc dixit, et non faciet? Loquutus est, et non praestabit illud?
20. Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.
20. Ecce ut benedicerem accepi: et benedixit benedictione, et non revocabo eam.
21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them.
21. Non aspexit iniquitatem in Jacob, nec vidit violentiam in Israel. Jehova Deus ejus est cum eo, et clangor regis in eo.
22. God brought them out of Egypt: he hath as it were the strength of an unicorn.
22. Deus eduxit eos ex AEgypto: sicut robur unicornis est el.
23. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!
23. Non est augurium in Jacob, nec est divinatio in Israel: secundum hoc tempus dicetur de Jacob, et Israele, Quid operatus est Deus?
24. Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.
24. En populus tanquam leo surget, et tanquam leunculus elevabitur: non accubabit donec comederit praedam, et sanguinem occisorum biberit.
25. And Balak said unto Balaam,: Neither curse them at all, nor bless them at all.
25. Dixit autem Balac ad Balaam Neque maledicas ei, neque benedicas.
26. But Balaam answered and said unto Balak, Told not I thee, saying, All that the Lord speaketh, that I must do?
26. Cui respondit Balaam, dicens; Annon dixi tibi, quicquid dixerit Jehova id faciam?
27. And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.
27. Tunc dixit Balac ad Balaam, Veni agedum, ducam te ad locum alium, si forte inde placebit Deo ut maledicas ei mihi.
28. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.
28. Sumpsit ergo Balac ipsum Balaam in verticem Peor qui respicit versus desertum (vel, Jesimon.)
29. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
29. Dixit autem Balaam ad Balac, AEdifica mihi hic septem altaria, et appara mihi hic septem juvencos, et septem arietes.
30. And Balak did as Balaam had said, and offered a bullock and a ram on every altar.
30. Fecit itaque Balac quemadmodum dixerat Balaam, et obtulit juvencum et arietem in unoquoque altari.
1. Build me here seven altars. We more positively conclude from hence that this degenerate prophet had been by no means wont to prophesy in accordance with pure revelations from God, but that the art of divination, in which he boasted, had some affinity to magical exorcisms, and was infected with many errors and deceptions. Still this did not prevent him from being sometimes a true prophet by the inspiration of God’s Spirit; because, as has been already said, whilst the world was plunged in darkness, it was God’s will that some little sparks of light should still shine, in order to render even the most ignorant inexcusable. Since, therefore, Balaam was only endowed with a special gift, he borrowed devices in various directions, which savored of nothing but the illusions of the devil, and were utterly foreign to the true and legitimate method of consulting (God.) Hence came the seven victims and the seven altars; for, although God, by consecrating the seventh day unto Himself, as also in the seven lamps, and other things, indicated that there was something of perfection in that number; nevertheless, afterwards, many strange superstitions were invented, and under this pretense Satan cunningly deluded wretched men, by persuading them that secret virtues were contained in this number seven. This frivolous subtlety prevailed also among profane writers, so that they sought the confirmation of the error throughout all nature. Thus they allege the seven planets, as many Pleiades, the Septemtriones, 153 and as many circles or zones; and again, that infants do not come into the world alive till the seventh month. Many such things they heap together in order to prove that some hidden mystery is implied in the number seven. This contagion reached the Christians also: for on this point the ancients 154 sometimes philosophize too refinedly, and have in general preferred to corrupt (Scripture) rather than not to restrict the gifts of the Spirit to this number, and to establish the sevenfold grace of the Holy Ghost. It is plain that Balaam was infected by this fanciful notion, when he endeavours to draw down God by seven altars, and twice seven sacrifices. Let us, however, learn from Balak’s prompt compliance, that the superstitious neither spare expense, nor refuse anything which is demanded by the masters of their errors. Wherefore we must beware lest we be rashly credulous; whilst at the same time we take care lest, when it is clear what we ought to do, we should be withheld by discreditable supineness, when unbelievers hasten so eagerly and speedily to their own destruction.
3. And Balaam said unto Balak. In this respect, also, he imitates the true servants of God: for he seeks retirement, because God has almost always appeared unto His servants when they have been separated from the company of men. You would say that he was another Moses, when he exhorts the king to persevering prayer, and, in order that he may be more earnest in supplication, bids him remain perfectly still by the altars. Meanwhile he withdraws himself from the crowd, and the eyes of the witnesses, so that he may be more ready to receive the revelation. Since, however, there was no sincerity in him, we may probably conclude, that in vain ostentation he imitated the servants of God, that, like one of God’s councillors, he might bring forth the secrets from the shrines of heaven. I know not why some render the word שפי, shephi, alone, others, sad; 155 it is more suitable to take it for a high place; which other similar passages confirm. The impostor, therefore, retired into a higher place, or summit, in order that he might come forth from thence more surely established as a prophet by his familiar intercourse with God.
4. And God met Balaam. It is wonderful that God should have determined to have anything in common with the pollutions of Balaam; since there is no communion between light and darkness, and He detests all association with demons; but, however hateful to God the impiety of Balaam was, this did not prevent Him from making use of him in this particular act. This meeting him, then, was by no means a proof of His favor, as if he approved of the seven altars, and sanctioned these superstitions; but as He well knows how to apply corrupt instruments to His use, so by the mouth of this false prophet, He promulgated the covenant, which He had made with Abraham, to foreign and heathen nations.
In truth, he boasts of his seven altars, as if he had duly propitiated God. Thus do hypocrites arrogantly trust that they deserve well of God, when they do but provoke His anger. God, however, passes over this corrupt worship, and proceeds with what He had determined; for He sends Balaam to be a proclaimer and witness of the sureness of His grace towards His chosen people. He supplies, indeed, His servants with what they speak, and controls their tongues; for neither would they be sufficient to think anything, unless the ability were bestowed by Him; and no one can say that Jesus is the Lord, but by the Holy Ghost. Still the holy Prophets were in suchwise organs of the Spirit, that they gave forth from the heart the treasures which God had deposited with them. In this view, Jeremiah says that he “did eat the words of God,” (Jer 15:16;) and Ezekiel, that he ate the roll on which his prophecies were written. (Eze 3:1.) For we must not conceive an inspiration (ἐνθουσιασμὸς) such as that by which the heathens supposed their diviners to be carried away, so that the heavenly afflatus transported them, or threw them into ecstasies; but rather did that take place in them, which David declares of himself: “I believed, therefore have I spoken,” (Ps 116:10:) and God illuminated their senses before He guided their tongues. The case of Balaam was different, whose mind was alienated while he delivered the words which were put into his mouth. 156
7. And he took up his parable and said. The word משל, mashal, signifies all weighty and notable sayings, especially when expressed in exalted language. The meaning, therefore, is, that Balaam began to speak eloquently, and in no ordinary strain. Nor can it be doubted but that he aroused Balak’s attention by this grandeur of language through God’s secret influence; that the wretched man might acknowledge that Balaam now spoke in no mortal fashion, but that there was something of divine inspiration in his words, so that his mind might be the more deeply affected by the revelation. The sum of what he said was to this effect, that there was not merely perversity and folly in Balak’s design to curse the people, but that whatever he attempted would be vain and useless, since he was fighting against God. At the same time, he renounces for himself that power, which Balak was persuaded that he eminently possessed: for Moses has already recorded the words of Balak before spoken, “I know that he whom thou cursest is cursed,” as if the power of God were transferred to him, so that he might exercise it according to his will. But what was this, but to depose God from His supremacy? Consequently this abominable imagination is refuted by the mouth of Balaam, when he attributes the right of blessing to God alone. “How (he says) should I curse except according to God’s command?” not that God always restrains the wicked from declaring what is opposed to His truth: for we know that they often prate at random, vomit forth their blasphemies by the mouthful, obscure the light by their falsehoods, and endeavor, as far as in them lies, to overthrow the faithfulness of God. But inasmuch as Balaam was compelled to play a different part, viz., to proclaim the revelation suggested to him by God, he confesses that his tongue was tied, so that he could not utter a single syllable against God’s command.
Since mention is made of Syria, some have supposed that Balaam was fetched from Mesopotamia; and some color was given to this mistake, because the art of divination had its rise amongst the Chaldeans. But, as has been said before, it is not credible that the fame of the man should have extended so far; and again, in the short time during which the people remained there, how could an embassy have been twice sent to a distant country? for they would have occupied at least six months. Besides, we shall soon see that he was slain among the Midianites. But it is very probable that the country was included under the name of Aram or Syria, which even profane authors describe as contiguous to Arabia, towards the Red Sea. Now, since, in reference to the land of Moab, Midian was to the eastward, and, moreover, was high and mountainous, it is rightly added that he was called “from the mountains of the east;” and thus does he designate a place well known to the Moabites, on account of its neighborhood to them.
9 For from the top of the rocks I see him. Unless I am mistaken, the meaning is that, although he only beheld the people from afar, so that he could not accurately perceive their power from so high and distant a spot, still they portended to him something great and formidable. A closer view generally intimidates men; besides, a body of twenty thousand men then dazzles our sight, as if the number were five times as great: whilst the real extent of a thing is also more accurately ascertained. But Balaam declares, in the spirit of prophecy, that he sees far more in the people of God than their distance from him would allow; for, posted as he was on a high eminence, he would have only belleld them as dwarfs with the ordinary vision of men. He says, that “the people shall dwell alone,” as being by no means in want of external support: for לבדד, lebadad, is equivalent to solitarily or separately. It is said of the people, therefore, that they shall dwell in such a manner as to be content with their own condition, neither desiring the wealth or power of others, nor seeking their aid. The fact that the people had recourse at one time to the Egyptians, at another to the Assyrians, and entangled themselves in improper alliances, is not repugnant to this prophecy, in which the question is not as to the virtue of the people, but only as to the blessing of God, which is again celebrated in the same words in De 33:28
What follows, that “they shall not be reckoned among the nations,” must not be understood in depreciation of them, as if it were said that they should be of no credit or position; but the elect people is exalted above all others in dignity and excellence, as though he had said that there should be no nation under heaven equal to or comparable with them. And, although there were other kingdoms more illustrious for the flourishing condition of their people, and superior both in the number of their inhabitants, and in all kinds of prosperity, still this people never forfeited their pre-eminence, since they were distinguished, not so much by wealth and external endowments, as by the adoption of God. Thus, Mount Sion is called noble above all other mountains, because God had there chosen to make His abode. Others explain it that the people should be alone, so as not to be brought into comparison with the Gentiles, inasmuch as its religion should be separate from the whole world, and unmingled with heathen corruptions. The exposition which I have given is, however, more simple.
10. Who can count the dust of Jacob? Hence it is plain that what Balaam was to say was suggested to him by God, since he quotes the words of God’s solemn promise, wherein the seed of Abraham is compared to the dust of the earth. Still, we must bear in mind what I have just adverted to, that, although that multitude was reduced to a small number by the sin of the people, nevertheless this was not declared in vain, inasmuch as that little body at length expanded itself so as to fill the whole world. Speaking by hyperbole, then, he says that their offspring would be infinite, since the fourth part will be almost innumerable. His aspiration at the conclusion is more emphatic than a simple affirmation. “I would (he says) that I might share with them their last end!” 157 For, in the first place, every one longs for what is most for his good; and again, Balaam confesses himself unworthy to be reckoned among the elect people of God. Hence it might be easily inferred how foolishly Balak trusted to his curse. Further, in these words he refers to everlasting felicity; as much as to say that (Israel) would be blessed in death as in life. At the same time he is a witness to our future immortality; not that he had reflected in himself wherefore the death of the righteous would be desirable, but God extorted this confession from an unholy man, so that, either unwillingly or thoughtlessly, he exclaimed that God so persevered in the extension of His paternal favor towards His people, that He did not cease to be gracious to them even in their death. Hence it follows, that the grace of God extends beyond the bounds of this perishing life. Wherefore this declaration contains a remarkable testimony to our future immortality. For although Balaam, perhaps, did not thoroughly consider what he desired, still, there is no doubt but that he truly professed that he wished it for himself. Nevertheless, as hypocrites are wont to do, he did but conceive an evanescent wish, for it was in no real seriousness that he sought what he was convinced was best. 158
The Israelites are called righteous (recti,) as also in other places, not on account of their own righteousness, but in accordance with God’s good pleasure, who had deigned to separate them from the unclean nations.
11. And Balak said unto Balaam. The proud man again reproaches the false prophet, as if he had fairly purchased of him the right of prophecy. 159 Behold how the reprobate seek God by crooked paths, and desire to have nothing to do with Him, unless He yields to their improper wishes — in a word, unless they render Him submissive to them. Balaam, therefore, is compelled to repress this stupid arrogance, by pleading God’s command, and declaring that nothing more was allowed him than to announce what God prescribed. But we must remember that this was only spoken in reference to a particular act, when, as far as his words went, he acted the part of a true prophet, although his feelings were altogether on the other side.
13. And Balac said unto him. Balak did, as almost all superstitious persons usually do; for, because with them nothing is certain or established, they are carried about from one speculation to another, and try now this and now that expedient. But especially do they imagine that there is some magical power in the sight, as if the eyes contributed partly to the efficacy of their incantations. It appears from profane writers that this was formerly a commonly received opinion, that the gaze of the enchanter had much effect upon his art. Balak, therefore, removes his sorcerer to another place, that there he might the better exercise his divinations. There is some ambiguity in the words. Some render them thus, “Come to another place, that thou mayest see from thence, 160 mayest see a part, and not the whole,” as if Balak feared that the multitude itself frightened Balaam, or diminished the power of his incantations. Their opinion, however, is the more probable, who take the verb see, where it is used the second time, in the perfect tense, so that the sense is, “Come to a place where thou mayest behold them; for as yet thou hast not seen the whole, but only a part;” for we know how common a thing with the Hebrews is such an employment of one tense for another. With respect to the place to which Balaam was taken, it little matters whether we believe שדה צפים, sedeh tzophim and פסגה pis’gah, to be nouns proper or appellative, since it is sufficiently clear that, if they were given to the place, it was on account of its position; for it is very likely that there was a level place upon the hill, which might justly be called “The hill of the spies.”
17. And when he came to him. Balak inquires what God had answered, although he had rejected the previous revelation. Thus do hypocrites profess anxious solicitude in inquiring the will of God, whilst the knowledge of it is intolerable to them. Therefore their extreme earnestness in inquiry is nothing but mere dissimulation. Besides, Balak hunts, as it were, for the answer of God by a distant divination, whereas a testimony to God’s will was all the time engraven upon his heart. But this is the just punishment of perverse curiosity, when the wicked endeavor to impose a law upon God, that he may submit to their wishes. Balak omits nothing in regard to outward ceremonies; he humbly attends upon the altars for the purpose of propitiating God; but in the meantime he would have Him obedient to himself, and cannot endure to listen to Him, unless He speaks to him in flattering and deceptive terms.
18. And he took up his parable and said. We have already explained the meaning of this expression, namely, to make use of glowing and elevated language, in order the more to awaken the attention of the hearer. The same also is the object of the preface, “Rise up, Balak, and hear; hearken unto me, thou son of Zippor;” for such repetitions are mostly emphatic, and indicate something uncommon.
When he declares that “God cannot lie, because he is not like men,” it is a severe kind of censure, as much as to say, “Would you make God a liar?“ for it became requisite that the frantic eagerness of Balak should be repressed, and prevented from proceeding any further. Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God’s promises in our own scale? In order, therefore, that we may learn to lift up our minds above the world, whenever the faithfulness and certainty of God’s word are in question, it is well for us to reflect how great the distance is between ourselves and God. Men are wont to lie, because they are fickle and changeable in their plans, or because sometimes they are unable to aceomplish what they have promised; but change of purpose arises either from levity or bad faith, or because we repent of what we have spoken foolishly and inconsiderately. But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything, nor, as James says, is there with Him any “shadow of turning.” (Jas 1:7.) We now understand to what this dissimilitude between God and men refers, namely, that we should not travesty God according to our own notions, but, in our consideration of His nature, should remember that he is liable to no changes, since He is far above all heavens. As to the meaning of the repentance of God, of which mention is often made, let my readers seek it elsewhere in its proper place. We must, however, at the same time, observe the application of the lesson; for the words “God is true,” would have no efficacy in themselves, unless they are applied to their appropriate use, i.e., that we should with unhesitating faith acquiesce in His promises, and seriously tremble at His threats. For with the same object it is said that the word of God is pure and perfect, and is compared with gold refined seven times in the fire; and this also is the tendency of the conclusion, which is presently added: “Shall He not fulfill what He has spoken?” Balak desired to have the people cursed, whom God had adopted: Balaam declares that this is impossible, because God is unchangeable in that which he has decreed. In a word, he teaches us the same truth as Paul does, that the election of his people is “without repentance,” because it is founded on the gratuitous liberality of God. (Ro 11:29.) If, then, this saying was extorted from the hireling false prophet, how inexcusable will be our stupidity, if our minds vary and waver in embracing God’s word, as if He Himself were variable.
20. Behold I have received commandment to bless. He signifies that a command to bless had been given him, antl a positive law laid down for him. For, as has been said, he was not free and independent in this matter; but God had bound him to exercise the prophetic office, even against his own will. Hence he declares that it is not in his power to alter the revelation, of which he is the minister and witness. But there is a remarkable expression introduced in the midst of his declaration, viz., that God himself had blessed; whereby he intimates that the lot of men, whether adverse or prosperous, depends on the authority of God alone; and that no other commission is given to the prophets, except to promulgate what God has appointed; as if he had said, It belongs to God alone to decree what the condition of men is to be; He has chosen me to proclaim His blessing; it is not in my power either to reverse or withdraw it. Now, since Balaam here sustains the character of a true Prophet, we may gather from his words that no other power of binding or loosing is given to the ministers of the Word, except that they should faithfully bring forward what they may have received from God.
21. He hath not beheld iniquity in Jacob. Some understand by און, aven, עמל, gnamal, idols, 161 which bring nothing but deadly labor and trouble to their worshippers; as if it were said that Israel was pure and untainted by such offenses, in that they duly served the one true God. But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? For, although the golden calf was only made on one occasion, still their manifold and almost constant rebellions were such as to forbid these wicked and perverse men from being thus absolved. Since, however, these two words in connection signify all sorts of iniquities, which tend to men’s hurt, or to the infliction of harm and loss, a more proper meaning will be, that such iniquity is not seen in Jacob as to include him with the nations that are given to violence and crime. Nevertheless, even if we take it thus, the former question still arises; for we know that the Israelites were scarcely better than the worst of mankind. Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy — that it is not here declared what they were, but only God’s grace is magnified, who deigned to exalt them as a holy nation. In this way Jerusalem was the holy city and the royal abode of God, though it was a den of thieves. On this ground Paul says that the children of Abraham were “holy branches,” (Ro 11:16,) because they sprang from a holy root. In the same sense they are everywhere called God’s Children, however degenerate they might be. God, therefore, is said to have seen no iniquity in them, with reference to His adoption; not that they were worthy of such exalted praise, as if a distinction were drawn between them and the other nations — not on account of their deserts, but from the mere good pleasure of God. Thus Paul elsewhere, after he has compared them with the Gentiles, and has shewn that they are their superiors in no respect, at length adds, “What advantage then hath the Jew? or what profit is there of circumcision? Much (he says) every way; “and adduces a mark of distinction which does not proceed from themselves, 162 (Ro 3:1.) In a word, because it had pleased God to choose that people, He rather manifested His love towards Himself and His own grace, than towards their life and conduct.
Others take this passage otherwise, viz., that God did not behold iniquity, nor see perverseness in Jacob, because He was not willing that he should be unrighteously grieved or afflicted; as if it were said, If any one should wish unjustly to injure this people, God will permit no violence or injustice to be done to them, but will rather defend them as their shield. But if this sense be preferred, I should rather be disposed to take the vero indefinitely, as if it were said, Perverseness shall not be seen in Jacob; for when the Hebrews use the verb without a nominative, they extend the matter in question into a general proposition, and then the verb in the active voice may be suitably resolved into the passive. And thus the context will run better, since it is added immediately afterwards, “The Lord his God is with him,” whereby the reason seems to be given why perverseness (molestia) should not be seen against Jacob, viz., because God would be at hand to render him aid. For we know that His infinite power suffices to defend the safety of His Church, so that not even the gates of hell should prevail against it.
What follows directly afterwards, “The shout or the rejoicing of a king is among them,” I understand to be that God will always give them cause for triumph; for the word which the old interpreter elsewhere renders rejoicing (jubilationem,) seems here to be used for songs of rejoicing; but, since it also signifies the sound of a trumpet, it will not be inappropriate to take it as that the people shall be terrible to their enemies, because they shall boldly rush forward, or go down to the battle, as if God sounded the trumpet.
22. God brouqht them out of Egypt. He assigns a reason for their constant success, i.e., because God has once redeemed this people, He will not forsake the work which He has begun. The argument is drawn from the continued course of God’s blessings; for, since they flow from an inexhaustible fountain, their progress is incessant. This, however, specially refers to the state of the Church, for He will never cease to be gracious to His children, until He has led them to the very end of their course. Rightly, therefore, does Balaam conclude that, because God has once redeemed His people, He will be the perpetual guardian of their welfare. He afterwards teaches that the power wherewith God defends His people shall be invincible, for this is the meaning of the similitude of the unicorn.
23. Surely there is no enchantment. This passage is commonly expounded as an encomium on the people, because they are not given to enchantments and magical superstitions, as God also had strictly enjoined upon them in His law that they should not pollute themselves by such defilements. Others thus explain it, The Israelites shall not want enchanters, because by the Urim and Thummim, or by the Prophets, God would reveal to them whatever should be profitable for them. Their opinion is more correct who thus interpret it, No enchantment and no divination avails against the Israelites. Let us now proceed to explain this more clearly. Balaam, in my judgment, confesses that there is no room for His enchantments, or that his customary arts fail him now, because their efficacy and power cannot affect the Israelites. And this confession harmonizes with the words of Pharaoh’s magicians, when they said, “This is the finger of God,” (Ex 8:19;) after they had pertinaciously contended, until God compelled them to yield. Thus now Balaam declares that the elect people were defended from on high, so that his divinations were ineffectual, and his enchantments vain.
The other clause of the verse appears to me to be simply to this effect, that God would henceforth perform mighty works for the defense of His people which should be related with admiration. The translation which some give is constrained and far-fetched, “As at this time it shall be said, What has God wrought in Israel?” for Balaam rather would say, that great should be the progress of God’s grace, the beginnings only of which then appeared; and in short, he declares that henceforth memorable should be the performances of God in behalf of His people, which should supply abundant subjects for history.
24. Behold, the people shall rise up as a great lion. This comparison is not in every respect accurate; for it does not signify that the Israelites should be cruel or rapacious, but merely bold and strong, and prompt in their resistance if any should provoke them. In the next chapter, it will occur again with a slight change in the words. What Balaam here predicates generally of the whole people, is applied in the blessings of Jacob to the tribe of Judah alone, (Ge 49:9,) because it especially excelled in bravery. The sum is, that however the people of Israel might be attacked on every side, it should be endued with invincible fortitude, to overcome all assaults, or to repel them vigorously. Let us, finally, remember that this courage, wherewith Israel was to defend itself against all its enemies, was counted amongst the gifts of God; as: if Balaam had said that they should be preserved by the help of God.
25. And Balak said unto Balaam. Here we may behold as in a mirror how wretchedly unbelievers are driven to and fro, so as to alternate between vain hopes and fears, though by their changes of purpose they are still brought back to the same errors, as if their blind passion led them through a labyrinth. When Balak sees that he is deceived in his opinion, he seeks at least that the hireling prophet should neither profit nor injure. This, however, is exactly as if he would have God to lie idle; but presently he recovers his spirits, and endeavors to repurchase the curse, which in his penitence he had abandoned. For this cause he drags Balaam to another place, although he had already discovered that this was in vain. But thus pertinaciously do unbelievers prosecute their wicked efforts: whilst, at the same time, the disquietude which agitates them with doubts is the just reward of their temerity.
26. But Balaam answered and said. The mercenary prophet here confesses that he has no more power of himself to be silent than to speak. Nor is there any doubt but that he would excuse himself with servility to the proud king, to whom he would willingly have sold himself; as if, in his desire to avert the odium and blame from himself, he would state that he was carried away against his will by the Divine afflatus. At the same time he throws back the blame on Balak himself, who, though warned in time, had still foolishly sent to fetch him. The rest I have already expounded.
“The seven stars, or Charles’s wain.” — Ainsworth. “Sed ego quidem cum L. Aelio, et M. Varrone sentio, qui triones rustico certo vocabulo boves appellatos scribunt, quasi quosdam terriones, hoc est, arandae colendaeque terrae idoneos. Itaque hoc sidus, quod a figura posituraque ipsa, quia simile plaustro videtur, antiqui Graecorum, αμαξαν dixerunt, nostri quoque veteres a bubus junctis septemtriones appellarunt; id est, a septem stellis, ex quibus quasi juncti triones figurantur.” — A. Gell. 2:21.
A.V. “an high place.” Margin, “he went solitary.” “Onkelos explains the word שפי as יחידי alone; but Kimchi interprets it as גכוח a high place. Rabbi Jehuda expounds is it as נשבר affected with grief; etc.” — S.M. There is a curious error in the Fr., evidently arising from its dictation to an amanuensis, “le mot que j’ay translate Amen,” i.e., “a mont,” as it stands in the Fr. Text.
Addition in Fr.; “comme une pie en cage, ainsi qu’on dit;” like pie in a cage, as they say.
Corn. a Lapide has a curious note on “the death of the righteous,” contrasting the happy deaths of some, whom he deemed righteous, with those of others, whom he counted enemies of the Church. Amongst the latter he refers to Calvin himself. “Calvin, excruciated, according to Beza, by divers diseases, was in addition preyed upon by lice, as Jerome Bolsec, a physician of Lyons, and formerly his disciple, reports in his Life, ch. 22. Hence observe, that those who persecute the Church, were, by God’s just judgment, eaten by worms. Such was the case with Huneric, Herod, Antiochus, the emperors Maximinianus and Arnulphus, and Calvin.”
“Qu’il desireroit d’estre en pare’le condition avecques le peuple d’Israel;” that he desired to be in a like condition with the people of Israel. — Fr.
L’authorite de le faire parler comme il veudroit;” the authority to make him speak whatever he chose. — Fr
So A. V., after the LXX. and V. Marckius comes to the conclusion that there is no sufficient reason for C.’s proposed alteration of the Hebrew tense, in the latter clauses of the verse; for he thinks that Balaam’s expression in Nu 23:9, “For from the top of the rocks I see him, and from the hills I behold him,” is rather to be understood of a more complete, than of an obscurer view.
So the V., “Non est idolum in Jacob, nec videtur simulachrum in Israel.”
i.e., “That unto them were committed the oracles of God.”