Bible Commentaries

Being arrived at the high places of Baal, (Numbers 22:41), Balaam orders Balak to build seven altars, and prepare oxen and rams for sacrifice, Numbers 23:1, Numbers 23:2. Balaam inquires of the Lord, receives an answer, with which he returns to Balak, Numbers 23:3-10. Balak, finding that this was a prediction of the prosperity of the Israelites, is greatly troubled, Numbers 23:11. Balaam excuses himself, Numbers 23:12. He brings him to another place, where he might see only a part of Israel, and repeats his sacrifices, Numbers 23:13, Numbers 23:14. Balaam again consults the Lord, Numbers 23:15-17. Returns with his answer, and again predicts the glory of Israel, Numbers 23:18-24. Balak is angry, Numbers 23:25; and Balaam again excuses himself. Balak proposes another trial, takes him to another place, and repeats the same sacrifices, Numbers 23:26-30.

Build me here seven altars, etc. - The oxen and the rams were such as the Mosaic law had ordered to be offered to God in sacrifice; the building of seven altars was not commanded. Some think that these seven altars were built to the seven planets: this is most gratuitously said; of it there is no proof whatever; it is mere trifling, even with conjecture. As seven was a number of perfection, Balaam chose it on this occasion, because he intended to offer a grand sacrifice, and to offer a bullock and a ram upon each of the altars; the whole to be made a burnt-offering at the same time. And as he intended to offer seven bullocks and seven rams at the same time, it could not be conveniently done on one altar, therefore he ordered seven to be built. We need go no farther to find out his reasons.

Stand by thy burnt-offering - We have already seen that blessing and cursing in this way were considered as religious rites, and therefore must be always preceded by sacrifice. See this exemplified in the case of Isaac, before he blessed Jacob and Esau, Genesis 27 (note), and the notes there. The venison that was brought to Isaac, of which he did eat, was properly the preparatory sacrifice.

And he took up his parable - משלו meshalo, see on Numbers 21:27 (note). All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified, and may be considered as immediate poetic productions of the Spirit of God; for it is expressly said, Numbers 23:5, that God put the word in Balaam's mouth, and that the Spirit of God came upon him, Numbers 24:2.

How shall I curse, whom God hath not cursed? - It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God's communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavors to injure them must be in vain.

From the top of the rocks I see him - That is, from the high places of Baal where he went, Numbers 22:41, that he might the more advantageously see the whole camp of Israel.

The people shall dwell alone - They shall ever be preserved as a distinct nation. This prophecy has been literally fulfilled through a period of 3300 years to the present day. This is truly astonishing.

Let me die the death of the righteous - Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (ותהי אחריתי כמהו uthehi acharithi chamohu, And let my Posterity be like his). It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.

Thou shalt see but the utmost part of them - Balak thought that the sight of such an immense camp had intimidated Balaam, and this he might gather from what he said in the tenth verse: Who can count the dust of Jacob, etc.; he thought therefore that he might get Balaam to curse them in detached parties, till the whole camp should be devoted to destruction by successive execrations.