Commentari biblici

Balak and Balsam sacrifice: God meets him, and he blesses Israel, Numbers 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, Numbers 23:11-21. They go to a third place, and sacrifice again, Numbers 23:27-30.

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 Numbers 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. And therefore when Balaam lost his design this way he tried it another way with greater success, but still used to the same method, in provoking their own God to destroy the Israelites, Num 25. But though he direct his sacrifices to the right object, he chooseth a wrong place, and, to comply with Balak’s desire, makes use of the high places of Baal for this end, and mingles his own superstitions with the worship of God, in erecting divers altars, according to the manner of heathens and idolators, 2 Kings 18:22 Isaiah 17:8 Jeremiah 11:13 Hosea 8:11 10:1 12:11; whereas God appointed and holy men used but one altar, though many sacrifices were to be offered upon it, Genesis 8:20 Exodus 17:15 24:4. Seven was the solemn and usual number in sacrifices, 1 Chronicles 15:26 2 Chronicles 29:21 Job 42:8.

Chapter 23:1. - Build me here seven altars. According to the common opinion of the heathen, it was necessary to propitiate with sacrifices the God with whom they had to do, and if possible to secure his favourable consideration on their side. The number seven was especially connected with the revelation of the tree God, the Creator of the world, and was probably observed here for this reason. The sacrifices were offered no doubt to Jehovah.

XXIII.

(1) Build me here seven altars.—The patriarchs of old, as their pious descendants after the giving of the Law, never erected more than one altar in one place. A plurality of altars was the badge of idolatry. Hengsten-berg adduces several instances in proof that the ancients were accustomed to have recourse to sacrifice and conjuration in order to avert calamity and produce prosperity. (History of Balaam and his Prophecies, p. 392.) The number seven was regarded as significant among the Greeks and Romans, as well as among the Israelites.

1–6. Balaam demanded a seven-fold sacrifice, in order to propitiate God, that He might be willing to give His prophet a message. Balak complied with the request, hoping that the message might be a curse.

Numbers 23:1. Build me seven altars — To the true God, otherwise he would not have mentioned it to God as an argument why he should grant his requests, as he does, Numbers 23:4. And though Balak was averse from God and his worship, yet he would be easily overruled by Balaam, who doubtless told him that it was in vain to make an address to any other than the God of Israel, who alone was able either to bless or curse them, as he pleased. Seven — This being the usual number in the more solemn and important sacrifices, even among those worshippers of the true God who were not of the seed of Abraham, nor favoured with a written revelation, Job 42:8. Perhaps it was intended to show that they worshipped Him who had in a manner consecrated the number seven, by ceasing from his works of creation on the seventh day. It may not be improper to notice here how much the number seven is regarded in the sacred writings. The blood of atonement was to be sprinkled seven times before the mercy-seat, Leviticus 16:14; the consecrating oil was to be sprinkled seven times upon the altar, Leviticus 8:11; the leper was to be sprinkled seven times, and seven days were appointed for his cleansing, Leviticus 14:7-9; seven days were to be employed in consecrating the priests, (Leviticus 8:35,) and for purifying the unclean, Leviticus 12:2; Numbers 19:19; seven times Naaman washed in Jordan, 2 Kings 5:10; 2 Kings 5:14; seven days Jericho was besieged, and seven priests with seven trumpets blew, and the walls fell down, Joshua 6.; seven priests blew trumpets before the ark when David brought it home, 1 Chronicles 15:24; every seventh day was a sabbath; the seventh year a year of rest; and seven times seven years brought the jubilee. The principal events that should befall the world and the church, from the time of the banishment of St. John to the isle of Patmos, in the reign of Domitian, (A.D. 96,) to the consummation of all things, are comprehended in that wonderful book of prophecy termed the Revelation, by St. John, under the emblems of seven seals of a book opened, seven trumpets sounded by seven angels, and seven vials poured out also by seven angels. Now what more solid reason can be assigned for this peculiar regard shown by God himself to the number seven, than that it was intended to hold him forth to mankind as that Jehovah who had created the world in six days, and by resting on the seventh, had consecrated that number, and rendered it in some sense sacred to all nations and ages?

Numbers 23:1. Build me here seven altars, &c.— That is, say some, in honour of that God who had consecrated the number seven by ceasing from his works of creation on the seventh day. That Balaam sacrificed to Jehovah, the true God, there can be no question; but Psalmanazar's reasons why he erected seven altars seem the most probable. He observes, that the kind and number of victims here mentioned is not only enjoined by the Mosaic law upon various occasions, but also to Job's three friends, by way of atonement for their trespass. Job 42:8. But as to this number of altars, we no where read of any such, nor indeed of any more than one at a time, either under the patriarchal or Mosaic dispensation. A greater number was not compatible with the notion of one Supreme Being, whom Balaam professed to worship; but if he reared them to seven planets, which were esteemed the greatest and most powerful of all the subordinate deities, as we have great reason to suppose he did, because that kind of theology had been some time in vogue in Egypt, and spread itself in all those parts;—then it is plain, that he applied to them in that manner only as to the most powerful mediators, to render a Supreme Deity propitious to his wishes. See on the foregoing chapter, Second Principle, page 576. What makes this interpretation the more probable, is, that upon his meeting with God at the conclusion of the first of those grand ceremonies, he addresses him in these terms, I have prepared seven altars, and offered upon each of them a bullock and a ram, Num 23:4 but does not in either part mention the word to thee, as He would of course have done, had these altars been designedly reared, or the victims been offered to him; so that he means no more, according to the theology then reigning, than this: "I have invoked, by the usual rites, the seven planets, or inferior deities, to whom thou hast committed the government of the world, to interpose their mediation with thee, on the behalf of Moab and Midian." What confirms this interpretation the more, is, that after Balaam has declared the tenor of the divine answer, in terms the most opposite to Balak's wishes, that monarch does not desire him to apply himself to some other inferior deities, there being little reason to hope that these should prove more successful than the former; but only desires him to repeat the same sacrifices to them from some other eminence, (Numbers 23:13.) which might prove more favourable than this: to which we may add, that the last two trials are performed at the desire of, and in compliance with, the superstitious king, and not by the prophet's advice or choice, who could not but certainly conclude, from the express tenor of the first divine answer, the impossibility of obtaining a reversion of it. However, as this worship and invocation of the planets was one of the main branches of heathen idolatry, against which God had so solemnly declared his displeasure, and done so many wonders both in Egypt and other places to extirpate it out of the minds of those infatuated nations, we may reasonably rank it among the unlawful means which Balaam made use of upon this occasion, and which Moses mentions under the name of divinations, or enchantments. See chap. Numbers 24:1. Others he might, and probably did use, which Moses has given us no further account of, than where he tells us, that when Balaam found, at the third trial, that God was determined to bless Israel, he went not as at other times to seek for them; but set his face towards the wilderness: i.e. towards the Israelitish host; and, having received the divine impulse, delivered his third blessing on them, in more emphatical and magnificent terms than he had done at the two former; till Balak, quite out of patience at his expressing himself in so high and extraordinary a manner, at once silenced and dismissed him with contempt and disgrace; ch. Numbers 24:10.

Numbers 23:2. Balak and Balaam offered on every altar— Kings in ancient times were priests also, whereof we have a striking example in Melchisedeck; see Genesis 14:18. So that Balak might be priest of the Moabites as well as king, and thus officiate with Balaam in the sacerdotal functions; though some have thought that he did no more than barely present the sacrifices to be offered by Balaam for him and his people.

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And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.

Build me here seven altars. — Here, in Baal’s high places. Numbers 22:41 A sinful mixture, such as was that of those mongrels 2 Kings 17:28-29 and their natural nephews, the Samaritans, John 4:5 Ambidexters in their religion, which being grosser at first, was afterward refined by Manasseh a Jewish priest - such another as Balaam - that in Alexander’s time made a defection to them, and brought many Jews with him. Of Constantinus Copronymus it is said, how truly I know not, that he was neither Jew, heathen, nor Christian, sed colluviem quandam impietatis, but a hodge podge of wickedness. And of Redwald, king of the East Saxons, the first that was baptized, Camden reports, that he had in the same Church one altar for Christian religion and another for sacrificing to devils. And a loaf of the same leaven was that resolute Rufus, that painted God on the one side of his shield, and the devil on the other, with this desperate inscription, In utrumque paratus, Ready for either, catch as catch may.

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Balaam Constrained to Bless Israel; The Blessing Pronounced on Israel (1452 BC)

¹ And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.
² And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.
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 showeth me I will tell thee. And he went to an high place.
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.
⁵ And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.
⁶ And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of 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.
⁸ How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?
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.
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!
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.
¹² And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth?

Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen—Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Ho 8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pr 21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.

II. The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, De 23:5.

1. God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Nu 23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Nu 23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Nu 24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Nu 23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of God and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet, (1.) He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Lu 18:11,12. (2.) He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa 66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Nu 23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Ps 12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Ps 64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.

2. Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Nu 23:6), closely attending it, and earnestly expecting the success. Those that would have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Nu 23:7. He pronounces Israel safe and happy, and so blesses them.

(1.) He pronounces them safe, and out of the reach of his envenomed darts. [1.] He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Nu 23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel. [2.] He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish: How shall I curse those whom God has not cursed? Nu 23:8. Not that therefore he would not do it, but therefore he could not do it. This is a fair confession, First, Of the weakness and impotency of his own magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Le 19:31), and this providence gave them a reason for that law, by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so, here, the great conjurer of the east. See Isa 47:12-14. Secondly, It is a confession of the sovereignty and dominion of the divine power. He owns that he could do no more than God would suffer him to do, for God could overrule all his purposes, and turn his counsels headlong. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's Israel are owned and blessed of him. He has not cursed them, for they are delivered from the curse of the law; he has not defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's people may prevail far against them, yet they cannot curse them; that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God, Ro 8:39.

(2.) He pronounces them happy in three things:—

[1.] Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Nu 23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Ps 106:35. Note, It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God, and set apart for him.

[2.] Happy in their numbers, not so few and despicable as they were represented to him, but an innumerable company, which made them both honourable and formidable (Nu 23:10): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Nu 22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Nu 22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about his curses with the more keenness and rage; but it proved quite contrary: instead of being angry at their numbers, he admired them. The better acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, the people of Jacob, concerning whom it was foretold that they should be as the dust for number, Ge 28:14. Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are so, and they will appear to be so when they shall all be gathered together unto him in the great day, Re 7:9.

[3.] Happy in their end: Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces the righteous truly blessed, not only while they live, but when they die, which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only, "When I do die, let me die the death of the righteous;" but, "I could even now be willing to die, on condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,

III. We are told, 1. How Balak fretted at it, Nu 23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice. 2. How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Nu 23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.