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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.

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.

Whatsoever he showeth me, i.e. reveals to me, either by word or sign.

To an high place; or, into the plain, as that word properly signifies, for he was now in a high place, Numbers 22:4. But this is not material, it was doubtless some solitary place, where he might use some gestures and ceremonies which he would not have others see, and where he might more reasonably expect to meet with God; for both good and evil spirits most commonly appeared to persons in such places.

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.

A bullock and a ram, which I pray thee accept, and give me leave to curse thy people, as their abundant wickedness deserves.

He suggested what he should say, even those words, Numbers 23:8-10.

No text from Poole on this verse.

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.

From Aram; from Aram, Naharaim, or Mesopotamia, Deu 23:4. See Genesis 10:22. Aram lay

towards the mountains of the east: the east was infamous for charmers or soothsayers, Isaiah 2:6.

Jacob; the posterity of Jacob, i.e. Israel, as it here follows.

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.