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In this chapter we have Balak and Balaam busy at work to do Israel a mischief, and, for ought that appears, neither Moses nor the elders of Israel know any thing of the matter, nor are in a capacity to break the snare; but God, who keeps Israel, and neither slumbers nor sleeps, baffles the attempt, without any intercession or contrivance of theirs. Here is, I. The first attempt to curse Israel. 1. The preparation made for it by sacrifice, Nu 23:1-3. 2. The contrary instruction God gave Balaam, Nu 23:4,5. 3. The blessing Balaam was compelled to pronounce upon Israel, instead of a curse, Nu 23:7-10. 4. The great disappointment of Balak, Nu 23:11,12. II. The second attempt, in the same manner made, and in the same manner frustrated, Nu 23:13-26. III. Preparations made for a third attempt (Nu 23:27-30), the issue of which we have in the next chapter.
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Balaam Constrained to Bless Israel; The Blessing Pronounced on Israel (1452 BC)
繁體中文
巴蘭被迫祝福以色列；以色列所蒙的祝福宣告（主前 1452 年）
¹ 巴蘭對巴勒說：「你在這裏為我築七座壇，為我預備七隻公牛、七隻公綿羊。」 ² 巴勒就照巴蘭的話行；巴勒和巴蘭在每座壇上獻一隻公牛、一隻公綿羊。 ³ 巴蘭對巴勒說：「你站在你的燔祭旁邊，我要往前去，或者耶和華會來迎見我；他指示我甚麼，我必告訴你。」於是巴蘭上到一個高處。 ⁴ 神迎見巴蘭；巴蘭對他說：「我已預備了七座壇，在每座壇上獻了一隻公牛、一隻公綿羊。」 ⁵ 耶和華將話傳給巴蘭的口，又說：「你回到巴勒那裏，要如此說話。」 ⁶ 他就回到巴勒那裏，見巴勒和摩押的眾首領都站在燔祭旁邊。 ⁷ 巴蘭便提起詩歌說：巴勒把我從亞蘭領來，摩押王把我從東邊的山領來，說：來啊，為我咒詛雅各；來啊，怒罵以色列。 ⁸ 神沒有咒詛的，我焉能咒詛？耶和華沒有怒罵的，我焉能怒罵？ ⁹ 我從高峰看他，從小山望他：這是獨居的民，不列在萬國中。 ¹⁰ 誰能數點雅各的塵土？誰能計算以色列的四分之一？我願如義人之死而死，我願如義人之終而終！ ¹¹ 巴勒對巴蘭說：「你向我做的是甚麼事呢？我領你來咒詛我的仇敵，不料，你竟為他們祝福。」 ¹² 巴蘭回答說：「耶和華傳給我甚麼，我怎能不謹慎說呢？」
此處有：一、為咒詛以色列所作的隆重預備。他們所圖謀的，是要使以色列的神離棄他們——或站在摩押一邊，或保持中立。哦，迷信的愚昧！竟妄想神會任人差遣！巴蘭和巴勒想要用未經授權、未經設立的祭壇和祭物來賄賂他，彷彿他會「吃公牛的肉、喝公山羊的血」一般。以為這些能討神喜悅、贏得他的恩寵——而其中既無信心的操練、也無順服的操練——這是何等荒謬的胡言！然而看來他們是將這些祭獻給天上的神——至高的「神明」（Numen）——而不是他們任何地方性的神祇。但增多祭壇乃是他們偏離祖宗宗教、墮入偶像崇拜的證據；因為增多祭壇的人，也必增多神明。「以法蓮增添祭壇犯罪」（何 8:11）。「他們既然故意不認識神，神就任憑他們存邪僻的心」；他們卻妄想藉此將神從以色列那邊拉攏過來——以色列有他的聖所在其中，有他所膏的祭壇。請在此觀察：1. 巴蘭何等專橫，以能向君王發號施令、向首領立法為榮。那惡者的靈正是如此——他「超過一切稱為神的、和一切受人敬拜的」。巴蘭是何等帶著權柄發令：「在這裏為我築七座壇」（在我所選定的地方），用石頭或泥土築成。如此他以敬虔的外貌掩飾他對以色列的惡意，但他的祭物乃是可憎的，因為是「存著惡念」獻上的（箴 21:27）。他的目的不是要以「公義為祭」榮耀神，而是要以不義之工價充實自己。2. 巴勒何等恭順。祭壇立刻築成，祭物也預備好了——都是最好的，七隻公牛、七隻公綿羊。巴勒對這筆費用毫無異議，也不輕看，更不以為照巴蘭所吩咐「站在燔祭旁邊」是麻煩或貶損。
二、因神對以色列的愛，以他統管的大能將咒詛轉為祝福——這正是摩西對此事的記述（申 23:5）。
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神將祝福的話放在巴蘭口中。當祭物焚燒之時，巴蘭退去；他「獨自前行」（民 23:3 旁註），到了高處頂上某個幽暗的樹林中。他所知道的是：獨處給人良好的機會與神相交；那些想要遇見神的人，必須從世界及其事務和交談中退下，樂於獨處，視自己獨處之時最不孤單——因為父與他們同在。所以，要進入你的內室，關上門，確信你若「按正道求問他」，神必迎見你。但巴蘭退去時只帶著「或者」——以為神也許會迎見他；但他自知有罪，又知神最近在怒中遇見他，所以他有理由猶疑地說：「或者耶和華會來迎見我」（民 23:3）。但「這樣的人不要想從主那裏得甚麼」。不但如此，看來他雖裝作去遇見神，實際上卻打算使用法術（見民 24:1）。但無論他的打算如何，神定意要藉他榮耀自己，所以「迎見巴蘭」（民 23:4）。「光明和黑暗有甚麼相交呢？」可以確定，沒有友好的相交。巴蘭的道路仍是乖僻的，神仍與他為敵；但巴勒既選他作神諭，神就要強迫他說出承認的話——為神和以色列的榮耀——使那些日後起兵攻擊他們的人永遠無可推諉。當巴蘭察覺神遇見他（也許是藉著天使），他便誇耀自己的作為：「我已預備了七座壇，在每座壇上獻了一隻公牛、一隻公綿羊。」他是怎麼獻的呢？這沒有花他甚麼；都是巴勒出的費用；然而（一）他卻誇耀，彷彿作了甚麼了不起的大事。虛假地所作的敬虔之舉，回想時常帶著驕傲和虛榮。法利賽人上聖殿，就是為了誇耀自己的宗教（路 18:11-12）。（二）他以之為理由，要求神滿足他咒詛以色列的願望，彷彿如今他已使神成了他的債戶，可以隨意向他索取。他以為神因這些祭物欠了他的情，起碼當作的報答，就是把他的以色列獻給摩押王的惡意。當知：惡人常以此自欺——以為只要敬虔的外貌，就可以說服神在他們最大的不道德中（尤其在逼迫中）認可他們、睜一隻眼閉一隻眼（賽 66:5）。然而，雖然這祭物是可憎的，神卻藉著巴蘭的期望，趁機「將話傳給他的口」（民 23:5）；因為「口中的應對是由於耶和華」；如此他要顯明那些說「我們必能以舌頭得勝，我們的嘴脣是我們自己的」（詩 12:4）的人，何等錯誤。那造人口腔的，知道如何管理它，並藉它成就自己的目的。這對膽大妄為的罪人——「他們的口對著天上」——是可怕的警告。「神能使他們自己的舌頭纏累他們」（詩 64:8）。而這對那些神隨時召來為他作見證的人，則是安慰；神若將話放在那本要抵擋神和以色列的巴蘭口中，他更不會虧待那些渴望以見證榮耀神、造就他百姓的人——「必賜給他們當說的話」。
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巴蘭在巴勒耳中宣告祝福。他發現巴勒「站在燔祭旁邊」（民 23:6），緊緊守著，迫切地期望結果。那些想要從神得平安答覆的人，必須守著祭物，「專心仰望耶和華，不因行善喪志」。巴蘭既到了他指定用以向以色列宣布咒詛的地方（也許他已把咒詛的話擬好了，預備宣讀），便提起詩歌，結果竟是祝福（民 23:7）。他宣告以色列是安全而蒙福的，如此祝福了他們。
（一）他宣告他們是安全的，脫離了他毒箭的範圍。〔1〕他承認當初來意就是要咒詛他們——巴勒從他本鄉打發人來請他，而他懷著那目的而來（民 23:7）。所傳給他的信息是：「來啊，為我咒詛雅各；來啊，怒罵以色列。」巴勒有意向他們開戰，所以他要巴蘭為他的軍兵祝福，並說預言、祈求以色列的毀滅。〔2〕他承認這計謀已被挫敗，自己也無能為力。他連一句壞話、一個惡願也不能加給他們：「神沒有咒詛的，我焉能咒詛？」（民 23:8）。這不是說他不願如此行，而是說他不能如此行。這是一個公正的承認：第一，承認他自己法術本領的軟弱無能——別人因此尊崇他，無疑他也自視甚高。他是那行當中最負盛名的人，卻自認束手無策。神曾警告以色列人不可用法術（利 19:31），而這一護理之舉給了他們那律法的理由，向他們顯明了法術的軟弱和愚昧。正如他們見過埃及的術士被愚弄，如今又見東方的大術士被挫敗。參賽 47:12-14。第二，這是對神權能之主權的承認。他承認自己所作的不能超過神所容許的，因為神能推翻他一切計謀，使他的謀算顛覆。第三，這是對神百姓不可侵犯之安全的承認。當知：1. 神的以色列為他所承認、所賜福。他沒有咒詛他們，因為他們已脫離了律法的咒詛；他沒有怒罵他們，也沒有拒絕或丟棄他們——雖然他們卑微鄙陋。2. 那些得著天上善意的人，必招惹地獄的惡意；蛇與這女人的後裔之間有仇恨。3. 雖然神百姓的仇敵可以大大地勝過他們，卻不能咒詛他們；就是說，他們不能加給他們任何真正的傷害，更不能加給毀滅性的傷害，因為他們「不能叫他們與神的愛隔絕」（羅 8:39）。
（二）他在三方面宣告他們是有福的：—
〔1〕有福於他們的特殊性，以及與萬國的分別：「我從高峰看他」（民 23:9）。看來他大為驚訝——因為以色列人大概被描述為一群滋擾四鄰、烏合之眾的暴民，以散兵游勇侵擾周圍各國；他看見的卻是一個有規矩、有組織的營盤，其中顯出一切紀律和良好秩序的記號。他看見這民獨居，並預見他們將如此延續，他們的獨特性將成為他們無可言喻的尊榮。我們稱身分高貴的人為「顯要」；這正是以色列的稱讚——雖然他們的仇敵將之化為責難——他們與四鄰萬國不同，不僅在宗教和聖禮上，也在飲食、衣著和日常習慣上，作為一群從世界中呼召出來、不可效法世界的人。他們直到「與外邦人相混」（詩 106:35）才失去了他們的名聲。當知：那些奉獻歸神的人，當從世界中分別出來，不照這世界的潮流和習慣行事，這是他們的本分，也是他們的尊榮。那些在特殊本分上良心清潔的人，可以享受特殊特權的安慰——巴蘭在此也許正有此意。神的以色列不當與別國站在同等地位，倒要在他們之上得尊榮，作為親近神、為他分別出來的子民。
〔2〕有福於他們的人數——並不像向他描述的那樣少而可輕視，而是無數的群眾，這使他們既可尊又可畏（民 23:10）：「誰能數點雅各的塵土？」百姓的人數正是巴勒所煩惱的（民 22:3）：「摩押因他們甚多，就甚懼怕」；神如今藉巴蘭加增那懼怕和煩惱，預言他們將進一步增多。巴勒要他看「百姓的邊界」（民 22:41），希望他看得越多就越發怒，咒詛起來也越猛烈；結果卻完全相反：他非但不因人數發怒，反倒驚歎。我們對神的百姓越熟悉，對他們的評價就越高。他注意到人數：第一，「雅各的塵土」——就是雅各的百姓；論到他們早有預言，他們必如塵沙那樣多（創 28:14）。如此他承認了對列祖所應許的應驗，並期待將來更要進一步成就。也許大衛數點百姓之所以有罪，部分原因就在於他妄圖數算雅各的塵土——而神說這是不可數的。第二，「以色列的四分之一」——這是指他們營盤的編制，分為四個分隊，各有自己的旗號。當知：神的以色列是一個極大的群體，他屬靈的以色列也是如此；當他們在那大日子都聚集歸他之時，必顯為如此（啟 7:9）。
〔3〕有福於他們的結局：「我願如義人之死而死」——那些與神有約的以色列人；「我願我的結局，或說將來的狀態，或我的報應，如同他們」——就是說，在來世。此處：第一，以死亡為一切人的結局，這被視為當然；連義人也必死；我們當帶著應用來思想這事，正如巴蘭在此論到自己的死所行的。第二，他以靈魂不朽和死後有不同的狀態為前提——這是對此真理的崇高見證，也是古人早已知道並相信的證據。因為義人之死若不比惡人之死更可羨慕——除了涉及來世的福樂之外，還有甚麼別的原因呢？既然在死亡的方式和情形上，我們看見「凡事都是一樣地臨到眾人」？第三，他宣告義人是有福的——不僅活著的時候，就是死的時候也是如此——這使他們的死不僅比別人的死更可羨慕，甚至比生命本身更可羨慕；因為他的願望也可如此理解。不僅是「當我死的時候，讓我如義人之死」；而是「我如今甚至情願死，只要我能如義人之死，此刻就到達我的終局，只要它像他的」。就在巴蘭現在所在之處附近——摩押的一座山上——不久之後摩西就死在那裏；也許神將這話放在巴蘭口中，正是要使之有此關聯：藉此激勵摩西上去，如巴蘭自己所願的那樣死去。第四，他表明他對宗教的看法比他的決心更好：有許多人渴望如義人之死，卻不肯盡力活義人之生。他們樂意自己的結局像義人，卻不願走義人的路。他們願意在天上作聖徒，卻不願在地上作聖徒。這正是「懶惰人的慾望，害死他自己，因為他的手不肯做工」。巴蘭此處不過是一個願望，不是一個禱告；而且是虛妄的願望，因為只要結局、卻不顧手段。這祝福就到此為止——甚至延伸到死亡，並超越死亡，直到最後的結局。如今，
三、我們被告知：1. 巴勒如何為此煩躁（民 23:11）。他假裝以祭物敬榮耶和華，等候神所給的答覆；但當答覆不如他意時，他就忘了神，向巴蘭大發烈怒，彷彿這完全是巴蘭的作為：「你向我做的是甚麼事呢！你何等叫我失望！」有時神使教會的仇敵彼此成為對方的煩惱，而坐在天上的主向他們發笑，嗤笑他們無能惡意的努力。2. 巴蘭如何被迫默認。他屈服，因為他無能為力；卻又以相當圓滑的方式遷就這事，假裝格外謹慎，以先知的莊重回答巴勒：「耶和華傳給我甚麼，我怎能不謹慎說呢？」（民 23:12）。如此，神統管之權的承認，竟從一個邪惡的先知口中強逼出來，使那邪惡的君王更加羞愧。
英文原文
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.
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Balaam Again Blesses Israel (1452 BC)
繁體中文
巴蘭再次祝福以色列（主前1452年）
¹³ 巴勒對他說：求你同我往別處去，你可以在那裏看見他們；你不能全看見，只能看見他們邊界上的人。在那裏為我咒詛他們。
¹⁴ 於是領巴蘭到了瑣腓田，上了毘斯迦山頂，築了七座壇，每座壇上獻一隻公牛、一隻公羊。
¹⁵ 巴蘭對巴勒說：你站在你的燔祭旁邊，我且往前去，或者耶和華迎着我來。
¹⁶ 耶和華臨到巴蘭那裏，將話傳給他，又說：你回到巴勒那裏，要這樣如此說。
¹⁷ 他就回到巴勒那裏，見他站在燔祭旁邊，摩押的使臣也和他同在。巴勒問他說：耶和華說了甚麼話呢？
¹⁸ 巴蘭便提起詩歌說：巴勒，你起來聽；西撥的兒子，你聽我言。
¹⁹ 神非人，必不致說謊；也非人子，必不致後悔。他說話豈不照着行呢？他發言豈不要成就呢？
²⁰ 我奉命來祝福；神已經賜福，此事我不能翻轉。
²¹ 他未見雅各中有罪孽，也未見以色列中有奸惡。耶和華他的神與他同在；有歡呼王的聲音在他們中間。
²² 神領他們出埃及；他們彷彿有獨角之力。
²³ 斷沒有法術可以害雅各，也沒有占卜可以害以色列。現在必有人論及雅各，就是論及以色列說：神為他行了何等的大事！
²⁴ 這民起來，彷彿母獅，挺身，好像公獅，未曾吃野食、未曾喝被殺者之血，絕不躺臥。
²⁵ 巴勒對巴蘭說：你一點不要咒詛他們，也不要為他們祝福。
²⁶ 巴蘭回答巴勒說：我豈沒有告訴你說：凡耶和華所說的，我必須遵行麼？
²⁷ 巴勒對巴蘭說：來吧，我要領你往別處去；或者神喜歡你在那裏為我咒詛他們。
²⁸ 巴勒就領巴蘭到了毘珥山頂，觀望曠野。
²⁹ 巴蘭對巴勒說：你在這裏為我築七座壇，又在這裏為我預備七隻公牛、七隻公羊。
³⁰ 巴勒就照巴蘭的話行，在每座壇上獻一隻公牛、一隻公羊。
這裏記的是：
一、第二次為咒詛以色列所作的預備，與先前一樣。1. 地點改了（民二十三13）。巴勒心想，巴蘭從前「從磐石的高峰」（民二十三9）把以色列全營一覽無遺，要麼是因這營的壯麗而心生愛慕，不肯咒詛，要麼是因這營的威勢而心生驚懼，不敢咒詛；於是他要把他帶到另一個地方，從那裏只能看見他們一部分——這一部分看來更為可鄙，他指望至少可以求得許可咒詛這一部分，然後漸漸攻取。毫無疑問，他若得了這一點，就必攻擊此刻巴蘭眼前所見、要向他拋擲咒詛火球的那一部分以色列營。請看教會的仇敵在毀滅教會的惡謀上是何等不眠不休、毫不鬆懈；他們為了達成目的，不放過任何一計、不試驗任何一策。但願我們在為神的榮耀推行善謀時，也同樣滿有計謀與決心！2. 祭祀重複舉行，新壇築起，每座壇上獻一隻公牛、一隻公羊，巴勒仍舊緊隨自己的祭牲，與從前一樣殷勤（民二十三14–15）。我們若像巴勒那樣迫切要得咒詛（他所指的是向着以色列，實際卻是向着自己和他的百姓）那樣迫切要得祝福，就必不會因宗教職事的重複花費與勞苦而生厭。3. 巴蘭重新等候神，神第二次臨到他，又把話放在他口中——不是要廢掉前次，而是要加以堅定（民二十三16–17）。若神沒有對巴蘭說「你尋求是徒然的」，何況他更不會對「雅各的後裔」這樣說——他們必尋見他，不僅把他當作教導者與神諭，更當作厚賜賞賜的主。當巴蘭回來時，巴勒急於知道他帶來了甚麼信息：「耶和華說了甚麼話呢？」還有更好的消息嗎？還有成功的希望嗎？我們來聽神的道時，也當這樣查問（耶二十三35）。
二、神用他至高的權能，第二次把咒詛轉為祝福；這次的祝福比上次更豐盛、更有力，徹底斷絕了一切更改的指望。巴勒既急於問耶和華說了甚麼（民二十三17），巴蘭如今就特別對他說話（民二十三18）：「巴勒，你起來聽。」他所要傳的，是從神而來的信息；巴勒雖然是王，也當恭敬地聆聽（「聽」、「細聽」，要全神貫注，不可漏掉一言），並當存敬畏而聽：「起來聽。」他的後繼者伊磯倫要從神那裏領信息時，「就從座位上站起來」（士三20）。
- 巴蘭在這番話中向巴勒說明兩件事，使他心中滿了悲愁與失望：
（1）他沒有理由指望能毀滅以色列。
[1] 想要毀滅他們是徒然的，他若存此指望，不過是自欺，原因有三：
第一，因為神不改變：「神非人，必不致說謊」（民二十三19）。人改變心意，因此失信；人說謊，因為後悔。然而神兩樣都不。他永不改變心意，因此也永不收回應許。巴蘭已經承認（民二十三8）自己不能更改神的旨意，由此他在此推論神自己也不更改；人的不完全如此，神的完全也如此。神決不能說謊（來六18）。聖經中說到神「後悔」，並非指他心意改變（「他心志已定，誰能使他轉意呢？」），不過是指他行事的方式改變。這是一個大真理：在神並沒有「改變，也沒有轉動的影兒」。於此，1. 他把這事向巴勒本人呼籲：「他說話豈不照着行呢？他發言豈不要成就呢？」在他的旨意中說了，豈不照他旨意所定的，在護理中施行麼？在他的話——在他的應許中說了，豈不成就麼？我們對神除了相信他與自己一致、對自己的話信實之外，還能怎樣想呢？他一切的定旨都不改變，他一切的應許都不違背。2. 他把這普遍真理應用於當前的事（民二十三20）：「他已經賜福，此事我不能翻轉」，就是說「我不能勸他翻轉」。以色列自古就是蒙福的百姓，是耶和華所賜福的後裔；亞伯拉罕的福臨到了他們；他們生在聖約的福分之下，也生而承受迦南的福分；所以他們不能被咒詛，除非你假設那說誠實話的神會違背自己的話，對自己和他的百姓不忠。
第二，因為以色列此時無可指責：「他未見雅各中有罪孽」（民二十三21）。並不是說雅各中沒有罪孽，神也看見了；但1. 雅各中的罪孽尚未嚴重到足以惹動神棄絕他們、把他們交給毀滅的地步。他們雖然敗壞，卻還沒有壞到這個地步。2. 他們中間沒有拜偶像的事——這在特別意義上被稱為罪孽和奸惡；自從金牛犢以來，我們在以色列中再也沒有看見這一類的事；因此，雖然他們在別的事上十分惹動神，神卻不丟棄他們。巴蘭知道除了罪之外，沒有甚麼能使他們與神隔絕。只要神沒有在他們中間看見作王的罪，他也就不會在他們中間降下毀滅的咒詛；所以他們只要與神相合，他就絕望能加害於他們。注意，我們遠離罪，就遠離了禍患。也有人對這話另有所解，他們這樣讀：「他未見有人對雅各行不義，他也不容讓人對以色列行欺壓」，意思是「他未曾、也不容許、也不批准這事；他不肯看見以色列受虧損，倒要為他們伸冤、報復他們的仇敵」。注意，神不能容忍他的教會和子民受欺壓；因為凡加在他們身上的，他都算作加在他自己身上，並必照此追討。
第三，因為二者（神和以色列）的權能都無可抗拒。他向巴勒指明，與他們相爭毫無意義，妄圖攻擊他們也是徒然；因為1. 神與他們同在：「耶和華他的神與他同在」，以特別的方式同在，並未被惹動而離開。2. 他們以神同在為樂，並且總是因這同在誇勝：「有歡呼王的聲音在他們中間」——他們向着仇敵歡呼，確信必勝，並且不斷以神為他們的王、為他們得勝的主而誇耀。3. 他們已經歷過神與他們同在、為他們效力的權能；因為「神領他們出埃及」（民二十三22）。作成这事的能力，絕不能被阻擋，也不能被抵擋；既已如此榮耀地起頭，必也榮耀地完成。4. 他們有神同在，就有獨角之力，足以抵擋一切抵擋他們的人（參民二十四8）。以色列的神所賜給他百姓的力量，就是如此。
[2] 由這一切，他推論自己想盡一切法術去加害他們，都是徒然（民二十三23）。第一，他承認自己敗陣了：「斷沒有法術可以害雅各」——足以生效的法術。地獄的咒詛絕不能勝過天上的祝福。這並不是說這類嘗試不會發生，而是這些必定徒勞無功。有人注意到，「雅各」指着教會卑微受苦的光景，「以色列」指着教會興旺升高之光景；但教會或高或低，朋友或多或少，第二因或喜或怒，結果都一樣：「凡為攻擊她而造的兵器，必不利用」。注意，神能輕易地、也必定使黑暗權勢一切攻擊他教會的計謀和詭計歸於失敗，使他們不能毀滅教會。第二，他預見這事日後必被記念。「現在必有人論及雅各，就是論及以色列說：神為他行了何等的大事！」——就是指着眼前我們正在作的事，人必這樣說，他們自己也要這樣說。這話必以驚奇、喜樂和感恩說出來，並向鄰國挑戰，要他們舉出他們的神這樣眷顧他們的類似事例。注意，挫敗教會仇敵的計謀，當永遠記念，歸榮耀與神。「耶書崙的神無可比擬」。巴蘭在這裏論到以色列的神遠超外邦一切神明，摩西或許正是指着這話說（申三十一31）：「他們的磐石不如我們的磐石」，連我們的仇敵自己作裁判也是如此——特別是巴蘭。於是巴勒毀滅以色列的指望全無了。但，
（2）巴蘭又向他指明，他更有理由懼怕被他們毀滅，因為他們很可能在他的鄰國中大肆殺戮；他和他的國家若能逃脫，並非因他們過於強大，以色列不敢招惹，而是因他不在他們的差遣範圍之內（民二十三24）。請看，且要戰兢；這民如今緊緊安營已有時日，不過像伏臥的母獅暫時歇息，不久他們「必起來，彷彿母獅，挺身，好像公獅，未曾吃野食、未曾喝被殺者之血，絕不躺臥」。這似乎指着巴蘭所預見他們將要從迦南人手中取得的勝利——他們不放下兵器，直到完全征服眼前這地；鄰舍的房屋既已着火，他就當想到自己也在危險之中。
- 那麼這次失望的結局如何呢？
（1）巴勒和巴蘭都對這事感到厭倦。[1] 巴勒如今巴不得他的術士閉口。他既不能說他所要他說的話，就情願他甚麼都不說：「你一點不要咒詛他們，也不要為他們祝福」（民二十三25）。「你若不能咒詛他們，求你總不要祝福他們。你若不能扶助鼓勵我的軍兵，至少不要抵擋、挫他們的銳氣。」注意，神能使那些離棄他的人對自己「眾多的謀士」生厭（賽四十七13，五十七10）。[2] 巴蘭仍舊樂意承認自己受制於更高的權能，並引證他起初從事這事時所說的話（民二十二38）：「凡耶和華所說的，我必須遵行」（民二十三26）。這表明，第一，普遍而言，人的道路不在自己心中；人心多有謀略，惟有耶和華的籌算才能立定。第二，特別而言，正如凡為攻擊教會而造的兵器必不利用，凡起來攻擊她的舌頭，神也必制伏、定罪（賽五十四17）。
（2）然而他們決定再試一次。他們以被挫敗為恥，於是繼續推行這計謀，雖然這不過使他們更深的混亂。如今第三次：[1] 他們改變地點。巴勒終於相信，錯不在巴蘭（他從前把責任推到巴蘭身上），而是巴蘭實在受了神聖的攔阻；所以他如今盼望把他帶到一個地方，神也許至少會允許他在那裏咒詛他們（民二十三27）。可能他和巴蘭之所以更敢這樣重複嘗試，是因為神第二次准許巴蘭去，雖然第一次禁止了他。他們既藉着屢次試驗得了那一點，就指望也能照樣得這一點。罪人既蒙寬容，他們惡行的刑罰沒有速速執行，他們的心就更滿心作惡。巴勒如今帶巴蘭所到的地方，是毘珥山頂，是他全國中最有名的高處；那裏大概敬拜巴力，所以稱為「巴力毘珥」。他選這地方，是存着一個指望：要麼第一，這裏既是摩押的神巴力的居所（他這樣想），以色列的神耶和華或不能或不肯到這裏來阻擋這些作為；要麼第二，這地方既為他的神所悅納，也必為耶和華所悅納，他在這裏就會心情好轉。愚昧人對神竟有這樣虛妄的念頭，他們對他的想法何等空虛！亞蘭人就是這樣以為耶和華是山神不是谷中的神（王上二十28），彷彿他在一處比在處處更有能力。[2] 他們重複獻祭：七隻公牛、七隻公羊，獻在七座壇上（民二十三29–30）。他們雖然沒有可以建立指望的應許，卻仍堅持他們昂貴的祭物。我們既有應許說這異象「雖然遲延，還要等候；因為必然臨到，不再遲延」，就更不應因耽延而灰心，反要恆切禱告，不可灰心（路十八1）。
英文原文
Balaam Again Blesses Israel (1452 BC)
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.
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.
¹⁵ And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder.
¹⁶ And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.
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?
¹⁸ And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:
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?
²⁰ Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.
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.
²² God brought them out of Egypt; he hath as it were the strength of an unicorn.
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!
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.
²⁵ And Balak said unto Balaam, Neither curse them at all, nor bless them at all.
²⁶ But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do?
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.
²⁸ And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon.
²⁹ And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.
³⁰ And Balak did as Balaam had said, and offered a bullock and a ram on every altar.
Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, Nu 23:13. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks (Nu 23:9), was either so enamoured with the beauty of it that he would not curse them or so affrighted with the terror of it that he durst not; and therefore he would bring him to another place, form which he might see only some part of them, which would appear more despicable, and that part at least which would lie in view he hoped he might obtain leave to curse, and so by degrees he should get ground against them, intending, no doubt, if he had gained this point, to make his attack on that part of the camp of Israel which Balaam now had in his eye, and into which he was to throw the fireballs of his curses. See how restless and unwearied the church's enemies are in their malicious attempts to ruin it; they leave no stone unturned, no project untried, to compass it. O that we were as full of contrivance and resolution in prosecuting good designs for the glory of God! 2. The sacrifices are repeated, new altars are built, a bullock and a ram offered on every altar, and Balak attends his sacrifice as closely as ever, Nu 23:14,15. Were we thus earnest to obtain the blessing as Balak was to procure a curse (designedly upon Israel, but really upon himself and his people), we should not grudge the return both of the charge and of the labour of religious exercises. 3. Balaam renews his attendance on God, and God meets him the second time, and puts another word into his mouth, not to reverse the former, but to ratify it, Nu 23:16,17. If God said not to Balaam, Seek in vain, much less will he say so to any of the seed of Jacob, who shall surely find him, not only as Balaam, their instructor and oracle, but their bountiful rewarder. When Balaam returned Balak was impatient to know what message he had: "What hath the Lord spoken? Are there any better tidings yet, any hopes of speeding?" This should be our enquiry when we come to hear the word of God. See Jer 23:35.
II. A second conversion of the curse into a blessing by the overruling power of God; and this blessing is both larger and stronger than the former, and quite cuts off all hopes of altering it. Balak having been so forward to ask what the Lord had spoken (Nu 23:17), Balaam now addresses himself particularly to him (Nu 23:18): Rise up, Balak, and hear. It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear and hearken, with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear. His successor Eglon, when he was to receive a message from God, rose out of his seat, Jdg 3:20.
1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment:—
(1.) That he had no reason to hope that he should ruin Israel.
[1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons:—
First, Because God is unchangeable: God is not a man that he should lie, Nu 23:19. Men change their minds, and therefore break their words; they lie, because they repent. But God does neither. He never changes his mind, and therefore never recalls his promise. Balaam had owned (Nu 23:8) that he could not alter God's counsel, and thence he infers here that God himself would not alter it; such is the imperfection of man, and such the perfection of God. It is impossible for God to lie, Heb 6:18. And, when in scripture he is said to repent, it is not meant of any change of his mind (for he is in one mind, and who can turn him?) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning. Now here, 1. He appeals to Balak himself concerning it: "Hath he said, and shall he not do it? Said it in his own purpose, and shall he not perform it in his providence, according to the counsel of his will? Hath he spoken in his word, in his promise, and shall he not make it good? Can we think otherwise of God than that he is unchangeably one with himself and true to his word? All his decrees are unalterable, and all his promises inviolable." 2. He applies this general truth to the case in hand (Nu 23:20): He hath blessed and I cannot reverse it, that is, "I cannot prevail with him to reverse it." Israel were of old a blessed people, a seed that the Lord had blessed; the blessing of Abraham came upon them; they were born under the blessing of the covenant, and born to the blessing of Canaan, and therefore they could not be cursed, unless you could suppose that the God of eternal truth should break his word, and become false to himself and his people.
Secondly, Because Israel are at present unblamable: he has not beheld iniquity in Jacob, Nu 23:21. Not but that there was iniquity in Jacob, and God saw it; but, 1. There was not such a degree of iniquity as might provoke God to abandon them and give them up to ruin. As bad as they were, they were not so bad as this. 2. There was no idolatry among them, which is in a particular manner called iniquity and perverseness; we have found nothing of that kind in Israel since the golden calf, and therefore, though they were in other instances very provoking, yet God would not cast them off. Balaam knew that nothing would separate between them and God but sin. While God saw no reigning sin among them, he would send no destroying curse among them; and therefore, as long as they kept in with God, he despaired of ever doing them any mischief. Note, While we keep from sin we keep from harm. Some give another sense of those words; they read it thus: He has not beheld wrong offered to Jacob, nor will he see any grievance done to Israel, that is, "He has not nor will he permit it, or allow it; he will not see Israel injured, but he will right them, and avenge their quarrel." Note, God will not bear to see any injury done to his church and people; for what is done against them he takes as done against himself, and will reckon for it accordingly.
Thirdly, Because the power of both was irresistible. He shows Balak that there was no contending with them, it was to no purpose to attempt it; for, 1. They had the presence of God with them: "The Lord his God is with him in a particular manner, and not provoked to withdraw from him." 2. They had the joy of that presence, and were always made to triumph in it: The shout or alarm of a king is among them. They shout against their enemies, as sure of victory and success, glorying continually in God as their King and conqueror for them. 3. They had had the experience of the benefit of God's presence with them, and his power engaged for them; for God brought them out of Egypt, Nu 23:22. The power which had done that could never be restrained, never resisted; and, having begun so gloriously, he would no doubt finish gloriously. 4. While they had God's presence with them they had the strength of a unicorn, able to make head against all that opposed them. See Nu 24:8. Such is the strength which the God of Israel gives unto his people.
[2.] From all this he infers that it was to no purpose for him to think of doing them a mischief by all the arts he could use, Nu 23:23. First, He owns himself baffled. Surely there is no enchantment against Jacob so as to prevail. The curses of hell can never take place against the blessings of heaven. Not but that attempts of this kind would be made, but they would certainly be fruitless and ineffectual. Some observe that Jacob denotes the church low and afflicted, Israel denotes it prosperous and advanced; but be the church high or low, be her friends few or many, let second causes smile or frown, it comes all to one: no weapon formed against it shall prosper. Note, God easily can, and certainly will, baffle and disappoint all the devices and designs of the powers of darkness against his church, so that they shall not prevail to destroy it. Secondly, He foresees that this would be remembered in time to come. According to this time, that is, with reference to this we are now about, it shall be said concerning Jacob and Israel, and said by them, What hath God wrought! What great things hath God done for his people! It shall be said with wonder, joy, and thankfulness, and a challenge to the neighbouring nations to produce any similar instances of the care of their gods for them. Note, The defeating of the designs of the church's enemies ought to be had in everlasting remembrance to the glory of God. There is none like unto the God of Jeshurun. What Balaam says here concerning the pre-eminence of the God of Israel above all the gods of the Gentiles perhaps Moses refers to when he says (De 32:31), Their rock is not as our rock, even our enemies themselves being judges, Balaam particularly. Balak therefore has no hopes of ruining Israel. But,
(2.) Balaam shows him that he had more reason to fear being ruined by them, for they were likely to make bloody work among his neighbours; and, if he and his country escaped, it was not because he was too great for them to meddle with, but because he fell not within their commission Nu 23:24. Behold, and tremble; the people that now have lain for some time closely encamped do but repose themselves for a while like a lion couchant, but shortly they shall rise up as a great lion, a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain. This seems to point at the victories he foresaw they would obtain over the Canaanites, that they would never lay down their arms till they had made a complete conquest of the land they had now in view; and, when his neighbour's house was on fire, he had reason to think his own in danger.
2. Now what was the issue of this disappointment?
(1.) Balak and Balaam were both of them sick of the cause. [1.] Balak is now willing to have his conjurer silenced. Since he cannot say what he would have him, he wishes him to say nothing: "Neither curse them at all nor bless them at all, Nu 23:25. If thou canst not curse them, I beseech thee not to bless them. If thou canst no assist and encourage my forces, yet do not oppose and dispirit them" Note, God can make those that depart from him weary of the multitude of their counsels, Isa 47:13,57:10. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (Nu 22:38): All that the Lord speaketh, that I must do, Nu 23:26. This sows, First, In general, that the way of man is not in himself; there are many devices in man's heart, but God's counsels shall stand. Secondly, In particular, that, as no weapon formed against the church shall prosper, so every tongue that rises against her in judgment God will control and condemn, Isa 54:17.
(2.) Yet they resolve to make another attempt. They think it scorn to be baffled, and therefore pursue the design, though it be only to their further confusion. And now the third time, [1.] They change the place. Balak is at last convinced that it is not Balaam's fault, on whom, before, he had laid the blame, but that really he was under a divine check, and therefore now he hopes to bring him to a place whence God might at least permit him to curse them, Nu 23:27. Probably he and Balaam were the more encouraged thus to repeat their attempt because God had the second time allowed Balaam to go, though he had forbidden him the first time. Since by repeated trials they had carried that point, they hope in like manner to carry this. Thus because sinners are borne with, and sentence against their evil works is not executed speedily, their hearts are the more fully set in them to do evil. The place to which Balak now took Balaam was the top of Peor, the most eminent high place in all his country, where, it is probable, Baal was worshipped, and it was thence called Baal-peor. He chose this place with a hope, either, First, That it being the residence (as he fancied) of Baal, the god of Moab, Jehovah the God of Israel would not, or could not, come hither to hinder the operation; or, Secondly, That, it being a place acceptable to his god, it would be so to the Lord, and there he would be brought into a good humour. Such idle conceits have foolish men of God, and so vain are their imaginations concerning him. Thus the Syrians fancied the Lord to be God of the hills, but not of the valleys (1Ki 20:28), as if he were more powerful in one place than he is in every place. [2.] They repeat their sacrifice, seven bullocks and seven rams, upon seven altars, Nu 23:29,30. Thus do they persevere in their expensive oblations, though they had no promise on which to build their hopes of speeding. Let not us therefore, who have a promise that the vision at the end shall speak and not lie, be discouraged by delays, but continue instant in prayer, and not faint, Lu 18:1.
本章記載巴勒與巴蘭正忙著圖謀加害以色列；據所見，摩西與以色列的長老對此事一無所知，也無力破除這網羅；但那保守以色列、既不打盹也不睡覺的神，在他們毫無代求、毫無籌謀的情況下，就挫敗了這圖謀。本章記述：一、第一次咒詛以色列的企圖。1. 藉獻祭所作的預備，民 23:1-3。2. 神給巴蘭相反的指示，民 23:4,5。3. 巴蘭被迫向以色列宣告祝福以代替咒詛，民 23:7-10。4. 巴勒大失所望，民 23:11,12。二、第二次企圖，以同樣的方式進行，也以同樣的方式被挫敗，民 23:13-26。三、為第三次企圖所作的預備（民 23:27-30），其結果記於下一章。