3<\/strong>. Balaam went some distance away, in the hope that Jehovah would meet him. It is not necessary to suppose that he went to practise enchantments like a soothsayer, e.g. to watch the clouds or the flight of birds. Jehovah had already spoken to him when he was in his own home, and he might expect Him to do so again. In the following verse, indeed, Balaam claims that in the seven-fold sacrifice he has already taken the necessary means to obtain a message.<\/p>\n he went to a bare height<\/em> ] It is not clear why he should choose a bare<\/em> height. The word is perhaps corrupt. A.V. ‘a high place,’ and marg. ‘solitary’ are wrong.<\/p>\n Balaam apparently expected to mark some phenomenon in the sky or in nature, which he would be able, according to the rules of his art, to interpret as a portent. It was for such auguries (not as the King James Version enchantments Num 23:23<\/span>) that he now departed to watch; contrast Num 24:1<\/span>.<\/P> An high place – <\/B>Or, A bare place on the hill, as opposed to the high place with its grove of trees.<\/P> <\/p>\n Verse 3<\/span>. Stand by thy burnt-offering<\/B><\/I>] 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<\/I>, before he blessed Jacob and Esau, Ge 27:19<\/span>; Ge 27:28-29<\/span>; Ge 27:33-40<\/span>, and the notes there. The venison that was brought to Isaac, of which he did eat, was properly the preparatory sacrifice.<\/P> <\/p>\n By thy burnt-offering; <\/B>as in Gods presence, as one that offers thyself its well as thy sacrifices to obtain his favour. I will go<\/I> 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. <\/P> Whatsoever he showeth me, <\/B>i.e. reveals to me, either by word or sign. <\/P> To an high place; <\/B>or, into the plain<\/I>, as that word properly signifies, for he was now in a high place, Num 22:4<\/span>. 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. <\/P> <\/p>\n 3. Stand by thy burnt offering<\/B>asone in expectation of an important favor. <\/P> peradventure the Lord willcome to meet me: and whatsoever he showeth me<\/B>that is, makesknown to me by word or sign. <\/P> he went to an highplace<\/B>apart by himself, where he might practise rites andceremonies, with a view to obtain a response of the oracle.<\/P><\/p>\n And Balaam said unto Balak<\/strong>, stand by thy burnt offering,…. By which it appears that the sacrifices offered were of this sort, and there might be one, which was more peculiarly the burnt offering of Balak; though he might be more or less with Balaam concerned in them all; at which he was directed to stand while it was burning, presenting that and himself to the Lord, that he would have respect to both:<\/p>\n and I will go<\/strong>; depart from thence, at some little distance, unto some private place:<\/p>\n peradventure the Lord will come to meet me<\/strong>; upon the offering of these sacrifices to him, though he could not be certain of it, he having lately shown some displeasure and resentment unto him; and this was also in the daytime, when it was in the night he usually came unto him:<\/p>\n and whatsoever he showeth me I will tell thee<\/strong>; the whole of it, truly as it is, whether agreeable or not:<\/p>\n and he went to an high place<\/strong>; but he was in one already, and therefore if this is the sense of the word, he must go to another, into a grove in one of the high places, where he might be retired, and so fit for a divine converse; and the Targum of Onkelos renders it alone: but rather the sense is, that he went into a plain, as De Dieu has shown from the use of the word in the Syriac language; he was upon a high place, and he went down from thence into the plain, perhaps into a cave at the bottom of the hill, a retired place, where he hoped the Lord would meet him, as he did.<\/p>\n After the offering of the sacrifices, Balaam directed the king to stand by his burnt-offering, i.e., by the sacrifices that had been offered for him upon the seven altars, that he might go out for auguries. The meaning of the words, “ I will go, peradventure Jehovah will come to meet me,<\/em> ” is apparent from Num 24:1<\/span>: and “ he went no more to meet with the auguries<\/em> ” ( , see at Lev 19:26<\/span>). Balaam went out to look for a manifestation of Jehovah in the significant phenomena of nature. The word which Jehovah should show to him, he would report to Balak. We have here what is just as characteristic in relation to Balaam’s religious stand-point, as it is significant in its bearing upon the genuine historical character of the narrative, namely, an admixture of the religious ideas of both the Israelites and the heathen, inasmuch as Balaam hoped to receive or discover, in the phenomena of nature, a revelation from Jehovah. Because heathenism had no “sure word of prophecy,” it sought to discover the will and counsel of God, which are displayed in the events of human history, through various signs that were discernible in natural phenomena, or, as Chryssipus<\/em> the Stoic expresses it in Cicero de divin.<\/em> ii. 63, “ Signa quae a Diis hominibus portendantur<\/em>.”<\/p>\n (Note: See the remarks of Ngelsbach and Hartung on the nature of the heathen auspices, in Hengstenberg’s Balaam and his Prophecies (pp. 396-7). Hartung observes, for example: “As the gods did not live outside the world, or separated from it, but the things of time and space were filled with their essence, it followed, as a matter of course, that the signs of their presence were sought and seen in all the visible and audible occurrences of nature, whether animate or inanimate. Hence all the phenomena which affected the senses, either in the elements or in the various creatures, whether sounds or movements, natural productions or events, of a mechanical or physical, or voluntary or involuntary kind, might serve as the media of revelation.” And again (p. 397): “The sign in itself is useless, if it be not observed. It was therefore necessary that man and God should come to meet one another, and that the sign should not merely be given, but should also be received.”)<\/p>\n To look for a word of Jehovah in this way, Balaam betook himself to a “ bald height.” This is the only meaning of , from , to rub, to scrape, to make bare, which is supported by the usage of the language; it is also in perfect harmony with the context, as the heathen augurs were always accustomed to select elevated places for their auspices, with an extensive prospect, especially the towering and barren summits of mountains that were rarely visited by men (see Hengstenberg , ut sup<\/em>.). Ewald<\/em>, however, proposes the meaning “alone,” or “to spy,” for which there is not the slightest grammatical foundation.<\/p>\n 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. <\/p>\n (155) 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. <\/p>\n (3) To an high place.<\/strong>Rather, to a bare or barren height <\/em>The heathen augurs were accustomed to choose elevated places for their auspices with an extensive prospect, especially the barren summits of mountains.<\/p>\n 3<\/strong>. <\/strong> Burnt offering <\/strong> See Lev 1:3<\/span>, note. <\/p>\n The Lord will come to meet me <\/strong> In what way he expected the manifestation of Jehovah is seen in Num 24:1<\/span>: “He went not to seek for enchantments,” which, after the manner of false prophets, he colours with the name of Jehovah. See Lev 19:26<\/span>, note. We have here a further commingling of Judaism and paganism an expectation of a revelation of Jehovah’s will, but through the significant phenomena of nature, because heathenism had no “sure word of prophecy.” <\/p>\n A high place <\/strong> A bald height. <\/em> To such high and solitary places soothsayers were accustomed to resort for an observation of the signs.<\/p>\n Num 23:3<\/span><\/em><\/strong>. <\/strong>Stand by thy burnt-offering<\/em><\/strong><\/strong> By which he means not any particular offering, but the whole sacrifice offered on the seven altars. And I will go, <\/em>says Balaam, i.e. I will retire into solitude <\/em>and silence <\/em>to meet the Lord, Num 23:15<\/span>. (see the note on chap. Num 24:1<\/span>.) peradventure the Lord will come to meet me: <\/em>from which it is inferred, that it was customary in those early times for prophets and other pious persons, after performing the sacred rites, to retire into some solitary place to wait for an answer from God. And therefore Balaam speaks of God’s meeting with him, or communicating his mind to him, as a thing which might now probably happen to him, as it seems to have been done upon other occasions. Accordingly, he went into an high place; <\/em>but as he was in a high place already, <\/em>some are for rendering it, he went into a valley, <\/em>or, as our margin renders it, he went solitary, i.e.<\/em> into the most retired part of the grove, which those high places were seldom without, and where he expected to receive the oracle from God; but the original word shephi, <\/em>signifies a high craggy, place: <\/em>see Isa 13:2<\/span>. Jer 3:2<\/span> and it is most probable that Balaam ascended into a higher part of these mountains, for the greater solemnity of his meeting with Jehovah. Mr. Le Clerc founds a conjecture upon this passage, peradventure the Lord, <\/em>&c. that the angels appeared sometimes to those who offered sacrifices, and that such apparitions gave occasion to the famous doctrine of the heathens, of<\/em> the evocation of the deities; <\/em>which Jamblichus has thoroughly treated of in his book on the Mysteries of the Egyptians. Our readers may meet with an extract from that book, in the treatise of father Mourgues, intitled, A Theological Plan of Pythagorism. <\/em>This celebrated Jesuit has there fully discussed all the questions concerning this pretended evocation of the gods. See Saurin, Dissert. 64. <\/p>\n I would beg the Reader to consult the first verse of the next chapter, and this will throw a light upon the whole subject. For it is very plain, from what is there said, that Balaam’s leaving Balak, under pretence to hear what the LORD would say to him, was to use enchantments. But how striking is that expression: the LORD put a word in Balaam’s mouth; that is, overruled the wretch to say, the very reverse of what he wished. So that in the very moment this awful character hired himself out to curse GOD’S people, he is constrained to bless them. Oh! that the LORD’S inheritance, had the grace always to consider this, and keep it in remembrance. How would they be convinced of the truth of that sweet scripture, that no weapon formed against them can prosper. For even the wrath of men shall praise GOD, the remainder of wrath he will restrain. Isa 54:17<\/span> ; Psa 76:10<\/span> .<\/p>\n Num 23:3 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.<\/p>\n Ver. 3. Stand by thy burnt offering.<\/strong> ] Or, Present thyself, to see if God will accept thy person.<\/p>\n the LORD. Hebrew. Jehovah. See App-4. <\/p>\n meet: in a neutral sense. Hebrew. kar’a. <\/p>\n he went. Hebrew he went solitary. Compare Num 24:1. <\/p>\n Stand: Num 23:15 <\/p>\n burnt: Gen 8:20, Gen 22:2, Gen 22:7, Gen 22:8, Gen 22:13, Exo 18:12, Lev 1:1 <\/p>\n peradventure: Num 23:15, Num 22:8, Num 22:9, Num 22:31-35, Num 24:1 <\/p>\n went to an high place: or, went solitary <\/p>\n Reciprocal: Exo 3:18 – met Lev 1:3 – a burnt Num 22:12 – thou shalt not curse Num 22:17 – and I will do Num 23:6 – General Jos 24:10 – General 1Ti 1:16 – for this<\/p>\n Num 23:3. Stand by thy burnt-offering As in Gods presence; as one that offers himself, as well as his sacrifices, to obtain Gods favour. I will go To some solitary and convenient place, where I may prevail with God to appear to me. From this passage it is inferred, that in those early times it was customary for prophets, and other pious persons, after performing the sacred rites, to retire into some solitary place, there to wait for an answer from God. Whatsoever he showeth me Reveals to me, either by word or sign. He went to a high place Some, considering that he was already in a high place, would render it, He went into the plain, or valley. But it must be observed the original word , shephi, from shephah, eminere, eminens, excelsum esse, properly means, a high and rocky place. See Hebrew, Isa 13:2; Jer 3:2. And, no doubt, Balaam ascended into a higher part of the mountain, for the greater convenience of retirement, and beholding Israel, as he says, (Num 23:9,) From the top of the rocks I see him.<\/p>\n 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 a high place. 3. Balaam went some distance away, in the hope that Jehovah would meet him. It is not … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 23:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4428","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4428","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4428"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4428\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4428"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4428"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4428"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"