13<\/strong>. unto another place<\/em> ] It was a not infrequent practice with soothsayers, if they were unable to obtain an omen according to their wishes, to try several times in hopes of better success. Balak thought that if Balaam went to a more favourable spot, Jehovah might be persuaded to change His mind!<\/p>\n thou shalt see but the<\/em> extremity<\/strong> of them not see them all<\/em> ] The words are difficult, because Balaam has already seen only the end of the Israelite host; see Num 22:41<\/span>. If the words are genuine, they may perhaps mean that Balaam would be taken to a spot whence he would still be able to see only a small part of them, but if that failed, he could finally go to a place whence he could see them all. But many writers assign the words to an editor.<\/p>\n Balak seems to hope that the prophets words in Num 23:10<\/span> reflected the impression conveyed by the scene before him at the moment of the augury; and so that the sight of a mere few straggling Israelites in the utmost part of the camp might induce a different estimate of their resources and prospects.<\/P> <\/p>\n Verse 13<\/span>. Thou shalt see but the utmost part of them<\/B><\/I>] 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<\/I>, c. he thought therefore that he might get Balaam to curse them in detached parties<\/I>, till the whole camp<\/I> should be devoted to destruction by successive execrations.<\/P> <\/p>\n He thought the sight of the people necessary both to excite Balaams passions, and to strengthen and direct his conjurations; but he would now have him see but a part of the people, and not all, because the sight of all of them might dismay and discourage him, and, as it did before, raise his fancy to an admiration of the multitude and of the felicity of the people, Num 23:9<\/span>,10<\/span>. <\/P> <\/p>\n 13-15. Come, . . . with me untoanother place, from whence thou mayest see them<\/B>Surprised anddisappointed at this unexpected eulogy on Israel, Balak hoped that,if seen from a different point of observation, the prophet would giveutterance to different feelings; and so, having made the same solemnpreparations, Balaam retired, as before, to wait the divine afflatus.<\/P><\/p>\n And Balak said unto him<\/strong>,…. Seemingly satisfied with his answer, however, he could not help himself, and was willing to make the best of him he could, and try what he could do with him another time and elsewhere:<\/p>\n come, I pray thee, with me unto another place, from whence thou mayest see them<\/strong>; for he had a mighty notion that both the sight of the people, and the place from whence they were seen, would greatly contribute to answer the end he had in view, cursing the people:<\/p>\n thou shall see but the utmost part of them, and shalt not see them all<\/strong>; for he thought, either that he was so charmed with so glorious a sight as the regular encampment of such a body of people was, that he could not find in his heart to curse them; or that he was so terrified at the sight of such a vast number of people, that he dared not attempt it; and therefore Balak proposed to have him to a place where he could only see a part of them and not the whole:<\/p>\n and curse me them from thence<\/strong>: that part, hoping that when he had cursed them he would gradually go on till he had cursed them all: but there is this objection to our version, and the sense it directs to, that Balaam had been brought to a place already, where he had seen the utmost part of the people, Nu 22:41<\/span> wherefore some read h the middle clause in a parenthesis, and in the past tense “(for thou hast seen but the utmost part of them, and hast not seen them all)”; and therefore would have him come to a place where he might see them all, and curse them from thence.<\/p>\n h So Vatablus.<\/p>\n Balaam Again Blesses Israel.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 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<\/I> altar. 15 And he said unto Balak, Stand here by thy burnt offering, while I meet the L<\/I>ORD<\/B><\/I> yonder. 16 And the LORD<\/B> 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<\/B> 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<\/I> 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?<\/I> or hath he spoken, and shall he not make it good? 20 Behold, I have received commandment<\/I> 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<\/B> his God is<\/I> with him, and the shout of a king is<\/I> among them. 22 God brought them out of Egypt; he hath as it were the strength of an unicorn. 23 Surely there is<\/I> no enchantment against Jacob, neither is there<\/I> 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<\/I> 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<\/B> 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<\/I> altar.<\/P> Here is, I. Preparation made the second time, as before, for the cursing of Israel. 1. The place is changed, v.<\/I><\/span> 13<\/span>. Balak fancied that Balaam, having so full a prospect of the whole camp of Israel, from the top of the rocks<\/I> (v.<\/I><\/span> 9<\/span>), 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, Num 23:14<\/span>; Num 23:15<\/span>. 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, Num 23:16<\/span>; Num 23:17<\/span>. If God said not to Balaam, Seek in vain,<\/I> much less will he say so to any of the seed of Jacob,<\/I> 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?<\/I> 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. xxiii. 35<\/span>.<\/P> 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 (v.<\/I><\/span> 17<\/span>), Balaam now addresses himself particularly to him (v.<\/I><\/span> 18<\/span>): Rise up, Balak, and hear.<\/I> It was a message from God that he had to deliver, and it is required of Balak, though a king, that he attend (hear<\/I> and hearken,<\/I> with a close application of mind, let not a word slip), and also that he attend with reverence: Rise up, and hear.<\/I> His successor Eglon, when he was to receive a message from God, rose out of his seat,<\/I> Judg. iii. 20<\/I><\/span>.<\/P> 1. Two things Balaam in this discourse informs Balak of, sorely to his grief and disappointment:–<\/P> (1.) That he had no reason to hope that he should ruin Israel.<\/P> [1.] It would be to no purpose to attempt to ruin them, and he would deceive himself if he expected it, for three reasons:–<\/P> First,<\/I> Because God is unchangeable: God is not a man that he should lie,<\/I> v.<\/span> 19<\/span><\/U><\/I><\/span>. 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 (v.<\/I><\/span> 8<\/span>) 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. vi. 18<\/span>. And, when in scripture he is said to repent,<\/I> it is not meant of any change of his mind (for he is in one mind, and who can turn him?<\/I>) but only of the change of his way. This is a great truth, that with God there is no variableness nor shadow of turning.<\/I> Now here, 1. He appeals to Balak himself concerning it: “Hath he said, and shall he not do it?<\/I> 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 (v.<\/I><\/span> 20<\/span>): He hath blessed and I cannot reverse it,<\/I> 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.<\/P> Secondly,<\/I> Because Israel are at present unblamable: he has not beheld iniquity in Jacob,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. 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,<\/I> 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.<\/P> Thirdly,<\/I> 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<\/I> 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<\/I> or alarm of a king is among them.<\/I> 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,<\/I> v.<\/span> 22<\/span><\/U><\/I><\/span>. 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 ch.<\/I><\/span> xxiv. 8<\/span>. Such is the strength which the God of Israel gives unto his people.<\/P> [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, v.<\/I><\/span> 23<\/span>. First,<\/I> 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<\/I> denotes the church low and afflicted, Israel<\/I> 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,<\/I> He foresees that this would be remembered in time to come. According to this time,<\/I> 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!<\/I> 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.<\/I> 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 (Deut. xxxii. 31<\/span>), Their rock is not as our rock, even our enemies themselves being judges,<\/I> Balaam particularly. Balak therefore has no hopes of ruining Israel. But,<\/P> (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 v.<\/I><\/span> 24<\/span>. 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,<\/I> a lion rampant, that shall not lie down till he eat of the prey, and drink the blood of the slain.<\/I> 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.<\/P> 2. Now what was the issue of this disappointment?<\/P> (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,<\/I> v.<\/span> 25<\/span><\/U><\/I><\/span>. 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,<\/I>Isa 47:13<\/span>; Isa 57:10<\/span>. [2.] Balaam is still willing to own himself overruled, and appeals to what he had said in the beginning of this enterprise (ch.<\/I><\/span> xxii. 38<\/span>): All that the Lord speaketh, that I must do,<\/I> v.<\/span> 26<\/span><\/U><\/I><\/span>. This sows, First,<\/I> 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,<\/I> 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. liv. 17<\/span>.<\/P> (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, v.<\/I><\/span> 27<\/span>. 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.<\/I> He chose this place with a hope, either, First,<\/I> 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,<\/I> 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 (1 Kings xx. 28<\/span>), 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, Num 23:29<\/span>; Num 23:30<\/span>. 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, Luke xviii. 1<\/span>.<\/P><\/p>\n 13. And Balac said unto him. Balak did, as almost all superstitious persons usually do; for, because with them nothing is certain or established, they are carried about from one speculation to another, and try now this and now that expedient. But especially do they imagine that there is some magical power in the sight, as if the eyes contributed partly to the efficacy of their incantations. It appears from profane writers that this was formerly a commonly received opinion, that the gaze of the enchanter had much effect upon his art. Balak, therefore, removes his sorcerer to another place, that there he might the better exercise his divinations. There is some ambiguity in the words. Some render them thus, “Come to another place, that thou mayest see from thence, (160) mayest see a part, and not the whole,” as if Balak feared that the multitude itself frightened Balaam, or diminished the power of his incantations. Their opinion, however, is the more probable, who take the verb see, where it is used the second time, in the perfect tense, so that the sense is, “Come to a place where thou mayest behold them; for as yet thou hast not seen the whole, but only a part;” for we know how common a thing with the Hebrews is such an employment of one tense for another. With respect to the place to which Balaam was taken, it little matters whether we believe שדה צפים, sedeh tzophim and פסגה pis’gah, to be nouns proper or appellative, since it is sufficiently clear that, if they were given to the place, it was on account of its position; for it is very likely that there was a level place upon the hill, which might justly be called “The hill of the spies.” <\/p>\n (160) So A. V., after the LXX. and V. Marckius comes to the conclusion that there is no sufficient reason for C.’s proposed alteration of the Hebrew tense, in the latter clauses of the verse; for he thinks that Balaam’s expression in Num 23:9<\/span>, “For from the top of the rocks I see him, and from the hills I behold him,” is rather to be understood of a more complete, than of an obscurer view. <\/p>\n E. BALAAMS SECOND BLESSING vv. 1324 Num. 23:13<\/span>. And Balak said unto him, Come, I pray thee, with me to another place, from whence thou mayest see 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 a 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.<\/p>\n PARAPHRASE<\/strong><\/p>\n Num. 23:13<\/span>. And Balak said to him, Come, please, to another place, from which you may see them. You shall see only the nearest of them, not all of them: then curse them for me there.<\/p>\n 14. And he took him to the field of Zophim, to the top of Pisgah, and build seven altars, and offered a bull and a ram on each altar. 15. And he said unto Balak, Stand here beside your burnt offering, while I meet the Lord yonder. 16. And the Lord met Balaam and put a message in his mouth, and said, Return to Balak, and speak to him so. 17. And he came to him, and behold, he was standing beside his burnt offering, along with the princes of Moab. And Balak said to him, What has the Lord said? 18. And Balam began his speech, and said, Rise up, Balak, and hear; listen to me, you son of Zippor: 19. God is not a man, that he should lie, nor a son of man, that he should repent. Has he spoken, and will he not perform it? or has he foretold, and will he not make it good? 20. Behold, I received a command to bless: he has blessed, and I cannot reverse it. 21. He has not beheld iniquity in Jacob, nor has he seen perverseness in Israel. The Lord their God is with them, and the trumpeting of a king is in their midst. 22. God is bringing out of Egypt; he has, as it were, the strength of a wild ox. 23. Surely there is no enchantment in Jacob, nor any divination in Israel: in due time it shall be said of Jacob and Israel, What has 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 has eaten of the prey, and drunk the blood of the slain.<\/p>\n COMMENTARY<\/strong><\/p>\n The field of Zophim (the watchers), to which Balaam is now brought, permits a broad view of the surrounding country side, including the camp of the Israelites. The peak of Pisgah, from which Moses will later be allowed to inspect the Promised Land, rises sharply above the surrounding terrain. The exact meaning of the two phrases which refer to the sight before Balaam is not clear. The first seems to suggest that he is able to see the entire company, while the second says he sees only a portion of the camp. A reconciliation of the thoughts is probably found in the possibility that, while the outermost reaches of the camp of Israel are visible from the spot from which Balaam looks, some areas are not within sight, being obscured by projections of the mountain at a lower level, or by intervening peaks. QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n 442.<\/p>\n Using a good Bible gazette, review the area of Mt. Pisgah. Where might the Israelites have been encamped?<\/p>\n 443.<\/p>\n Why did Balak and Balaam go through the time-consuming process of building seven more altars and offering fourteen more animals?<\/p>\n 444.<\/p>\n Upon what firm basis are all of Balaams words premised?<\/p>\n 445.<\/p>\n How is the figure of anthropomorphism used in the passage?<\/p>\n 446.<\/p>\n List the eight points emphasized in the message Balaam delivered.<\/p>\n 447.<\/p>\n Explain the appearance of the word unicorn in the text. What is actually intended?<\/p>\n 448.<\/p>\n What portions of the prophecy referred to the past, and what to the future of Israel?<\/p>\n (13) Thou shalt see but the utmost part of them . . . <\/strong>If this rendering be correct, it strongly confirms that interpretation of Num. 22:41<\/span> according to which Balaam saw the whole host of Israel from Bamoth-Baal. The words may, however, be rendered thus: Thou seest <\/em>(i.e., here) but the utmost part of them, and thou dost not see them all. <\/em>If <\/em>the interpretation of Num. 22:41<\/span> is adopted, which restricts the view from Bamoth-Baal to the extremity of the host of Israel, the meaning of this verse would seem to be that if Balaam could obtain a full view of the entire army he would not only perceive the ground which existed for Balaks alarm, but would be induced to put forth more strenuous efforts to deliver him from so formidable an invasion. On the other hand, if that interpretation of Num. 22:41<\/span> be adopted, which implies that from Bamoth-Baal Balaam had a view of the whole of the host of Israel from one extremity of their camps to the other, the meaning of this verse would be that although the sight of so vast and orderly a mass produced so powerful an effect upon Balaam that he was unable to utter the curses which he had desired to pronounce upon Israel, such an effect would not be equally likely to be produced if only a portion of the camps was visible at the same time.<\/p>\n THE SECOND PROPHECY, Num 23:13-26<\/span>.<\/p>\n 13<\/strong>. <\/strong> But the utmost part <\/strong> Balak attributes the failure of Balaam’s first effort to the fact that the magnitude of Israel’s encampment, taken in at one sweep of his eyes, had influenced his mind and changed the curse to a blessing. He is now taken to a place from which only one edge of the camp can be seen.<\/p>\n The Second Attempt To Influence Yahweh ( Num 23:13-26<\/strong><\/span><\/strong> ). <\/p>\n Num 23:13<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘And Balak said to him, “Come, I pray you, with me to another place, from where you may see them. You shall see but the utmost part of them, and shall not see them all. And curse me them from there.” ’ <\/p>\n It is interesting to note that Balak reluctantly accepted the explanation and decided that this particular height clearly brought them in contact with ‘gods’ not favourable to their cause. These were ‘the heights of Baal’. Clearly Baal was in league with Yahweh. The solution must therefore be to try another place. Perhaps on a new mountain the gods there could be persuaded to call on Yahweh to act in his favour. We see from this something of the beliefs of people outside Israel, and the uniqueness of Israel’s religion. <\/p>\n “You shall see but the utmost part of them, and shall not see them all.”<\/strong> The impression being given is that their numbers were so large that wherever they stood they could not all be seen at once. <\/p>\n Num 23:14<\/strong><\/span><\/p>\n ‘And he took him to the field of Zophim (the watchers), to the top of the Pisgah, and built seven altars, and offered up an ox bull and a ram on every altar.’ <\/p>\n This time Balak took Balaam to the field of Zophim, to the top of the Pisgah. There again they went through the motions of Balaam’s usual approach to his control. Zophim means ‘the watchers’. The previous site was the ‘heights of Baal’. The names may therefore link with particular deities seen as connected with particular Moabite holy places. <\/p>\n Num 23:15<\/strong><\/span><\/p>\n ‘And he said to Balak, “Stand here by your whole burnt offering, while I meet yonder.” ’ <\/p>\n Once again Balaam told Balak to stand by his offering. This was important so that the ‘gods’ would know to whom they owed this offering that they had received, and might be persuaded by it. It was a considerable offering. Then he went to ‘meet’ whoever would appear. <\/p>\n Num 23:16<\/strong><\/span><\/p>\n ‘And Yahweh met Balaam, and put a word in his mouth, and said, “Return to Balak, and thus shall you speak.” ’ <\/p>\n Once again Balaam sought his ‘control’, and once again Yahweh met with him and put His word in Balaam’s mouth (either through Balaam’s control, or more probably directly). He was to go back with it to Balak. <\/p>\n Num 23:17<\/strong><\/span><\/p>\n ‘And he came to him, and, lo, he was standing by his whole burnt offering, and the princes of Moab with him. And Balak said to him, “What has Yahweh spoken?” ’ <\/p>\n Then Balaam returned to where Balak was, obediently standing by his offering with his chieftains. They were agog to know what, message he had received, what Yahweh had spoken. They were hopeful that this time it would be satisfactory, and that Yahweh had been turned against His people. After all he had offered fourteen ox bulls. <\/p>\n Num 23:13<\/span><\/em><\/strong>. <\/strong>Balak said,Comewith me unto another place<\/em><\/strong><\/strong> Balak seems to believe, that the sight of such a numerous people had an effect upon the prophet; and therefore he wishes him now to pass to another place, that he might see only a part <\/em>of them: whence it seems probable, that they conceived it necessary to have some part at least of the devoted people in view, in order to give effect to their imprecations; as we observed on Num 22:41<\/span> of the former chapter. <\/p>\n Observe, the folly as well as impiety of Balak. Common sense, one might have supposed, would have been enough to have convinced him, that if the LORD blessed Israel in one place, never would he suffer them to be cursed in another. I would wish the Reader to remark with me, the uniform custom of all nations, to worship on the tops of the mountains. Was not this an opinion gathered from tradition? And had it not originally a divine source, only corrupted, gathered perhaps from Abraham’s mount Moriah, answering to that most sacred of all mounts, Calvary?<\/p>\n Num 23:13 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.<\/p>\n Ver. 13. From whence thou mayest see them.<\/strong> ] And over-look them, as they say witches do, B quasi<\/em> ; Nescio quis teneros, &c.<\/em> In Hebrew the same word signifies both an eye and a fountain; to show, that from the eye, as a fountain, flows both sin and misery.<\/p>\n No Enchantment against Israel<\/p>\n Num 23:13-30<\/p>\n Balak was surprised and disappointed. He therefore bethought himself of limiting the seers vision, so that he might see an attenuated Israel from a height that commanded only a partial view of the camp. How often we try to see only what we want to see! How often we shut our eyes to a rivals real merits! Instead of entering into Gods great thoughts we shut ourselves up in a tiny limited world. We will not acknowledge what our pride does not want to acknowledge. We are like children building sand-castles against the tide. You had better bring your mind to harmonize with Gods facts than minimize or evade their truth. You are hurting yourself, but can never alter them. Take Gods way and be at peace!<\/p>\n Let us ponder Num 23:21 -it is as we are in Gods purpose; and Num 23:23 -when faced by our enemies; and Num 23:24 -when most convinced of our helplessness.<\/p>\n unto: 1Ki 20:23, 1Ki 20:28, Mic 6:5 <\/p>\n utmost: Num 22:41 <\/p>\n and curse me: Jos 24:9, Psa 109:17, Jam 3:9, Jam 3:10 <\/p>\n Reciprocal: Num 22:12 – thou shalt not curse Num 23:26 – General Num 23:27 – Come<\/p>\n WHOLE VIEWS OF LIFE<\/p>\n 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.<\/p>\n Num 23:13<\/p>\n Many of you will recall the story from which these words are taken, and the striking picture which it draws. The Israelites are travelling through the desert. They are approaching the domain of Balak, king of Moab. Balak is frightened, and sends for the Mesopotamian wizard, Balaam, and bids him curse the dangerous intruders. But Balaam, filled with a higher spirit than he understands, blesses instead of cursing. Again the effort is made, and the disappointment follows in another place. And then it is that there occurs to the monarch the idea which is recorded in the text. Perhaps if the prophet did not see the whole host in its multitude the curse would come more readily. Let us stand where we can only see a part of them, he says. Peradventure thou canst curse me them from thence.<\/p>\n It was a vain expedient. The blessing came still pouring forth more richly than before. Why should it not? It was not the quantity but the quality of Israel which drew the blessing. It was not because there were so many of them, but because they were set on lofty purposes and carried in their bosom mighty spiritual issues, that God took care of them and made them strong. It was a hopeless hope of Balak. And it was like a child. It was the transparent self-cheat of infancy. So children play with themselves and one another, saying, Let us see only a part and make believe that that is all.<\/p>\n I. It is a beautiful and noble faith when a man believes in the absolute truth, unfound, unfindable perhaps by man, and yet surely existent behind and at the heart of everything. It is a terrible thing when a man ceases to believe in it, and ceases to seek for it. He sinks out of the highest delight and purity. For him the great glory of life is gone. Petty and selfish economies sweep in and overwhelm him. Not what is true, but what will tell for the advantage of something which he thinks valuable, becomes the object of his search. He questions everything, as the lawyer questions a witness, in the interest of a cause. Then comes the Balak folly. Then the man shuts his eyes to everything which will not tell upon his side. Then he refuses to look upon the whole of things, and sees only the portion which will minister to his passion or his spite.<\/p>\n II. Upon the dark places of partial vision I know that I should never find the great Seer of human life, who is Christ. Christ saw all life in God. That means that He saw life in its completeness. No being ever saw the evil and misery as He beheld it. He saw sin with all the intensity of holiness. But nobody ever has dared call Jesus Christ a pessimist. He saw the end from the beginning. He saw the depth from the surface. He saw the light from the darkness. He saw the whole from the parts. Therefore He could not despair. There was no curse of life upon His lips. Infinite pity! A pity that has folded itself around the worlds torn and bleeding heart like a benediction ever sincebut no curse! And who are we, with our little feeble rage and petulance, flinging our testy curses where the Lords blessing descended like the love of God? Oh, if you ever find yourself cursing life, get your New Testament and read what Jesus said looking down on Jerusalem from the height of the Mount of Olives, looking down on man from the measureless height of the Cross!<\/p>\n III. I must do little more than allude to the one other application of our truth which is in my mind; but I must not let you go without alluding to it. It is the saddest and most terrible of all. I am thinking of the desperation and bitterness which come with the sight of pain without the sight of the higher consequences and results of pain. It is the old tragedy of the Book of Job, and of the books of thousands of tortured lives. Curse God and die seems sometimes to be the only outcome of it all. Perhaps, nay almost certainly, there are some to whom it seems so this morning. It is the only outcome of it all, if the pain you feel or see is all. But if the whole of a mans life from its beginning to its endless end, from its surface in to its inmost heart, is capable of being taken into account, then that desperate outcome is not the only one. There is a blessing and a thankfulness which may overcome and drown the curse. Suppose that, looking at pain, and with the curse just growing into shape upon your lips, a great hand takes you up and lifts you. And as you rise your vision widens. And slowly education grows into your view, surrounding pain, and drawing out its sense of cruelty, and crowding in upon it its own sense of love and purpose. Then, in the larger vision, must not the curse perish? And if the lips are not strong enough to open into thankfulness, at least the eyes, still full of pity, may wait in peace.<\/p>\n This is the fear we have to-day. The sense of human pain grows stronger all the time. And it sometimes seems as if the sense of purpose and education grew weaker in a multitude of souls. It is the heart of man taken, Balaam-like, to a place whence it can see the part and not the whole; and who that listens does not hear the muttering of the curse? Where is the help, first for your soul, then for the whole great world? Not in saying that pain is not pain, not in shutting the eyes to the part which is so awfully manifest, but seeing, in insisting upon seeing, the whole.<\/p>\n To feel, although no tongue can prove,<\/p>\n That every cloud that spreads above,<\/p>\n And veileth love, itself is love.<\/p>\n Bishop Phillips Brooks.<\/p>\n Illustration<\/p>\n Even the flaming sword of the angel of Jehovah failed to turn this man from his own destruction. He cringes, indeed. He says, If it displeases Thee I will turn back again; yet his base desire overcomes even his fear of God. He goes his own way. He stands at last on the mountains of Moab with the camp of Israel in view. And now his judgment begins. As he is about to drink it, the cup of earthly gain is dashed from his lips. He speaks, not what he would but what he must, not the money-boughten curse, but the God-inspired blessing. Scarcely anything in Scripture is more full of power and beauty. Yet his heart is not in it. Three times he changes his place, and offers fresh sacrifices in the hope that his lips may be permitted to utter cursing instead of blessing.<\/p>\n He watchd till knowledge came<\/p>\n Upon his soul like flame,<\/p>\n Not of those magic fires at random caught;<\/p>\n But true prophetic light<\/p>\n Flashed oer him high and bright,<\/p>\n Flashed once and died away, and left his darkened thought.<\/p>\n And can he choose but fear<\/p>\n Who feels his God so near,<\/p>\n That when he fain would curse, his powerless tongue<\/p>\n In blessing only moves?<\/p>\n Alas! the world he loves<\/p>\n Too close around his heart her tangled veil hath flung.<\/p>\n How easily the world flings its tangled veil about us all! And escape from it is hard. Repentance for almost any other sin is easier than for the sin of the selfish abuse of God-given powers or abilities. The tragedy of the way of Balaam is oft repeated in many lives. When he found himself foiled, his mercenary curses turned to profitless blessings; in his disappointment he turns to base revenge, he casts off God, openly takes part with his enemies and perishes miserably.<\/p>\n Sceptre and Star Divine!<\/p>\n Who in Thine inmost shrine,<\/p>\n Hast made us worshippers, O claim Thine own;<\/p>\n More than Thy seers we know,<\/p>\n O teach our love to grow<\/p>\n Up to Thy heavenly light and reap what Thou hast sown.<\/p>\n A new site afforded a better view of Israel, though the whole nation was still not in view. Balak repeated the same ritual of sacrifice.<\/p>\n God does not change His ultimate purposes or go back on His solemn promises. He does, of course, respond to the words and actions of people by adjusting His plans. It is from God’s larger purposes that He does not "repent" (Num 23:19). [Note: See Thomas L. Constable, "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 99-113; idem, Talking to God: What the Bible Teaches about Prayer, pp. 147-52; Robert B. Chisholm Jr., "Does God ’Change His Mind’?" Bibliotheca Sacra 152:608 (October-December 1995):387-99; idem, "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28; and Ashley, p. 478.] <\/span> The point is that God is not fickle. No one can induce Him to curse those whom He has chosen to bless.<\/p>\n "Balaam is constantly shifting, prevaricating, equivocating, changing-he is himself the prime example of the distinction between God and man." [Note: Allen, p. 901.] <\/span><\/p>\n "It may be of interest to note that Pharaoh’s plans were stymied by the apparent deception of the Hebrew midwives and that in Balaam’s second oracle he states, ’God is not a man, that he should lie’ (Num 23:19)." [Note: Sailhamer, The Pentateuch . . ., p. 407.] <\/span><\/p>\n God had "not observed misfortune [iniquity] in Jacob" to the extent that He would curse rather than bless the nation (Num 23:21). Obviously Israel had sinned, but her sins were not sufficient to change God’s ultimate purpose to bless her.<\/p>\n "Only in the family is the sinfulness of the people addressed. Since Yahweh the King is in their midst, they are invincible from outside attack." [Note: Allen, p. 902.] <\/span><\/p>\n Israel would be victorious in battle as well as enjoy God’s blessing (Num 23:24; cf. Gen 49:9-11; Mic 5:8-9). This was the opposite of what Balak wanted to hear. No one can curse someone whom God has blessed.<\/p>\n Since Balaam’s curses had turned out to be blessings, Balak instructed Balaam to say nothing rather than continue to prophesy.<\/p>\n This oracle, as the first, began with a criticism of Balak’s theological assumption that people can manipulate God. In this oracle Balaam saw Israel blessed and God as King walking among His people (Num 23:21). The Exodus was the supreme example of God’s care for Israel (Num 23:22). Israel’s future would be bright just as her past had been (Num 23:23-24). Balaam also alluded to Israel’s possession of the land<\/span> as God had promised Abraham (Num 23:26). [Note: For more detailed study of the first two oracles, see Angelo Tosato, "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)," Vetus Testamentum 29:1 (January 1979):98-106.] <\/span><\/p>\n 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. 13. unto another place ] It was a not infrequent practice with soothsayers, if … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 23:13”<\/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-4438","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4438","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=4438"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4438\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4438"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4438"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4438"}],"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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
TEXT<\/strong><\/p>\n
For the second time seven altars are erected and seven sacrifices offered. Just as had done the first time, Balaam leaves Balak beside the spot as he consults the Lord about the message for Balak. When the answer comes, it is by far the most complete and definitive of which we have record. There would be no way for Balaam to misconstrue Gods words without deliberately lying. When Balaam returns to Balak, he quickly responds to the kings inquiry by taking up his parable, or oracle.
The premise upon which Balaam bases all he is now to tell Balak is the unchanging nature of God and the immutability of His will. He is no mere man, whose whimsies and fickle desires result in inconstant conduct. His decrees are unalterable, and they are to be executed precisely as they are given. Any terms used to express such attributes are anthropomorphic, but the impact is only strengthened by use of this figure. The second oracle goes beyond the first in that it is more than a refusal to curse Israel; it is a strong declaration of blessing upon the nation.
Eight emphatic points are established in the poem: 1) Gods blessing is irreversibly upon Israel: 2) the nation is found less iniquitous than others (certainly not perfect, and not without sin among the individual citizens, but relative to other nations, the people are not without virtue); 3) God is with them as their King, which is an occasion for their shouting; 4) the hand of God has already brought about some wonderful works, such as their delivery from slavery in Egypt, with a strength like that of the wild ox (the term unicorn is an unfortunate and inaccurate translation from the Septuagint herethe animal intended resembles a large bison); 5) no manner or number of auguries, enchantments, or other divination can prevail against the chosen people of God; 6) future generations will marvel at all the great and glorious things He has accomplished through His people; 7) the people will be much feared, as a hunting lion; and, 8) they will not stop their exploits until their enemies are fully subjugated. Balak could find nothing hopeful in this!<\/p>\nFuente: College Press Bible Study Textbook Series<\/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 Series on the Bible by Peter Pett<\/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: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"