---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 52 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/52/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 52. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/52/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 52. Numbers · 8 of 12

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/52/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/52/#p-N

[¶0] Og--a giant, an Amoritish prince, who, having opposed the progress of the Israelites, was defeated.

[¶1] 34-35. The Lord said unto Moses, Fear him not--a necessary encouragement, for Og's gigantic stature ([De 3:11]) was calculated to inspire terror. He and all his were put to the sword.

### Chapter 22

### Nu 22:1-20. Balak's First Message for Balaam Refused

[¶4] 1. Israel ... pitched in the plains of Moab--so called from having formerly belonged to that people, though wrested from them by Sihon. It was a dry, sunken, desert region on the east of the Jordan valley, opposite Jericho.

[¶5] 2. Balak--that is, "empty." Terrified ([De 2:25]; [Ex 15:15]) at the approach of so vast a multitude and not daring to encounter them in the field, he resolved to secure their destruction by other means.

[¶6] 4. elders of Midian--called kings ([Nu 31:8]) and princes ([Jos 13:21]). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy.

[¶7] 5. He sent messengers therefore unto Balaam--that is, "lord" or "devourer" of people, a famous soothsayer ([Jos 13:22]).

[¶8] son of Beor--or, in the Chaldee form, Bosor--that is, "destruction."

[¶9] Pethor--a city of Mesopotamia, situated on the Euphrates.

[¶10] 6. Come ... curse me this people--Among the heathen an opinion prevailed that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when offered by a prophet or priest and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war, magicians were employed to curse the British troops.

[¶11] 7. the elders of Moab and ... of Midian departed with the rewards of divination--like the fee of a fortune teller, and being a royal present, it would be something handsome.

[¶12] 8-14. Lodge here this night, and I will bring you word again, as the Lord shall speak unto me, &c.--God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, where the remains of patriarchal religion still lingered, account for his knowledge of the true God. His real character has long been a subject of discussion. Some, judging from his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions [Hengstenberg].

[¶13] 19-20. tarry ye also here this night, that I may know what the Lord will say unto me more--The divine will, as formerly declared, not being according to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted to Balaam is in accordance with the ordinary procedure of Providence. God often gives up men to follow the impulse of their own lusts; but there is no approval in thus leaving them to act at the prompting of their own wicked hearts ([Jos 13:27]).

### Nu 22:21-41. The Journey

[¶15] 21. Balaam ... saddled his ass--probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually in the East, would be nothing more than a pad or his outer cloak.

[¶16] 22. God's anger was kindled because he went--The displeasure arose partly from his neglecting the condition on which leave was granted him--namely, to wait till the princes of Moab "came to call him" [Nu 22:20], and because, through desire for "the wages of unrighteousness" [2Pe 2:15], he entertained the secret purpose of acting in opposition to the solemn charge of God.

[¶17] 24. the angel of the Lord stood in a path of the vineyards--The roads which lead through fields and vineyards are so narrow that in most parts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains.

[¶18] 28. the Lord opened the mouth of the ass--to utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that, with the manifest tenor of Peter's language, strongly favors the literal view [2Pe 2:15, 16]. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet" [2Pe 2:16]. "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel" [Calvin].

[¶19] 34-35. I have sinned ... if it displease thee, I will get me back again--Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words "go with the men" was a mere withdrawal of further restraint, but the terms in which leave was given are more absolute and peremptory than those in [Nu 22:20].

[¶20] 36-37. when Balak heard that Balaam was come, he went out to meet him--Politeness requires that the higher the rank of the expected guest, greater distance is to be gone to welcome his arrival.

[¶21] 38. the word that God putteth in my mouth, that shall I speak--This appears a pious answer. It was an acknowledgment that he was restrained by a superior power.

[¶22] 39. Kirjath-huzoth--that is, "a city of streets."

[¶23] 40. Balak offered oxen and sheep--made preparations for a grand entertainment to Balaam and the princes of Midian.

[¶24] 41. high places of Baal--eminences consecrated to the worship of Baal-peor (see on [Nu 25:3]) or Chemosh.

### Chapter 23

### Nu 23:1-30. Balak's Sacrifices

[¶27] 1. Balaam said unto Balak, Build me here seven altars--Balak, being a heathen, would naturally suppose these altars were erected in honor of Baal, the patron deity of his country. It is evident, from [Nu 23:4] that they were prepared for the worship of the true God; although in choosing the high places of Baal as their site and rearing a number of altars ([2Ki 18:22]; [Is 17:8]; [Jr 11:13]; [Ho 8:11]; ), instead of one only, as God had appointed, Balaam blended his own superstitions with the divine worship. The heathen, both in ancient and modern times, attached a mysterious virtue to the number seven; and Balaam, in ordering the preparation of so many altars, designed to mystify and delude the king.

[¶28] 3. Stand by thy burnt offering--as one in expectation of an important favor.

[¶29] peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign.

[¶30] he went to an high place--apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle.

[¶31] 4-6. God met Balaam--not in compliance with his incantations, but to frustrate his wicked designs and compel him, contrary to his desires and interests, to pronounce the following benediction [Nu 23:8-10].

[¶32] 7. took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet.

[¶33] brought me from Aram--This word joined with "the mountains of the East," denotes the upper portion of Mesopotamia, lying on the east of Moab. The East enjoyed an infamous notoriety for magicians and soothsayers ([Is 2:6]).

[¶34] 8. How shall I curse, whom God hath not cursed?--A divine blessing has been pronounced over the posterity of Jacob; and therefore, whatever prodigies can be achieved by my charms, all magical skill, all human power, is utterly impotent to counteract the decree of God.

[¶35] 9. from the top--literally, "a bare place" on the rocks, to which Balak had taken him, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and divine protection ([De 33:28]). So that although I might be able to gratify your wishes against other people, I can do nothing against them ([Ex 19:5]; [Le 20:24]).

[¶36] 10. Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be ([Ge 13:16]; ).

[¶37] the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.

[¶38] Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.

[¶39] 13-15. Come, ... with me unto another place, from whence thou mayest see them--Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different point of observation, the prophet would give utterance to different feelings; and so, having made the same solemn preparations, Balaam retired, as before, to wait the divine afflatus.

[¶40] 18-19. Rise up--As Balak was already standing ([Nu 23:17]), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as they may with a man.

[¶41] 21. He hath not beheld iniquity in Jacob--Many sins were observed and punished in this people. But no such universal and hopeless apostasy had as yet appeared, to induce God to abandon or destroy them.

[¶42] the Lord his God is with him--has a favor for them.

[¶43] and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.

[¶44] 22. he hath as it were the strength of an unicorn--Israel is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and invincible as a reem--that is, a rhinoceros ([Job 39:9]; [Psa 22:21]; ).