Num 23:8-12, 19-21 | Clarke | e4.org | Verse 8. How shall I curse, whom God hath not cursed? ] It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God's communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavours to injure them must be in vain.

‏ Numbers 23:8-12

Verse 8. How shall I curse, whom God hath not cursed?] It was granted on all hands that no incantations nor imprecations could avail, unless God concurred and ratified them. From God's communication to Balaam he saw that God was determined to bless and defend Israel, and therefore all endeavours to injure them must be in vain.

Verse 9. From the top of the rocks I see him] That is, from the high places of Baal where he went, Nu 22:41, that he might the more advantageously see the whole camp of Israel.

The people shall dwell alone] They shall ever be preserved as a distinct nation. This prophecy has been literally fulfilled through a period of 3300 years to the present day. This is truly astonishing.

Verse 10. Let me die the death of the righteous] Probably Balaam had some presentiment that he should be taken off by a premature death, and therefore he lodges this petition against it. The death of the righteous in those times implied being gathered to one's fathers in a good old age, having seen his children, and children's children; and to this, probably, the latter part of this petition applies: And let my last end be like his, (

uthehi acharithi chamohu, And let my POSTERITY be like his.) It has been generally supposed that Balaam is here praying for a happy death, such as true Christians die who die in the Lord; and in this way his words are generally applied; but I am satisfied this is not their meaning. The prayer, however, understood in the common way, is a good one, and may be offered to God profitably. A righteous man is one who is saved from his sins, who is justified and sanctified through the blood of the covenant, and who lives, not only an innocent, but also a holy and useful life. He who would die well should live well; for a bad death must be the issue of a bad life.

‏ Numbers 23:19-21

Verse 19. God is not a man, that he should lie] This seems to be spoken to correct the foregoing supposition of Balak that God could change his mind. Even the heathen would not allow that their supreme god could be caught in a falsity. Hence AESCHYLUS, in Prometh. vinct. 1068:-

ψευδηγορεινγαρουκεπισταταιστομα

τοδιοναλλαπανεποςτελει.

"The mouth of Jove knows not to frame a lie;

But every word finds full accomplishment."

Verse 21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel] This is a difficult passage; for if we take the words as spoken of the people Israel, as their iniquity and their perverseness were almost unparalleled, such words cannot be spoken of them with strict truth. If we consider them as spoken of the patriarch Jacob and Israel, or of Jacob after he became Israel, they are most strictly true, as after that time a more unblemished and noble character (Abraham excepted) is not to be found in the page of history, whether sacred or profane; and for his sake, and for the sake of his father Isaac, and his grandfather Abraham, God is ever represented as favouring, blessing, and sparing a rebellious and undeserving people; See Clarke on Ge 49:33. In this way, I think, this difficult text may be safely understood.

There is another way in which the words may be interpreted, which will give a good sense. aven not only signifies iniquity, but most frequently trouble, labour, distress, and affliction; and these indeed are its ideal meanings, and iniquity is only an accommodated or metaphorical one, because of the pain, distress, &c., produced by sin. amal, translated here perverseness, occurs often in Scripture, but is never translated perverseness except in this place. It signifies simply labour, especially that which is of an afflictive or oppressive kind. The words may therefore be considered as implying that God will not suffer the people either to be exterminated by the sword, or to be brought under a yoke of slavery. Either of these methods of interpretation gives a good sense, but our common version gives none.

Dr. Kennicott contends for the reading of the Samaritan, which, instead of lo hibbit, he hath not seen, has lo abbit, I do not see, I do not discover any thing among them on which I could ground my curse. But the sense above given is to be preferred.