Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

BVild me here] or, Build for me in this place se∣ven [unspec 1] altars. Balaam here bewraieth his impi∣ety, when in stead of disswading the king from his evill enterprise, by the word of God, who had for∣bidden him to curse Israel, Num. 22. 12. hee at∣tempteth together with him, to effect his wicked purpose; and that (which is worst of all) under the colour of religious actions, building altars, and offering sacrifices to God, hereby to intreat and obtaine leave of him to curse his people. For it was the manner in those dayes to seeke the Lord, and obtaine his favour by sacrifice, Gen. 46. 1, 2. &c. 1 Sam. 13. 9, 12. Hos. 5. 6. Thus Bala∣am hath soone forgotten the Oracle of God, the sword of the Angell, and dangers that hee so hardly escaped by the way, and greedily runneth after the errour of his evill heart, fulfilling the saying of the Prophet, Let favour be shewed to the wicked, yet will he not learne righteousnesse, Esai. 26. 10. prepare me] or, prepare for me. As Balak said, Curse me Iakob, and de••ie Israel: so Balaam saith, Build me altars, and prepare me sacrifices; his intent being not to honour God, but to curse his people. Thus religion is made a cloke of wic∣kednesse. The sacrifice of the wicked is abomination: how much more when he bringeth it with a wicked minde, Prov. 21. 27. God desireth mercie and not sacrifice, Hos. 6. 6. But Balaam was of their reli∣gion which thinke that gaine is godlinesse, 1 Tim. 6. 5. and for the wages of iniquitie, abuseth the ordinances of the blessed God, unto cursing and crueltie. seven bullocks] as bullocks and rammes were sacrifices which God himselfe required in the Law, Levit. 1. and which the Patriarchs had learned from God of old, Gen. 15. 9. so seven was a number sanctified of God for many mysteries, (as is noted on Levit. 4. 6.) and particularly in sacri∣fices, as he said to Iobs friends, Take unto you now seven bullocks and seven rammes, and goe to my ser∣vant Iob, and offer up for your selves a Burnt-offering, Iob 42. 8. So at the bringing up of the Arke, David and the Elders of Israel offered seven bullocks and se∣ven rams, 1 Chron. 15. 26. and Ezekias with the ru∣lers brought seven bullocks, & seven rams, and seven lambs, and seven hee-goats for a Sin-offering for the kingdome, &c. 2 Chron. 29. 21. Wherefore the A∣ramites, Moabites, and other nations, having lear∣ned from their ancestors the manner of sacrificing unto God, retained it till Moses time, and long after, though corrupted with their owne supersti∣tions, and abused to much impietie. Hereupon Ba∣laam sacrificeth to the Lord in this sort, to purchase favour of him, and vainly boasteth unto God him-selfe of his good worke, v. 4. And according to this number, it is seven times said of Balaam, that he took up his parable, Num. 23. 7. 18. and Num. 24. 3. 15. 20. 21, 23.

Vers. 2. Balak did] Though Chemosh was Balaks [unspec 2] God, Num. 21. 29. yet now by Balaams counsell he sacrificeth to Iehovah the God of Israel v. 3. 17. as unstable men in hope to obtaine their purposes are easily drawn to communicate with all religions true or false, & to make a sinfull mixture of them, 2 King. 17. 28, 29,—33. Ezr. 4. 1. 2. Act. 17. 23. on an altar] that is, as the Chaldee explaineth it, on every altar. The altar being an holy ordinance, w^ch sanctified the offering, Matth. 23. 19. and a fi∣gure of Christ, Heb. 13. 10. Ioh. 17. 19. they (for the more sanctimony) offer their gifts on severall al∣tars. Wherein they adde superstition to the religion received from the fathers: for holy men used one altar in a place, though many sacrifices, 〈◊〉〈◊〉. 8. 20. & 12. 7. and 13. 4. 18. and 26. 25. and 33. 20. and 35. 〈◊〉〈◊〉 Exod. 17. 15. and 24. 4. but Idolaters accustomed themselves to many altars, 2 Kings 18. 22. Ier. 11. 13. Hos. 10. 1. & 12. 11. Amos 3. 14. Esa. 17. 8. such many altars were multiplied to sin, Hos. 8. 11.

Vers. 3. Stand] or, Present thy selfe, to wit, unto [unspec 3] God, here by thy burnt-offering, and goe not with me: as they were wont to stand by their sacr••fices whiles they burned, and present themselves there unto the Lord, who first had respect unto the offe∣rer, and then unto the gift, Gen. 4. 4, 5. so Balak and his princes were to stay there, if perhaps God would respect their persons. peradventure Iehovah 〈◊〉〈◊〉 come] or, as the Greeke translateth, if perhaps the Lord will appeare. Balaam went now to meet with inchantments, or signes of good luck, Num. 24. 1. w^ch after the manner of false Prophets, hee colou∣reth with the name of the Lord. what word] or, what thing soever. to an high place] to a cliffe o•• the rock: or, solitarie, to a solitarie place: and thus the Chaldee expounds it, he went alone. He went as sooth sayers were wont, to an high & solitary place, to make his prayers, and to observe signes if any should appeare.

Vers. 4. God met Balaam] in Greeke, God appea∣red [unspec 4] to Balaam; in Chaldee, the word from before the LORD met (or came unto) Balaam: and so againe in v. 16. Though he sought the Lord both by an unlawfull means of inchantment, Num. 24. 1. Deu. 18. 10. and to a wicked end, that he might curse Is∣rael, Deut. 23. 4, 5. yet the Lord meeteth with him, and putteth his word in his mouth, for the good of his people. So when Nebuchadnezzar used divi∣nations, and consulted with Idols, being unresol∣ved whether he should first warre against the Iewes or the Ammonites, the Lord so disposed of it, that he first fell upon the Iewes, and signified the same to his Prophet, Ezek. 21. 19.—23. he said] that is, as the Greeke explaineth it, Balaā said. I have prepared] or, I have ordered. He vainly glorieth of his religious works before God, supposing that he would be pleased with his many altars and sacrifi∣ces wherewith he honoured him; and with all im∣plying his request, that he might have leave to curse Israel: but the Lord would not heare Balaam, Deut. 23. 5. for he hath not so great delight in Burnt-offerings and sacrifices, as in obedience to his voyce, 1 Sam. 15. 22. To doe justice and judge∣ment, is more acceptable to the LORD, than sacri∣fice, Prov. 21. 3.

Vers. 5. put a word in Balaams mouth] The Lord giveth no answer to Balaams boasting speech, nor [unspec 5] sheweth any regard of his altars and sacrifices, (which were an abomination unto him, Prov. 15. 8.) but sendeth him backe with a blessing upon his people, contrary to his owne and the kings desire and expectation. The preparations of the heart in man, and the answer of the tongue from the LORD, Prov. 16. 1.

Vers. 7. he tooke up his parable] the parable of his prophesie, saith Targum Ionathan. By taking up, [unspec 7] is meant apronouncing with an high voice; so God would have them all take knowledge of his word against them, and for his people. By a parable or proverbe, is meant a grave speech, which groweth into common use among men. And it is used both in the good part, for excellent matter of do∣ctrine and comfort, as Iob 27. 1. and 29. 1. Prov. 1. 1. and in the evill part, for proverbs of reproach and reprehension, as in Deut. 28. 37. Esay 14. 4. Parables also are opposed to plaine and familiar speeches easie to be understood, Ezek. 20. 49. Ioh. 16. 25. so now God speaketh by Balaam to the wicked Moabites, but in parables; that seeing, they might not see; and hearing, they might not under∣stand, as in Luke 8. 10. brought me from A∣ram] to wit, frō Aram naharajim, or Mesopotamia, as Moses sheweth in Deut. 23. 4. and so the Greeke here translateth, sent for me out of Mesopotamia; and Targum Ionathan explaineth it, Aram which is by Euphrates. See the notes on Gen. 24. 10. and Numb. 22. 5. of the east] situate eastward from Moabs and Israels land: that country was infamous for sorcery and divination, Esay 2. 6. defie] or, detest, with angry threats, and hatefull indigna∣tion, as the word signifieth in Dan. 11. 30. The Greeke translateth it Acourse.

Vers. 8. whom God hath not cursed?] Thus the [unspec 8] Greeke also readeth, adding the word whom: such wants the Seripture sometime supplieth; as, this house is high, 1 King. 9. 8. for this house which is high, 2 Chron. 7 21. Otherwise it may be translated, How shall I curse? God hath not cursed. Targum Iona∣than explaineth it, How shall I curse, when the word of the Lord blessed them? Here God by Balaams owne mouth reproveth the errour of the King, who had sent so farre twice to fetch him, that of himselfe was able to doe nothing in this businesse; and taxeth the vanitie of this Art of Magicke or di∣vination, which is not able either to helpe or hurt any without leave from God. So the Babylonian is convinced by the prophet, saying, Stand now with thine inchantments, and with the multitude of thy sor∣ceries, wherein thou hast laboured from thy youth, if so be thou shalt be able to profit, if so be thou mayest pre∣vaile. Thou art wearied in the multitude of thy coun∣sels; let now the Astrologers, the Star-gaz••rs, the monethly Prognosticators stand up, and sav thee from those things that shall come upon thee. Behold, they shall be as stubble, the fire shall burne them, &c. Esay 47. 12, 13, 14.

Vers. 9. For from the top] or, when from the top [unspec 9] (Hebr. the head) of the rockes, I see him, meaning, the people, spoken of as one body. I behold him] in Greeke, I consider him, speaking againe of the people: as Targum Ionathan explaineth it, I consider this people. Balak brought him to the moun∣taines, that seeing the people from thence, hee might the more easily curse them: but the sight of them did so amaze him, as he blessed them. Thus all occasions and circumstances which the wicked chuse for their advantage, God turneth against them, and for the accomplishment of his owne wil. shall dwell alone] separated from other peoples. And this further signifieth, how they should be suf∣ficiently provided for of God, having neither need nor feare of other peoples; for so dwelling alone, implieth a security from evill; as in Ier. 49. 31. And thus Moses blessing them, said, Israel shall dwell in confident safety alone, Deut. 33. 28. shall not be reckoned] or, shall not reckon themselves: this re∣specteth their faith in God, and service of him, whereby they were his peculiar, and separated from other peoples, as Exod. 19. 5. Lev. 20. 24, 26. Ezr. 9. 2. So Christ hath chosen his Church out of the world, Ioh. 15. 19. 1 Pet. 2. 9. and this grace the faithful apply unto themselves, as it is said, We know that we are of God, and the whole world lieth in wic∣kednesse, 1 Ioh. 5. 19.

Vers. 10. Who can count] that is, None can count, [unspec 10] they are so many, Heb. Who counteth; which the Chaldee expoundeth, who can (or is able to) count. And thus the Scripture somtime explaineth it selfe; as, Not that which goeth into the mouth, defileth a man, Matth. 15. 11. that is, can defile him, Mark. 7. 15. See the Annotations on Gen. 13. 6. So after in vers. 20. the dust of Iakob] that is, the children of Iakob; as the Greeke translateth it, the seed of Iakob. Here Balaams mouth confirmeth the pro∣mise which God made of old unto Iakob, saying, Thy seed shall be as the dust of the earth, Gen. 28. 14. and the like was before unto Abraham, I will mul∣tiply thy seed as the starres of heaven, and as the sand which is upon the sea shore, Gen. 22. 17. And thus the Chaldee here expoundeth it, Who can count the lit∣tle ones of the house of Iakob, of whom it was said, they shall be multiplied as the dust of the earth. of the fourth part] or, of a quarter, as the Chaldee explai∣neth it, of one of the foure campes of Israel: for they camped about the Tabernacle in foure quarters, Numb. 2. Whereas the promise of the blessing to Abraham consisted of two branches; 1. that God would give the land of Canaan to him and to his seed for ever: 2. and that he would make his seed as the dust of the earth, Gen. 13. 15, 16. under which, spirituall graces in Christ were also compre∣hended: the Lord causeth Balaam here to ratifie them both, for their dwelling alone in the land, and for their innumerable increase. And whereas Balak envied their multitude, and would therefore have them cursed, that they might be diminished, Num. 22. 3, 5, 6. Balaam is here forced to utter a blessing for their further increase. Thus God resisteth him in all his counsels and enterprises. Let my soule die] that is, Let me die: an Hebrew phrase, where∣by the soule is put for the person, I, thou, or he: and death is the departure of the soule from the body, Gen. 35. 18. Then dust returneth unto the earth as

it was, and the spirit returneth to God that gave it, Eccles. 12. 7. So Samson said, Let my soule die with the Philistines, Iudg. 16. 30. the death of the righteous men] the Greek translateth, with the soules of the just men; meaning the righteous of Israel, as the Chaldee explaineth it, the death of the just men thereof, that is, of that people. Balaam, who lived the life of the wicked, desireth (as many doe) to die the death of the righteous: but as he lived, so he died among the enemies of God, by the sword of Israel, Numb. 31. 8. Howbeit he pronounceth here a greater blessing upon Israel, as they that were happie not only in life, but in death. For, righte∣ousnesse (which is by faith in Christ, Phil. 3. 9.) de∣livereth from death; but when a wicked man dieth, his expectation perisheth, Prov. 11. 4, 7. Here also Balaam testifieth of the soules immortality, and dif∣ferent case of good & bad: for otherwise what were the death of the righteous better than of the wic∣ked? let my last end] or, let my posterity. The originall word sometime signifieth the end, oppo∣sed to the beginning, as in Deut. 11. 12. Prov. 19. 20. and so the Chaldee translateth it here, let my end be like theirs: sometime it is the posteritie, or children which come after; as in Dan. 11. 4. Amos 5. 2. Psal. 109. 13. and in this sense the Greeke Interpreters understood it here, saying, and let my seed be like their seed: thus Balaam prophesieth a blessing also to the seed of every righteous Israelite, according to the promise made unto Abraham and his seed af∣ter him, Gen. 17. 7. And further, this word, end, is often used for reward, which is after labours, Prov. 23. 18. and 24. 20. 1 Pet. 1. 9. which also may be implied here, of a blessed reward which the righ∣teous have after this life in heaven, Mat. 5. 12. But Balaam being a minister of Satan, though transfor∣med as a minister of righteousnesse, his end was according to his workes, as the Apostle telleth us of all such, 2 Cor. 11. 15.

Vers. 11. I tooke thee to curse mine enemies] Ba∣lak who had before builded altars, and offered sa∣crifices, [unspec 11] as to serve the Lord with great devotion, being now crossed in his purpose, manifesteth his hypocrisie, pride, malice, and notorious pro∣phanation of religious exercises; in that he regar∣ded not, nor rested in the answer of Godby Ba∣laam, but opposed his owne will, as that which the Prophet should have fulfilled; unjustly calleth the Israelites his enemies, who passed by him in peace; repineth against their blessing, and blameth the Prophet for pronouncing it.

Vers. 12. Must I not take heed to speake] or, Shall I not observe to speake. Though Balaams will was [unspec 12] bent to curse Israel for Balaks wages, yet could he not, because God restrained him: wherefore hee bare his blame at the King's hand. And now to ex∣cuse himselfe, he signifieth not onely the necessitie laid upon him by the Lord, but a pretended care and observance in himselfe to speake his word on∣ly: thus the hypocrites mocked one with another; and hee that sitteth in the heavens, laughed; the Lord had them both in derision, Psal. 2. 4.

Vers. 13. see but the utmost part of them] or, but [unspec 13] a part of him, and shalt not see him all: speaking of Israel, as one body. The King gathered from Ba∣laams words, in vers. 9. that by seeing the whole multitude, he was dismayed; (so looking to the se∣condary cause, not to God the principall:) where∣fore though he failed of his purpose at the first, he secōdeth it in another place, with hope to prevaile; as the Syrians being foiled by Israel in the moun∣taines, would fight against them in the plaine, ho∣ping there to be strōger than they, 1 King. 20. 20.—23. And when he could not have the whole peo∣ple cursed, he bringeth Balaam to see a part of them as when the Dragon could not hurt the Woman (the Church) that escaped his persecution with her Ea∣gles wings; he being wroth, went to make war with the remnant of her seed, Rev. 12. 13.—17. and as A∣malek, who smote the hindmost of Israel, even all that were feeble behinde them, Deut. 25. 17, 18.

Vers. 14. field of Zophim] that is by interpretati∣on, [unspec 14] of the Spies (or Scout-watches:) and the Greeke interpreteth it, the Scout-watch of the field: it see∣meth to be a place where they kept the watch of the countrey against enemies; as Sol. Iarchi here saith, It was an high place, where the Spie stood to watch whether any forces came against the citie▪ of Pisgah] or, of the hill, which the Chaldee ex∣poundeth of the high place. Such hils and high places idolaters used to sacrifice upon, Deut. 12. 2. And Balak thought them luckie to atchieve his pur∣poses, but all in vaine; as it is written, Truly in vaine is salvation hoped for from the hills, and from the multitude of mountaines: truly in ••ehovah our God is the salvation of Israel, Ier. 3. 23. seven al∣tars] so prosecuting their wickednesse still, under colour of religion: see the notes on vers. 1. 2.

Vers. 15. I will meet yonder] to wit, with Ieho∣vah; [unspec 15] and so the Greeke explaineth it, I will goe to enquire of God. See before in vers. 3, 4, &c.

Vers. 18. Rise up Balak] to heare the word of [unspec 18] God with reverence; for at it even Kings were wont to rise up, when it was spoken: as afterward Eglon King of Moab also did, in Iudg. 3. 20. ••eark is unto me] that is, as the Chaldee explaineth it, unto my word.

Vers. 19. God is not a man, &c.] The Chaldee [unspec 15] paraphraseth thus, The word of God is not like the speeches of the sonnes of man; for the sons of man doe say and lye. By lying is meant failing in the perfor∣mance of that which is spoken, as in Habak. 2. 3. Psal. 89. 35, 36. 2 King. 4. 16. that he should repent] The like testimony Samuel beareth of God before King Saul, The strength of Israel will not lie, nor repent; for he is not a man that he should repext, 1 Sam. 15. 25. Though the Scripture speaketh sometime of God, that he repenteth, as in Amos 7. 3, 6. ••er. 18. 8. yet that is spoken of him, according to our capacitie, because his worke is changed, when he himselfe continueth unchangeable, for with him is no variablenesse, neither shadow of tur∣ning, Iam. 1. 17. See the notes on Gen. 6. 6. In this speech of Balaam there is a reproofe of Balaks 〈◊〉〈◊〉, who thought by his endeuours to turne Gods affe∣ction from Israel, and therefore rested not in the word before revealed, but strugled against it still, as if God were false or variable. shall he not con∣firme

it?] meaning, he will doubtlesse confirme and stablish it; as the Chaldee expoundeth it, hee confirmeth all his words. The Greeke translateth, shall he speake, and shall he not continue? that is, con∣stantly performe it? So to confirme a thing, is by the holy Ghost expounded, to continue to doe it, Gal. 3. 10. from. Deut. 27. 26.

Vers. 20. I have received to blesse] understand, [unspec 20] received a commandement to blesse. See the Anno∣tations on Gen. 24. 33. and I can not reverse it] or, shall not turne it away; which the Chaldee ex∣plaineth, and I shall not turne my blessing from them. The Greeke translateth, I shall blesse, and shall not reverse. Here Balaam preacheth the stablenesse of Gods love unto his people; and how all powers and potentates, all magicall inchantments and di∣vinations, and what things else soever, are not able to separate Gods people from his love and blessing in Christ.

Vers. 21. He hath not beheld] or, He (that is, [unspec 21] God) be holdeth not iniquitie. Here Balaam blesseth Israel the second time, pronouncing first their justi∣fication in the sight of God, even that blessednesse which they have, whose iniquities are forgiven, and whose sinnes are covered, Rom. 4. 7. For not to be∣hold, or see iniquitie in sinfull men, is (as David speaketh) to hide his face from their sinnes, and to blot out all their iniquities, Psal. 51. 11. the contra∣ry whereof is, when God setteth mens iniquities before him, and to the light of his face, Psal. 90. 8. and 109. 14, 15. And this is opened by the Pro∣phet, when the Lord saith, The iniquitie of Israel shall be sought for, and there shall be none; and the sins of Iudah, and they shall not be found: for I will par∣d••m them whom I reserve, Ier. 50. 20. iniquity] this word, in Hebrew Aven, is of large significati∣on, applied to all kinde of sinne, which causeth paine, sorrow, and misery; and in particular to ido∣latry, 1 Sam. 15. 22. and Aven is an idoll, in Esay 66. 3. and to this the Chaldee here referreth it, saying, no servers of Idols in the house of Iacob; so doth Targum Ionathan likewise; and the old La∣tine version saith, There is no Idoll in Iakob, mea∣ning among the Israelites, the posterity of Iakob. But the word being more generall, implieth this and all other iniquity, originall or actuall, all which God in mercy pardoned to his people, that it was no more seene of him, to be imputed unto them. And as iniquity is often used for the punishment of the same, so is this word Aven in Psal. 90. 10. Hab. 1. 3. in which meaning the Greeke Interpreters translate it here, There shall be no painfulnesse (or mi∣sery) in Iakob. perversnesse] or molestation: a word which signifieth both sinne and affliction for sinne, Psal. 94. 20. and 25. 18. and 73. 5. The Chaldee taketh it in the first sense, for them that do 〈◊〉〈◊〉; and this is most fit: but the Greeke trans∣lateth it paine. his God is with him] this the Chaldee expoundeth, the word of the LORD their God is for their helpe. Hereby is signified the cause and author of their former blessednesse, to be God himselfe in the midst of them; as Moses said, Let the Lord now goe amongst us; for it is a stiffe-necked 〈◊〉〈◊〉; and pardon thou our iniquitie and our sin, &c. Exod. 34. 9. And his presence with them was a signe of their estate in grace, otherwise they could have had no communion with him, 1 Ioh. 1. 6, 7. as himselfe said, whiles they were in their sinnes, I will not goe up in the midst of thee, for thou art a stiffe-necked people, lest I consume thee in the way, Exod. 33. 3. and by his being with them, they were [unspec] secured both from Balaams curse, and from all feare of evill, Psal. 23. 4. and 91. 15. the shout of a King] or the alarme (the sounding shout) of a king, that is, of God. He hath reference to the silver trum∣pets which Israel used in their warres, by the ordi∣nance of God, who also promised, that they should be remembred before the Lord their God, and sa∣ved from their enemies, Num. 10. 9. Whereupon Abijah said, Behold, God is with us for a captaine, and his Priests with sounding trumpets to crie alarme against you: ô sons of Israel, fight yee not against the LORD the God of your fathers, for yee shall not pr••sper, 2 Chron. 13. 12. So by the shout or alarme of this King among his people, they now were sa∣ved from the evils that Balak and Balaam conspi∣red against them. Herewith also may be compared the sounding of trumpets, and shout at the singe of Iericho, Ios. 6. 16. 20. and in the battell of G••deon, Iudg. 7. 20. And thus Iesus Christ, the King and de∣fender of the Church, causeth continuall joy and triumph in the hearts of his people, justifying, san∣ctifying, and preserving them in peace with God, who alwayes causeth them to triumph in Christ, 2 Cor. 2. 14. and giveth them salvation from the hands of their enemies. Wherein they rejoyce and say, Who shall lay any thing to the charge of Gods elect? It is God that justifieth: who is he that con∣demneth? Rom. 8. 33, 34. among them] Hebr. in him, that is, in Iakob: which phrase may also signifie the faith that his people have in God their King. The Chaldee expoundeth it, The presence (or habitation) of their King is among them.

Vers. 22. God brought them] or, God the bringer [unspec 22] of them. This answereth Balaks complaint, there is a people come out of Aegypt, Numb. 22. 5. Balaam telleth him, they came not of themselves, (as he im∣puted unto them for evill,) but they were brought up of God. So againe in Numb. 24. 8. he hath] or, to him is. It may be understood first of God, and then of Israel, unto whom God giveth strength, Psal. 68. 36. the strengths of an Vnicorne] or, as the Greeke translateth it, the glory of an Vnicorne. The Vnicorne is a beast commended in the Scrip∣ture for the excellencie of his horne: whereupon the Prophet saith, My horne shall be exalted as the Unicornes, Psal. 92. 11. and for his strength; as it is said, Wilt thou trust him, because his strength is great? Iob 39. 11. Therfore the prowesse of a people against their enemies is set forth by this similitude; as Moses saith of Ioseph, His hornes, the hornes of an Vnicorne, with them he shal push the peoples together, Deut. 33. 17. And in this sense Balaam speaketh here of Israel, as in his third blessing he explaineth it, He hath as the strengths of an Vnicorne, hee shall eat up the nations his enemies, and shall breake their bones, &c. Numb. 24. 8. And Christ being delivered from the power of his enemies, faith, Thou hast an∣swered

me from the hornes of Vnicornes, Psal. 22. 22. And God himselfe sheweth the nature of this beast to be such, as he will not be tamed, or made ser∣viceable to man, nor bide by the crib, nor plough, or harrow, or bring home the seed into the barne, Iob 39. 9, 10, 12. The originall word of strengths here used, (which the Greeke translateth glory, the Chaldee, strength;) is properly such lustinesse, courage and prowesse, as whereby one endureth labour without wearinesse or fainting. Hereby then is signified, that as God himselfe is Almighty, so of his grace he communicateth to his people such strength, as whereby they shall vanquish their ene∣mies, but shall be vanquished of none, for being strong in faith, and the word of God abiding in them, they overcome the world, and the wicked one (Satan,) 1 ••oh. 5. 4. and 2. 14. sin shall not have dominion over them, Rom. 6. 14. neither are they the servants of men, 1 Cor. 7. 23. they renew their strength, they runne and are not weary, they walke and faint not, Esay 40. 31.

Vers. 23. Surely there is] or, as the Greeke and Chaldee interpret it, For there is: so making this [unspec 23] that followeth a reason of the former comparison. And whereas humane Writers report a speciall ver∣tue to be in the Vnicornes horne against poison, some apply that to the poison of inchantment and divination next spoken of, which could not pre∣vaile against Israel, because of the vertue of Gods grace given to his people. no inchantment] or, no observing of fortunes; a sinfull art, when by ob∣serving the events of things, they gathered signes of good or evill lucke to themselves or others: see the Annotations on Lev. 19. 26. and Deut. 18. 10. against Iakob] or, in Iakob: but in is often used for against, as in Numb. 12. 1. In this sense he teacheth that no devillish arts could hurt Gods peo∣ple, for the gates of hell shall not prevaile against the Church of Christ, Matth. 16. 18. Although therefore Balak had led him from place to place, to trie if one were more luckie for him than another, that Israel might be cursed; and Balaam had now twice gone to meet with inchantments, that hee might have cursed them, Num. 24. 1. yet all was in vaine, for God would not suffer it. But the Chaldee giveth the latter sense, as if no such inchantments were pleasing unto, or in use among this people, being forbidden them of God, Levit. 19. Deut. 18. divination] that is, presaging or soretelling of things to come: see the notes on Deut. 18. 10. according to this time] or, even at this time it shall be said: that is, not hereafter only, but even now, it shall be said by me, who am to prophesie of this people, what great things God hath wrought and will worke for them. It may also be referred unto time to come, as Chazkuni expoundeth it, The next yeare, after they are gone over Iordan, about this time, it shall be said concerning Iakob and Israel, how many (great) workes the holy blessed (God) hath wrought for them. See the like phrase in the Anno∣tations on Gen. 18. 10. and 25. 31. what hath God wrought!] that is, how wonderfull things God hath wrought for them. The Greeke transla∣teth it, What God shall performe. He teacheth that all the valiant acts of Israel should not be done by themselves, but by God for them, as it is shewed in Psal. 44. 1, 2, &c. Wherefore it is written, Lord thou wilt ordaine peace for us: for thou also hast wrought all our workes in us, Esay 26. 12. And so the Apostle saith, It is God which worketh in you both to will, and to doe, of his good pleasure, Philip. 2. 13. and, he which hath begun a good worke in you, will performe it, untill the day of Iesus Christ, Phil. 1. 6.

Vers. 24. as a couragious Lion] Of these names [unspec 24] of Lions, see the Annotations on Gen. 49. 9. Of the Lions nature, Solomon saith, it is strongest among beasts, and turneth not away for any, Prov. 30. 30. Here, the blessing which was specially given to the tribe of Iudah, Gen. 49. is applied to all Israel, which were in Christ, the Lion of the tribe of Iudah, Rev. 5. 5. for, just men are bold as a Lion, Prov. 28. 1. lift up himselfe] a signe of stoutnesse, courage, and Majestie. By this, and the former rising up, is meant the valiant onset which they should make upon their enemies the Canaanites, whereof the booke of Iosua is a testimony: and under them were figured the spirituall enemies of the salvation of Israel; Satan, sinne, the world, &c. which the Church of Christ should resist and overcome by faith, 1 Pet. 5. 9. and 2. 11. 1 Ioh. 5. 4. untill he cat the prey] that is, as the Chaldee, and Tar∣gum Ionathan expound it, untill he have killed his enemies. Signifying hereby Israels constant figh∣ting of the Lords battels, not lying downe, or gi∣ving themselves rest, till they had gotten a full vi∣ctory. This was in part fulfilled in the conquest of Canaan, at the end whereof the two tribes and an halfe returned with much riches, cattell, silver, gold, &c. to divide the spoile of their enemies, with their brethren, Ios. 22. 3, 4, 8. And when Da∣vid having fought the battels of the Lord, sang un∣to his praise, I have pursued mine enemies, and de∣stroyed them, and turned not againe, untill I had con∣sumed them, 2 Sam. 22. 38. But chiefly it is perfor∣med by the grace of God in Christ, against the ene∣mies of our soules; whereof it is thus prophes••ed, And the remnant of Iakob shall be among the nati∣ons, in the middest of many peoples, as a renting Li∣on among the beasts of the forrest, as a young Lion a∣mong the flockes of sheepe; who if he goe thorow, both treadeth downe, and teareth in pecces, and none can deliver. Thine hand shall be lifted up upon thine ad∣versaries, and all thine enemies shall be cut off, Mic. 5. 8, 9. And this spirituall warfare is not like the battels of the world, with confused noise, and gar∣ments rolled in bloud, Esay 9. 5. but with the sword of the Spirit, which is the word of God, Ephes. 6. 17. in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tossings to and fro, in labours, in watchings, in fastings, by purenesse, by knowledge, by long-suffering, by kindnesse, by the holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousnesse on the right hand, and on the left, &c. 2 Cor. 6. 4.—7. For even Christ himselfe, whē he was called the Lion of the tribe of Iuda, appeared like a Lamb as it had been slaine, Revel. 5. 5, 6. and his people for his sake are killed all the day long, are counted as s••••epe for 〈◊〉〈◊〉

〈…〉〈…〉ghter; and yet in all these things, are more than 〈…〉〈…〉qutrours, through him that loved them, Rom. 8. 36, 37.

Vers. 25. Neither cursing curse him] in Greeke, [unspec 25] Neither curse mee him with curses, neither blessing blesse him: that is, neither curse Israel at all, nor blesse him at all. Here Balaks indignation against Balaam, and sinne against God, is increased: re∣jecting his owne Prophet, resisting the word of the Lord now the second time: and when hee could doe no evill to Israel, he would hinder them from good.

Vers. 27. per adventure it will be right in the eyes [unspec 27] of God] that is, it will please God, as the Chaldee expoundeth it; and so the Greeke saith, if it may please God. This is Balaks third and last attempt against the Church of Christ in another place; as Satan tempted Christ himselfe thrice in three seve∣rall places, which not succeeding, he then left him, Matth. 4. 1,—11. And whereas before, the King supposed that Balaams seeing of the whole multi∣tude, was the let why hee did not curse them; hee now perceiveth God to be the cause, and therefore by sacrifices in a place idolatrous, he seeketh to ob∣taine his favour.

Vers. 28. the top of Pe••r] the name of a moun∣taine, [unspec 28] called in Greeke Phogor; and in Chaldee, the top of the high-place of Peor, where the Moabites used to sacrifice unto their idoll, called Baal▪peor, Num. 25. 2. 3. 18. and there they had a temple cal∣led Beth-peor, or the house of Peor, Deut. 3. 29. and neare it was a citie called Beth-peor, which the Is∣raelites had taken from King Sihon, and it was af∣ter given for a possession to the Reubenites, Ios. 13. 15, 20. In this idolatrous mountaine, the King ho∣ping to be heard of God, maketh supplication with new altars and sacrifices: so continuing the abuse of his religion, bent against the wil of God, and to the destruction of his people.