Numbers 22-24

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.

Repetition of the charges in the twentieth chapter; only that there they were stated in an historical review of the past and present; here the present sins of the nation exclusively are brought forward.

See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36). the bloody city--literally, "the city of bloods"; so called on account of murders perpetrated in her, and sacrifices of children to Molech (Eze 22:3, 4, 6, 9; 24:6, 9).

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.

sheddeth blood ... that her time may come--Instead of deriving advantage from her bloody sacrifices to idols, she only thereby brought on herself "the time" of her punishment. against herself--(Pr 8:36).

thy days--the shorter period, namely, that of the siege. thy years--the longer period of the captivity. The "days" and "years" express that she is ripe for punishment.

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.

infamous--They mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [Fairbairn], (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact lawless. What a sad contrast to the Jerusalem once designated "the holy city!"

He sent messengers therefore unto Balaam--that is, "lord" or "devourer" of people, a famous soothsayer (Jos 13:22). son of Beor--or, in the Chaldee form, Bosor--that is, "destruction." Pethor--a city of Mesopotamia, situated on the Euphrates.

Rather, "The princes ... each according to his power, were in thee, to shed blood" (as if this was the only object of their existence). "Power," literally, "arm"; they, who ought to have been patterns of justice, made their own arm of might their only law.

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.

set light by--Children have made light of, disrespected, father ... (De 27:16). At Eze 22:7-12 are enumerated the sins committed in violation of Moses' law.

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. 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]. 13-15. the Lord refuseth to give me leave to go with you--This answer has an appearance of being good, but it studiously concealed the reason of the divine prohibition [Nu 22:12], and it intimated his own willingness and desire to go--if permitted. Balak despatched a second mission, which held out flattering prospects, both to his avarice and his ambition (Ge 31:30).

men that carry tales--informers, who by misrepresentations cause innocent blood to be shed (Le 19:16). Literally, "one who goes to and fro as a merchant."

set apart for pollution--that is, set apart as unclean (Le 18:19).

forgotten me--(De 32:18; Jer 2:32; 3:21).

smitten mine hand--in token of the indignant vengeance which I will execute on thee (see on Eze 21:17).

(Eze 21:7).

consume thy filthiness out of thee--the object of God in scattering the Jews.

take thine inheritance in thyself--Formerly thou wast Mine inheritance; but now, full of guilt, thou art no longer Mine, but thine own inheritance to thyself; "in the sight of the heathen," that is, even they shall see that, now that thou hast become a captive, thou art no longer owned as Mine [Vatablus]. Fairbairn and others needlessly take the Hebrew from a different root, "thou shalt be polluted by ('in,' [Henderson]) thyself," &c.; the heathen shall regard thee as a polluted thing, who hast brought thine own reproach on thyself.

dross ... brass--Israel has become a worthless compound of the dross of silver (implying not merely corruption, but degeneracy from good to bad, Isa 1:22, especially offensive) and of the baser metals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and the good separated (Jer 6:29, 30).

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).

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.

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.

From this verse to the end he shows the general corruption of all ranks.

land ... not cleansed--not cleared or cultivated; all a scene of desolation; a fit emblem of the moral wilderness state of the people. nor rained upon--a mark of divine "indignation"; as the early and latter rain, on which the productiveness of the land depended, was one of the great covenant blessings. Joel (Joe 2:23) promises the return of the former and latter rain, with the restoration of God's favor.

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.

conspiracy--The false prophets have conspired both to propagate error and to oppose the messages of God's servants. They are mentioned first, as their bad influence extended the widest. prey--Their aim was greed of gain, "treasure, and precious things" (Ho 6:9; Zep 3:3, 4; Mt 23:14). made ... many widows--by occasioning, through false prophecies, the war with the Chaldeans in which the husbands fell.

Her priests--whose "lips should have kept knowledge" (Mal 2:7). violated--not simply transgressed; but, have done violence to the law, by wresting it to wrong ends, and putting wrong constructions on it. put no difference between the holy and profane, &c.--made no distinction between the clean and unclean (Le 10:10), the Sabbath and other days, sanctioning violations of that holy day. "Holy" means, what is dedicated to God; "profane," what is in common use; "unclean," what is forbidden to be eaten; "clean," what is lawful to be eaten. I am profaned among them--They abuse My name to false or unjust purposes.

princes--who should have employed the influence of their position for the people's welfare, made "gain" their sole aim. wolves--notorious for fierce and ravening cruelty (Mic 3:2, 3, 9-11; Joh 10:12).

Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (see on Eze 13:10; Eze 21:29; Jer 6:14; 23:16, 17; 27:9, 10).

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].

The people--put last, after the mention of those in office. Corruption had spread downwards through the whole community. wrongfully--that is, "without cause," gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jehovah by kindness, instead of being alienated by oppression; especially as the Israelites were commanded to remember that they themselves had been "strangers in Egypt" (Ex 22:21; 23:9).

the hedge--the wall (see on Eze 13:5); image for leading the people to repentance. the gap--the breach (Ps 106:23); image for interceding between the people and God (Ge 20:7; Ex 32:11; Nu 16:48). I found none--(Jer 5:1)--not that literally there was not a righteous man in the city. For Jeremiah, Baruch, &c., were still there; but Jeremiah had been forbidden to pray for the people (Jer 11:14), as being doomed to wrath. None now, of the godly, knowing the desperate state of the people, and God's purpose as to them, was willing longer to interpose between God's wrath and them. And none "among them," that is, among those just enumerated as guilty of such sins (Eze 22:25-29), was morally able for such an office.

their own way ... recompensed upon their heads--(Eze 9:10; 11:21; 16:43; Pr 1:31; Isa 3:11; Jer 6:19).

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.

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.

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.

Kirjath-huzoth--that is, "a city of streets."

Balak offered oxen and sheep--made preparations for a grand entertainment to Balaam and the princes of Midian.

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

Portrayed under the Names Aholah and Aholibah. The imagery is similar to that in the sixteenth chapter; but here the reference is not as there so much to the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God.

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; Isa 17:8; Jer 11:13; Ho 8:11; 10:1), 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.

How--The title of the collection repeated here, and in La 4:1. covered ... with a cloud--that is, with the darkness of ignominy. cast down from heaven unto ... earth--(Mt 11:23); dashed down from the highest prosperity to the lowest misery. beauty of Israel--the beautiful temple (Ps 29:2; 74:7; 96:9, Margin; Isa 60:7; 64:11). his footstool--the ark (compare 1Ch 28:2, with Ps 99:5; 132:7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such. Beth.

two ... of one mother--Israel and Judah, one nation by birth from the same ancestress, Sarah.

polluted--by delivering it into the hands of the profane foe. Compare Ps 89:39, "profaned ... crown." Gimel.

darkness--calamity. light--prosperity.

Even so early in their history as their Egyptian sojourn, they committed idolatries (see on Eze 20:6-8; Joshua 24. 14). in their youth--an aggravation of their sin. It was at the very time of their receiving extraordinary favors from God (Eze 16:6, 22). they bruised--namely, the Egyptians.

Stand by thy burnt offering--as one in expectation of an important favor. peradventure the Lord will come to meet me: and whatsoever he showeth me--that is, makes known to me by word or sign. 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. 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].

horn--worn in the East as an ornament on the forehead, and an emblem of power and majesty (1Sa 2:10; Ps 132:17; see on Jer 48:25). drawn back ... fight hand--(Ps 74:11). God has withdrawn the help which He before gave them. Not as Henderson, "He has turned back his (Israel's) right hand" (Ps 89:43). Daleth.

turneth ... hand--to inflict again and again new strokes. "His hand," which once used to protect me. "Turned ... turneth" implies repeated inflictions. Beth. 4-6. (Job 16:8).

Aholah--that is, "Her tent" (put for worship, as the first worship of God in Israel was in a tent or tabernacle), as contrasted with Aholibah, that is, "My tent in her." The Beth-el worship of Samaria was of her own devising, not of God's appointment; the temple-worship of Jerusalem was expressly appointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (Ex 25:8; Le 26:11, 12; Jos 22:19; Ps 76:2). the elder--Samaria is called "the elder" because she preceded Judah in her apostasy and its punishment. they were mine--Previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God therefore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to them.

(Isa 63:10). stood with ... right hand--He took His stand so as to use His right hand as an adversary. Henderson makes the image to be that of an archer steadying his right hand to take aim. Not only did He withdraw His help, but also took arms against Israel. all ... pleasant to ... eye--(Eze 24:25). All that were conspicuous for youth, beauty, and rank. in ... tabernacle--the dwellings of Jerusalem. He.

when ... mine--literally, "under Me," that is, subject to Me as her lawful husband. neighbours--On the northeast the kingdom of Israel bordered on that of Assyria; for the latter had occupied much of Syria. Their neighborhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprobation here, tended to this (2Ki 15:19; 16:7, 9; 17:3; Ho 8:9).

an enemy--(Jer 30:14). mourning and lamentation--There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 30:3, Hebrew; Eze 35:3, Margin). Vau.

builded--mounds, as against a besieged city, so as to allow none to escape (so La 3:7, 9).

blue--rather, "purple" [Fairbairn]. As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (compare Isa 10:8). horsemen--cavaliers.

tabernacle--rather, "He hath violently taken away His hedge (the hedge of the place sacred to Him, Ps 80:12; 89:40; Isa 5:5), as that of a garden" [Maurer]. Calvin supports English Version, "His tabernacle (that is, temple) as (one would take away the temporary cottage or booth) of a garden." Isa 1:8 accords with this (Job 27:18). places of ... assembly--the temple and synagogues (Ps 74:7, 8). solemn feasts--(La 1:4). Zain.

set me--Henderson refers this to the custom of placing the dead in a sitting posture. dark places--sepulchers. As those "dead long since"; so Jeremiah and his people are consigned to oblivion (Ps 88:5, 6; 143:3; Eze 37:13). Gimel. 7-9. hedged--(Job 3:23; Ho 2:6). chain--literally, "chain of brass."

all their idols--There was nothing that she refused to her lovers.

took up his parable--that is, spoke under the influence of inspiration, and in the highly poetical, figurative, and oracular style of a prophet. 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 (Isa 2:6).

they ... made a noise in ... house of ... Lord, as in ... feast--The foe's shout of triumph in the captured temple bore a resemblance (but oh, how sad a contrast as to the occasion of it!) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (compare La 2:22). Cheth.

whoredoms brought from Egypt--the calves set up in Dan and Beth-el by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her alliances with Egypt politically are also meant (Isa 30:2, 3; 31:1). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Judah (2Ch 12:2-4).

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.

stretched ... a line--The Easterns used a measuring-line not merely in building, but in destroying edifices (2Ki 21:13; Isa 34:11); implying here the unsparing rigidness with which He would exact punishment. Teth.

shutteth out--image from a door shutting out any entrance (Job 30:20). So the antitype. Christ (Ps 22:2).

God, in righteous retribution, turned their objects of trust into the instruments of their punishment: Pul, Tiglath-pileser, Esar-haddon, and Shalmaneser (2Ki 15:19, 29; 17:3, 6, 24; Ezr 4:2, 10). "It was their sin to have sought after such lovers, and it was to be their punishment that these lovers should become their destroyers" [Fairbairn].

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).

Her gates cannot oppose the entrance of the foe into the city, for they are sunk under a mass of rubbish and earth. broken ... bars--(Jer 51:30). her king ... among ... Gentiles--(De 28:36). law ... no more--(2Ch 15:3). The civil and religious laws were one under the theocracy. "All the legal ordinances (prophetical as well as priestly) of the theocracy, are no more" (Ps 74:9; Eze 7:26). Jod.

hewn stone--which coheres so closely as not to admit of being broken through. paths crooked--thwarted our plans and efforts so that none went right. Daleth. 10-13. (Job 10:16; Ho 13:7, 8).

became famous--literally, "she became a name," that is, as notorious by her punishment as she had been by her sins, so as to be quoted as a warning to others. women--that is, neighboring peoples.

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; 28:14). 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. 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. 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.

(Job 2:12, 13). The "elders," by their example, would draw the others to violent grief. the virgins--who usually are so anxious to set off their personal appearances to advantage. Caph.

Judah, the southern kingdom, though having the "warning" (see on Eze 23:10) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (Eze 16:47, 51; Jer 3:11).

liver is poured, &c.--that is, as the liver was thought to be the seat of the passions, "all my feelings are poured out and prostrated for," &c. The "liver," is here put for the bile ("gall," Job 16:13; "bowels," Ps 22:14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated. swoon--through faintness from the effects of hunger. Lamed.

turned aside--made me wander out of the right way, so as to become a prey to wild beasts. pulled in pieces--(Ho 6:1), as a "bear" or a "lion" (La 3:10).

(Eze 23:6, 23). most gorgeously--literally, "to perfection." Grotius translates, "wearing a crown," or "chaplet," such as lovers wore in visiting their mistresses.

as the wounded--famine being as deadly as the sword (Jer 52:6). soul ... poured ... into ... mothers bosom--Instinctively turning to their mother's bosom, but finding no milk there, they breathe out their life as it were "into her bosom." Mem.

(Job 7:20). He. 13-15. arrows--literally, "sons" of His quiver (compare Job 6:4).

one way--both alike forsaking God for heathen confidences.

What thing shall I take to witness--What can I bring forward as a witness, or instance, to prove that others have sustained as grievous ills as thou? I cannot console thee as mourners are often consoled by showing that thy lot is only what others, too, suffer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (La 1:12; Da 9:12). Nun.

vermilion--the peculiar color of the Chaldeans, as purple was of the Assyrians. In striking agreement with this verse is the fact that the Assyrian sculptures lately discovered have painted and colored bas-reliefs in red, blue, and black. The Jews (for instance Jehoiakim, Jer 22:14) copied these (compare Eze 8:10).

he brought him into the field of Zophim ... top of Pisgah--a flat surface on the summit of the mountain range, which was cultivated land. Others render it "the field of sentinels," an eminence where some of Balak's guards were posted to give signals [Calmet].

Thy prophets--not God's (Jer 23:26). vain ... for thee--to gratify thy appetite, not for truth, but for false things. not discovered thine iniquity--in opposition to God's command to the true prophets (Isa 58:1). Literally, "They have not taken off (the veil) which was on thine iniquity, so as to set it before thee." burdens--Their prophecies were soothing and flattering; but the result of them was heavy calamities to the people, worse than even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretended prophecies "false burdens," which proved to the Jews "causes of their banishment" [Calvin]. Samech.

(Jer 20:7). their song--(Ps 69:12). Jeremiah herein was a type of Messiah. "All my people" (Joh 1:11).

exceeding in dyed attire--rather, "in ample dyed turbans"; literally, "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly colored tunics, scarfs, girdles, and head-dresses or turbans, varying in ornaments according to the rank. Chaldea, ... land of their nativity--between the Black and Caspian Seas (see on Isa 23:13). princes--literally, a first-rate military class that fought by threes in the chariots, one guiding the horses, the other two fighting.

clap ... hands--in derision (Job 27:23; 34:37). wag ... head--(2Ki 19:21; Ps 44:14). perfection of beauty ... joy of ... earth--(Ps 48:2; 50:2). The Jews' enemies quote their very words in scorn. Pe.

wormwood--(Jer 9:15). There it is regarded as food, namely, the leaves: here as drink, namely, the juice. Vau. 16-18. gravel--referring to the grit that often mixes with bread baked in ashes, as is the custom of baking in the East (Pr 20:17). We fare as hardly as those who eat such bread. The same allusion is in "Covered me with ashes," namely, as bread.

sent messengers ... into Chaldea--(Eze 16:29). It was she that solicited the Chaldeans, not they her. Probably the occasion was when Judah sought to strengthen herself by a Chaldean alliance against a menaced attack by Egypt (compare 2Ki 23:29-35; 24:1-7). God made the object of their sinful desire the instrument of their punishment. Jehoiakim, probably by a stipulation of tribute, enlisted Nebuchadnezzar against Pharaoh, whose tributary he previously had been; failing to keep his stipulation, he brought on himself Nebuchadnezzar's vengeance.

(Jer 13:17; 14:17). Jerusalem is the speaker. mine eye, mine eye--so La 4:18, "our end ... our end"; repetition for emphasis. Pe.

For the transposition of Hebrew letters (Pe and Ain, La 2:16, 17) in the order of verses, see Introduction. opened ... mouth--as ravening, roaring wild beasts (Job 16:9, 10; Ps 22:13). Herein Jerusalem was a type of Messiah. gnash ... teeth--in vindictive malice. we have seen it--(Ps 35:21). Ain.

alienated from them--namely, from the Chaldeans: turning again to the Egyptians (Eze 23:19), trying by their help to throw off her solemn engagements to Babylon (compare Jer 37:5, 7; 2Ki 24:7).

Like a woman in labor-throes (Jer 4:31). menstruous woman--held unclean, and shunned by all; separated from her husband and from the temple (compare La 1:8; Le 14:19, &c.). Tzaddi.

Lord--Let not the foe exult as if it was their doing. It was "the Lord" who thus fulfilled the threats uttered by His prophets for the guilt of Judea (Le 26:16-25; De 28:36-48, 53; Jer 19:9). Tzaddi.

Not only present, but all hope of future prosperity is removed; so much so, that I am as one who never was prosperous ("I forgat prosperity").

my mind was alienated from her--literally, "was broken off from her." Just retribution for "her mind being alienated (broken off) from the Chaldeans" (Eze 23:17), to whom she had sworn fealty (Eze 17:12-19). "Discovered" implies the open shamelessness of her apostasy.

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.

The sure sign of repentance; justifying God, condemning herself (Ne 9:33; Ps 51:4; Da 9:7-14). his commandment--literally, "mouth"; His word in the mouth of the prophets. Koph.

wall--(La 2:8). Personified. "Their heart," that is, the Jews'; while their heart is lifted up to the Lord in prayer, their speech is addressed to the "wall" (the part being put for the whole city). let tears, &c.--(Jer 14:17). The wall is called on to weep for its own ruin and that of the city. Compare the similar personification (La 1:4). apple--the pupil of the eye (Ps 17:8). Koph.

from the Lord--that is, my hope derived from Him (Ps 31:22). Zain. 19-21. This gives the reason why he gave way to the temptation to despair. The Margin, "Remember" does not suit the sense so well. wormwood ... gall--(Jer 9:15).

Israel first "called" her lusts, practised when in Egypt, "to her (fond) remembrance," and then actually returned to them. Mark the danger of suffering the memory to dwell on the pleasure felt in past sins.

lovers--(La 1:2; Jer 30:14). elders--in dignity, not merely age. sought ... meat--Their dignity did not exempt them from having to go and seek bread (La 1:11). Resh.

cry ... in ... night--(Ps 119:147). beginning of ... watches--that is, the first of the three equal divisions (four hours each) into which the ancient Jews divided the night; namely, from sunset to ten o'clock. The second was called "the middle watch" (Jud 7:19), from ten till two o'clock. The third, "the morning watch," from two to sunrise (Ex 14:24; 1Sa 11:11). Afterwards, under the Romans, they had four watches (Mt 14:25; Lu 12:38). for ... thy ... children--that God, if He will not spare thee, may at least preserve "thy young children." top of ... street--(Isa 51:20; Na 3:10). Resh.

their paramours--that is, her paramours among them (the Egyptians); she doted upon their persons as her paramours (Eze 23:5, 12, 16). flesh--the membrum virile (very large in the ass). Compare Le 15:2, Margin; Eze 16:26. issue of horses--the seminal issue. The horse was made by the Egyptians the hieroglyphic for a lustful person.

bowels ... troubled--(Job 30:27; Isa 16:11; Jer 4:19; 31:20). Extreme mental distress affects the bowels and the whole internal frame. heart ... turned--(Ho 11:8); is agitated or fluttered. abroad ... sword ... at home ... as death--(De 32:25; Eze 7:15). The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), in the form of famine and pestilence (2Ki 25:3; Jer 14:18; 52:6). So Hab 2:5, "as death" [Michaelis]. Schin.

women eat ... fruit--as threatened (Le 26:29; De 28:53, 56, 57; Jer 19:9). children ... span long--or else, "children whom they carry in their arms" [Maurer]. Schin.

As often as my soul calls them to remembrance, it is humbled or bowed down in me.

calledst to remembrance--"didst repeat" [Maurer]. in bruising--in suffering ... to be bruised.

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. the Lord his God is with him--has a favor for them. and the shout of a king is among them--such joyful acclamations as of a people rejoicing in the presence of a victorious prince.

they are glad that thou hast done it--because they thought that therefore Judah is irretrievably ruined (Jer 40:3). the day ... called--(but) thou wilt bring on them the day of calamity which thou hast announced, namely, by the prophets (Jer 50:1-46; 48:27). like ... me--in calamities (Ps 137:8, 9; Jer 51:25, &c.). Tau.

(2Ch 36:17). Tau.

This--namely, what follows; the view of the divine character (La 3:22, 23). Calvin makes "this" refer to Jeremiah's infirmity. His very weakness (La 3:19, 20) gives him hope of God interposing His strength for him (compare Ps 25:11, 17; 42:5, 8; 2Co 12:9, 10). Cheth. 22-24. (Mal 3:6).

lovers ... alienated--(Eze 23:17). Illicit love, soon or late, ends in open hatred (2Sa 13:15). The Babylonians, the objects formerly of their God-forgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment.

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; Ps 22:21; 92:10).

Such prayers against foes are lawful, if the foe be an enemy of God, and if our concern be not for our own personal feeling, but for the glory of God and the welfare of His people. come before thee--so Re 16:19, "Babylon came in remembrance before God" (compare Ps 109:15). CHAPTER (ELEGY) 2 La 2:1-22. Aleph.

Thou hast called as in ... solemn day ... terrors--Thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the solemn feast days. The objects, for which the enemies and the festal multitude respectively met, formed a sad contrast. Compare La 1:15: "called an assembly against me." CHAPTER (ELEGY) 3 La 3:1-66. Jeremiah proposes his own experience under afflictions, as an example as to how the Jews should behave under theirs, so as to have hope of a restoration; hence the change from singular to plural (La 3:22, 40-47). The stanzas consist of three lines, each of which begins with the same Hebrew letter. Aleph. 1-3. seen affliction--his own in the dungeon of Malchiah (Jer 38:6); that of his countrymen also in the siege. Both were types of that of Christ.

Pekod, &c.--(Jer 50:21). Not a geographical name, but descriptive of Babylon. "Visitation," peculiarly the land of "judgment"; in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment. Shoa ... Koa--"rich ... noble"; descriptive of Babylon in her prosperity, having all the world's wealth and dignity at her disposal. Maurer suggests that, as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divided at "Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and ... Chaldeans" in the first hemistich; "Pekod" meaning "prefects"; Shoa ... Koa, "rich ... princely." desirable young men--strong irony. Alluding to Eze 23:12, these "desirable young men" whom thou didst so "dote upon" for their manly vigor of appearance, shall by that very vigor be the better able to chastise thee.

Surely there is no enchantment against Jacob--No art can ever prevail against a people who are under the shield of Omnipotence, and for whom miracles have been and yet shall be performed, which will be a theme of admiration in succeeding ages.

(Isa 33:2).

with chariots--or, "with armaments"; so the Septuagint; "axes" [Maurer]; or, joining it with "wagons," translate, "with scythe-armed wagons," or "chariots" [Grotius]. wheels--The unusual height of these increased their formidable appearance (Eze 1:16-20). their judgments--which awarded barbarously severe punishments (Jer 52:9; 29:22).

(Nu 18:20; Ps 16:5; 73:26; 119:57; Jer 10:16). To have God for our portion is the one only foundation of hope. Teth. 25-27. The repetition of "good" at the beginning of each of the three verses heightens the effect. wait--(Isa 30:18).

take away thy nose ... ears--Adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. How just the retribution, that the features most bejewelled should be mutilated! So, allegorically as to Judah, the spiritual adulteress.

strip ... of ... clothes--whereby she attracted her paramours (Eze 16:39).

All that the Lord speaketh, that I must do--a remarkable confession that he was divinely constrained to give utterances different from what it was his purpose and inclination to do.

quietly wait--literally, "be in silence." Compare La 3:28 and Ps 39:2, 9, that is, to be patiently quiet under afflictions, resting in the will of God (Ps 37:7). So Aaron (Le 10:2, 3); and Job (Job 40:4, 5).

Thus ... make ... lewdness to cease--The captivity has made the Jews ever since abhor idolatry, not only on their return from Babylon, but for the last eighteen centuries of their dispersion, as foretold (Ho 3:4).

in ... midst of me--They fell not on the battlefield, but in the heart of the city; a sign of the divine wrath. assembly--the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebrew means, literally, such a solemn "assembly" or feast (compare La 2:22). trodden ... virgin ... in a wine-press--hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Isa 63:3; Re 14:19, 20; 19:15). Ain.

yoke--of the Lord's disciplinary teaching (Ps 90:12; 119:71). Calvin interprets it, The Lord's doctrine (Mt 11:29, 30), which is to be received in a docile spirit. The earlier the better; for the old are full of prejudices (Pr 8:17; Ec 12:1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (Jer 1:6, 7). Jod. 28-30. The fruit of true docility and patience. He does not fight against the yoke (Jer 31:18; Ac 9:5), but accommodates himself to it. alone--The heathen applauded magnanimity, but they looked to display and the praise of men. The child of God, in the absence of any witness, "alone," silently submits to the will of God. borne it upon him--that is, because he is used to bearing it on him. Rather, "because He (the Lord, La 3:26) hath laid it on him" [Vatablus].

(Eze 23:17, 18; 16:37).

Balak brought Balaam unto the top of Peor--or, Beth-peor (De 3:29), the eminence on which a temple of Baal stood. that looketh toward Jeshimon--the desert tract in the south of Palestine, on both sides of the Dead Sea.

take away ... thy labour--that is, the fruits of thy labor. leave thee naked--as captive females are treated.

(Job 42:6). The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (compare Ezr 9:6; 1Co 14:25). if so be there may be hope--This does not express doubt as to whether God be willing to receive the penitent, but the penitent's doubt as to himself; he whispers to himself this consolation, "Perhaps there may be hope for me."

Messiah, the Antitype, fulfilled this; His practice agreeing with His precept (Isa 50:6; Mt 5:39). Many take patiently afflictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, as sent by God (Ps 17:13). Caph. 31-33. True repentance is never without hope (Ps 94:14).

her cup--of punishment (Ps 11:6; 75:8; Jer 25:15, &c.). Thy guilt and that of Israel being alike, your punishment shall be alike.

The punishments of the godly are but for a time.

He does not afflict any willingly (literally, "from His heart," that is, as if He had any pleasure in it, Eze 33:11), much less the godly (Heb 12:10). Lamed. 34-36. This triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of La 3:36, "the Lord approveth not," which is to be repeated in each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (literally, "seeth," Hab 1:13; so "behold," "look on," that is, look on with approval) not of such unrighteous acts; and so the Jews may look for deliverance and the punishment of their foes.

break ... sherds--So greedily shalt thou suck out every drop like one drinking to madness (the effect invariably ascribed to drinking God's cup of wrath, Jer 51:7; Hab 2:16) that thou shalt crunch the very shreds of it; that is, there shall be no evil left which thou shalt not taste. pluck off thine own breasts--enraged against them as the ministers to thine adultery.

forgotten me--the root of all sin (Jer 2:32; 13:25). cast me behind thy back--(1Ki 14:9; Ne 9:26). bear ... thy lewdness--that is, its penal consequences (Pr 1:31). 36-44. A summing up of the sins of the two sisters, especially those of Judah. wilt thou judge--Wilt thou (not) judge (see on Eze 20:4)?

before ... face of ... most High--Any "turning aside" of justice in court is done before the face of God, who is present, and "regardeth," though unseen (Ec 5:8).

subvert--to wrong. Mem. 37-39. Who is it that can (as God, Ps 33:9) effect by a word anything, without the will of God?

the same day--On the very day that they had burned their children to Molech in the valley of Gehenna, they shamelessly and hypocritically presented themselves as worshippers in Jehovah's temple (Jer 7:9, 10).

evil ... good--Calamity and prosperity alike proceed from God (Job 2:10; Isa 45:7; Am 3:6).

living--and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. "Complaining" (murmuring) ill becomes him who enjoys such a favor as life (Pr 19:3). for the punishment of his sins--Instead of blaming God for his sufferings, he ought to recognize in them God's righteousness and the just rewards of his own sin. Nun. 40-42. us--Jeremiah and his fellow countrymen in their calamity. search--as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them (Ps 139:23, 24).

messenger was sent--namely, by Judah (Eze 23:16; Isa 57:9). paintedst ... eyes--(2Ki 9:30, Margin; Jer 4:30). Black paint was spread on the eyelids of beauties to make the white of the eye more attractive by the contrast, so Judah left no seductive art untried.

bed--divan. While men reclined at table, women sat, as it seemed indelicate for them to lie down (Am 6:4) [Grotius]. table--that is, the idolatrous altar. mine incense--which I had given thee, and which thou oughtest to have offered to Me (Eze 16:18, 19; Ho 2:8; compare Pr 7:17).

heart with ... hands--the antidote to hypocrisy (Ps 86:4; 1Ti 2:8).

Sabeans--Not content with the princely, handsome Assyrians, the sisters brought to themselves the rude robber hordes of Sabeans (Job 1:15). The Keri, or Margin, reads "drunkards." upon their hands--upon the hands of the sisters, that is, they allured Samaria and Judah to worship their gods.

not pardoned--The Babylonian captivity had not yet ended. Samech. 43-45. covered--namely, thyself (so La 3:44), so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Compare as to God "hiding His face," Ps 10:11; 22:25.

Will they, &c.--Is it possible that paramours will desire any longer to commit whoredoms with so worn-out an old adulteress?

(La 3:8). The "cloud" is our sins, and God's wrath because of them (Isa 44:22; 59:2).

the righteous men--the Chaldeans; the executioners of God's righteous vengeance (Eze 16:38), not that they were "righteous" in themselves (Hab 1:3, 12, 13).

So the apostles were treated; but, instead of murmuring, they rejoiced at it (1Co 4:13). Pe. 46-48. Pe is put before Ain (La 3:43, 46), as in La 2:16, 17; 4:16, 17. (La 2:16.)

a company--properly, "a council of judges" passing sentence on a criminal [Grotius]. The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God.

stones--the legal penalty of the adulteress (Eze 16:40, 41; Joh 8:5). Answering to the stones hurled by the Babylonians from engines in besieging Jerusalem. houses ... fire--fulfilled (2Ch 36:17, 19).

Like animals fleeing in fear, we fall into the snare laid for us.

(Eze 23:27). that all ... may be taught not to do, &c.--(De 13:11).

(Jer 4:19). Ain. 49-51. without ... intermission--or else, "because there is no intermission" [Piscator], namely, of my miseries.

bear the sins of your idols--that is, the punishment of your idolatry. know that I am the Lord God--that is, know it to your cost ... by bitter suffering.

Till--His prayer is not without hope, wherein it differs from the blind grief of unbelievers. look down, &c.--(Isa 63:15).

eye affecteth mine heart--that is, causeth me grief with continual tears; or, "affecteth my life" (literally, "soul," Margin), that is, my health [Grotius]. daughters of ... city--the towns around, dependencies of Jerusalem, taken by the foe. Tzaddi. 52-54. a bird--which is destitute of counsel and strength. The allusion seems to be to Pr 1:17 [Calvin]. without cause--(Ps 69:4; 109:3, 4). Type of Messiah (Joh 15:25).

in ... dungeon--(Jer 37:16). stone--usually put at the mouth of a dungeon to secure the prisoners (Jos 10:18; Da 6:17; Mt 27:60).

Waters--not literally, for there was "no water" (Jer 38:6) in the place of Jeremiah's confinement, but emblematical of overwhelming calamities (Ps 69:2; 124:4, 5). cut off--(Isa 38:10, 11). I am abandoned by God. He speaks according to carnal sense. Koph. 55-57. I called out of dungeon--Thus the spirit resists the flesh, and faith spurns the temptation [Calvin], (Ps 130:1; Jon 2:2).

Thou hast heard--namely formerly (so in La 3:57, 58). breathing ... cry--two kinds of prayer; the sigh of a prayer silently breathed forth, and the loud, earnest cry (compare "prayer," "secret speech," Isa 26:16, Margin; with "cry aloud," Ps 55:17).

Thou drewest near--with Thy help (Jas 4:8). Resh. 58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellow countrymen, to trust in Him. pleaded--(Ps 35:1; Mic 7:9).

God's past deliverances and His knowledge of Judah's wrongs are made the grounds of prayer for relief.

imaginations--devices (Jer 11:19). Their vengeance--means their malice. Jeremiah gives his conduct, when plotted against by his foes, as an example how the Jews should bring their wrongs at the hands of the Chaldeans before God. Schin. 61-63. their reproach--their reproachful language against me.

lips--speeches.

sitting down ... rising up--whether they sit or rise, that is, whether they be actively engaged or sedentary, and at rest "all the day" (La 3:62), I am the subject of their derisive songs (La 3:14). Tau. 64-66. (Jer 11:20; 2Ti 4:14).

sorrow--rather, blindness or hardness; literally, "a veil" covering their heart, so that they may rush on to their own ruin (Isa 6:10; 2Co 3:14, 15).

from under ... heavens of ... Lord--destroy them so that it may be seen everywhere under heaven that thou sittest above as Judge of the world. CHAPTER (ELEGY) 4

to seek for--that is, to use enchantments. His experience on the two former occasions [Nu 23:3, 15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

Ezekiel's Wife.

Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).

he saw Israel abiding in his tents according to their tribes--that is, in the orderly distribution of the camp (Nu 2:1-34). the spirit of God came upon him--Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (De 23:5).

set himself--laid siege; "lay against."

the man whose eyes are open--that is, a seer (1Sa 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Ge 15:12-15), frequently into "a trance." 5-7. How goodly are thy tents, ... O Israel!--a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.

pot--caldron. Alluding to the self-confident proverb used among the people, Eze 11:3 (see on Eze 11:3), "This city is the caldron and we be the flesh"; your proverb shall prove awfully true, but in a different sense from what you intend. So far from the city proving an iron, caldron-like defense from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat subjected to boiling heat. See Jer 1:13.

pieces thereof--those which properly belong to it, as its own. every good piece ... choice bones--that is, the most distinguished of the people. The "choice bones" in the pot have flesh adhering to them. The bones under the pot (Eze 24:5) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling.

burn ... bones--rather, "pile the bones." Literally, "Let there be a round pile of the bones." therein--literally, "in the midst of it."

As the valleys--Hebrew, "brooks," the watercourses of the mountains. lign aloes--an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.

scum--not ordinary, but poisonous scum, that is, the people's all-pervading wickedness. bring it out piece by piece--"it," the contents of the pot; its flesh, that is, "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth." let no lot fall upon it--that is, no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (2Sa 8:2; Joe 3:3; Ob 11; Na 3:10). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex.

his king shall be higher than Agag--The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings. 10-14. Balak's anger was kindled against Balaam, and he smote his hands together--The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see Eze 21:17; 22:13) and ignominious dismissal.

upon the top of a rock--or, "the dry, bare, exposed rock," so as to be conspicuous to all. Blood poured on a rock is not so soon absorbed as blood poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (Le 17:13); but Jerusalem was so shameless as to be at no pains to cover up the blood of innocent men slain in her. Blood, as the consummation of all sin, presupposes every other form of guilt.

That it might cause--God purposely let her so shamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high; and that the connection between the guilt and the punishment might be the more palpable. The blood of Abel, though the ground received it, still cries to heaven for vengeance (Ge 4:10, 11); much more blood shamelessly exposed on the bare rock. set her blood--She shall be paid back in kind (Mt 7:2). She openly shed blood, and her blood shall openly be shed.

the pile for fire--the hostile materials for the city's destruction.

spice it well--that the meat may be the more palatable, that is, I will make the foe delight in its destruction as much as one delights in well-seasoned, savory meat. Grotius, needlessly departing from the obvious sense, translates, "Let it be boiled down to a compound."

set it empty ... that ... brass ... may burn, ... that ... scum ... may be consumed--Even the consumption of the contents is not enough; the caldron itself which is infected by the poisonous scum must be destroyed, that is, the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Le 14:34-45).

herself--rather, "she hath wearied Me out with lies"; or rather, "with vain labors" on My part to purify her without being obliged to have recourse to judgments (compare Isa 43:24; Mal 2:17) [Maurer]. However, English Version gives a good sense (compare Isa 47:13; 57:10).

lewdness--determined, deliberate wickedness; from a Hebrew root, "to purpose." I have purged thee--that is, I have left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and threats. thou shalt not be purged ... any more--that is, by My gracious interpositions; thou shalt be left to thine own course to take its fatal consequences.

go back--desist; relax [Fairbairn].

he took his parable--or prophecy, uttered in a poetical style.

Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning.

desire of ... eyes--his wife: representing the sanctuary (Eze 24:21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole life to his prophetic office is strikingly displayed in this narrative of his wife's death. It is the only memorable event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty is manifested in the simple statement (Eze 24:18), "So I spake ... in the morning; and at even my wife died; and I did in the morning as I was commanded." stroke--a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God.

I shall see him--rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56). him--that is, Israel. there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel--This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Ge 49:10). corners--border, often used for a whole country (Ex 8:2; Ps 74:17). children of Sheth--some prince of Moab; or, according to some, "the children of the East."

Forbear to cry--or, "Lament in silence"; not forbidding sorrow, but the loud expression of it [Grotius]. no mourning--typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as is usual where calamity is but partial. "The dead" is purposely put in the plural, as referring ultimately to the dead who should perish at the taking of Jerusalem; though the singular might have been expected, as Ezekiel's wife was the immediate subject referred to: "make no mourning," such as is usual, "for the dead, and such as shall be hereafter in Jerusalem" (Jer 16:5-7). tire of thine head--thy headdress [Fairbairn]. Jerome explains, "Thou shalt retain the hair which is usually cut in mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2Sa 15:30). The reason was, the priests had their headdress of fine twined linen given them for ornament, and as a badge of office. The high priest, as having on his head the holy anointing oil, was forbidden in any case to lay aside his headdress. But the priests might do so in the case of the death of the nearest relatives (Le 21:2, 3, 10). They then put on inferior attire, sprinkling also on their heads dust and ashes (compare Le 10:6, 7). shoes upon thy feet--whereas mourners went "barefoot" (2Sa 15:30). cover not ... lips--rather, the "upper lip," with the moustache (Le 13:45; Mic 3:7). bread of men--the bread usually brought to mourners by friends in token of sympathy. So the "cup of consolation" brought (Jer 16:7). "Of men" means such as is usually furnished by men. So Isa 8:1, "a man's pen"; Re 21:17, "the measure of a man."

Edom shall be a possession--This prophecy was accomplished by David (2Sa 8:14). Seir--seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Ps 60:8; 108:9).

Out of Jacob shall come he that shall have dominion--David, and particularly Christ. that remaineth of the city--those who flee from the field to fortified places (Ps 60:9).

what these things are to us--The people perceive that Ezekiel's strange conduct has a symbolical meaning as to themselves; they ask, "What is that meaning?"

Amalek ... his latter end shall be that he perish for ever--Their territory was seen at the remote extremity of the desert. (See on Ex 17:13; also 1Sa 15:1-35).

Kenites ... nest in a rock--Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Jud 1:16; 4:11, 16, 17; also 2Ki 15:29; 17:6).

excellency of your strength--(compare Am 6:8). The object of your pride and confidence (Jer 7:4, 10, 14). desire of ... eyes--(Ps 27:4). The antitype to Ezekiel's wife (Eze 24:16). pitieth--loveth, as pity is akin to love: "yearned over." Profane--an appropriate word. They had profaned the temple with idolatry; God, in just retribution, will profane it with the Chaldean sword, that is, lay it in the dust, as Ezekiel's wife. sons ... daughters ... left--the children left behind in Judea, when the parents were carried away.

(Jer 16:6, 7). So general shall be the calamity, that all ordinary usages of mourning shall be suspended.

who shall live when God doeth this!--Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

ye shall not mourn ... but ... pine away for your iniquities--The Jews' not mourning was to be not the result of insensibility, any more than Ezekiel's not mourning for his wife was not from want of feeling. They could not in their exile manifest publicly their lamentation, but they would privately "mourn one to another." Their "iniquities" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their sufferings (compare Le 26:39; La 3:39). The fullest fulfilment is still future (Zec 12:10-14).

Chittim--the countries lying on the Mediterranean, particularly Greece and Italy (Da 11:29, 30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans. Eber--the posterity of the Hebrews (Ge 10:24). he also shall perish--that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

sign--a typical representative in his own person of what was to befall them (Isa 20:3). when this cometh--alluding probably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it come now" (Jer 17:15). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show My power and fulfil My word spoken by My prophet (Joh 13:19; 14:29).

Balaam rose up, and went ... to his place--Mesopotamia, to which, however, he did not return. (See on Nu 31:8).

"The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "escapes." But "that day," in Eze 24:27, is the day on which the fugitive brings the sad news to Ezekiel, at the Chebar. In the interval the prophet suspended his prophecies as to the Jews, as was foretold. Afterwards his mouth was "opened," and no more "dumb" (Eze 3:26, 27; compare Eze 24:27; 33:21, 22).

The king of Moab formed a plan to get the people of Israel cursed; that is, to set God against them, who had hitherto fought for them. He had a false notion, that if he could get some prophet to pray for evil upon them, and to pronounce a blessing upon himself and his forces, that then he should be able to deal with them. None had so great a reputation as Balaam; and Balak will employ him, though he send a great way for him. It is not known whether the Lord had ever spoken to Balaam, or by him, before this; though it is probable he had, and it is certain he did afterwards. Yet we have abundant proof that he lived and died a wicked man, an enemy to God and his people. And the curse shall not come upon us if there is not a cause, even though men utter it. To prevail with Balaam, they took the wages of unrighteousness, but God laid restraint upon Balaam, forbidding him to curse Israel. Balaam was no stranger to Israel's cause; so that he ought to have answered the messengers at once, that he would never curse a people whom God had blessed; but he takes a night's time to consider what he should do. When we parley with temptations, we are in great danger of being overcome. Balaam was not faithful in returning God's answer to the messengers. Those are a fair mark for Satan's temptation, who lessen Divine restraints; as if to go against God's law were only to go without his leave. The messengers also are not faithful in returning Balaam's answer to Balak. Thus many are abused by the flatteries of those about them, and are prevented from seeing their own faults and follies.

A second embassy was sent to Balaam. It were well for us, if we were as earnest and constant in prosecuting a good work, notwithstanding disappointments. Balak laid a bait, not only for Balaam's covetousness, but for his pride and ambition. How earnestly should we beg of God daily to mortify such desires in us! Thus sinners stick at no pains, spare no cost, and care not how low they stoop, to gratify their luxury, or their malice. Shall we then be unwilling to do what is right? God forbid! Balaam's convictions charged him to keep to the command of God; nor could any man have spoken better. But many call God theirs, who are not his, not truly because not only his. There is no judging men by their words; God knows the heart. Balaam's corruptions at the same time inclined him to go contrary to the command. He seemed to refuse the temptation; but he expressed no abhorrence of it. He had a strong desire to accept the offer, and hoped that God might give him leave to go. He had already been told what the will of God was. It is a certain evidence of the ruling of corruption in the heart, to beg leave to sin. God gave Balaam up to his own heart's lusts. As God sometimes denies the prayers of his people in love, so sometimes he grants the desires of the wicked in wrath.

We must not think, that because God does not always by his providence restrain men from sin, therefore he approves of it, or that it is not hateful to him. The holy angels oppose sin, and perhaps are employed in preventing it more than we are aware. This angel was an adversary to Balaam, because Balaam counted him his adversary; those are really our best friends, and we ought so to reckon them, who stop our progress in sinful ways. Balaam has notice of God's displeasure by the ass. It is common for those whose hearts are fully set in them to do evil, to push on violently, through the difficulties Providence lays in their way. The Lord opened the mouth of the ass. This was a great miracle wrought by the power of God. He who made man speak, could, when he pleased, make the ass to speak with man's voice. The ass complained of Balaam's cruelty. The righteous God does not allow the meanest or weakest to be abused; but they shall be able to speak in their own defence, or he will some way or other speak for them. Balaam at length has his eyes opened. God has many ways to bring down the hard and unhumbled heart. When our eyes are opened, we shall see the danger of sinful ways, and how much it was for our advantage to be crossed. Balaam seemed to relent; I have sinned; but it does not appear that he was sensible of this wickedness of his heart, or willing to own it. If he finds he cannot go forward, he will be content, since there is no remedy, to go back. Thus many leave their sins, only because their sins have left them. The angel declared that he should not only be unable to curse Israel, but should be forced to bless them: this would be more for the glory of God, and to his own confusion, than if he had turned back.

Balak has now nothing to complain of, but that Balaam did not come sooner. Balaam bids Balak not depend too much upon him. He seems to speak with vexation; but is really as desirous to please Balak, as ever he had pretended to be to please God. See what need we have to pray every day, Our Father which art in heaven, lead us not into temptation. Let us be jealous over our own hearts, seeing how far men may go in the knowledge of God, and yet come short of Divine grace.

With the camps of Israel full in view, Balaam ordered seven altars to be built, and a bullock and a ram to be offered on each. Oh the sottishness of superstition, to imagine that God will be at man's beck! The curse is turned into a blessing, by the overruling power of God, in love to Israel. God designed to serve his own glory by Balaam, and therefore met him. If God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God, and to edify his people; it shall be given what they should speak. He who opened the mouth of the ass, caused the mouth of this wicked man to speak words as contrary to the desire of his heart, as those of the ass were to the powers of the brute. The miracle was as great in the one case as in the other. Balaam pronounces Israel safe. He owns he could do no more than God suffered him to do. He pronounces them happy in their distinction from the rest of the nations. Happy in their numbers, which made them both honourable and formidable. Happy in their last end. Death is the end of all men; even the righteous must die, and it is good for us to think of this with regard to ourselves, as Balaam does here, speaking of his own death. He pronounces the righteous truly blessed, not only while they live, but when they die; which makes their death even more desirable than life itself. But there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous; gladly would they have an end like theirs, but not a way like theirs. They would be saints in heaven, but not saints on earth. This saying of Balaam's is only a wish, not a prayer; it is a vain wish, being only a wish for the end, without any care for the means. Many seek to quiet their consciences with the promise of future amendment, or take up with some false hope, while they neglect the only way of salvation, by which a sinner can be righteous before God.

Balak was angry with Balaam. Thus a confession of God's overruling power is extorted from a wicked prophet, to the confusion of a wicked prince. A second time the curse is turned into a blessing; and this blessing is both larger and stronger than the former. Men change their minds, and break their words; but God never changes his mind, and therefore never recalls his promise. And when in Scripture he is said to repent, it does not mean any change of his mind; but only a change of his way. There was sin in Jacob, and God saw it; but there was not such as might provoke him to give them up to ruin. If the Lord sees that we trust in his mercy, and accept of his salvation; that we indulge no secret lust, and continue not in rebellion, but endeavour to serve and glorify him; we may be sure that he looks upon us as accepted in Christ, that our sins are all pardoned. Oh the wonders of providence and grace, the wonders of redeeming love, of pardoning mercy, of the new-creating Spirit! Balak had no hope of ruining Israel, and Balaam showed that he had more reason to fear being ruined by them. Since Balaam cannot say what he would have him, Balak wished him to say nothing. But though there are many devices in man's heart, God's counsels shall stand. Yet they resolve to make another attempt, though they had no promise on which to build their hopes. Let us, who have a promise that the vision at the end shall speak and not lie, continue earnest in prayer, Lu 18:1.

Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, whether good or evil, as done to himself. (Nu 24:10-14)

This vain attempt to curse Israel is ended. Balak broke out into a rage against Balaam, and expressed great vexation. Balaam has a very full excuse; God restrained him from saying what he would have said, and constrained him to say what he would not have uttered.

Under the powerful influence of the Spirit of prophecy, Balaam foretold the future prosperity and extensive dominion of Israel. Balaam boasts that his eyes are open. The prophets were in old times called seers. He had heard the words of God, which many do who neither heed them, nor hear God in them. He knew the knowledge of the Most High. A man may be full of the knowledge of God, yet utterly destitute of the grace of God. He calls God the Most High and the Almighty. No man could seem to express a greater respect to God; yet he had no true fear of him, love to him, nor faith in him; so far a man may go toward heaven, and yet come short of it at last. Here is Balaam's prophecy concerning Him who should be the crown and glory of his people Israel; who is David in the type; but our Lord Jesus, the promised Messiah, is chiefly pointed at, and of him it is an illustrious prophecy. Balaam, a wicked man, shall see Christ, but shall not see him nigh; not see him as Job, who saw him as his Redeemer, and saw him for himself. When he comes in the clouds, every eye shall see him; but many will see him, as the rich man in hell saw Abraham, afar off. He shall come out of Jacob, and Israel, as a Star and a Sceptre; the former denoting his glory and lustre; the latter his power and authority. Christ shall be King, not only of Jacob and Israel, but of all the world; so that all shall be either governed by his golden sceptre, or dashed in pieces by his iron rod. Balaam prophesied concerning the Amalekites and Kenites, part of whose country he had now in view. Even a nest in a rock will not be a lasting security. Here is a prophecy that looks as far forward as to the Greeks and Romans. He acknowledges all the revolutions of states and kingdoms to be the Lord's doing. These events will make such desolations, that scarcely any will escape. They that live then, will be as brands plucked out of the fire. May God fit us for the worst of times! Thus Balaam, instead of cursing the church, curses Amalek the first, and Rome the last enemy of the church. Not Rome pagan only, but Rome papal also; antichrist and all the antichristian powers. Let us ask ourselves, Do we in knowledge, experience, or profession, excel Balaam? No readiness of speech, even in preaching or prayer, no gifts of knowledge or prophecy, are in themselves different from, or superior to the boasted gifts of him who loved the wages of unrighteousness, and died the enemy of God. Simple dependence on the Redeemer's atoning blood and sanctifying grace, cheerful submission to the Divine will, constant endeavours to glorify God and benefit his people, these are less splendid, but far more excellent gifts, and always accompany salvation. No boasting hypocrite ever possessed these; yet the feeblest believer has something of them, and is daily praying for more of them.