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- A.M. 2553, A.C. 1451.
*H And they went forward and encamped in the plains of Moab, over against where Jericho is situate beyond the Jordan.
Ver. 1. Plains. Sept. "to the west of Moab." These plains had formerly belonged to that people, but the Hebrews had lately taken them from Sehon, and intended now to pass over the Jordan. The Moabites, however, being jealous of their growing power, called in the aid of the Madianites, and of the magician Balaam, and, by their wanton provocation, brought destruction upon themselves. We know not exactly the extent of the dominions of the Moabites. They seemed to have lost the greatest part of the country north of the Arnon. Their last town and capital was Ar. C. xxi. 13. Yet they still kept possession of Mount Phasga. C.
*H And that the Moabites were in great fear of him, and were not able to sustain his assault,
Ver. 3. Of him: Israel. M. — They knew not that God had forbidden the Hebrews to attack the Moabites, unless they were first assailed. Joseph. — Heb. "Moab was much afraid of the people, because of their numbers, and was distressed (and upon his guard) on account of the children of Israel." H.
*H He said to the elders of Madian: So will this people destroy all that dwell in our borders, as the ox is wont to eat the grass to the very roots. Now he was at that time king in Moab.
Ver. 4. Elders of Madian, who dwelt also upon the Arnon, towards the lake of Sodom. These Madianites were a different people from those who inhabited the country to the east of the Red Sea. S. Jerom — They were not governed by kings, but by an aristocracy, or senate of princes. H.
* Footnotes
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Josue
24:9
And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you:
*H He sent therefore messengers to Balaam the son of Beor, a soothsayer, who dwelt by the river of the land of the children of Ammon, to call him, and to say: Behold a people is come out of Egypt, that hath covered the face of the earth, sitting over against me.
Ver. 5. Beor. S. Peter (ii. 11, 15) reads Bosor. — A soothsayer, or magician, (ariolum) as this word always indicates. Jos. xiii. 22. The Hebrews believe he was once a true prophet, a descendant of Buz, the son of Melcha, and the same as Eliu, the friend of Job. S. Jer. q. 3. Heb. in Gen. He certainly foretold the Messias, or star of Jacob, by divine inspiration. C. xxiv. 17. H. — He consults and acknowledges the true God, v. 8. 18. 20. Origen (hom. 13,) believes that he left a book of his prophecies, which was known to the wise men, and discovered to them the birth of the Messias; and some Rabbins think that Moses has here inserted from that work what relates to Balaam. S. Augustine (q. 48,) shews that he was a wicked man, of whom nevertheless God made use to convey important instructions; and that he is one of those reprobates who will say, Lord, have we not prophesied in thy name? He is placed with Cain and Core. S. Jude 11. S. Ambrose (ep. 50,) observes, that he might prophesy, like Caiphas, without knowing what he said, and that the gift of prophecy on this occasion, was no proof of his virtue. Many of the Fathers look upon him as a mere magician, who could utter no blessing, but only curses, by the rules of his infernal art. He did not design to consult God, but the Lord puts answers into his mouth. Theod. q. 39. 42. The method of consultation seemed to border on superstition. He wished to make God change his resolutions, as if he were an idol, and attempted to evade the impressions of his spirit. C. — The river, Euphrates, which waters the country of the Ammonites. M. — Heb. "to Pethora, which is by the land of the children of his people." S. Jerom has translated Pethora "soothsayer," and has left Ammon undeclined. H. — The Chaldee informs us, that he was a resident at Petor, a city of Syria, on the Euphrates. It is probably the same town with the Pacora of Ptolemy, near Thapsacus. Balaam is styled an Aramean; (C. xxiii. 17,) and we know that he came from Mesopotamia. Heb. Aram Naharaim, (Deut. xxiii. 4. C.) or "Syria, between the two rivers," the Euphrates and Tigris. Salien. — Me, ready to fall upon my dominions. It appears hence, that Balaam was in high estimation, since a distant king depends more upon his power, than upon the efforts of all his own armies, and those of his auxiliaries, and is willing to pay him for cursing his enemies at so dear a rate. Perhaps he thought that they employed magical arts to conquer their enemies, by prayer. See Ex. xvii. 11. Orig. hom. 13. H.
*H Come therefore, and curse this people, because it is mightier than I: if by any means I may beat them and drive them out of my land: for I know that he whom thou shalt bless is blessed, and he whom thou shalt curse is cursed.
Ver. 6. Curse. The ancients placed great confidence in those whom they believed to be under the guidance of a superior spirit, whether good or bad. They thought their blessing or cursing would surely have its effect. By means of charms, they also strove to evoke or draw off the tutelary god of a place, before they could expect to take possession of it. Hence, as it was requisite to mention the true name of the place, fictitious names were given to most cities of importance, while the real appellation was kept a profound secret; and Valerius Soranus was severely punished for discovering the name of Rome, Valentia. See Plin. iii. 5. Solin. ii. Plut. prob. vi. C. — Rome, in Greek, has the same import as Valentia in Latin, and signifies strength. H. — Macrobius has preserved the form of a solemn curse, pronounced by the Roman general against the Carthaginians. Saturn iii. 9. "Dis Pater, or Jupiter, or if you prefer any other title, I beg that you will send fright and terror, and put this city of Carthage, and this army which I intend to specify, to flight, &c. If you will perform these things, according to my intention, I promise to offer in sacrifice to you, O earth, mother of all things, and to you, great god Jupiter, three black sheep." Thus, probably, Balac wished the Hebrews to be devoted or cursed. C.
*H And the ancients of Moab, and the elders of Madian, went with the price of divination in their hands. And where they were come to Balaam, and had told him all the words of Balac:
Ver. 7. The price. Heb. lit. "the enchantments." But they took money, to engage the soothsayer to comply more readily with their iniquitous request. 2 Pet. ii. 15. Sept. &c. It was customary to offer presents to the prophets. 1 K. ix. 7.
*H He answered: Tarry here this night and I will answer whatsoever the Lord shall say to me. And while they stayed with Balaam, God came and said to him:
Ver. 8. Night. He was accustomed to exercising his art by night; loving darkness, for his works were evil. Jo. iii. 19. H.
* Summa
*S Part 3, Ques 172, Article 6
[II-II, Q. 172, Art. 6]
Whether the Prophets of the Demons Ever Foretell the Truth?
Objection 1: It would seem that the prophets of the demons never foretell the truth. For Ambrose [*Hilary the Deacon (Ambrosiaster) on 1 Cor. 12:3] says that "Every truth, by whomsoever spoken, is from the Holy Ghost." Now the prophets of the demons do not speak from the Holy Ghost, because "there is no concord between Christ and Belial [*'What concord hath Christ with Belial?']" (2 Cor. 6:15). Therefore it would seem that they never foretell the truth.
Obj. 2: Further, just as true prophets are inspired by the Spirit of truth, so the prophets of the demons are inspired by the spirit of untruth, according to 3 Kings 22:22, "I will go forth, and be a lying spirit in the mouth of all his prophets." Now the prophets inspired by the Holy Ghost never speak false, as stated above (Q. 111, A. 6). Therefore the prophets of the demons never speak truth.
Obj. 3: Further, it is said of the devil (John 8:44) that "when he speaketh a lie, he speaketh of his own, for the devil is a liar, and the father thereof," i.e. of lying. Now by inspiring his prophets, the devil speaks only of his own, for he is not appointed God's minister to declare the truth, since "light hath no fellowship with darkness [*Vulg.: 'What fellowship hath light with darkness?']" (2 Cor. 6:14). Therefore the prophets of the demons never foretell the truth.
_On the contrary,_ A gloss on Num. 22:14, says that "Balaam was a diviner, for he sometimes foreknew the future by help of the demons and the magic art." Now he foretold many true things, for instance that which is to be found in Num. 24:17: "A star shall rise out of Jacob, and a scepter shall spring up from Israel." Therefore even the prophets of the demons foretell the truth.
_I answer that,_ As the good is in relation to things, so is the true in relation to knowledge. Now in things it is impossible to find one that is wholly devoid of good. Wherefore it is also impossible for any knowledge to be wholly false, without some mixture of truth. Hence Bede says [*Comment. in Luc. xvii, 12; Cf. Augustine, QQ. Evang. ii, 40] that "no teaching is so false that it never mingles truth with falsehood." Hence the teaching of the demons, with which they instruct their prophets, contains some truths whereby it is rendered acceptable. For the intellect is led astray to falsehood by the semblance of truth, even as the will is seduced to evil by the semblance of goodness. Wherefore Chrysostom says [*Opus Imperf. in Matth., Hom. xix, falsely ascribed to St. John Chrysostom]: "The devil is allowed sometimes to speak true things, in order that his unwonted truthfulness may gain credit for his lie."
Reply Obj. 1: The prophets of the demons do not always speak from the demons' revelation, but sometimes by Divine inspiration. This was evidently the case with Balaam, of whom we read that the Lord spoke to him (Num. 22:12), though he was a prophet of the demons, because God makes use even of the wicked for the profit of the good. Hence He foretells certain truths even by the demons' prophets, both that the truth may be rendered more credible, since even its foes bear witness to it, and also in order that men, by believing such men, may be more easily led on to truth. Wherefore also the Sibyls foretold many true things about Christ.
Yet even when the demons' prophets are instructed by the demons, they foretell the truth, sometimes by virtue of their own nature, the author of which is the Holy Ghost, and sometimes by revelation of the good spirits, as Augustine declares (Gen. ad lit. xii, 19): so that even then this truth which the demons proclaim is from the Holy Ghost.
Reply Obj. 2: A true prophet is always inspired by the Spirit of truth, in Whom there is no falsehood, wherefore He never says what is not true; whereas a false prophet is not always instructed by the spirit of untruth, but sometimes even by the Spirit of truth. Even the very spirit of untruth sometimes declares true things, sometimes false, as stated above.
Reply Obj. 3: Those things are called the demons' own, which they have of themselves, namely lies and sins; while they have, not of themselves but of God, those things which belong to them by nature: and it is by virtue of their own nature that they sometimes foretell the truth, as stated above (ad 1). Moreover God makes use of them to make known the truth which is to be accomplished through them, by revealing Divine mysteries to them through the angels, as already stated (Gen. ad lit. xii, 19; I, Q. 109, A. 4, ad 1). _______________________
* Summa
*S Part 3, Ques 172, Article 6
[II-II, Q. 172, Art. 6]
Whether the Prophets of the Demons Ever Foretell the Truth?
Objection 1: It would seem that the prophets of the demons never foretell the truth. For Ambrose [*Hilary the Deacon (Ambrosiaster) on 1 Cor. 12:3] says that "Every truth, by whomsoever spoken, is from the Holy Ghost." Now the prophets of the demons do not speak from the Holy Ghost, because "there is no concord between Christ and Belial [*'What concord hath Christ with Belial?']" (2 Cor. 6:15). Therefore it would seem that they never foretell the truth.
Obj. 2: Further, just as true prophets are inspired by the Spirit of truth, so the prophets of the demons are inspired by the spirit of untruth, according to 3 Kings 22:22, "I will go forth, and be a lying spirit in the mouth of all his prophets." Now the prophets inspired by the Holy Ghost never speak false, as stated above (Q. 111, A. 6). Therefore the prophets of the demons never speak truth.
Obj. 3: Further, it is said of the devil (John 8:44) that "when he speaketh a lie, he speaketh of his own, for the devil is a liar, and the father thereof," i.e. of lying. Now by inspiring his prophets, the devil speaks only of his own, for he is not appointed God's minister to declare the truth, since "light hath no fellowship with darkness [*Vulg.: 'What fellowship hath light with darkness?']" (2 Cor. 6:14). Therefore the prophets of the demons never foretell the truth.
_On the contrary,_ A gloss on Num. 22:14, says that "Balaam was a diviner, for he sometimes foreknew the future by help of the demons and the magic art." Now he foretold many true things, for instance that which is to be found in Num. 24:17: "A star shall rise out of Jacob, and a scepter shall spring up from Israel." Therefore even the prophets of the demons foretell the truth.
_I answer that,_ As the good is in relation to things, so is the true in relation to knowledge. Now in things it is impossible to find one that is wholly devoid of good. Wherefore it is also impossible for any knowledge to be wholly false, without some mixture of truth. Hence Bede says [*Comment. in Luc. xvii, 12; Cf. Augustine, QQ. Evang. ii, 40] that "no teaching is so false that it never mingles truth with falsehood." Hence the teaching of the demons, with which they instruct their prophets, contains some truths whereby it is rendered acceptable. For the intellect is led astray to falsehood by the semblance of truth, even as the will is seduced to evil by the semblance of goodness. Wherefore Chrysostom says [*Opus Imperf. in Matth., Hom. xix, falsely ascribed to St. John Chrysostom]: "The devil is allowed sometimes to speak true things, in order that his unwonted truthfulness may gain credit for his lie."
Reply Obj. 1: The prophets of the demons do not always speak from the demons' revelation, but sometimes by Divine inspiration. This was evidently the case with Balaam, of whom we read that the Lord spoke to him (Num. 22:12), though he was a prophet of the demons, because God makes use even of the wicked for the profit of the good. Hence He foretells certain truths even by the demons' prophets, both that the truth may be rendered more credible, since even its foes bear witness to it, and also in order that men, by believing such men, may be more easily led on to truth. Wherefore also the Sibyls foretold many true things about Christ.
Yet even when the demons' prophets are instructed by the demons, they foretell the truth, sometimes by virtue of their own nature, the author of which is the Holy Ghost, and sometimes by revelation of the good spirits, as Augustine declares (Gen. ad lit. xii, 19): so that even then this truth which the demons proclaim is from the Holy Ghost.
Reply Obj. 2: A true prophet is always inspired by the Spirit of truth, in Whom there is no falsehood, wherefore He never says what is not true; whereas a false prophet is not always instructed by the spirit of untruth, but sometimes even by the Spirit of truth. Even the very spirit of untruth sometimes declares true things, sometimes false, as stated above.
Reply Obj. 3: Those things are called the demons' own, which they have of themselves, namely lies and sins; while they have, not of themselves but of God, those things which belong to them by nature: and it is by virtue of their own nature that they sometimes foretell the truth, as stated above (ad 1). Moreover God makes use of them to make known the truth which is to be accomplished through them, by revealing Divine mysteries to them through the angels, as already stated (Gen. ad lit. xii, 19; I, Q. 109, A. 4, ad 1). _______________________
*H Balaam answered: If Balac would give me his house full of silver and gold, I cannot alter the word of the Lord my God, to speak either more or less.
Ver. 18. Less. Not that he was resolved to comply with God's will, but because he found an insuperable impediment to oppose it at present. C.
*H I pray you to stay here this night also, that I may know what the Lord will answer me once more.
Ver. 19. To stay. His desiring them to stay, after he had been fully informed already that it was not God's will he should go, came from the inclination he had to gratify Balac for the sake of worldly gain. And this perverse disposition God punished by permitting him to go, (though not to curse the people, as he would willingly have done) and suffering him to fall still deeper and deeper into sin, till he came at last to give that abominable counsel against the people of God, which ended in his own destruction. So sad a thing it is to indulge a passion for money. Ch. S. Aug. q. 48. — Philo (de vita, Mos. i.) thinks that Balaam feigned this leave of God, v. 22. C.
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2_Peter
2:15
Leaving the right way, they have gone astray, having followed the way of Balaam of Bosor who loved the wages of iniquity,
*H And God was angry. And an angel of the Lord stood in the way against Balaam, who sat on the ass, and had two servants with him.
Ver. 22. Angry. Either because he had not granted him permission to go, or he saw that Balaam was disposed to curse the Israelites, v. 32. Sept. "the angel (Michael) rose up on the road to oppose him, " diaballein. Lit. "to calumniate, accuse, resist, or to be a satan." Hence diabolus means an accuser, opponent, calumniator, &c. S. Aug. H.
*H The ass seeing the angel standing in the way, with a drawn sword, turned herself out of the way, and went into the field. And when Balaam beat her, and had a mind to bring her again to the way,
Ver. 23. Ass. The angel appeared thrice to the ass, before he was perceived by Balaam. C. xxix. 3. 4. The second time, S. Augustine (q. 50,) thinks he was standing in the vineyard. C.
* Summa
*S Part 1, Ques 110, Article 1
[I, Q. 110, Art. 1]
Whether the Corporeal Creature Is Governed by the Angels?
Objection 1: It would seem that the corporeal creature is not governed by angels. For whatever possesses a determinate mode of action, needs not to be governed by any superior power; for we require to be governed lest we do what we ought not. But corporeal things have their actions determined by the nature divinely bestowed upon them. Therefore they do not need the government of angels.
Obj. 2: Further, the lowest things are ruled by the superior. But some corporeal things are inferior, and others are superior. Therefore they need not be governed by the angels.
Obj. 3: Further, the different orders of the angels are distinguished by different offices. But if corporeal creatures were ruled by the angels, there would be as many angelic offices as there are species of things. So also there would be as many orders of angels as there are species of things; which is against what is laid down above (Q. 108, A. 2). Therefore the corporeal creature is not governed by angels.
_On the contrary,_ Augustine says (De Trin. iii, 4) that "all bodies are ruled by the rational spirit of life"; and Gregory says (Dial. iv, 6), that "in this visible world nothing takes place without the agency of the invisible creature."
_I answer that,_ It is generally found both in human affairs and in natural things that every particular power is governed and ruled by the universal power; as, for example, the bailiff's power is governed by the power of the king. Among the angels also, as explained above (Q. 55, A. 3; Q. 108, A. 1), the superior angels who preside over the inferior possess a more universal knowledge. Now it is manifest that the power of any individual body is more particular than the power of any spiritual substance; for every corporeal form is a form individualized by matter, and determined to the "here and now"; whereas immaterial forms are absolute and intelligible. Therefore, as the inferior angels who have the less universal forms, are ruled by the superior; so are all corporeal things ruled by the angels. This is not only laid down by the holy doctors, but also by all philosophers who admit the existence of incorporeal substances.
Reply Obj. 1: Corporeal things have determinate actions; but they exercise such actions only according as they are moved; because it belongs to a body not to act unless moved. Hence a corporeal creature must be moved by a spiritual creature.
Reply Obj. 2: The reason alleged is according to the opinion of Aristotle who laid down (Metaph. xi, 8) that the heavenly bodies are moved by spiritual substances; the number of which he endeavored to assign according to the number of motions apparent in the heavenly bodies. But he did not say that there were any spiritual substances with immediate rule over the inferior bodies, except perhaps human souls; and this was because he did not consider that any operations were exercised in the inferior bodies except the natural ones for which the movement of the heavenly bodies sufficed. But because we assert that many things are done in the inferior bodies besides the natural corporeal actions, for which the movements of the heavenly bodies are not sufficient; therefore in our opinion we must assert that the angels possess an immediate presidency not only over the heavenly bodies, but also over the inferior bodies.
Reply Obj. 3: Philosophers have held different opinions about immaterial substances. For Plato laid down that immaterial substances were types and species of sensible bodies; and that some were more universal than others; and so he held that immaterial substances preside immediately over all sensible bodies, and different ones over different bodies. But Aristotle held that immaterial substances are not the species of sensible bodies, but something higher and more universal; and so he did not attribute to them any immediate presiding over single bodies, but only over the universal agents, the heavenly bodies. Avicenna followed a middle course. For he agreed with Plato in supposing some spiritual substance to preside immediately in the sphere of active and passive elements; because, as Plato also said, he held that the forms of these sensible things are derived from immaterial substances. But he differed from Plato because he supposed only one immaterial substance to preside over all inferior bodies, which he called the "active intelligence."
The holy doctors held with the Platonists that different spiritual substances were placed over corporeal things. For Augustine says (QQ. 83, qu. 79): "Every visible thing in this world has an angelic power placed over it"; and Damascene says (De Fide Orth. ii, 4): "The devil was one of the angelic powers who presided over the terrestrial order"; and Origen says on the text, "When the ass saw the angel" (Num. 22:23), that "the world has need of angels who preside over beasts, and over the birth of animals, and trees, and plants, and over the increase of all other things" (Hom. xiv in Num.). The reason of this, however, is not that an angel is more fitted by his nature to preside over animals than over plants; because each angel, even the least, has a higher and more universal power than any kind of corporeal things: the reason is to be sought in the order of Divine wisdom, Who places different rulers over different things. Nor does it follow that there are more than nine orders of angels, because, as above expounded (Q. 108, A. 2), the orders are distinguished by their general offices. Hence as according to Gregory all the angels whose proper office it is to preside over the demons are of the order of the "powers"; so to the order of the "virtues" do those angels seem to belong who preside over purely corporeal creatures; for by their ministration miracles are sometimes performed. _______________________
SECOND
*H And the Lord opened the mouth of the ass, and she said: What have I done to thee? Why strikest thou me, lo, now this third time?
Ver. 28. Opened the mouth, &c. The angel moved the tongue of the ass, to utter these speeches, to rebuke, by the mouth of a brute beast, the brutal fury and folly of Balaam. Ch. — S. Thomas (ii. 2. q. 105,) says, an angel spoke by the mouth of the ass, in like manner as the devil did by that of the serpent. Gen. iii. Infidels deride this miracle, and some have thought that it was only in the imagination of Balaam, that this dialogue was formed. Maimon. — S. Gregory of Nyssa, seems to think that the ass only brayed as usual, and that the soothsayer, being accustomed to augur from the voice of animals, understood its meaning. But S. Peter says, the dumb beast...speaking with man's voice, forbade the folly of the prophet. 2 Pet. ii. 16. God did not endue it with understanding on this occasion, but only formed, by its mouth, such sounds as might serve to repress the cruel folly of Balaam. But he was more stupid than the ass. "Being accustomed, it seems, to such prodigies," (monstris) and intent upon lucre, he paid no farther regard to such a wonderful transaction, but held conversation with his ass, without any emotion. S. Aug. q. 48. 50. C. — The pagan historians relate many instances of beasts and trees speaking; (Grotius) so that they object to this history, and to that of the serpent, with a very bad grace, as S. Cyril remarks, in his third book against Julian. H. — They relate that the ass of Bacchus spoke to him, and the horse and elephant of Achilles and Porus addressed their respective masters, while the oaks of Dodona were famous for their oracles. C. — The river Causus said, "Hail, Pythagoras." Porphyrius, cited by S. Cyril, &c. H.
*H Forthwith the Lord opened the eyes of Balaam, and he saw the angel standing in the way with a drawn sword, and he worshipped him falling flat on the ground.
Ver. 31. Ground, with religious worship; not as God, but as an angel. See Ex. xx. W.
*H And when Balac heard it he came forth to meet him in a town of the Moabites, that is situate in the uttermost borders of Arnon.
Ver. 36. A town. Eusebius thinks it was Ar, the capital.
*H So they went on together, and came into a city, that was in the uttermost borders of his kingdom.
Ver. 39. City, &c. Heb. "Kiryath, chutsoth." Calmet would read Hares, a city mentioned, Isai. xvi. 7. 11, and styled the walls of brick, (4 K. iii. 25,) being the same with Ar. But then the former town must be situated somewhere upon the frontiers of Moab, as they came from it to the capital. H.
*H And when Balac had killed oxen and sheep, he sent presents to Balaam, and to the princes that were with him.
Ver. 40. With him. Only two servants were mentioned, (v. 22,) and the princes sent by Balac, v. 15. Perhaps others from Mesopotamia might attend Balaam. H. — The king sent parts of the victims to all. Chal.
*H And when morning was come, he brought him to the high places of Baal, and he beheld the uttermost part of the people.
Ver. 41. People. From the heights or temple of Baal, or the god of Chamos, where a statue or pillar (Sept.) was erected in his honour, (C.) on Mount Arabim, (M.) the soothsayer was enabled to take a distinct view of all the camp of Israel, (C. xxiii. 13,) and not of a part only, as the Sept. and Arab. versions would insinuate. It was deemed necessary to have those present upon whom people intended to vent their imprecations. C.