GODS EYE ON HIS ISRAEL. An Explication and Application of Balaams w…: GODS EYE ON HIS ISRAEL. An Explication and Application of Balaams words recorded Number…, Gods eye on His Israel, or, A passage of Balaam, out of Numb. 23,… by Thomas Gataker (1645) | AskReformation

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:106p. 8–9

¹First, some more strictly taking iniquity and transgression, not for sin in general, but for one species or particular kind of it only, to wit, idolatry. So, (as you heard before) both the ^(r)Chaldee ⟨p. 9⟩Paraphrast understandeth it, and the ^(s)old Latin translator, whom ^(t)the Popish commenters most follow; nor do ^(u)some of our Protestant writers herein depart from them. This sense some build on the word used in the former branch, some on that in the latter; some on the word ^(a)Aven in the former branch, translated iniquity. ^(b)He saw, saith a learned Writer of ours, no iniquity in Jacob: that is, no idolatry. The reason whereof he thus rendereth. God, as he is, ens entium, is benum, goodness: ^(c)(none good but God only, having his goodness of himself) but Idols by way of appropriation are called sin; So Jeremiah, ^(d)My people have committed a sin; that is, idolatry, and,^(e) This people is prone to sin, that is, to idolatry; and in this sense is that of Siracides to be understood, ^(f)All the Kings of Israel were sinners, except David, Josiah, and Hezekiah, that is, they were idolaters. Thus he. wherein some things seem not so sound, not of so clear truth at least. For first, no one of the places produced, do prove that for which they are alleged; to wit, that an Idol is in Scripture termed sin. for no man will expound either those words of Jeremiah, ^(g)My people have committed an Idol, or those of Aaron to Moses, ^(h)This people is prone to an Idol; nor doth this Author himself so expound them: it is true indeed, (which had been a a fitter allegation then any of these are) that Moses speaking of the golden Calf saith, ⁽ⁱ⁾I took your sin, meaning the Calf they had made; but sin is there put by ^(k)a metonymy for the object of their sin, ¹⁶that wherein they had sinned.

¹First, some more strictly taking iniquity and transgression, not for sinne in generall, but for one species or particular kind of it only, to wit, idolatry. So, (as you heard before) both the ^(r)Chaldee ⟨p. 9⟩Paraphrast understandeth it, and the ^(s)old Latine translator, whom ^(t)the Popish commenters most follow; nor doe ^(u)some of our Protestant writers herein depart from them. This sense some build on the word used in the former branch, some on that in the latter; some on the word ^(a)Aven in the former branch, translated iniquity. ^(b)He saw, saith a learned Writer of ours, no iniquity in Jacob: that is, no id•latry. The reason whereof he thus rendreth. God, as he is, ens entium, is benum, goodnesse: ^(c)(none good but God onely, having his goodnesse of himselfe) but Idols by way of appropriation are called sinne; So Jeremy, ^(d)My people have committed a sinne; that is, idolatry, and,^(e) This people is prone to sinne, that is, to idolatry; and in this sense is that of Siracides to be understood, ^(f)All the Kings of Israel were sinners, except David, Iosias, and Ezekias, that is, they were idolaters. Thus he. wherein some things seeme not so sound, not of so clear truth at least. For first, no one of the places produced, doe prove that for which they are alleadged; to wit, that an Idol is in Scripture termed sinne. for no man will expound either those words of Ieremy, ^(g)

1Exposition. 1.
(r)[Greek or Hebrew]〈non-Latin alphabet〉
(s)Idolum, simulacrum.
(t)Lyranus, Lorinus, Ferus, alii.
(u)Vict. Strigelius, Mart, Borrha. Deodat•. & alii.
(a)[Greek or Hebrew]〈non-Latin alphabet〉
(b)Jo. Wee•se of Law. Moral Come. 2. exerc. 5. attrib. 3. p. 81.Jo. Wee•se of Law. Morall Com. 2. exerc. 5. attrib. 3. p. 81.
(c)Matth. 19.17.
(d)Lam. 1.8.
(e)Exo. 32.22
(f)Eccl. 49.5. Exception 1.
(g)Lam. 1.8.
(h)Exo. 32.21.
(i)Deut. 9.21.
(k)Metonymia adjuncti. Pisc.
16

:107p. 9–10

Secondly, there is no necessity by sin in those places to understand idolatry; since that the people there spoken of, both had committed many hideous and horrible sins besides their idolatries, and were prone to many other sins as well as to the worships of their Idols: but, ^(l)They have si•n•d sin, saith Jeremiah, that is, ^(m)they have greatly and grievously sinned; as David ⁽ⁿ⁾of himself, tho his sin were not such: nor do Aaron's ^(o)words imply any more, but that they were a people ^(p)bent unto evil, as the word there is; or sat upon mischief, as our English hath it: nor need the son of Sirach ^(q)words be taken so strictly, but that the Kings of Israel (thereby meaning, not those of the ten Tribes, so most commonly ⟨p. 10⟩^(r)styled, by a denomination from the greater part; but of I• dah, to whom ^(s)Benjamin still stuck fast, as appeareth by the Kings he mentioneth; sometime also ^(t)so termed, by a denomination from the better part) were all grievous offenders in some one kind or other; those three only excepted: for to say that the rest of them were all idolaters, were not agreeable to truth▪ since that neither ^(a)Jehoshaphat was an idolater, tho he wanted not ^(b)his wants and weaknesses; nor ^(c)Asa, tho he had ^(d)his failings and faultings: and that therefore which is said of him, that ^(e)tho the high places in his days were not utterly abandoned, yet his heart was upright with God all his life long; is by good Interpreters understood of his constancy in retaining and maintaining ^(f)Gods true service and worship (not withstanding his other over-sights and excesses) to the last.

Secondly, there is no necessity by sinne in those places to understand idolatry; since that the people there spoken of, both had committed many hideous and horrible sinnes besides their idolatries, and were prone to many other sinnes as well as to the worships of their Idols: but, ^(l)They have si•n•d sin, saith Ieremy, that is, ^(m)they have greatly and grievously sinned; as David ⁽ⁿ⁾of himselfe, tho his sinne were not such: nor doe Aarons ^(o)words imply any more, but that they were a people ^(p)bent unto evill, as the word there is; or sat upon mischeife, as our English hath it: nor need the sonne of Sirach• ^(q)words be taken so strictly, but that the Kings of Israel (thereby meaning, not those of the ten Tribes, so most commonly ⟨p. 10⟩^(r)styled, by a denomination from the greater part; but of I• dah, to whom ^(s)Benjamin still stuck fast, as appeareth by the Kings he mentioneth; sometime also ^(t)so tearmed, by a denomination from the better part) were all greivous offendors in some one kind or other; those three onely excepted: for to say that the rest of them were all idolaters, were not agreeable to truth▪ since that neither ^(a)Iehoshaphat was an idolater, tho he wanted not ^(b)his wants and weaknesses; nor

(l)Lam. 1.8.
(m)Peccatum peccavit. i. graviter peccavit. Pisc. [Greek or Hebrew] Chald.Peccatum peccavit. i. graviter peccavit. Pisc. 〈non-Latin alphabet〉 Chald.
(n)Psal. 25.11. [Greek or Hebrew] qamvi• magnum sit▪ ut Psal. 23.4.41 4. Gen. 8.21. Josh. 17.18.Psal. 25.11. 〈non-Latin alphabet〉 qamvi• magnum sit▪ ut Psal. 23.4.41 4. Gen. 8.21. Josh. 17.18.
(o)Exod. 32.22
(p)[Greek or Hebrew]〈non-Latin alphabet〉
(q)Eccl. 49.5.
(r)1▪ King. 12.20. & 14, 19. & 15▪17. • King. 3.1, 4▪ 5 9, 10, &c. & 5.5, 7, 8, &c.
(s)

:109p. 10–11

¹Fourthly, it is yet true indeed, that the word ^(g)Aven here used is sometime given to an Idol. ^(h)He that burneth incense, saith Isaiah, as if he blessed ⁽ⁱ⁾Aven, an Idol. And the word is joined with ^(k)Teraphim, which signifieth ^(l)Images, ^(m)elsewhere▪ but it seems to be attributed unto them, not so much in regard of the evil and sinfulness, as in regard of the ⁽ⁿ⁾vanity and nothingness of them; which the word also sometime importeth, and some ^(o)here render it. In which regard likewise is the word ^(p)shakar given to Idols, which signifieth falsehood or a lye; (Is there not a lye in my right hand?) As they are opposite to the Deity, ^(q)non qà bonum, sed qà verum, not as God is good, but as he is true. ^(r)The Lord is the ^(s)true God: saith Jeremiah, but ^(t)the image (whether graven or molten) is ^(u)a lye: and ⟨p. 11⟩they ^(x)turned the truth of God. (that is, the true God) into ^(y)a lye. As for the same cause are Idols also termed ^(a)Elilim, as a thing of ^(b)nought: and are by the Apostle said to be ^(c)nothing in the world. And hence it is, (which showeth how this term is applied unto Idols) that that place which had been formerly called Bethel, that is, the house of God, in regard of ^(d)Gods appearing there to Jacob, and ^(e)Jacobs solemn worshipping of God afterwards there; when in process of time it became infamous for idol-worship by ^(f)the golden Calf ••at Jeroboam had there erected; it was in stead of Bethel styled ^(g)Bethaven, that is, the house of falsehood and vanity; as both the Chaldee•Paraphrast, and ^(h)the Jewish Doctors interpret it: and God by Amos threatening the ruin of it, saith, ⁽ⁱ⁾Bethel shall be brought to Aven, that is, as the Chaldee well, it shall be brought ^(k)to nothing, it shall have no being.

¹Fourthly, it is yet true indeed, that the word ^(g)Aven here used is sometime given to an Idol. ^(h)He that burneth incense, saith Esay, as if he blessed ⁽ⁱ⁾Aven, an Idol. And the word is joyned with ^(k)Teraphim, which signifieth ^(l)Images, ^(m)elsewhere▪ but it seemes to be attributed unto them, not so much in regard of the evill and sinfulnesse, as in regard of the ⁽ⁿ⁾vanity and nothingnesse of them; which the word also sometime importeth, and some ^(o)here render it. In which regard likewise is the word ^(p)shakar given to Idols, which signifieth falshood or a lye; (Is there not a lye in my right hand?) As they are opposite to the Deity, ^(q)non qà bonum, sed qà verum, not as God is good, but as he is true. ^(r)The Lord is the ^(s)true God: saith Ieremy, but ^(t)the image (whether graven or molten) is ^(u)a lye: and ⟨p. 11⟩they ^(x)turned the truth of God. (that is, the true God) into

1Exception 4.
(g)[Greek or Hebrew]〈non-Latin alphabet〉
(h)Isaiah 66.3.Esay 66.3.
(i)[Greek or Hebrew]〈non-Latin alphabet〉
(k)[Greek or Hebrew]〈non-Latin alphabet〉
(l)Gen. 31.19, 30. Jud. 17.5. & 1•.14▪ 18, 24.
(m)[Greek or Hebrew] 1 Sam. 15.23.〈non-Latin alphabet〉 1 Sam. 15.23.
(n)Vanitatem, J•n. Isaiah. 66.3. rem• va••• Pi•c▪Vanitatem, J•n. Esai. 66.3. rem• va••• Pic

:113p. 12

¹Howbeit, tho it were granted that this latter were sometime used for an idol, as that the former is, hath been showed; yet could not that be the sense of the words in this place: since that it cannot be said that this people kept free from […] and idolatry, while they abode in the wilderness. For, besides that the story of ⁱthe golden calf evidently evinceth the contrary; and ^kAaron's words taken with the above-mentioned Authors gloss on them, would further enforce it; God both by Moses and Amos expressly upbraids them therewith; the one taxing them for ^lsacrificing to devils, the other ^mto idols. (which yet comes all to one; for ⁿwhat was offered to idols, was in them offered to devils) not unto God. Whereby it appears, not only that they were faulty therein, but that God also so saw it as to take notice of it. That which the sequel of the present history more fully confirmeth; where we shall ^ofind four and twenty thousand of them at once taken away, for this very sin of idolatry; partly by an immediate stroke of Gods hand, and partly by execution of justice done at Gods command upon them. And thus much for the exposition of those, that restrain to idolatry the sin or iniquity presumed here to be mentioned.

¹Howbeit, tho it were granted that this latter were sometime used for an idol, as that the former is, hath been shewed; yet could not that be the sense of the words in this place: since that it cannot be said that this people kept free from 〈…〉 and idolatry, while they abode in the wildernesse. For, besides that the story of ⁱthe golden calf evidently evinceth the contrary; and ^kAarons words taken with the above-mentioned Autors glosse on them, would further enforce it; God both by Moses and Amos expresly upbraides them therewith; the one taxing them for ^lsacrificing to devils, the other ^mto idols. (which yet comes all to one; for ⁿwhat was offered to idols, was in them offered to devils) not unto God. Whereby it appeares, not onely that they were faulty therein, but that God also so saw it as to take notice of it. That which the sequell of the present history more fully confirmeth; where we shall ^ofind four and twenty thousand of them at once taken away, for this very sinne of idolatry; partly by an immediate stroke of Gods hand, and partly by execution of justice done at Gods command upon them. And thus much for the exposition of those, that restrain to idolatry the sin or iniquity presumed here to be mentioned.

:115p. 12–13

¹And true it is indeed, that such they were by external vocation, and by profession; as also by inward disposition of heart, and in holy life and conversation, they ^sought to have been. But that they came far short of what they should have been; yea, ⟨p. 13⟩were ^tutterly cross, (for a great, if not the greater part of them) and took courses clean contrary unto what they professed, and were called to; the frequent exprobrations and manifold complaints of Moses, and God by Moses and other his Prophets, twitting them with, and taxing them for, their continual ^ustubbornness, ^xrebelliousness, ^ystiffneckedness, ^zperverseness, crookedness, ^atempting God, ^bprovoking him, ^cspurning against him, ^dshaking off his yoke, ^evexing and grieving his holy Spirit; that their Vines were Vines of Sodom, and their slips slips of Gomorrah, their Grapes, that is, their fruits and works, gall and bitterness, and the Wine that came of them, the issue and effect of them, as the poison of Adders, and the cruel venom of Asps; these, I say, and the like opprobrious terms by the Spirit of God justly and deservedly given them, do too evidently evince. Besides, that this their external condition and profession was so far from lessening and extenuating the guilt of their sins, or concealing them from Gods sight, that it served rather to aggravate them, as being found in those, among whom the contrary virtues and duties ought to have reigned;^f and ^gwho having been better taught, and professing better things, might justly therefore be deemed worse then other, tho they were no worse, yea or not so bad; because they ought to have been, and might have been, much better. For which cause also God threatens, the rather ^hto punish them for their sins before and above other people, whom he had not known and owned, as he had done them, that is, ⁱwhom he had not afforded the like favour unto, nor taken into special covenant with him.

¹And true it is indeed, that such they were by externall vocation, and by profession; as also by inward disposition of heart, and in holy life and conversation, they ^sought to have been. But that they came farre short of what they should have been; yea, ⟨p. 13⟩were ^tutterly crosse, (for a great, if not the greater part of them) and tooke courses cleane contrary unto what they professed, and were called to; the freqent exprobrations and manifold complaints of Moses, and God by Moses and other his Prophets, twitting them with, and taxing them for, their continuall ^ustubbornnesse, ^xrebelliousnesse, ^ystiffneckednesse, ^zperversnesse, crookednesse, ^atempting God, ^bprovoking him, ^cspurning against him, ^dshaking off his yoake, ^evexing and grieving his holy Spirit; that their Vines were Vines of Sodom, and their slips slips of Gomorrah, their Grapes, that is, their fruits and works, gall and bitternesse, and the Wine that came of them, the issue and effect of them, as the poison of Adders, and the cruell venome of Aspes; these, I say, and the like opprobrious tearms by the Spirit of God justly and deservedly given them, doe too evidently evince. Besides, that this their externall condition and profession was so farre from lesning and extenuating the guilt of their sinnes, or concealing them from Gods sight, that it served rather to aggravate them, as being found in those, among whom the contrary vertues and duties ought to have reigned;

1Exception.
sLevit. 19.• ▪ & •0.26.
tScimus Israelitas pessimis qibusqe vix suisse meliores. Calvin. Ezek. 5.6, 7.
uDeut. 9.27.
xDeut. 9.7 . & 33.3.
yExod. 32.9. & 31.27. Deut. 9.6, 13.
zDeut. 32.5.
aPsalm. 78.8.
bNum. 14.22. Psalm 95.9. Psalm 78.40.
cDeut. 32.15.
dExod. 16.28. Psal. 81.11.
e