עמל , gnamal, idols, 588 which bring nothing but deadly labor and trouble
HARMONY OF THE LAW · VOLUME 2 the hireling false prophet, how inexcusable will be our stupidity, if our minds vary and waver in embracing God's word, as if He Himself were variable.
20. Behold I have received commandment to bless. He signifies that a command to bless had been given him, antl a positive law laid down for him. For, as has been said, he was not free and independent in this matter; but God had bound him to exercise the prophetic office, even against his own will. Hence he declares that it is not in his power to alter the revelation, of which he is the minister and witness. But there is a remarkable expression introduced in the midst of his declaration, viz., that God himself had blessed; whereby he intimates that the lot of men, whether adverse or prosperous, depends on the authority of God alone; and that no other commission is given to the prophets, except to promulgate what God has appointed; as if he had said, It belongs to God alone to decree what the condition of men is to be; He has chosen me to proclaim His blessing; it is not in my power either to reverse or withdraw it. Now, since Balaam here sustains the character of a true Prophet, we may gather from his words that no other power of binding or loosing is given to the ministers of the Word, except that they should faithfully bring forward what they may have received from God.
21. He hath not beheld iniquity in Jacob. Some understand by,אוןaven, ,עמלgnamal, idols, 588 which bring nothing but deadly labor and trouble to their worshippers; as if it were said that Israel was pure and untainted by such offenses, in that they duly served the one true God. But how will it be correct to say that God saw not idolatry in the people, when they had so openly fallen into it? For, although the golden calf was only made on one occasion, still their manifold and almost constant rebellions were such as to forbid these wicked and perverse men from being thus absolved. Since, however, these two words in connection signify all sorts of iniquities, which tend to men's hurt, or to the infliction of harm and loss, a more proper meaning will be, that such iniquity is not seen in Jacob as to include him with the nations that are given to violence and crime. Nevertheless, even if we take it thus, the former question still arises; for we know that the Israelites were scarcely better than the worst of mankind. Some reply feebly, that it was not seen, because God did not impute it; but, in my opinion, nothing else is meant by these words but that the people were pleasing to God, because He had sanctified them. If any object, that they were not therefore any the more just or innocent, the answer is easy — that it is not here declared what they were, but only God's grace is magnified, who deigned to exalt them as a holy nation. In this way Jerusalem was the holy city and the royal abode of God, though it was a den of thieves. On this ground Paul says that the children of Abraham were "holy branches," (Romans 11:16,) because they sprang from a holy root. In the same sense
So the V., "Non est idolum in Jacob, nec videtur simulachrum in Israel."