conclude that not all mankind in general, but some particular persons were intended by the expreffion of the fons of Sheth. The (3) Jerufalem Targum translates it the fons of the east, the Moabites lying east of Judæa. Rabbi Nathan (4) fays that Sheth is the name of a city in the border of Moab. Grotius (5) imagins Sheth to be the name of fome famous king among the Moabites. Our Poole, who is a judicious and useful commentator, fays that Sheth "seems to be the name of some then " eminent, though now unknown, place or prince in

Moab, where there were many princes, as appears "from Numb. XXIII. 6. Amos II. 3: there being " innumerable instances of fuch places or perfons fome" times famous, but now utterly loft as to all monu

nients and remembrances of them." Vitringa in his commentary upon Ifaiah, (6) conceives that the Idumeans were intended, the word Sheth fignifying a foundation, or fortified place, because they trusted greatly in their castles and fortifications. But the Idumeans are mentioned afterwards; and it is probable that as two hemistichs relate to them, two also relate to the Moabites; and the reason of the appellation affigned by Vitringa is as proper to the Moabites as to the Idumeans. It is common in the stile of the Hebrews, and especially in the poetic parts of fcripture, and we may observe it particularly in these prophecies of Balaam, that the fame thing in effect is repeated in other words, and the latter member of each period is exegetical of the former, as' in the passage before us; I see him, but not now; I behold him, but not nigh: and then again, there shall come a ftar out of Jacob, and a fcepter Jhall rife

out of Ifrael: and again afterwards, And Edom shall be a poffeffion, Seir also shall be a poffession for his enemies. There is great reason therefore to think, that the fame manner of speaking was continued here, and confequently that Sheth must be the name of fome eminent place or perfon among the Moabites; and shall fimite the princes of Moub, and destroy all the fons of Sheth.

And Edom shall be a poffeffion. This was alfo fulfilled by David; for he put garrisons in Edom; throughout alt Edom put he garrifons, and all they of Edom became David's Servants. (2 Sam. VIII. 14.) David himself in two of his pfalms hath mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy; Moab is my wash-pot, over Edom will I caft out my shoe. (Pfal. L. 8. CVIII. 9.) Seir alfo shall be a poffeffion for his enemies, that is for the Ifraelites. Seir is the name of the mountains of Edom, so that even their mountains and faftnesses could not defend the Idumeans from David and his captains. And Israel shall do valiantly, as they did particularly under the command of David, several of whose victories are recorded in this same 8th chapter of the 2d book of Samuel, together with his conquest of Moab and of Edom. Out of Jacob Shall come he that shall have dominion, and shall destroy him that remaineth of the city; not only to defeat them in the field, but deftroy them even in their strongest cities, or perhaps fome particular city was intended, as we may infer from Pfal. LX. 9. CVIII. 10. Who will bring me into the ftrong city? who will lead me into Edom? And we read particularly that Joab, David's general, fmote every male in Edom: for fix months did Joab remain there with all Ifrael, until he had cut off every male in Edom. (1 Kings XI. 15, 16.)

We see how exactly this prophecy hath been fulfilled in the perfon and actions of David: but most Jewish as well as Chriftian writers apply it, primarily perhaps to David, but ultimately to the Meffiah, as the perfon chiefly intended, in whom it was to receive its full and entire completion. Onkelos, who is the most ancient and valuable of the Chaldee paraphrafts, interprets it of the Meffiah.

Meffiah. • When a prince, (7) fays he, shall arife of the house of Jacob, and Christ shall be anointed of 'the house of Ifrael, he shall both flay the princes of Moab, and rule over all the fons of men:' and with him agree the other Targums or paraphrafes. Maimonides, who is one of the most learned and famous of the Jewish doctors, understands it partly of David, and partly of the Meffiah: and with him agree other rabbies, whom you may find cited by the critics and commentators to this purpose. It appears to have been generally understood by the Jews, as a prophecy of the Meffiah, because the false Chrift, who appeared in the reign of the Roman emperor Adrian, (8) affumed the title of Barchochebas or the son of the ftar, in allusion to this prophecy, and in order to have it believed that he was the star whom Balaam had feen afar off. The Chriftian fathers, I think, are unanimous in applying this prophecy to our Saviour, and to the star which appeared at his nativity. Origen in particular faith, that (9) in the law there are many typical and enigmatical references to the Meffiah: but he produceth this as one of the plainest and clearest of prophecies: and both (1) Origen and Eufebius affirm, that it was in consequence of Balaam's prophecies, which were known and believed in the east, that the Magi, upon the appearance of a new star, came to Jerufalem to worship him who was born king of the Jews. The stream of modern divines and commentators runneth the fame way, that is they apply the prophecy principally to our Saviour, and by Moab and Edom understand the enemies and perfecutors of the

church. And it must be acknowledged in favor of this opinion, that many prophecies of fcripture have a double meaning, literal and mystical, respect two events, and receive a two-fold completion. David too was in feveral things a type and figure of the Meffiah. If by destroying all the children of Sheth be meant ruling over all mankind, this was never fulfilled in David. A ftar did really appear at our Saviour's nativity, and in Scripture he is ftiled the day-ftar, (2 Pet. I. 19.) the morning-ftar, (Rev. II. 28.) the bright and morning-Star, (XXII. 16.) perhaps in allufion to this very prophecy. Dr. Warburton, who improves every fubject that he handles, affigns a farther reason. Speaking of the two forts of metaphor in the ancient use of it, the popular and common, and the hidden and mysterious; he (2) fays that "the pro

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phetic writings are full of this kind of metaphor. To " inftance only in the famous prediction of Balaam"there shall come a star out of Jacob, and a Scepter shall "rife out of Ifrael. This prophecy may poffibly in "fome sense relate to David, but without doubt it be

longs principally to Christ. Here the metaphor of a "fcepter was common and popular to denote a ruler, "like David; but the star, tho' like the other, it fig"nified in the prophetic writings a temporal prince or

ruler, yet had a fecret and hidden meaning likewife. "A star in the Egyptian hieroglyphics denoted (3) "God: (and how much hieroglyphic writing influ"enced the eastern languages we shall fee presently.) "Thus God in the prophet Amos, reproving the If"raelites for their idolatry on their first coming out of

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Egypt, fays, Have ye offered unto me facrifices and offerings in the wilderness forty years, O house of Ifrael? But " ye have borne the tabernacle of your Moloch and Chiun your images, the star of your God which ye made to yourselves. (Amos V. 25, 26.) The Star of your God is " here a noble figurative expreffion to fignify the image of your God: for a ftar being employed in the hiero

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glyphics to fignify God, it is used here with great elegance to fignify the material image of a God; the " words the star of your God being only a repetition (fo

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ufual in the Hebrew tongue) of the preceding-Chiun your images; and not (as fome critics suppose) the "fame with your God ftar, fidus Deum veftrum. Hence

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we conclude that the metaphor here used by Balaam "of a star was of that abstruse myfterious kind, and fo to be understood; and confequently that it related only to Christ, the eternal fon of God." Thus far this excellent writer. But tho' for these reasons the Metfiah might be remotely intended, yet we cannot allow that he was intended folely, because David might be called a ftar by Balaam, as well as other rulers or governors are by Daniel, (VIII. 10.) and by St. John: (Rev. I. 20.) and we must insist upon it, that the primary intention, the litteral meaning of the prophecy respects the perfon and actions of David; and for this reason particularly, because Balaam is here advertising Balak, What this people should do to his people in the latter days, that is what the Ifraelites should do to the Moabites hereafter.

From the Moabites he turned his eyes more to the fouth and weft, and looked on their neighbours, the Amalekites; and took up his parable and faid, (ver. 20.) Amalek was the first of the nations, but his latter end Jhall be that he perish for ever. Amalek was the first of the nations, the first and most powerful of the neighbouring nations, or the first that warred against Ifrael, as it is in the margin of our bibles. The latter interpretation is propofed by (4) Onkelos and other Jews, I suppose because they would not allow the Amalekites to be a more ancient nation than themselves: but most good critics prefer the former interpretation as more eafy and natural, and for a very good reafon, because the Amalekites appear to have been a very ancient nation. They are reckoned among the most ancient nations thereabouts, (1 Sam. XXVII. 8.) - the Geshurites, and the Gezrites, and the Amalekites; for these nations were of old the inhabitants of the land, as thou goest to Shur, even unto the

VOL. I.

(4) Principium bellorum Ifrael fuit Amalech. Onk.