'Neither is there any authority in the Pentateuch for the remark which occurs in Hebrews xi., 24:—
'"By faith Moses, when he came to years, refused to be called the son of Pharaoh's daughter."
'These circumstances make it probable that there were other original records in the time of St. Paul, which have since perished.
'This conclusion is supported by the admitted fact that many books which have perished are quoted in the Old Testament itself. Such are the books of Jasher, Enoch, the Wars of the Lord, and many others.
A perplexing train of argument opens to us from a consideration of these facts. If the books which have perished were of value, why have they perished? If they were of no value, why have valuable writers, like St. Paul, quoted them? It is supposed that they were of inferior authority, but this point has not been proved. If the existing books are genuine relics of a high antiquity, yet some of the lost books were more ancient still. The same Providence which has preserved the one has suffered the others to sink, even though those which have floated down the stream of time are imperfect on many points, which the others would have supplied.
Chapter xxii., v. 1. 'On this side Jordan:' the Douay has it 'beyond the Jordan:' the Hebrew is [———] (beyond, across, over, or on the other side), see also page 6. It is evident in this case either that the translators must have falsified the text to support their theory that Moses was the writer of the book, or that there is a very extraordinary coincidence of error. The whole of this subject has been carefully examined in Dr. Giles's 'Hebrew Records,' pp. 284 to 289.
Chapters xxii., xxiii., and xxiv. It is not at all wonderful that the barbarous Midianites and Moabites should have looked upon Balaam as a prophet, whose curse or blessing would affect the success of the Jews. In the dark ages we have many instances of persons revered by the people of their countries, because they were believed to possess supernatural powers; but is an inexplicable matter when we find the superstitions of the ignorant people shared by God himself. God communicated with Balaam. God said, 'Thou shalt not curse this people.' God came to Balaam repeatedly; at first he forbade him to go to Balak, and afterwards gave him permission; and then God's anger is kindled because Balaam, in consequence of such permission, went with Balak's messengers, and the angel of the Lord is sent to stand in Balaam's way. I have remarked upon angels in pages 33 and 34; those who wish to read more orthodox comments are referred to Dr. Pye Smith's 'Christian Theology,' p. 327. This angel is invisible to the wise man, Balaam, but is at once perceived by his ass. Is this intended as a covert sneer? Did the writer mean that asses are always the first to perceive invisible angels? The angel has 'his sword drawn in his hand'—this sword (being also only visible to the ass), must have been (like Macbeth's dagger) manufactured from different material from the swords commonly in use. The ass obstinately refusing to go forward (and asses very often do refuse to go forward, rather staying because a church, an angel, or a Bible stops the way, than progressing with Freethinking searchers toward the truth), is beaten by Balaam. The ass indignantly remonstrates, inquiring why he is beaten; and as Balaam manifested no surprise whatever when his ass spoke, we must conclude that the phenomenon was not entirely new to him. The fable concludes by relating that Balaam blessed the Jews, instead of cursing them.
Chapter xxiii., v. 19. According to the Bible account, God has repented several times (Genesis, chap, vi., vv. 6 and 7; Exodus, chap. xxxii., v. 14; 1 Samuel, chap, xv., v. xi.; 2 Samuel, chap. xxiv.,v. 16).
In chap, xxiv., v. 15, our version reads, 'The man whose eyes are open hath said: 'the Douay has it,' The man whose eye is stopped up hath said: 'the Breeches Bible renders it, 'The man whose eyes were shut up hath said.'
Chapter xxv., v. 4. See Deuteronomy, chap, iv., v. 31, 'The Lord thy God is a merciful God.'