The third prophetic chant repeats several of the expressions contained in the second, and adds little; but it is more poetical in form. The prophet standing on the height saw "immediately below him the vast encampment of Israel amongst the acacia groves of Abel Shittim—like the water-courses of the mountains, like the hanging gardens beside his own river Euphrates, with their aromatic shrubs and their wide-spreading cedars. Beyond them on the western side of Jordan rose the hills of Palestine, with glimpses through their valleys of ancient cities towering on their crested heights. And beyond all, though he could not see it with his bodily vision, he knew well that there rolled the deep waters of the great sea, with the Isles of Greece, the Isle of Chittim—a world of which the first beginnings of life were just stirring, of which the very name here first breaks upon our ears." From the deep meditation which passed into a trance the diviner awoke to gaze for a little upon that scene, to look fixedly once more on the camp of the Hebrew tribes, and then he began:—
"Balaam the son of Beor saith,
And the man whose eye was closed saith:
He saith who heareth the words of El,
Who seeth the vision of Shaddai,
Falling down and having his eyes opened."
Thus in the consciousness of an exalted state of mind which has come with unusual symptoms, the ecstasy that overpowers and brings visions before the inward eye, he vaunts his inspiration. There is no small resemblance to the manner in which the afflatus came to seers of Israel in after-times; yet the description points more distinctly to the rapture of one like King Saul, who has been swept by some temporary enthusiasm into a strain of thought, an emotional atmosphere, beyond ordinary experience. The far-reaching encampment is first poetically described, with images that point to perennial vitality and strength. Then as a settled nation Israel is described, irrigating broad fields and sowing them to reap an abundant harvest. Why comparison is made between the power of Israel and Agag one can only guess. Perhaps the reigning chief of the Amalekites was at this time distinguished by the splendour of his court, so that his name was a type of regal magnificence. The images of the wild ox and the lion are repeated with additional emphasis; and the strain rises to its climax in the closing apostrophe:—
"Blessed be every one that blesseth thee
And cursed be every one that curseth thee."
So strongly is Israel established in the favour of Shaddai, the Almighty One, that attempts to injure her will surely recoil on the head of the aggressor. And on the other hand, to help Israel, to bid her God-speed, will be a way to blessedness. Jehovah will make the overflowing of His grace descend like rain on those who take Israel's part and cheer her on her way.
In the light of what afterwards took place, it is clear that Balaam was in this last ejaculation carried far beyond himself. He may have seen for a moment, in the flash of a heavenly light, the high distinction to which Israel was advancing. He certainly felt that to curse her would be perilous, to bless her meritorious. But the thought, like others of a more spiritual nature, did not enter deeply into his mind. Balaam could utter it with a kind of strenuous cordiality, and then do his utmost to falsify his own prediction. What matter fine emotions and noble protestations if they are only momentary and superficial? Balak's open jealousy and hatred of Israel were, after all, more complimentary to her than the high-sounding praises of Balaam, who spoke as enjoying the elation of the prophet, not as delighting in the tenor of his message. Israel was nothing to him. Soon the prosperity to which she was destined became like gall and wormwood to his soul. The encampment roused his admiration at the time, but afterwards, when it became clear that the Israelites would have none of him, his mood changed towards them. Ambition ruled him to the end; and if the Hebrews did not offer in any way to minister to it, a man like Balaam would by-and-by set himself to bring down their pride. Weak humanity gives many examples of this. The man who has been an expectant flatterer of one greater than himself, but is denied the notice and honour he looks for, becomes, when his hopes have finally to be renounced, the most savage assailant, the most bitter detractor of his former hero. And so strong often are the minds which fall in this manner, that we look sometimes with anxiety even to the highest.