not being in his own power, but moved to say what he did by the Divine Spirit. But Balak was greatly displeased, and said, he had broken the contract, whereby he was to come, as he and his confederates had invited him, by the promise of great presents. For whereas he came to curse their enemies, he had pronounced an encomium on them; and had declared they were the happiest of men. To which Balaam replied: "O Balak, if thou slew the sacrifices, and offered them as burntofferings, that he might observe some signal of the flight of the Hebrews. Then said he, "Happy is this people, on whom God bestows the possession of innumerable good things; and grants them his own providence to be their assistant, and their guide: so that there is not any nation among mankind, but you will be esteemed superior to them in virtue, and in the earnest prosecution of the best rules of life, and of such as are pure from wicked-rightly considerest this whole matter, canst ness; and will leave those rules to your ex- thou suppose that it is in our power to be silent, cellent children: and this out of the regard or to say any thing when the Spirit of God that God bears to you, and the provision of seizes upon us? for he puts such words as he such things for you as may render you hap- pleases in our mouths; and such discourses as pier than any other people under the sun. we are not ourselves conscious of. I well reYou shall retain that land to which he hath member by what entreaties both you and the sent you, and it shall ever be under the com- Midianites brought me hither; and on that acmand of your children; and both all the earth, count I took this journey. It was my prayer as well as the sea, shall be filled with their that I might not put any affront upon you, as glory. And you shall be sufficiently nume- to what you desired of me. But God is more rous to supply the world in general, and every powerful than the purposes I had made to region of it in particular, with inhabitants out serve you. For those that take upon them of your stock. However, O blessed army! to foretell the affairs of mankind, as from wonder that you are become so many from their own abilities, are entirely unable to do one father! and truly the land of Canaanit; or to forbear to utter what God suggests can now hold you, as being yet comparatively to them, or to offer violence to his will. few but know ye that the whole world is For when he prevents us, and enters into us, proposed to be your place of habitation for nothing that we say is our own. I then did ever. Your posterity also shall live in the not intend to praise this army, nor to notice islands, as well as on the continent; and shall the several good things which God intended be more numerous than the stars of heaven. to do to their race. But since he was so faAnd when you are become so many, God will vorable to them, and so ready to bestow upon not relinquish his care of you; but will afford them a happy life, and eternal glory, he sugyou an abundance of all good things in times gested the declaration of those things to me. of peace; with victory and dominion in times But now, because it is my desire to oblige of war. May the children of your enemies thee thyself, as well as the Midianites, whose have an inclination to fight against you; and entreaties it is not decent for me to reject; may they be so hardy as to come to arms, let us again rear other altars, and offer the and to assault you in battle: for they will not like sacrifices that we did before; and I may return with victory, nor will their return be see whether I can persuade God to permit me agreeable to their wives and children. To so to bind these men with curses.' Balak readigreat a degree of valor will you be raised byly agreed to this proposal; but God would not the providence of God; who is able to dimi-even upon second sacrifices consent to his nish the affluence of some, and to supply the cursing the Israelites. Then fell Balaam upwants of others." on his face, and foretold what calamities would befall the several kings of the nations, Thus did Balaam speak by inspiration; as Whether Josephus had in his copy but two attempts of Balaam in all to curse Israel; or whether, by his twice offering sacrifice, he meant twice beside the first time already mentioned, which is not yet very probable; cannot * now be certainly determined. In the mean time all other copies have three such attempts of Balaam to curse them in the present history. and and the most eminent cities; some of which of old were not so much as inhabited; which events have come to pass among the several people concerned, both in the preceding ages and in this, till my own memory, both by sea and land. From which completion of these predictions, one may naturally expect that the rest will have their completions in time to come. they entreat them to stay, let them not give their consent, till they have persuaded them to neglect their own laws, and the worship of that God who established them, and to worship the gods of the Midianites, and Moabites: for by this means God will be incensed against † them." Accordingly, when Balaam had suggested this course, he went his way. and besought them not to grudge them the enjoyment of their beauty, nor to deny them their conversation. These daughters of the Midianites received their words gladly, and consented to stay with them. But when they had brought them to be perfectly enamored, they began to talk of departing. Then it was that these men became greatly disconsolate at the women's departure; and were urgent with them not to leave them; but begged they would continue there, and become their wives, and promised them they should be owned as mistresses of all they had. This they said with an oath, calling God for the arbitrator of what they promised; and this with tears in their eyes, and such other marks of concern as might shew how miserable they thought themselves without them, and so might move their compassion. So the women, as soon as they perceived they had made them their slaves, and had enamored them with their conversation, began to speak thus to them: Balak, being very angry that the Israelites When the Midianites had sent their daughwere not cursed, sent away Balaam, without ters, as Balaam had exhorted them, the Hethinking him worthy of any honor. Where-brew young men were allured by their beauty; upon, when he was just upon his journey, in order to pass the Euphrates, he sent for BaJak, and for the princes of the Midianites, and spake thus to him: "O Balak, and you Midianites that are here present, I am obliged, even without the will of God, to gratify you. It is true, no entire destruction can seize upon the nation of the Hebrews; neither by war, nor by plague, nor by scarcity of the fruits of the earth; nor can any other unexpected accident be to their entire ruin. For the providence of God is concerned to preserve them from such a misfortune; nor will it permit any such calamity to come upon them, whereby they may all perish. But some small misfortunes, and those for some time, whereby they may appear to be brought low, may still befall them. But after that they will flourish again, to the terror of those who brought those mischiefs upon them. So that if you are desirous of gaining a victory over them for a short space of time, you will obtain it by following|| my directions. Do you, therefore,* set out the "O ye illustrious young men ; we have comeliness of such of your daughters as are houses of our own at home, and great plenty most eminent for beauty, and proper to con- of good things there; together with the naquer the modesty of those that behold them; tural affectionate love of our parents and and these decked and ornamented to the high-friends. Nor is it out of our want of any such est degree you are able. Then send them to the Israelites' camp; and give them in charge, that when the young men of the Hebrews desire their company, they allow it them. And when they see that they are enamored of them, let them take their leave; and if *Such a large and distinct account of this perversion of the Israelites by the Midianite women, of which our other copies give us but short intimations, Numb. xxxi. 16. 2 Peter ii, 15. Jude 11. Apoc. ii. 14, is preserved, as Reland informs us, in the Samaritan chronicle, in Philo, and in other writings of the Jews, as well as here by Josephus. things that we are come to discourse with you; nor did we admit of your invitation with design to prostitute our beauty for gain: but, taking you for brave and worthy men, we agreed to your request, that we might treat you with such honors as hospitality re + This grand maxim, that God's people of Israel could never be hurt, nor destroyed, but by drawing them to sin against God, appears to be true, by the entire history of that people, both in the Bible, and in Josephus; and is often noticed in them both. See in particular a most remarkable Ammonite testimony to this purpose: Judith v. 5,21. quired. And now seeing you say that you have a great affection for us, and are troubled when you think we are departing, we are not averse to your entreaties; and if we may receive satisfactory assurance of your good will, we will be glad to lead our lives with you, as your wives; but we are afraid that you will in time be weary of our company, and will then abuse us, and send us back to our parents, after an ignominious manner. You must, therefore, excuse us in guarding against that danger." The young men professed they would give them any assurance they should desire; nor did they at all contradict what they requested; so great was the passion they had for them. many gods, and resolving that they would sacrifice to them according to the law of that country which ordained them: they both were delighted with their strange food, and went on to do every thing that the women would have them do, though in contradiction to their own laws. So far, indeed, that this transgression was already gone through the whole army of the young men and they fell into a sedition that was much worse than the former, and into the danger of the entire abolition of their own institutions. For when once the youth had tasted of these strange customs, they went with insatiable inclinations into them; and some of the principal men, who were illustrious on account of the virtues of their fathers, were also corrupted together with the rest. Even Zimri, the head of the tribe of Simeon, man, who was the daughter of Sur, a man of authority in that country; and being desired by his wife to disregard the laws of Moses, and to follow those she was used to, he complied with her: and this both by sacrificing after a manner different from his own, and by taking a stranger to wife. "If then," rejoined they, "this be your resolution; since you make use of such customs* and conduct of life as are entirely differ-accompanied with Cozbi, a Midianitish woent from all other men; insomuch that your kinds of food are peculiar to yourselves, and your kinds of drink not common to others; it will be absolutely necessary, if you would have us for your wives, that you do withal worship our gods. Nor can there be any other demonstration of the kindness which you say you already have, and promise to have hereafter to us, than this, that you worship the same gods as we do. For has any one reason to complain, that now you are come into this country, you should worship the proper gods of the same country? especially while our gods are common to all men, and yours such as belong to nobody but yourselves." So they said they must either come into such methods of divine worship as all others came into, or else they must look out for another world, wherein they might live by themselves according to their own laws. Now the young men were induced, by the fondness they had for these women, to think they spake very well. So they gave themselves up to what they suggested, and transgressed their own laws; and supposing there were What Josephus here puts into the mouths of these Midianite women who came to entice the Israelites to lewdness and idolatry; viz. that their worship of the God of Israel, in opposition to their idol gods, implied their living according to the holy laws, which the true God had given them by Moses, in opposition to those impure laws, which were observed under their false gods, well deserves our consideration; and gives us a substantial rea When things were in this state, Moses was afraid that matters would grow worse, and called the people to a congregation he then accused nobody by name; as unwilling to drive those to despair who, by lying concealed, might come to repentance; but he said, that they did not do what was either worthy of themselves, or of their fathers; by preferring pleasure to God, and to the living according to his will: that it was fit to change their courses, while affairs were in a good state; and think that to be true fortitude which, instead of offering violence to their laws, enabled them to resist their lusts. And besides that, he said, it was not a reasonable thing, when they had lived soberly in the wilder ness, to act madly now they were in prospe rity: and that they ought not to lose in abund son for the great concern that was ever shewn under the laws of Moses, to preserve the Israelites from idolatry, and in the worship of the true God: it being of no less consequence than, whether God's people should be governed by the holy laws of the true God, or by the impure laws, derived from demons, under the pagan idolatry P ance ance, what they had gained when they had little. And thus did he endeavor to correct the young men, and to bring them to repentance for what they had done. he avoided that, lest many should imitate the impudence of his language, and thereby disturb the multitude. Upon this, the assembly was dissolved. However, this mischievous But Zimri arose up after him, and said, attempt had proceeded farther, if Zimri had "Yes indeed, Moses, thou art at liberty to not been slain on the following occasion: make use of such laws as thou art so fond Phineas, a man in other respects better than of; and hast, by accustoming thyself to them, the rest of the young men, and also one that made them firm. Otherwise, if things had surpassed his contemporaries in the dignity not been thus, thou hadst often been punished of his father (for he was the son of Eleazar before now, and hadst known that the He- the high-priest, and the grandson of Aaron, brews are not easily put upon. But thou shalt Moses's brother), was greatly troubled at what not have me one of thy followers in thy tyran- was done by Zimri. So he resolved to inflict nical commands; for thou didst nothing else punishment on him, before his unworthy behitherto, but, under pretence of laws, and of haviour should grow stronger by impunity, God, wickedly impose upon us slavery, and and in order to prevent this transgression from gain dominion to thyself; while thou deprivest proceeding farther: which would happen if us of the sweetness of life, which consists in the ringleaders were not punished. He was acting according to our own wills, and is the of so great magnanimity both in strength of right of free men, and of those that have no mind and body, that when he undertook any lord over them. Nay indeed, thou art harder very dangerous attempt, he did not relinquish upon the Hebrews than were the Egyptians it till he got an entire victory. themselves; as pretending to punish accord- into Zimri's tent, and slew him with his javeing to law every one's acting as is most agree-lin; and with it he slew Cozbi also. Upon able to himself. But thou thyself better de- which, all those young men that had a regard servest to suffer punishment, who presumest to virtue, and aimed to do a glorious action, to abolish what every one acknowledges to be imitated Phineas's boldness, and slew those good for him; and aimest to make thy single that were found to be guilty of the same crime opinion of more force than that of the rest and with Zimri. Accordingly, many of those who what I now do, and think to be right, I shall had transgressed perished by the magnaninot hereafter deny to be according to my own mous valour of these young men. The rest all sentiments. I have married, as thou sayest perished by a plague, which God himself inrightly, a strange woman: and thou hearest flicted upon them. So that all those, who, what I do from myself, as from one that is instead of hindering them from such wicked free for truly I did not intend to conceal my-actions, as they ought to have done, had perself. I also own that I sacrifice to those gods to whom you do not think fit to sacrifice; and I think it right to acquire knowledge by inquiring of many people; and not like one that lives under tyranny, to suffer the whole hope This was the cause why Moses was provokof my life to depend upon one man. Nor ed to destroy the Midianites; concerning which shall any one find cause to rejoice who de-expedition we will speak presently, when we clares himself to have more authority over my actions than myself." When Zimri had said these things, about what he and some others had wickedly done, the people held their peace: both out of fear of what might come upon them, and because they saw that their legislator was not willing to bring his insolence before the public any farther, or openly to contend with him. For suaded them to go on, were esteemed by God as partners in the wickedness, and died. Accordingly there perished out of the army no fewer than twenty-four thousand at this time. have first related what multitude of the Hebrews with their artifices; yet did he do him great honor, by setting down his prophecies in writing. And while it was in his power to claim this glory to himself, and make men believe they were his own predictions; there being no one that could be a witness against him, and accuse him for so doing; he still gave his attestation to Balaam, and did him the honor to make mention of him on this account. CHAP. VII. OF THE PUNISHMENT INFLICTED ON THE MIDIANITES, BY MOS OSES, for the causes aforementioned, sent against the land of Midian an army of twelve thousand men; taking an equal number out of every tribe: and appointing for their commander Phineas, who had guarded the laws of the Hebrews, and had inflicted punishment upon Zimri, when he had transgressed them. the king that built it; but is by the Greeks called Petra. Now, when the enemies were discomfited, the Hebrews spoiled their country, and took a great prey, and destroyed the men that were its inhabitants, together with the women: only they preserved the virgins, as Moses had commanded Phineas; who indeed came back, bringing with his victorious army fifty-two thousand beeves, seventy-five thousand six hundred sheep, and sixty thousand asses, with an immense quantity of gold and silver furniture, which the Midianites made use of in their houses; for they were so wealthy, that they were very luxurious. There were also led captive about † thirtytwo thousand virgins. So Moses divided the prey into parts, and gave one fiftieth part to Eleazar, and to the priests; and another fiftieth part to the Levites; and distributed the rest of the prey among the people. After which they lived happily, as having obtained an abundance of good things by their valor; and there being no misfortune that attended them, or hindred their enjoyment of that happiness. Now the Midianites perceived beforehand how the Hebrews were coming, and would Moses, being now grown old, appointed suddenly be upon them. So they assembled Joshua for his successor both to recente ditheir army, and fortified the entrances into rections from God, as a prophet, and for a their country; and there awaited the enemy's commander of the army, if they should at any approach. When they were come, and had time stand in need of such a one. And this joined battle with them, an innumerable mul-was done by the command of God; that to him titude of the Midianites fell; among whom were their five kings; Evi, Zur, Reba, Hur, and Rekem; the latter of whom was of the same name with the capital city of all Arabia, which is till now so called by the whole Arabian nation, Arecem, from the name of * Numb. xxxi. 5. the care of the public should be committed. Now Joshua had been instructed in all those kinds of learning which concerned the laws, and God himself; and Moses had been his instructor. At this time the two tribes of Gad, and plainly implying, that they were therefore to be destroy+ The slaughter of all the Midianite women, that had ed because they were sinners, and not otherwise. In the prostituted themselves to the lewd Israelites; and the pre-third, the reason is given, why king Agag was not to be servation of those that had not been guilty therein; which spared: viz. because of his former cruelty. As thy sword latter were no fewer than 32,000, both here, and Numb. hath made the Hebrew women childless, so shall thy xxxi. 15, 16, 17, 35, and both by the particular commother be made childless among women, by the Hebrews. mand of God, are highly remarkable; and shew that, The apostles also, or their amanuensis Clement, gave this even in nations doomed to destruction for their wicked- reason of the necessity of the coming of Christ, that men ness, the innocent were sometimes particularly and prohad formerly perverted both the positive law, and that of videntially taken care of, and delivered from that de- nature and had cast out of their minds the memory of struction. Which directly implies, that it was the wickthe flood, the burning of Sodom, the plagues of the Egypedness of the nations of Canaan, and nothing else, that tians, and the slaughter of the inhabitants of Palestine, occasioned their excision. See Gen. xv. 16. 1 Sam. xv. as signs of the most amazing impenitence and insensi18, 33. In the first of which places, the reason of the bility under the punishment of horrid wickedness. Condelay of the punishment of the Amorites is given; be- stitut. Apost. viii. 12. page 402. cause their iniquity was not yet full. In the second, Saul is ordered to go and destroy the sinners, the Amalekites; Numb. xxvii. 22. Deut. xxxiv. 9. Reubel, |