The field of Zophim - Or, "of watchers." It lay upon the top of Pisgah, north of the former station, and nearer to the Israelite camp; the greater part of which was, however, probably concealed from it by an intervening spur of the hill. Beyond the camp Balaam's eye would pass on to the bed of the Jordan. It was perhaps a lion coming up in his strength from the swelling of that stream (compare Jeremiah 49:19) that furnished him with the augury he awaited, and so dictated the final similitude of his next parable.

And he brought him into the field of Zophim,.... Or Sede Tzophim, as Hillerus (i) reads it, so called from the watch tower, and watchmen in it: Jarchi says, it was a high place, where a watchman stood to observe if an army came against a city, and so a very proper place to take a view of the armies of Israel from:

to the top of Pisgah; a high hill in this place, where perhaps the watch tower was, or, however, the watchman stood: this looked towards Jeshimon or Bethjesimoth, in the plain of Moab, where Israel lay encamped, see Numbers 21:20, and built seven altars, and offered a bullock and a ram on every altar: as he had done before, Numbers 23:2.

(i) Onomastic Sacr. p. 935.

Upon Pisgah, Balak and Balaam made the same preparations for a fresh revelation from God as upon Bamoth-baal (Numbers 23:1-6). כּה in Numbers 23:15 does not mean "here" or "yonder," but "so" or "thus," as in every other case. The thought is this: "Do thou stay (sc., as thou art), and I will go and meet thus" (sc., in the manner required). אקּרה (I will go and meet) is a technical term here for going out for auguries (Numbers 24:1), or for a divine revelation.

And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

Pisgah: or, the hill

14. he brought him into the field of Zophim . top of Pisgah-a flat surface on the summit of the mountain range, which was cultivated land. Others render it "the field of sentinels," an eminence where some of Balak's guards were posted to give signals [Calmet].

23:11-30 Balak was angry with Balaam. Thus a confession of God's overruling power is extorted from a wicked prophet, to the confusion of a wicked prince. A second time the curse is turned into a blessing; and this blessing is both larger and stronger than the former. Men change their minds, and break their words; but God never changes his mind, and therefore never recalls his promise. And when in Scripture he is said to repent, it does not mean any change of his mind; but only a change of his way. There was sin in Jacob, and God saw it; but there was not such as might provoke him to give them up to ruin. If the Lord sees that we trust in his mercy, and accept of his salvation; that we indulge no secret lust, and continue not in rebellion, but endeavour to serve and glorify him; we may be sure that he looks upon us as accepted in Christ, that our sins are all pardoned. Oh the wonders of providence and grace, the wonders of redeeming love, of pardoning mercy, of the new-creating Spirit! Balak had no hope of ruining Israel, and Balaam showed that he had more reason to fear being ruined by them. Since Balaam cannot say what he would have him, Balak wished him to say nothing. But though there are many devices in man's heart, God's counsels shall stand. Yet they resolve to make another attempt, though they had no promise on which to build their hopes. Let us, who have a promise that the vision at the end shall speak and not lie, continue earnest in prayer, Lu 18:1.