Teks -- Numbers 24:1-25 (NET)

Balaam Prophesies Yet Again

24:1 When Balaam saw that it pleased the Lord to bless Israel, he did not go as at the other times to seek for omens, but he set his face toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; and the Spirit of God came upon him. 24:3 Then he uttered this oracle: “The oracle of Balaam son of Beor; the oracle of the man whose eyes are open; 24:4 the oracle of the one who hears the words of God, who sees a vision from the Almighty, although falling flat on the ground with eyes open: 24:5 ‘How beautiful are your tents, O Jacob, and your dwelling places, O Israel! 24:6 They are like valleys stretched forth, like gardens by the river’s side, like aloes that the Lord has planted, and like cedar trees beside the waters. 24:7 He will pour the water out of his buckets, and their descendants will be like abundant water; their king will be greater than Agag, and their kingdom will be exalted. 24:8 God brought them out of Egypt. They have, as it were, the strength of a young bull; they will devour hostile people and will break their bones and will pierce them through with arrows. 24:9 They crouch and lie down like a lion, and as a lioness, who can stir him? Blessed is the one who blesses you, and cursed is the one who curses you!’” 24:10 Then Balak became very angry at Balaam, and he struck his hands together. Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless them these three times! 24:11 So now, go back where you came from! I said that I would greatly honor you; but now the Lord has stood in the way of your honor.” 24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond the commandment of the Lord to do either good or evil of my own will, but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.”

Balaam Prophesies a Fourth Time

24:15 Then he uttered this oracle: “The oracle of Balaam son of Beor; the oracle of the man whose eyes are open; 24:16 the oracle of the one who hears the words of God, and who knows the knowledge of the Most High, who sees a vision from the Almighty, although falling flat on the ground with eyes open: 24:17 ‘I see him, but not now; I behold him, but not close at hand. A star will march forth out of Jacob, and a scepter will rise out of Israel. He will crush the skulls of Moab, and the heads of all the sons of Sheth. 24:18 Edom will be a possession, Seir, his enemies, will also be a possession; but Israel will act valiantly. 24:19 A ruler will be established from Jacob; he will destroy the remains of the city.’”

Balaam’s Final Prophecies

24:20 Then Balaam looked on Amalek and delivered this oracle: “Amalek was the first of the nations, but his end will be that he will perish.” 24:21 Then he looked on the Kenites and uttered this oracle: “Your dwelling place seems strong, and your nest is set on a rocky cliff. 24:22 Nevertheless the Kenite will be consumed. How long will Asshur take you away captive?” 24:23 Then he uttered this oracle: “O, who will survive when God does this! 24:24 Ships will come from the coast of Kittim, and will afflict Asshur, and will afflict Eber, and he will also perish forever.” 24:25 Balaam got up and departed and returned to his home, and Balak also went his way.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Num 24:1 - At other times

In former times.

Wesley: Num 24:1 - Toward the wilderness

Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.

Wesley: Num 24:2 - Came upon him

Inspired him to speak the following words.

Wesley: Num 24:3 - Whose eyes are open

Heb. Who had his eyes shut, but now open. The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, 1Sa 9:9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.

Wesley: Num 24:4 - The vision

So called properly, because he was awake when this was revealed to him: A trance - Or, extasy, fainting and falling upon the ground, as the prophets used to do.

Wesley: Num 24:6 - As the valleys

Which often from a small beginning are spread forth far and wide.

Wesley: Num 24:6 - As gardens

Pleasant and fruitful and secured by a fence.

Wesley: Num 24:6 - As lign

aloes - An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them.

Wesley: Num 24:6 - Which the Lord hath planted

Nature, not art.

Wesley: Num 24:7 - He shall pour the water

That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous.

Wesley: Num 24:7 - His seed shall be in many waters

This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase.

Wesley: Num 24:7 - His King

That is, the King of Israel, or their chief governor.

Wesley: Num 24:7 - Than Agag

Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.

Wesley: Num 24:9 - He lay down

Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.

Wesley: Num 24:11 - The Lord

Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

Wesley: Num 24:17 - I shall see him

Or, I have seen, or do see the star, and sceptre as it here follows, that is, a great and eminent prince, which was to come out of Israel's loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God's church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment.

Wesley: Num 24:17 - Not now

Not yet, but after many ages.

Wesley: Num 24:17 - A star

A title often given to, princes and eminent persons, and particularly to the Messiah, Rev 2:28, Rev 22:16.

Wesley: Num 24:17 - A sceptre

That is, a sceptre - bearer, a king or ruler, even that sceptre mentioned Gen 49:10.

Wesley: Num 24:17 - The corners

The borders, which are often used in scripture for the whole country to which they belong.

Wesley: Num 24:17 - Of Sheth

This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.

Wesley: Num 24:18 - A possession

Which was also foretold, Gen 25:23, and in part fulfilled, 2Sa 8:14; 1Ch 18:13, but more fully by Christ, Amo 9:12; Oba 1:18, who shall subdue and possess all his enemies; here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people.

Wesley: Num 24:18 - Seir

A part and, mountain of Edom.

Wesley: Num 24:19 - Out of Jacob

Out of Jacob's loins.

Wesley: Num 24:19 - He that shall have dominion

David, and especially Christ.

Wesley: Num 24:19 - Of the city

Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.

Wesley: Num 24:20 - He looked on Amalek

From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms.

Wesley: Num 24:20 - The first

Heb. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them.

Wesley: Num 24:20 - That victory was an earnest and first

fruit of the large harvest of victories which the Israelites should in due time get over all their enemies.

Wesley: Num 24:20 - He shall perish for ever

He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God's command pursuant thereunto.

Wesley: Num 24:21 - The Kenites

The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites.

Wesley: Num 24:21 - Thy nest

Thy dwelling - place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.

Wesley: Num 24:22 - The Kenite

Heb. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers.

Wesley: Num 24:22 - Shall be wasted

Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezr 6:22; Isa 52:4.

Wesley: Num 24:23 - Who shall live

How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over - turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?

Wesley: Num 24:24 - Chittim

A place or people so called from Chittim the son of Javan, Gen 10:4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1Mac. i. 1, and 1Mac. viii. 5, sometimes Italy, as Dan 11:29-30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God's work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called.

Wesley: Num 24:24 - Eber

The posterity of Eber, the Hebrews, who were the chief and flower of Eber's children.

Wesley: Num 24:24 - He also

Not the Hebrews: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!

Wesley: Num 24:25 - To his place

To Mesopotamia; tho' afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, Num 25:16-18.

JFB: Num 24:1 - to seek for

That is, to use enchantments. His experience on the two former occasions [Num 23:3, Num 23:15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

JFB: Num 24:2 - he saw Israel abiding in his tents according to their tribes

That is, in the orderly distribution of the camp (Num. 2:1-34).

JFB: Num 24:2 - the spirit of God came upon him

Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (Deu 23:5).

JFB: Num 24:3 - the man whose eyes are open

That is, a seer (1Sa 9:9), a prophet, to whom the visioned future was disclosed--sometimes when falling into a sleep (Gen 15:12-15), frequently into "a trance."

JFB: Num 24:5-7 - How goodly are thy tents, . . . O Israel!

A fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.

JFB: Num 24:6 - As the valleys

Hebrew, "brooks," the watercourses of the mountains.

JFB: Num 24:6 - lign aloes

An aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the humble origin, rapid progress, and prosperity of Israel.

JFB: Num 24:7 - his king shall be higher than Agag

The Amalekites were then the most powerful of all the desert tribes, and "Agag" a title common to their kings.

JFB: Num 24:10-14 - Balak's anger was kindled against Balaam, and he smote his hands together

The "smiting of the hands together" is, among Oriental people, an indication of the most violent rage (see Eze 21:17; Eze 22:13) and ignominious dismissal.

JFB: Num 24:15 - he took his parable

Or prophecy, uttered in a poetical style.

JFB: Num 24:17 - I shall see him

Rather, "I do see" or "I have seen him"--a prophetic sight, like that of Abraham (Joh 8:56).

JFB: Num 24:17 - him

That is, Israel.

JFB: Num 24:17 - there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel

This imagery, in the hieroglyphic language of the East, denotes some eminent ruler--primarily David; but secondarily and pre-eminently, the Messiah (see on Gen 49:10).

JFB: Num 24:17 - corners

Border, often used for a whole country (Exo 8:2; Psa 74:17).

JFB: Num 24:17 - children of Sheth

Some prince of Moab; or, according to some, "the children of the East."

JFB: Num 24:18 - Edom shall be a possession

This prophecy was accomplished by David (2Sa 8:14).

JFB: Num 24:18 - Seir

Seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Psa 60:8; Psa 108:9).

JFB: Num 24:19 - Out of Jacob shall come he that shall have dominion

David, and particularly Christ.

JFB: Num 24:19 - that remaineth of the city

Those who flee from the field to fortified places (Psa 60:9).

JFB: Num 24:20 - Amalek . . . his latter end shall be that he perish for ever

Their territory was seen at the remote extremity of the desert. (See on Exo 17:13; also 1Sa. 15:1-35).

JFB: Num 24:21 - Kenites . . . nest in a rock

Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Jdg 1:16; Jdg 4:11, Jdg 4:16-17; also 2Ki 15:29; 2Ki 17:6).

JFB: Num 24:23 - who shall live when God doeth this!

Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

JFB: Num 24:24 - Chittim

The countries lying on the Mediterranean, particularly Greece and Italy (Dan 11:29-30). The Assyrians were themselves to be overthrown--first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.

JFB: Num 24:24 - Eber

The posterity of the Hebrews (Gen 10:24).

JFB: Num 24:24 - he also shall perish

That is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

JFB: Num 24:25 - Balaam rose up, and went . . . to his place

Mesopotamia, to which, however, he did not return. (See on Num 31:8).

Clarke: Num 24:1 - He went not, as at other times, to seek for enchantments

He went not, as at other times, to seek for enchantments - We have already had occasion to observe that the proper meaning of the word נחש nachash is not easily ascertained; see Num 21:9 (note), and Gen 3:1 (note). Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God’ s will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.

Clarke: Num 24:2 - The Spirit of God came upon him

The Spirit of God came upon him - This Divine afflatus he had not expected on the present occasion, but God had not yet declared the whole of his will.

Clarke: Num 24:3 - He took up his parable

He took up his parable - His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were

Clarke: Num 24:3 - The man whose eyes are open

The man whose eyes are open - I believe the original שתם shethum , should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, גלה galah , which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we may suppose, with humility and gratitude, and to the credit of the prophecy which he is now about to deliver, that the Moabites may receive it as the word of God, which must be fulfilled in due season. His words, in their meaning, are similar to those of the blind man in the Gospel: "Once I was blind, but now I see."

Clarke: Num 24:4 - Falling into a trance

Falling into a trance - There is no indication in the Hebrew that he fell into a trance; these words are added by our translators, but they are not in the original. נפל nophel is the only word used, and simply signifies falling, or falling down, perhaps in this instance by way of religious prostration.

Clarke: Num 24:6 - Lign aloes which the Lord hath planted

Lign aloes which the Lord hath planted - Or, as the tents which the Lord hath pitched; for it is the same word, אהלים ohalim , which is used in the 5th verse. But from other parts of Scripture we find that the word also signifies a species of tree, called by some the sandal tree, and by others the lignum or wood aloes. This tree is described as being eight or ten feet high, with very large leaves growing at the top; and it is supposed that a forest of those at some distance must bear some resemblance to a numerous encampment. As the word comes from the root אהל ahal , which signifies to spread or branch out, and therefore is applied to tents, because of their being extended or spread out on the ground; so when it is applied to trees it must necessarily mean such as were remarkable for their widely-extended branches; but what the particular species is, cannot be satisfactorily ascertained. By the Lord’ s planting are probably meant such trees as grow independently of the cultivation of man - Nullis hominum cogentibus ; or, as Virgil expresses it

Sponte sua quae se tollunt in luminis oras

Virg., Geor. ii., 47

"Such as sprung up, spontaneously into the regions of light.

As cedar trees - Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot: -

"The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine.

Deuteronomy la Roque relates some curious particulars concerning this tree, which he learned from the Maronites of Mount Libanus

"The branches grow in parallel rows round the tree, but lessen gradually from the bottom to the top, shooting out parallel to the horizon, so that the tree is, in appearance, similar to a cone. As the snows, which fall in vast quantities on this mountain, must necessarily, by their weight on such a vast surface, break down these branches, nature, or rather the God of nature, has so ordered it, that at the approach of winter, and during the snowy season, the branches erect themselves, and cling close to the body of the tree, and thus prevent any quantity of snow from lodging on them.

Mr. Maundrell, who visited Mount Libanus in 1697, gives the following description of the cedars still growing there: -

"These noble trees grow among the snow, near the highest part of Lebanon, and are remarkable, as well for their own age and largeness as for those frequent allusions to them in the word of God. Some of them are very old, and of a prodigious bulk; others younger, and of a smaller size. Of the former I could reckon only sixteen, but the latter are very numerous. I measured one of the largest, and found it twelve yards and six inches in girt, and yet sound, and thirty-seven yards in the spread of its branches. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree."- Journey from Aleppo to Jerusalem, p. 142.

Clarke: Num 24:7 - He shall pour the water out of his buckets, etc.

He shall pour the water out of his buckets, etc. - Here is a very plain allusion to their method of raising water in different parts of the East. By the well a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well’ s mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered

Clarke: Num 24:7 - His seed shall be in many waters

His seed shall be in many waters - Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity

Clarke: Num 24:7 - His king shall be higher than Agag

His king shall be higher than Agag - This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of מאגג meagag , than Agag, we should read מגוג miggog , than Gog. As Gog in Scripture seems to mean the enemies of God’ s people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.

Clarke: Num 24:8 - God brought him forth out of Egypt

God brought him forth out of Egypt - They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see Num 23:22 (note).

Clarke: Num 24:9 - He couched, he lay down as a lion, etc.

He couched, he lay down as a lion, etc. - See the original terms explained Num 23:24 (note)

These oracles, delivered by Balaam, are evident prophecies of the victories which the Israelites should gain over their enemies, and of their firm possession of the promised land. They may also refer to the great victories to be obtained by the Lord Jesus Christ, that Lion of the tribe of Judah, over sin, death, and Satan, the grand enemies of the human race; and to that most numerous posterity of spiritual children which should be begotten by the preaching of the Gospel.

Clarke: Num 24:11 - Lo, the Lord hath kept thee back from honor

Lo, the Lord hath kept thee back from honor - A bitter and impious sarcasm. "Hadst thou cursed this people, I would have promoted thee to great honor; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?"

Clarke: Num 24:15 - The man whose eyes are open

The man whose eyes are open - See on Num 24:3 (note). It seems strange that our version should have fallen into such a mistake as to render שתם shethum , open, which it does not signify, when the very sound of the word expresses the sense. The Vulgate has very properly preserved the true meaning, by rendering the clause cujus obturatus est oculus , he whose eyes are shut. The Targum first paraphrased the passage falsely, and most of the versions followed it.

Clarke: Num 24:17 - I shall see him, but not now

I shall see him, but not now - Or, I shall see him, but he is not now. I shall behold him, but not nigh - I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel - a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab - he shall bring the Moabites perfectly under subjection; (See 2Sa 8:2); and destroy all the children of Sheth. The original word קרקר karkar , from קרה karah , to meet, associate, join, blend, and the like, is variously translated; vastabit , he shall waste, Vulgate - προνομευσει, shall prey on, Sept - ישלוט yishlot , shall rule over, Targum - Shall shake, Arabic - barbend , shall put a yoke on, Pers - Shall unwall, Ainsworth, etc., etc

The Targum of Onkelos translates the whole passage thus

"I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men.

The Jerusalem Targum is a little different

"A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East.

Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text

"I shall see him, but not now. This is David - I shall behold him, but not nigh. This is the king Messiah - A Star shall come out of Jacob. This is David - And a Sceptre shall rise out of Israel. This is the king Messiah - And shall smite the corners of Moab. This is David, (as it is written, 2Sa 8:2 : And he smote Moab, casting them down to the ground) - And shall destroy all the children of Sheth. This is the king Messiah, of whom it is written, (Psa 72:8), He shall have dominion from sea to sea."

Clarke: Num 24:18 - And Edom shall be a possession

And Edom shall be a possession - That is, to David: as it is said: "And all they of Edom became David’ s servants;"2Sa 8:14

Clarke: Num 24:18 - Seir also shall be a possession

Seir also shall be a possession - That is, unto the king Messiah; as it is said: "And saviours shall come upon Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord’ s;"Oba 1:21. See Ainsworth.

Clarke: Num 24:19 - Out of Jacob shall come, etc.

Out of Jacob shall come, etc. - This is supposed to refer to Christ, because of what is said Gen 49:10

It is exceedingly difficult to fix the true sense of this prophecy in all its particulars. Probably the star, Num 24:17, is only an emblem of kingly power. Among the Egyptians a star is said to have been the symbol of the Divine Being. The scepter refers to the kingly power in exercise. The corners or outskirts may mean the petty Moabitish governments, as the Chaldee has understood the term. If karkar , which we translate utterly destroy, be not the name of a place here, as it is in Jdg 8:10, (which is not very likely), it may be taken in one of those senses assigned to it, (see on Num 24:17 (note)), and signify the blending together the children of Sheth, that is, all the inhabitants of the earth; for so the children of Sheth must necessarily be understood, unless we consider it here as meaning some king of the Moabites, according to Grotius, or a city on the borders of Moab, according to Rabbi Nathan. As neither Israel nor the Messiah ever destroyed all the children of men, we must (in order to leave the children of Sheth what they are generally understood to be, all the inhabitants of the world) understand the whole as a prophecy of the final universal sway of the scepter of Christ, when the middle wall of partition shall be broken down, and the Jews and Gentiles become one united, blended fold, under one shepherd and bishop of their souls

I cannot think that the meteoric star which guided the wise men of the east to Bethlehem can be intended here; nor do I think that Peter refers to this prophecy when he calls Christ the day star, 2Pe 1:19; nor that Rev 2:28, where Christ is called the morning star, nor Rev 22:16, where he is called the bright and morning star, refers at all to this prophecy of Balaam. Nor do I think that the false Christ who rose in the time of Adrian, and who called himself Barcochab, which literally signifies the son of a star, did refer to this prophecy. If he had, he must have defeated his own intention, because the Son of the star is not The Star that should arise, but at the utmost a descendant; and then, to vindicate his right to the Jewish throne, he must show that the person who was called the star, and of whom he pretended to be the son or descendant, had actually reigned before him. As the sun, moon, stars, planets, light, splendours, effulgence, day, etc., were always considered among the Asiatics as emblems of royalty, government, etc., therefore many, both men and women, had these names given to them as titles, surnames, etc. So the queen of Alexander the Great, called Roxana by the Greeks, was a Persian princess, and in her native tongue her name was Roushen , splendor. Hadassah, who became queen to Ahasuerus, in place of the repudiated Vashti, and is called Esther by Europeans in general, was called in the language of Persia Sitareh ; from whence by corruption came both Esther, the Persian queen, and our word star. And to waive all farther examples, a Mohammedan prince, at first named Eesouf or Joseph, was called Roushen Akhter when he was raised to the throne, which signifies a splendid or luminous star. This prince, by a joyful reverse of fortune, was brought from a gloomy prison and exalted to the throne of Hindostan; on which account the following couplet was made, in which there is a paronomasia or play on the name Roushen Akhter; and the last line alludes to the history of the patriarch Joseph, who was brought out of prison and exalted to the highest honors in Egypt

Roushen Akhter bood ,aknoon mah shud

Yousef az zendan ber amd shah shud

"He was a bright star, but is now become a moon

Joseph is brought out of prison, and is become a glorious king."

Clarke: Num 24:20 - Amalek was the first of the nations

Amalek was the first of the nations - The most ancient and most powerful of all the nations or states then within the view of Balaam; but his latter end shall be that he perish for ever, or his posterity אחריתו acharitho , shall be destroyed, or shall utterly fail. This oracle began to be fulfilled by Saul, 1Sa 15:7, 1Sa 15:8, who overthrew the Amalekites, and took their king, Agag, prisoner. Afterwards they were nearly destroyed by David, 1Sa 27:8, and they were finally exterminated by the sons of Simeon in the days of Hezekiah, 1Ch 4:41-43; since that time they have ceased to exist as a people, and now no vestige of them remains on the face of the earth; so completely is their posterity cut off, according to this prophecy. The marginal reading does not appear to give the proper sense.

Clarke: Num 24:21 - He looked on the Kenites

He looked on the Kenites - Commentators are not well agreed who the Kenites were. Dr. Dodd’ s opinion is, I think, nearest to the truth. Jethro, the father-in-law of Moses, is called a priest or prince of Midian, Exo 3:1, and in Jdg 1:16 he is called a Kenite; we may infer, therefore, says he, that the Kenites and the Midianites were the same, or at least that the Kenites and the Midianites were confederate tribes. Some of these we learn from Judges 1, followed the Israelites, others abode still among the Midianites and Amalekites. When Saul destroyed the latter, we find he had no commission against the Kenites, 1Sa 15:6, for it appears that they were then a small and inconsiderable people; they had doubtless been wasted, as the text says, though by what means does not appear from history. On the other hand, it may be observed that the Midianites mentioned here lived close to the Dead Sea, at a great distance from the Midian where Jethro lived, which was near Horeb. Perhaps they were a colony or tribe that had migrated from the vicinity of Mount Sinai. It seems that at this time the Kenites occupied a very strong position: Strong is thy dwelling place, and thou puttest thy nest in a rock; where there is a play on the original word קי, which signifies both a Kenite and a nest. High rocks in these countries were generally used as their strong places.

Clarke: Num 24:22 - Until Asshur shall carry thee away captive

Until Asshur shall carry thee away captive - The Assyrians and Babylonians who carried away captive the ten tribes, 2Ki 17:6, and the Jews into Babylon, 2 Kings 25, probably carried away the Kenites also. Indeed this seems pretty evident, as we find some Kenites mentioned among the Jews after their return from the Babylonish captivity, 1Ch 2:55.

Clarke: Num 24:23 - Who shall live when God doeth this!

Who shall live when God doeth this! - There are two senses in which these words may be taken: -

1.    That the event is so distant that none then alive could possibly live to see it

2.    That the times would be so distressing and desolating that scarcely any should be able to escape

The words are very similar to those of our Lord, and probably are to be taken in the same sense: "Wo to them that are with child, and to them that give suck in those days."

Clarke: Num 24:24 - Ships shall come from the coast of Chittim

Ships shall come from the coast of Chittim - Some think by Chittim the Romans, others the Macedonians under Alexander the Great, are meant. It is certain that the Romans did conquer the Assyrians, including all the people of Syria, Mesopotamia, etc., but Calmet strongly contends that by Chittim Macedonia is meant, and that the prophecy refers to the conquests of Alexander. Chittim was one of the sons of Javan, the son of Japheth, the son of Noah, Gen 10:4; and his posterity, according to Josephus, Antiq., 1. iii., c. 22, settled in Cilicia, Macedonia, Cyprus, and Italy also; and therefore, says Mr. Ainsworth, the prophecy may imply both the troubles that befell the Assyrians and Jews by the Greeks and Seleucidae, in the troublous days of Antiochus

Clarke: Num 24:24 - And shall afflict Eber

And shall afflict Eber - Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from עבר abar , to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great.

Clarke: Num 24:25 - And Balaam - returned to his place

And Balaam - returned to his place - Intended to have gone to Mesopotamia, his native country, (see Deu 23:4), but seems to have settled among the Midianites, where he was slain by the Israelites; see Num 31:8

Though the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader’ s attention is earnestly requested to the following propositions: -

1.    It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God

2.    That he had been a true prophet, and appears to have been in the habit of receiving oracles from God

3.    That he practiced some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians

4.    That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness

5.    That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God

6.    That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, etc., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak’ s request to consult God concerning them

7.    That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return; and did not advance till he had not only the permission, but the authority of God to proceed

8.    That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, etc., to accomplish the wish of Balak

9.    That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts

10.    That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion

11.    That notwithstanding his allowed covetous disposition, yet he refused all promised honors and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God

12.    That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man

13.    That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation

14.    That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (Num 31:8), the badness of this man’ s character has been very far overrated; and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord

15.    That though it is expressly asserted, Num 31:16, and Rev 2:14, that Israel’ s committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man’ s character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame

16.    I would therefore simply say that the counsel given by Balaam to Balak might have been "to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavor to make them their friends."Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See the notes on Num 25:3 and Num 25:6 (note)

17.    That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.

Calvin: Num 24:1 - And when Balaam saw that it pleased the Lord

1.And when Balaam saw that it pleased the Lord It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, endeavored by various shifts and expedients to obtain an answer in accordance with his wishes. Thus do the wicked seek to propitiate God by delusive means, just as we soothe children by coaxing. And God for some time allowed him ¹⁶³ to gloat upon his fallacious oracle. He now, however, lays closer constraint upon him, and, breaking off all delay, dictates an answer, which He compels him to deliver. For his obedience is not here praised as if, when he understood the will of God, he yielded voluntarily and abandoned his monstrous cupidity; but, because now there was no more room for subterfuge, he dared not stir his foot, as if God had put forth His hand to retain him in his place.

When it is said that “the Spirit of God was upon him,” ¹⁶⁴ after he turned his eyes “toward the wilderness” and beheld the camp of Israel, how they were marshalled “according to their tribes,” we must understand it thus: not that he was influenced by a sincere feeling of good-will, so that the sight itself suggested grounds for blessing; but that he was induced by the inspiration of the same Spirit, who afterwards put forth His influence in the prophecy itself. It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he cast his eyes upon the camp of Israel; but because it prompted him to look in that direction, in order that the impulse of prophecy might be stronger in him, as respecting a thing actually before his eyes. But after the Spirit had thus affected his senses, or at any rate had prepared them to be fit instruments for the execution of his office, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man. In a word, “the Spirit of God was upon him,” shewing by manifest token that He was the author of his address, and that he did not speak of his own natural intelligence. To the same intent it is said that “he took up his parable,” because ¹⁶⁵ the character of his address was marked with unusual grandeur and magnificent brilliancy.

Calvin: Num 24:3 - And the man whose eyes are open,

3.And the man whose eyes are open, ¹⁶⁶ hath said. This preface has no other object than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation; and indeed his boast was true as regarded this special act, though it might be the case that pride and ambition impelled him thus to vaunt. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to demand more credit for what he said. From a consideration of this purpose we may the better gather the meaning of his words. Balaam dignifies himself with titles, by which he may claim for himself the prophetic office; whatever, therefore, he predicates of himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. To this end he says that he is “hidden in his eye,” by which he means that he does not see in the ordinary manner, but that he is endued with the power of secret vision. Interpreters agree that שתם shethum, is equivalent to סתם sethum, which is closed or hidden. Thus some render it in the pluperfect tense: The man who had his eyes closed; and this they refer to the blindness of Balaam, since his ass saw more clearly than himself. Others, who perceive this gloss to be too poor, expound it by anti-phrasis, Whose eye was open; but, since this interpretation, too, is unnatural, I have no doubt but that he says his eyes were hidden, because in their secret vision they have more than human power. ¹⁶⁷ For David makes use of the word to signify mysteries, when he says:

“Thou hast manifested to me the hidden things ¹⁶⁸ of wisdom.” (Psa 51:6.)

Unless, perhaps, we may prefer that he was called the man with hidden eyes, as despising all human things, and as one with whom there is no respect of persons; the former interpretation, however, is the more suitable. And assuredly, when he adds immediately afterwards, the hearer of “the words of God, which saw the vision of the Almighty,” it must be taken expositively. To the same effect is what is added in conclusion: “He who falls ¹⁶⁹ and his eyes are opened;” for the exposition which some give, that his mind was awake whilst he was asleep as regarded his body, is far-fetched; and there is a tameness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the ass, his eyes were opened to see the angel (chap. 22:31.) Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions; for we often read that the prophets were prostrated, or lost their strength, and lay almost lifeless, when God revealed Himself to them; for thus did it please God to cast down His servants as to the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to replenish them with heavenly virtue.

Calvin: Num 24:5 - How goodly are thy tents, O Jacob!

5.How goodly are thy tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate “ valleys spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation “aloe-trees;” for, although the word אהלים ohelim, often means “tabernacles,” I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees “which the Lord hath planted,” as surpassing the ordinary growth of nature in their peculiar excellency, and exhibiting something more noble than the effect of human labor and skill.

In the concluding similitude the interpreters have erred, in nay opinion. Some translate it, “His seed ( is) many waters;” others, “on many waters;” but ¹⁷⁰ the literal translation which I have given runs far better, viz., that he is like a rich and fertile field, whose seed is steeped in much water.

Thus far Balaam has been speaking of God’s blessing, which shall enrich the people with an abundance of all good things.

Calvin: Num 24:7 - And his king shall be higher than Agag

7.And his king shall be higher than Agag He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God’s intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: “Amalek was the first of nations,” etc. (verse 20.)

Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of “king,” and “kingdom;” especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded.

What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass.

Calvin: Num 24:9 - Blessed is he that blesseth thee

9.Blessed is he that blesseth thee This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zec 2:8.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised.

Calvin: Num 24:10 - And Balak’s anger was kindled against Balaam

10.And Balak’s anger was kindled against Balaam Inasmuch as the obstinacy of the wicked is not overcome, so that they should submit themselves to God, when He would bring their lusts under the yoke, it must needs be that, when they are still further pressed, they are carried away into passion. Thus now, Balak, after murmurings and expostulations, bursts forth into impetuous wrath, and rejects, and drives away with reproaches from his presence Balaam, whom he had hitherto been endeavoring to cajole. For, when he smites his hands together, it is because he can no longer restrain himself. He is especially indignant, because Balaam had not hesitated freely and openly to bear witness to the blessing of the children of Israel, against whom he was so full of hatred. For nothing is more galling to kings than when they see private individuals regarding their presence at least without alarm. Since he determines to give no reward to the untoward and ill-starred prophet, he throws the blame upon God, lest he should himself incur discredit from this, as if he were illiberal. And, indeed, what he says is true, that God had kept back Balaam from honor; yet impiously, and, as it were, reproachfully, does he lay the blame upon God, and, in fact, accuses Him of being the cause of the non-fulfillment of his promise.

Calvin: Num 24:12 - And Balaam said unto Balak

12.And Balaam said unto Balak Balaam speaks the truth, indeed, yet in a bad spirit, as we have seen: for he excuses himself with servility ¹⁷¹ to Balak, that it did not depend on himself that he did not comply with his wishes, but that God had stood in the way. For he grieves at the loss of his reward; and however grandly he may declaim on the supremacy of God, he still signifies that he has rather acted upon compulsion than willingly executed what was enjoined upon him. By “the word (sermonem) of Jehovah,” ¹⁷² he means not only His decree, but what had been dictated to him, and which he would have still greatly desired to alter; but he indicates that he was bound by the power of the Spirit to declare, even against his own will, whatever revelation he received. Thus the word “do” refers to his tongue, or his charge as a prophet; since he had not been hired by Balak to perform any manual act, but only to injure the people by his words. The word “heart” ¹⁷³ is contrasted with the revelation of the Spirit; for impostors are said to speak out of their own heart, when they falsely make use of God’s name to cover their own inventions. He, therefore, declares that he was not at liberty to speak “of his own heart,” because he was the minister of the Spirit.

Calvin: Num 24:14 - And now, behold, I go unto my people

14.And now, behold, I go unto my people Since the counsel which he gave is not here expressly mentioned, ¹⁷⁴ it is the opinion of some that his address is unfinished, and they suppose that he referred to the cunning advice so destructive to the people, which will be presently related; i.e., that the Moabitish women should prostitute themselves. Others rather imagine that Balaam counselled Balak to rest quiet, since the prosperity of the Israelites would do no harm to the Moabites in his lifetime. I, however, take it simply for to teach, or to admonish what would be for his advantage. Thus he commends his prophecy, in order that Balaam may willingly submit to it. Still, when he speaks of the “latter days,” he signifies that there was no cause for Balak himself to fear or be anxious; since the punishment of his nation would be deferred for a long time. In the meantime we see what Balak had gained by his trouble; for, whereas he had hitherto only heard the people of Israel blessed, he is not compelled to listen to what is more painful still, viz., the ruin of his own nation. This is the reward of those who strive against God.

Calvin: Num 24:15 - Balaam the son of Beor hath said

15.Balaam the son of Beor hath said Inasmuch as he was preparing to treat of most important matters, it is not without reason that he renews his preface, in order to obtain more authority for his prophecy: and although it was not without ambition that he proclaimed these magnificent titles, still we cannot doubt but that God would ratify by them what he had determined to deliver through the mouth of the prophet. It was requisite that this worthless man, whose doctrine would otherwise have been contemptible: should be marked out by Divine indications; and thus it was that he assumed a character that he did not possess, and attributed to himself what only belongs to true prophets. I have before explained how the open and the closed eye are spoken of in the same sense, though for different reasons: forhe calls the eye “hidden,” as perceiving the secret things of darkness, which are incomprehensible to the human sense; but he claims for himself “open eyes,” in that he beholds, by prophetic vision, what he is about to say, as if he would deny that he was going to speak of things which were obscure, and scarcely intelligible to himself.

Calvin: Num 24:17 - I shall see him, but not now

17.I shall see him, but not now ¹⁷⁵ Though the verbs are in the future tense, they are used for the present; and again, the pronoun him designates some one who has not yet been mentioned; and this is a tolerably common usage with the Hebrew, especially when referring to Jerusalem, or God, or some very distinguished man. The relative is, therefore, here put κατ ἐξοχὴν for the antecedent: and although there can be no doubt but that he alluded to the people of Israel, it is still a question whether he designates the head or the whole body; on which point I do not make much contention, since it is substantially the same thing.

The reason why Balaam postpones his prophecies to a distant period, is in order to afford consolation to Balak, for, as much as he possibly can, he seeks to avoid his ill-will, and therefore assures him that, although he denounces evil, it was not to be feared at an early period, since he treats of things which were as yet far off.

The second clause must be unquestionably restricted to the head of the people, called metaphorically “a Star,” and then expressly referred to without a figure; for this repetition is common with the Hebrews, by which they particularize the same thing twice over. Assuredly he means nothing else by “the Sceptre,” except what he had indicated by the “Star;” and thus he connects the prosperity of the people with the kingdom. Hence we gather that its state was not perfect until it began to be governed by the hand of a king. For, inasmuch as the adoption of the family of Abraham was founded on Christ, only sparks of God’s blessing shone forth until its completed brightness was manifested in Christ. It must be observed, therefore, that when Balaam begins to prophesy of God’s grace towards the people of Israel, he directs us at once to the scepter, as if it were the true and certain mirror of God’s favor. And, in fact, God never manifested Himself as the Father of this people except by Christ. I admit, indeed, that some beginnings existed in the person of David, but they were very far from exhibiting the fullness of the reality: for the glory of his kingdom was not lasting, nay, its chief dignity was speedily impaired by the rebellion of the ten tribes, and was finally altogether extinguished; and when David’s power was at its height, his dominion never extended beyond the neighboring nations. The coming forth of the Star and the Sceptre, therefore, of which Balaam speaks explicitly, refers to Christ; and what we read in the Psalm corresponds with this prophecy;

“The Lord shall send the sceptre ¹⁷⁶ of thy strength out of Sion.” (Psa 110:2.)

Hence it follows that the blessing, of which Balaam speaks, descends even to us; for, if the prosperity of the ancient people, their rest, their well-ordered government, their dignity, safety, and glory, proceeded from the scepter as its unmixed source, there is no doubt but that Christ by His coming accomplished all these things more fully for us.

The destruction of the nation of Moab is added as an adjunct of the kingdom. And first, indeed, Balaam declares that “its princes shall be transfixed.” If any prefer to read its “corners,” ¹⁷⁷ the expression is metaphorical, implying that the Sceptre will break through its munitions, or destroy what may seem to be strongest. I do not doubt but that the same thing is confirmed in what is said of the children of Sheth;” for those who take it generally for the whole human race, ¹⁷⁸ violently wrest the text by their gloss. Balaam is speaking of the neighboring nations; and, when in the next verse he goes on to specify Edom, he adds Mount Seir by way of explanation. Since the form of the two sentences is identical, it is probable that none others than the Moabites are meant by the children of Sheth. Still the question arises why Balaam attributes to a single nation what was common to all, for all who were of the descendants of Sheth equally derived their origin from Noah. Some think that they boasted of this descent in order to conceal their shame, for we know that the founder of this nation sprang from an incestuous connection. But another more satisfactory reason occurs to me, viz., that they boasted, like the Amalekites, of the extreme antiquity of their race; since, therefore, they desired to be reckoned amongst the most ancient nations, it will not be improbable that by this ironical appellation their vain-glory was reproved. It may, however, have been the case that some one amongst the descendants of Moab was distinguished by this name. Still, as I have lately said, the Moabites as well as the Edomites were subdued by David, for David thus justly celebrates his triumphs over them,

“Moab is my wash-pot; over Edom will I cast out my shoe,”
(Psa 60:8;)

but then was merely typified, what Christ at length fulfilled, in that He reduced under His sway all adverse and hostile nations. Therefore it is said, he “shall destroy him that remaineth of the cities,” i.e., all enemies whom He shall find to be incorrigible.

Calvin: Num 24:20 - And when he looked on Amalek

20.And when he looked on Amalek This people had already been destined to destruction by a Divine decree; but what God had before declared, is here again ratified by Moses. Although the vengeance, which God was about to take, lay dormant for many ages, it was at length experimentally proved that God had not threatened in vain. But, whilst it is true that they were destroyed by Saul, still we learn from the history that some still survived, and again inhabited their land. In order, therefore, to arrive at the entire accomplishment of this prophecy, we must come to Christ, whose kingdom is the eternal destruction of all the wicked. Poor and unsatisfactory is the view of some commentators ¹⁷⁹ who think that Amalek is called “the first of the nations,” because they first took up arms against Israel, and encountered them in order to prevent their advance. Rather is the pride of Amalek indirectly rebuked, because they claimed superiority for themselves over other nations, and this on the score of their antiquity, as if they had been created together with the sun and moon. There is then a pointed comparison between this noble origin, and the slaughter which awaited them at their end.

Calvin: Num 24:21 - And he looked on the Kenites

21.And he looked on the Kenites I have not yet referred to the sense in which Balaam is said to have seen the Kenites, as well as the other nations; and now, also, I should refrain from doing so, if some did not attribute it to prophetical vision, in which opinion I cannot agree: for Moses relates as a matter of history that Balaam turned his face in the directions in which they respectively lived: and, although he did not actually see the people themselves, the sight of the place in which they dwelt was sufficient for the purpose of prophecy.

By the Kenites I understand the Midianites, who were contiguous to the Amalekites; for it is altogether unreasonable to refer the name to the descendants of Jethro. Forty years had not yet elapsed since Jethro had left his son with Moses; and his was only one small family in the wilderness of Midian, whereas mention is here made of a people already celebrated. Balaam, therefore, designates by synecdoche the Midianites, and devotes them also to the punishment they well deserved. Of this Gideon was in some measure the minister and executioner, when he routed their immense army with three hundred men; and his victory is celebrated in Psa 83:11, and Isa 9:4. It is probable that their power was broken at that time.

Calvin: Num 24:22 - Until Asshur shall carry thee away captive

22.Until Asshur shall carry thee away captive It is a harsh and unnatural construction to apply this to the Kenites; and the majority, indeed, consent that it should be referred to the Israelites; yet they differ as to the meaning of it, for some take it affirmatively, that the Kenites should be wasted, until the Assyrians should conquer the Israelites and carry them away captive; some, however, take it interrogatlvely, ¹⁸⁰ as if it were an abrupt exclamation, How long shall Asshur hold thee captive? Thus they conceive the prolonged exile of the people is indicated. Undoubtedly it was the purpose of the Spirit to shew, by way of correction, that their prosperity, which had been previously mentioned, should be mixed with heavy afflictions: for slavery is a bitter thing, and exile even worse. Hence we gather that, though the Church is blessed by God, it is still in such a way as that it shall not cease to be exposed to various calamities. The interrogation, therefore, will be most appropriate.

Calvin: Num 24:24 - And ships shall come from the coast of Chittim

24.And ships shall come from the coast of Chittim It is unquestionable that the word Chittim is sometimes used for the Greeks. Some, indeed, imagine that the Macedonians alone are strictly called by this name; it is, however, plain that it is applied generally to the whole of Greece. But since the countries beyond the sea were not so well known to the Jews as to allow of their distinguishing them, Scripture sometimes transfers this same name to Italy. Without doubt in Daniel, (Dan 11:30,) “the ships of Chittim” must be taken for those of Italy or Rome; ¹⁸¹ because the angel there predicts that the ships of Chittim would come, which should overcome, and render frustrate the efforts of Antiochus; which was plainly brought to pass by the mission of Popilius. With regard to the present passage, first of all the Greeks under Alexander afflicted both Judea and Assyria; and then another affliction followed at the hands of the Romans. Since, however, Balaam has begun to prophesy of the kingdom of Christ, it is probable that the Romans are included together with the Greeks. But from hence we more clearly perceive, what I have lately adverted to, that the children of God are not so exempted from common evils as not to be often involved in them promiscuously with unelievers, as if their conditions were precisely identical. Although the Hebrews are placed on a par with the Assyrians as their companions in misfortune, still a consolation is added, i.e., that the Assyrians also shall perish like Chittim, when they have persecuted the Church.

What Moses adds in conclusion, viz., that Balaam returned to his people, and Balak also went to his place, tends to the commendation of God’s grace, since He dissipates the evil counsels of the wicked like clouds, and overthrows their machinations; even as Moses commemorates elsewhere this peculiar blessing of God. ¹⁸² Micah, too, celebrates this amongst other Divine mercies:

“O my people, (he says,) remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him,” etc. (Mic 6:5.)

The sum is, that the enemies of the chosen people departed in dishonor without accomplishing their purpose, since God put them to confusion.

Defender: Num 24:7 - Agag

This particular king Agag is apparently a different king than the one slain many years later by Samuel (1Sa 15:2-8). Possibly Agag was a kingly title in Amalek, like that of Pharaoh in Egypt."

Defender: Num 24:17 - a Star out of Jacob

This remarkable prophecy of Balaam anticipates, by over 1400 years, the fact that the One who would one day hold the scepter (symbolic of kingly rule) over all men (the children of Seth, the faithful son of Adam) would arise out of Israel and be announced to the world by a new star displayed in the heavens for those who had eyes to see."

TSK: Num 24:1 - saw // at other times // to seek for enchantments

saw : Num 22:13, Num 23:20, Num 31:16; 1Sa 24:20, 1Sa 26:2, 1Sa 26:25; Rev 2:14

at other times : Num 23:3, Num 23:15

to seek for enchantments : Heb. to the meeting of enchantments, Num 23:23

TSK: Num 24:2 - abiding // the spirit

abiding : Num 24:5, 2:2-34, Num 23:9, Num 23:10; Son 6:4, Son 6:10

the spirit : Num 11:25-29; 1Sa 10:10, 1Sa 19:20, 1Sa 19:23; 2Ch 15:1; Mat 7:22, Mat 10:4, Mat 10:8; Luk 10:20; Joh 11:49-51

TSK: Num 24:3 - he took up // whose eyes are open hath said

he took up : Num 23:7, Num 23:18

whose eyes are open hath said : Heb. who had his eyes shut, but now opened, Num 24:4, Num 24:16, Num 22:31

TSK: Num 24:4 - saw // falling

saw : Num 12:6; Gen 15:12; Psa 89:19; Dan 8:26, Dan 8:27; Act 10:10, Act 10:19, Act 22:17; 2Co 12:1-4

falling : Num 22:31; 1Sa 19:24; Eze 1:28; Dan 8:17, Dan 8:18, Dan 10:15, Dan 10:16; Rev 1:10, Rev 1:17

TSK: Num 24:6 - as gardens // as the trees // which the // as cedar

as gardens : Gen 2:8-10, Gen 13:10; Son 4:12-15, Son 6:11; Isa 58:11; Jer 31:12; Joe 3:18

as the trees : Ahalim , ""lign-aloe trees.""This tree, which grows in the East Indies, is described as being eight or ten feet in height, with a stem the thickness of a man’ s thigh. At the top grows a large tuft of jagged and thick leaves, thick and indented, broad at the bottom, but growing narrower towards the point, and about four feet in length. The blossoms are red, intermingled with yellow, and double like cloves; from which comes a red and white fruit, of the size of a pea, oblong and triangular, with three apartments filled with seed. The tree has a very beautiful appearance; and a forest of them is said to bear a resemblance to a numerous encampment. Psa 1:3; Jer 17:18

which the : Psa 104:16; Isa 41:19

as cedar : Psa 92:12-14; Eze 31:3, Eze 31:4, Eze 47:12

TSK: Num 24:7 - pour // many waters // his king // Agag // his kingdom

pour : Psa 68:26; Pro 5:16-18; Isa 48:1

many waters : Psa 93:3, Psa 93:4; Jer 51:13; Rev 17:1, Rev 17:15

his king : Ezr 4:20; Psa 2:6-10, Psa 18:43; Joh 1:49; Phi 2:10, Phi 2:11; Rev 19:16

Agag : 1Sa 15:8, 1Sa 15:9, 1Sa 15:32, 1Sa 15:33

his kingdom : 2Sa 5:12; 1Ki 4:21; 1Ch 14:2; Isa 2:2, Isa 9:7; Dan 2:44; Rev 11:15

TSK: Num 24:8 - God // shall eat // break // pierce

God : Num 21:5, Num 23:22

shall eat : Num 14:9, Num 23:24; Deu 7:1

break : Psa 2:9; Isa 38:13; Jer 50:17; Dan 6:24

pierce : Deu 32:23, Deu 32:42; Psa 21:12, Psa 45:5; Jer 50:9

TSK: Num 24:9 - couched // who shall // Blessed

couched : Gen 49:9; Job 38:39, Job 38:40

who shall : Num 23:24; Job 41:10; Psa 2:12

Blessed : Gen 12:3, Gen 27:29; Psa 122:6; Mat 25:40, Mat 25:45; Act 9:5

TSK: Num 24:10 - he smote // I called

he smote : Job 27:23; Eze 21:14, Eze 21:17, Eze 22:13

I called : Num 22:6, Num 22:11, Num 22:17, Num 23:11; Deu 23:4, Deu 23:5; Jos 24:9, Jos 24:10; Neh 13:2

TSK: Num 24:11 - I thought // the Lord

I thought : Num 22:17, Num 22:37

the Lord : Mat 19:28-30; Act 8:20; Phi 3:8; Heb 11:24-26; 1Pe 5:2, 1Pe 5:3; 2Jo 1:8

TSK: Num 24:12

Num 22:18, Num 22:38

TSK: Num 24:14 - I will advertise // the latter

I will advertise : Num 24:17, Num 31:7-18; Mic 6:5; Rev 2:10, Rev 2:14

the latter : Gen 49:1; Isa 24:22; Jer 48:47, Jer 49:39; Dan 2:28, Dan 10:14; Hos 3:5; Act 2:17; 2Ti 3:1

TSK: Num 24:15

Num 24:3, Num 24:4, Num 23:7, Num 23:18; Job 27:1; Mat 13:35

TSK: Num 24:16

Num 24:4; 2Sa 23:1, 2Sa 23:2; 1Co 8:1, 1Co 13:2

TSK: Num 24:17 - I shall see him // a Star // a Sceptre // smite the corners of Moab // Moab // all the children // Sheth

I shall see him : The Targum of Onkelos translates this passage in the following manner: ""I shall see him, but not now; I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel; he shall slay the princes of Moab, and rule over all the children of men.""The marginal references will direct the reader to the fulfilment of these remarkable prophecies. Job 19:25-27; Zec 12:10; Jud 1:11, Jud 1:14, Jud 1:15; Rev 1:7

a Star : Mat 2:2-9; Luk 1:78; 2Pe 1:19; Rev 22:16

a Sceptre : Gen 49:10; Psa 45:6, Psa 78:70-72, Psa 110:2; Isa 9:7; Luk 1:32, Luk 1:33; Heb 1:8

smite the corners of Moab : or, smite through the princes of Moab, 1Sa 14:38 *marg. Zec 10:4

Moab : 2Sa 8:2; 2Ki 3:5, 2Ki 3:26, 2Ki 3:27; 1Ch 18:2; Jer 48:45

all the children : Gen 4:25, Gen 4:26, 5:3-29

Sheth : Psa 72:8-11; Rev 11:15

TSK: Num 24:18

Gen 27:29, Gen 27:40; 2Sa 8:14; Psa 60:1 *title Psa 60:8-12; Isa 34:5, Isa 63:1; Amo 9:12

TSK: Num 24:19 - Of Jacob // shall destroy

Of Jacob : Gen 49:10; Psa 2:1-12, Psa 72:10, Psa 72:11; Isa 11:10; Mic 5:2, Mic 5:4; Mat 28:18; 1Co 15:25; Eph 1:20-22; Phi 2:10, Phi 2:11; Heb 1:8; 1Pe 3:22; Rev 19:16

shall destroy : Psa 21:7-10; Mat 25:46; Luk 19:12, Luk 19:27

TSK: Num 24:20 - the first of the nations // his latter end // shall be that he perish for ever

the first of the nations : or, the first of the nations that warred against Israel, Exo 17:8, Exo 17:16

his latter end : Jdg 6:3; 1Sa 14:48, 1Sa 15:3-8, 1Sa 27:8, 1Sa 27:9, 1Sa 30:1, 1Sa 30:17; 1Ch 4:43; Est 3:1; Est 7:9, Est 7:10, Est 9:14

shall be that he perish for ever : or, shall be even to destruction, Exo 17:14; 1Sa 15:3, 1Sa 15:8

TSK: Num 24:21 - the Kenites

the Kenites : Gen 15:19; Jdg 1:16; Job 29:18

TSK: Num 24:22 - the Kenite

the Kenite : Heb. Kain, until Asshur shall carry thee away captive. or, how long shall it be ere Asshur carry thee away captive? Gen 10:11; Ezr 4:2; Psa 83:8; Hos 14:3

TSK: Num 24:23 - when God

when God : Num 23:23; 2Ki 5:1; Mal 3:2

TSK: Num 24:24 - Chittim // and shall afflict Eber // and he also

Chittim : Gen 10:4; Isa 23:1; Dan 7:19, Dan 7:20, Dan 8:5-8, Dan 8:21, Dan 10:20, Dan 11:30

and shall afflict Eber : Gen 10:21-25, Gen 14:13; Dan 9:26, Dan 9:27; Mat 24:15; Luk 20:24, Luk 23:29-31; Joh 11:48

and he also : Dan 2:35, Dan 2:45, Dan 7:23-26, Dan 11:45; Rev. 18:2-24

TSK: Num 24:25

Num 24:11, Num 31:8; Jos 13:22

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Num 24:1 - To seek for enchantments // Toward the wilderness

To seek for enchantments i.e. to use enchantments, which he is said to have done, either because when he consulted and sacrificed to God, he did also use enchantments and consult with the devil, that if one would not, the other might help him; or because he consulted God in a magical and superstitious way, by using such postures or instruments or forms of words as enchanters used.

Toward the wilderness where Israel lay encamped, either with intent to curse Israel without God’ s leave; or rather, expecting what God of his own accord would suggest to him concerning this matter.

Poole: Num 24:2 - According to their tribes // Came upon him

According to their tribes in the order appointed, Nu 2 .

Came upon him i.e. inspired him to speak the following words, and so constrained him again to bless those whom he desired to curse.

Poole: Num 24:3

The eyes, either,

1. Of his body, as in the following verse; or,

2. Of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called seers, 1Sa 9:9 . He implies that before he was blind and stupid, having eyes, but not seeing nor understanding. Some render the words having his eyes shut , as the Hebrew verb satham signifies, the letters schin and samech being frequently exchanged; and so the meaning is, that he received this revelation either in a dream, when men’ s eyes are simply shut; or in an ecstasy or trance, when men’ s eyes, though open, are in a manner shut, to wit, as to the use and exercise of them.

Poole: Num 24:4 - The vision

The vision so called either strictly and properly, because he was awake when this was revealed to him; or largely and improperly, for any extraordinary discovery of God’ s mind to him, whether sleeping or waking. A trance, or ecstasy, fainting and falling upon the ground, as the prophets used to do. See 1Sa 19:24 Eze 1:28 3:23 43:3 Dan 8:17,18 10:15 Rev 1:17 . Others, falling suddenly into a sleep, as the prophets sometimes did, as Gen 15:12 Dan 8:18 .

Poole: Num 24:6 - Valleys // Trees of lign-aloes // Which the Lord hath planted // As cedar trees // Beside the waters

Valleys ofttimes from a small beginning are spread forth fir and wide. Others, as the brooks , or rivers , as the word signifies, which stretch out and disperse their waters into several channels, and sometimes farther. Are they spread forth, i.e. the Israelites last mentioned. As gardens by the river’ s side ; pleasant and fruitful, and secured by a fence.

Trees of lign-aloes an Arabian and Indian tree, of a sweet smell, yielding good shade and shelter both to man and beast; such is Israel, famous among the nations, and not only save themselves, but yielding shelter to all that join themselves to them.

Which the Lord hath planted which are the best of the kind; such as not man, but God, might seem to have planted, as the best of all sorts are ascribed to God, as the trees, hills, cities, of God , &c. Compare Psa 104:16 .

As cedar trees which are famous for growth, and height, and strength, and durableness, whence Solomon’ s temple was built of this wood, 1Ki 6:9,10 .

Beside the waters where trees thrive best.

Poole: Num 24:7 - He // In many waters // Than Agag

He i.e. God, will abundantly water the valleys, gardens , and trees , is which represent the Israelites, Num 24:6 , i.e. he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by waters, Joh 3:5 Joh 4:10 7:38,39 , and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. Others thus, God shall make his posterity numerous; for the procreation of children is oft signified by waters, fountains, cisterns, &c., as Psa 68:26 Pro 5:15,18 9:17 Isa 48:1 . But there is no necessity of flying to metaphors here, and therefore the other being the literal and proper sense, is by the laws of good interpretation to be preferred before it.

In many waters: this also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase, Isa 32:20 . Others thus, His seed shall be so numerous, that it shall branch forth into many people, the several tribes being reckoned and sometimes called several people . Or, his seed shall rule over many people or nations, which are sometimes signified by many waters, as Psa 144:7 Isa 57:20 Jer 47:2 Rev 17:15 . But here also the literal sense seems best. His king, i.e. the king of Israel; either God, who was in a peculiar manner their King or Ruler, Num 23:21 Jud 6:13 1Sa 8:7 Isa 33:22 ; or their chief governor or governors, whether king or others; for Moses called their king, Deu 33:5 , and the judges were in a manner kings.

Than Agag i.e. than the king of the Amalekites, which king and people were famous and potent in that age, Num 24:20 , as may be guessed by their bold attempt upon so numerous a people as Israel was. And it is probably thought by the Jewish and other interpreters, that the Amalekitish kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans. But though this king only be instanced in, yet other kings, to wit, such as did or should border upon the Israelites, are doubtless to be understood, above whom the kings and people of Israel sometimes were advanced, and oftener should have been, if they had not been their own hinderance by their sins. Some make this a prophecy of Saul’ s conquering Agag and his people, 1Sa 15:7,8 . But the words seem to be more general, and to signify a greater honour and advantage to Israel than that was.

Poole: Num 24:8 - Shall break their bones

Shall break their bones or, unbone , or, take out , i.e. shall eat the flesh to the very bones, and then break them also.

Poole: Num 24:9 - Stir him up

Having conquered his enemies the Canaanites, and their land, he shall quietly and securely rest and settle himself there.

Stir him up i.e. awake or provoke him.

Poole: Num 24:10 - He smote his hands together

He smote his hands together a sign of great anger, Eze 21:17 22:13 .

Poole: Num 24:11 - Flee thou to thy place

Flee thou to thy place whence I sent for thee, Num 22:5 . The Lord, whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

Poole: Num 24:14 - Advertise thee // In the latter days

Advertise thee or inform thee , to wit, concerning future things, as it here follows, for this word seems inseparably joined with the following. Others, give thee counsel , and tell thee what this people , &c. So it is a short and defective speech, such as we have Exo 4:5 13:8 . And by counsel . they understand that which is related Num 25:1,2 , which was done by Balaam’ s counsel, Num 31:16 Rev 2:14 . But the former sense is more unforced and agreeable to the following words as they lie.

In the latter days: not in thy time, therefore thou hast no reason to fear, but in succeeding ages, as 2Sa 8:2 , &c.

Poole: Num 24:17 - I shall see // Him // I shall see him // But not now // A Star // A Sceptre // The corners

I shall see or, I have seen , or do see , for the future is oft put for other times or tenses: he speaks of a prophetical sight, like that of Abraham’ s, who saw Christ’ s day, Joh 8:56 .

Him to wit, the Star and Sceptre , as it here follows, i.e. a great and eminent prince, which was to come out of Israel’ s loins; either,

1. David, who first did the things here spoken of, 2Sa 8:2 Psa 60:8 108:9 , and some of the kings of Judah and Israel after him, for it is not necessarily understood of one particular person; or,

2. The Messias, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel, or of God’ s church, who are here described under the names of the nearest and fiercest enemies of Israel; which he doth partly by himself, by his word and Spirit, and spiritual plagues; and partly by his ministers, those princes whom he makes nursing fathers to his church, and scourges to his enemies. And to him alone agrees the foregoing verb properly,

I shall see him to wit, in my own person, or with the eyes of my own body, as every eye shall see him , Rev 1:7 , when he comes to judgment. Nor can it seem strange that Balaam should speak of such high and remote things, seeing he foresaw and foretold these things by the revelation of the Spirit of God, by which also he foresaw the great felicity of good men, and the miserable state of bad men, after death and judgment, Num 23:10 .

But not now not yet, but after many ages.

A Star a title oft given to princes and eminent and illustrious persons, and particularly to the Messias, Rev 2:28 22:16 .

A Sceptre i.e. a sceptre-bearer, a king or ruler, even that sceptre mentioned Gen 49:10 .

The corners either,

1. Literally, the borders, which by a synecdoche are oft used in Scripture for the whole country to which they belong, as Exo 8:2 Psa 74:7 147:14 Jer 15:13 17:3 . Or,

2. Metaphorically, to wit, princes and rulers, who are sometimes compared to corners, as Zec 10:4 , and Christ himself is called a corner-stone , because he unites and supports the building. But I prefer the former sense. 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 Num 23:6 Amo 2:3 ; there being innumerable instances of such places or persons sometimes famous, but now utterly lost as to all monuments and remembrances of them.

Poole: Num 24:18 - A possession // His enemies // Do valiantly

A possession which was also foretold Gen 25:23 , and in part fulfilled, 2Sa 8:14 1Ch 18:13 , but more fully by Christ, Amo 9:12 Oba 1:18 ; who shall subdue and possess all his enemies; here signified by the name of Edom; as Jacob or Israel, his brother, signifies all his church and people. Seir, a part and mountain of Edom, Gen 36:8 , which may be here mentioned as the strongest part of Edom, to show that not only the rest of Edom, which is more accessible, but even the rocks and best munitions of it, shall be taken.

His enemies the Israelites.

Do valiantly or, gain power , or riches , or victory , all which are comprehended in this phrase.

Poole: Num 24:19 - Out of Jacob // He that shall have dominion // Of the city

Out of Jacob out of Jacob’ s loins.

He that shall have dominion David, and especially Christ.

Of the city or, from or out of this city , i.e. the cities, the singular number for the plural, which hath been oft noted before. The sense is, He shall not only subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities, and shall pull them out thence. Possibly he may note some eminent city in which they confided most, their metropolis or royal city, as may be guessed from Psa 60:9 .

Poole: Num 24:20 - He looked // The first // That he perish for ever

He looked from the top of Pisgah, which was exceeding high, and gave him the prospect of parts of all these kingdoms.

The first Heb. the first-fruits ; so called either,

1. Because they were the first of all the neighbouring nations which were embodied together in one government. Or,

2. Because they were the most powerful and eminent of them, as is implied above, Num 24:7 , the best things in each kind being oft signified by the name of first-fruits. Or,

3. Because he was the first who fought against Israel, and was vanquished by them, in that famous battle Ex 17 , which victory was an earnest and first-fruits of that large harvest of victories which the Israelites should in due time get over all their enemies, and, among others, over Amalek himself, 1Sa 15:3 .

That he perish for ever: he began with God and with Israel. but God will end with him; and the firm purpose and will of God is, that he shall be utterly destroyed, Exo 17:14 ; so that Saul lost his kingdom for not executing this decree and God’ s command pursuant thereunto, 1Sa 15 .

Poole: Num 24:21 - The Kenite // Thy nest

The Kenite the posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. See Exo 3:1 Jud 1:16 4:11 1Sa 15:6 .

Thy nest i.e. thy dwelling-place, so called, either because it was in a high place, as nests commonly are; or from their security and confidence of continuing long and safe in it; see Job 29:18 ; or in allusion to their name, for ken in Hebrew signifies a nest.

Poole: Num 24:22 - Kenite // Shall be wasted // Asshur shall carry thee away captive

Kenite Heb. Kain , i.e. the Kenite; so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons famous in their generations mentioned in ancient heathen writers.

Shall be wasted i.e. shall be by degrees diminished and wasted by the incursions of divers enemies, till at last the Assyrian comes to complete the work, and carries them into captivity. For the Kenites lived partly among the ten tribes, Jos 19:33 , compared with Jud 4:11 , and partly with the two tribes, Jud 1:16 4:16,17 , and were carried captive with them, part by Shalmaneser, the king of Assyria, 2Ki 17:6 , and part by Nebuchadnezzar, who also is called an Assyrian, Ezr 6:22 Isa 52:4 . The words may be rendered thus, shall be wasted . How long ? to wit, shall they be thus wasted? (these particles being oft used abruptly and pathetically in the same manner, Psa 6:3 90:13 Isa 6:11 ) till Asshur comes,

Asshur shall carry thee away captive

Poole: Num 24:23

How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall overrun and overturn all these parts of the world! who will be able to live and keep his heart from fainting under such grievous pressures? how few will then escape the destroying sword!

Poole: Num 24:24 - Chittim

Chittim a place or people so called from Chittim the son of Javan, Gen 10:4 , whose posterity were very numerous, and were first seated in the Lesser Asia, and from thence sent forth colonies into the islands of the

Poole: Num 24:25 - To his place // Object // Answ

To his place i.e. to Mesopotamia.

Object: He went only to Midian, where he was slain, Num 31:8 .

Answ 1. He is said to return home, because he intended and began to do so, though he was diverted by the Midianites; for men in Scripture are oft said to do what they design or attempt to do, as Exo 8:18 Num 14:40 .

Answ 2. He did go home first, though afterwards he returned to the Midianites, either because they sent for him, or to recover his lost credit, and to do that by policy which he could not do by charms, to which purpose he gave them that devilish counsel which was put in practice, Nu 25 , and that by his advice, Num 31:16 Rev 2:14 .

Haydock: Num 24:1 - Divination // Desert

Divination. Septuagint, "to meet the birds." The augurs judged of future events by the flying, eating, and other appearances of birds. Hebrew, "enchantments." (Menochius) ---

Desert. The plains of Moab, where the Israelites were encamped. He found himself, as it were, involuntarily transported by the spirit of God, ver. 2. (Calmet) ---

Yet, for all that, he did not become more holy. Some work miracles, and are damned, Matthew vii. 22. (Worthington)

Haydock: Num 24:3 - Up

Up. The same term only occurs again, (Lamentations iii. 8,) where it may have the same sense, though the Septuagint &c., give it here a quite opposite meaning, "the man whose eyes are open," the prophet. But Balaam alludes to his not being able to see the angel as soon as his ass, as he does, ver. 4., and chap. xxii. 31. (Calmet)

Haydock: Num 24:4 - Falleth

Falleth. Out of respect to God, or in a trance. Septuagint, "in sleep, his eyes are uncovered." He was accustomed to commune with the spirits in the night, chap. xxii. 8. (Haydock) ---

He who is clear-sighted enough in teaching others, neglecteth his own salvation; or, being naturally incapable of diving into futurity, he derives this power solely from the operation of the spirit. (Menochius)

Haydock: Num 24:6 - Woody // Tabernacles // Pitched // Side

Woody. Hebrew also "extensive torrents." ---

Tabernacles. Hebrew ahalim, which some render lign-aloes, or stacte, as St. Jerome does, Psalm xliv. 9.; Proverbs vii. 17.; Canticle of Canticles iv. 14. The aloe-tree, however, was brought from India, and was not common in Arabia. The Syrian aloe was only a shrub; and this tree, of which Balaam speaks, must have been tall and beautiful. ---

Pitched. Hebrew, "planted." (Calmet) ---

The Septuagint agree however with the Vulgate. (Haydock) ---

Side. Cedars grow very large on the top of Libanus, and are always green; the fruit resembles the pine-apple; the wood is incorruptible. (Sionita 6.) By humility we must rise to the summit of perfection. (Du Hamel)

Haydock: Num 24:7 - Waters // Agag

Waters. Septuagint, Chaldean, and Syriac, "From his seed a man shall spring, who shall have dominion over many nations." This must be understood of the Messias; or, his posterity shall be very numerous; (see Proverbs v. 15, 16) or his country shall be well watered, and his crops luxuriant. ---

Agag. Saul lost his crown for sparing the king of the Amalecites, who always took this title, 1 Kings xv. 9. Hebrew may be translated, "Above Agag shall his (Israel's) king be exalted, yet," &c., or "and his kingdom shall increase." Philo and St. Ambrose read, "his kingdom shall be raised on high." The Samaritan and some copies of the Septuagint have, "Over Gog;" while others have Og, (Calmet) which may be referred to the king of Basan, who, though lately overthrown, had been possessed of great power and wealth. Israel was not satisfied with the extent of his dominions. (Haydock) ---

Those who read Gog, suppose that the victories of Christ over Antichrist are foretold. (Origen, hom. 17.; St. Cyprian, Test. i. 10.) (Calmet)

Haydock: Num 24:8-9 - Lioness

Lioness. See ver. 22, 24, of the preceeding chapter. (Haydock) ---

This prediction was accomplished under the reigns of David and of Solomon. (Menochius)

Haydock: Num 24:10 - Together

Together, to hinder him from being heard, and through indignation, Job xxxvii. 23.

Haydock: Num 24:11 - Honour

Honour, or reward.

Haydock: Num 24:14 - Counsel // Days

Counsel, out of my own head. This he was going to do, (Calmet) that he might not lose his reward, when again he found himself impelled by the Lord to speak what was contrary to his temporal interest. After complying reluctantly, God ceased to strive, as it were, with his rebellious will any longer, and left him to follow the bent of his corrupt heart. Upon which he proceeded to give that infernal counsel, which involved both many of the Israelites and himself in utter destruction. (Haydock) (Chap. xxxi. 16., and Apocalypse ii. 4. ---

Days. Hebrew, "Come, I will admonish thee what this people shall do to thy people," &c. Onkelos and Origen (hom. 18. and 20.) give both senses. (Calmet) ---

Indeed, the transactions of both people were so blended, when they were fighting together, that to give the history of one would be explaining the fortune of the other. (Haydock)

Haydock: Num 24:16 - Who knoweth

Who knoweth. This is a new title, which he had not before assumed, ver. 4.

Haydock: Num 24:17 - Him // A star // Of Seth

Him. The great personage whom I have in view, whose coming is deferred yet for many ages. (Haydock) ---

The whole prediction refers to the Messias, whom Balaam beheld by the eyes of his posterity, the wise men, (Calmet) or in the prophetic vision. (Menochius) ---

Some modern Rabbins pretend that he speaks of David, who was indeed a figure of Christ, (Calmet) and defeated the Moabites, 2 Kings v. 8. But the prophecy was perfectly fulfilled only in our Saviour's person, who is called the bright and morning star, (Apocalypse xxii. 16,) to whom all nations were given for an inheritance, Psalm ii., and Acts i. 8. (Worthington) ---

Hebrew also, "I see this thy ruin, but," &c. Septuagint, "I will shew to him, yet not now; I will make him happy, (Calmet); but (makarizo, I bless) it, or he does not approach." God executed what he ever promised in favour of all Israel, when he sent them his beloved Son. ---

A star. Christ, the light of the world, the splendour of his Father's glory, whose birth was made known in the East, by a star, or meteor of unusual brightness. (Haydock) ---

This material star is not the primary object of the prediction, since it did not rise out of Jacob, but it pointed out the orient from on high, and then disappeared. The ancient Jews understood this passage of the Messias. (Onkelos, &c.) Hence the impostor, Ben. Cusiba, took advantage of this general opinion, to draw the people after him, as the person designated; when he assumed the title of Bar-chocheba, "the son of the star," in the second age [century] of the church. ---

Of Seth. Though David, as the figure of the Messias, conquered the Moabites, he cannot be said to have subdued all nations, the descendants of Seth, by Noe, nor all the just of whom Seth was the father, in opposition to the children of Cain. But Christ will subject all the just to his empire, and will judge all mankind. Some, nevertheless, take the children of Seth to be the Moabites, who had been already mentioned; and Junius translates the Hebrew with allusion to the shameful origin of that people. The Samaritan may also signify, if we substitute d for r in korkor, as Jeremias also reads (chap. xlviii. 45,) kodod. "He shall penetrate the ends of Moab, and shall overturn the walls of the children of elevation, or of pride." There were many hills in the country of the Moabites, and the people were noted for haughtiness, Jeremias xlviii. 28, 29, 45. (Calmet) ---

Some also assert, that Seth was the name of a king, (Grotius) and of a town of Moab. (Rabbi Nathan) ---

But of this there is no proof. (Haydock)

Haydock: Num 24:18 - Idumea

Idumea and Seir. The children of Esau shall acknowledge the dominion of Israel, from David to Josaphat, and again under Hircan, 3 Kings xi. 15., and 4 Kings iii. 20. (Josephus, [Antiquities?] xiii. 17.) (Calmet) ---

Not only the faithful Israelites, but also the profane and headstrong sons of Esau, shall bend the knee before Christ, who will subdue them by the power of his grace, and by the preaching of his disciples. (Haydock)

Haydock: Num 24:19 - City

City of this world. Jesus will destroy their evil habits, (Origen, hom. 18,) and will select some whose lives had been hitherto scandalous, to be his intimate friends. (Haydock) ---

He will save those who abandoned paganism, which had fixed its seat at the great city of Rome, (Calmet) and he will raise up Constantine (Menochius; Tirinus) to rule over Jacob, his people. At his second coming, he will exterminate all who shall have refused to acknowledge his sovereignty, and who have remained out of the city of the Church. (Haydock) ---

Those who have fled out of the cities for safety, shall be sought out by David, and destroyed. He slew all the male children of Edom, 3 Kings xv. 15. (Calmet) ---

In this prophecy, some particulars relate to him, as that he hall subject Moab and Idumea by the valour of his troops, while other things can belong only to Christ, the star, who shall destroy the remains of the city. (Menochius) ---

By changing one letter, Calmet would translate, "Princes shall spring from Jacob: but Seir shall perish from his cities." A long train of princes in Jacob prefigured the Messias, while the Idumeans have been unknown for many ages. (Calmet)

Haydock: Num 24:20 - Nations

Nations, which rose up to attack the Hebrews. (Onkelos) ---

Saul will punish them, 1 Kings xv. The Amalecites were a very ancient people, known in the days of Abraham, Genesis xiv. 7. But now they are no more. (Haydock)

Haydock: Num 24:21 - Cinite

Cinite. From the top of the hill, he cast his eyes across the Dead Sea, and beholding the strong holds of the Cinite, whose country had been promised to the Hebrews, he is inspired to foretel what would happen to this people. He alludes to their name, which signifies a nest; (Calmet) and to the manner in which those nations of Arabia lived, in caverns cut out of a rock. (Bellon, ii. 61.)

Haydock: Num 24:22 - Captive

Captive. The Samaritan insinuates that they should return, 1 Paralipomenon ii. 55. "Though thy nest should be entirely consumed, thy inhabitants shall return out of Assyria." (Calmet) ---

Septuagint, "If to Beor (the capital) there should be nests of iniquity, the Assyrians will reduce thee to captivity." Hebrew, "Yet the Cinite should be wasted, till," &c. (Haydock) ---

The family of Jethro was now among the Hebrews, and their posterity were suffered to dwell with the tribe of Juda. Abor afterwards removed into the tribe of Nephthali, and was led away by Salmanasar, 4 Kings xvii. (Menochius) ---

Some of the Cinites were mixed with the Amalecites, 1 Kings xv. 6. The Assyrians infested the neighbouring nations, as well as the Hebrews, under Sennacherib and Nabuchodonosor, as the prophets inform us. (Calmet)

Haydock: Num 24:23 - Things

Things, of which he is about to speak. The time is remote, but very dreadful, when the Assyrians shall be chastised, in their turn, as well as the Greeks and Romans, who shall have destroyed Assur, and even the most favourite nation of God. Balaam began by announcing the prosperity of the Hebrews, but he at last gives some comfort to Balac, by letting him know that they shall also be laid waste, as well as his kingdom, and the powerful nations around him. This is the condition of all human things! (Haydock)

Haydock: Num 24:24 - Italy

Italy. Hebrew, "Chittim," which Bochart endeavours to prove with great erudition to mean Italy; while Grotius contends it means Macedon, and Calmet doubts not but this is the import of the present text. The Macedonians under Alexander and his successors, conquered the countries of Assyria, Palestine, &c. Antiochus Epiphanes raised a cruel persecution against the Jews. But may suppose that the Hebrews here mentioned, are the nations beyond the Euphrates. (Calmet) ---

Hebrew, "ships....shall afflict Heber and he also shall perish for ever," which seems to refer to Heber alone, and not to those who shall oppress them, as the Vulgate, Septuagint, &c., express it. (Haydock) ---

Indeed, we do not find that the Scripture mentions the end of the Roman empire, of which many explain this passage. (Calmet) ---

Grotius (Jur. ii. 9) maintained that it still subsisted in the German empire. Others think it will be destroyed only in the days of Antichrist. (Tirinus) (Daniel ii. 40.) ---

But many have asserted that it was overturned by the Goths, and that the Romans are the people who would reduce the Hebrews to the greatest misery, under Titus. (Menochius) ---

The kings of Macedon are, however, styled kings of Cethim, (1 Machabees i. 1., viii. 5) and they were the immediate subverters of the Persian empire, as theirs fell a prey to the Romans. (Theodoret, q. 44.) (Calmet)

Haydock: Num 24:25 - Place

Place, in Aram. He returned soon after to the country of the Madianites, and was deservedly involved in their ruin. (Haydock) (Chap. xxxi. 8.) ---

Perhaps he only began his journey homeward, and stopped on the road. (Calmet) ---

As for Balac, he fought against Israel, (Josue xxiv. 9,) at least by endeavouring to get them cursed. Severus says, "he was overcome." But we know not the particulars of the battle. (Haydock)

Gill: Num 24:1 - And when Balsam saw that it pleased the Lord to bless Israel // he went not as at other times // to seek for enchantments // but he set his face towards the wilderness

And when Balsam saw that it pleased the Lord to bless Israel,.... That it was good in his sight, what he approved of, and was well-pleasing to him, and that it was his determined mind that Israel should be blessed, and not cursed, from which there was no turning him, by offering sacrifices to him, and much less by his sorceries and divinations:

he went not as at other times; or, "as at a time in a time" ^q, at two times, of which see Num 23:3, he abode in the place where the sacrifices were offered, and did not depart to another at some distance, as he had twice before done:

to seek for enchantments; which it seems he used before, for he not only offered sacrifices to the true God, which yet were attended with superstitious rites, but he made use of his divining art also; and not only went to meet with God, and hear what he would say to him, but consulted the devil also, being willing to have two strings to his bow, and that, if possible, he might carry his point, and get what his covetous and ambitious mind was desirous of: the words may be literally rendered, "to meet enchantments" ^r; but what should be meant by the phrase is not easy to say; I should rather choose to render them, "to meet serpents", and make use of them in his divinations, make observations on them, and predictions from them: one sort of divination is called "ophiomancy", or divining by serpents; so Calchas, on seeing a serpent devour eight sparrows with their dam, foretold the duration of the siege of Troy ^s:

but he set his face towards the wilderness: where the people of Israel lay encamped, not with an intention to bless them, though he saw it pleased the Lord, but to take an opportunity, if he could, without his leave, to curse them; and therefore he did not go out as he did before, to know his will, but stood by the sacrifice, with his face to the wilderness, where the people were, to take any advantage that offered.

Gill: Num 24:2 - And Balaam lifted up his eyes // and he saw Israel abiding in his tents according to their tribes // and the Spirit of God came upon him

And Balaam lifted up his eyes,.... Being on Mount Peor:

and he saw Israel abiding in his tents according to their tribes; in that exact order in which they were directed to encamp under four standards, and so many tribes under each standard, Num 2:1.

and the Spirit of God came upon him; not in his grace but in his gifts; not as a spirit of sanctification, but as a spirit of prophecy, as the Targums of Onkelos and Jonathan paraphrase it; and so sometimes the Spirit of God in this sense has come upon wicked men, as on Caiaphas and others, Joh 11:51.

Gill: Num 24:3 - And he took up his parable // and said, Balaam the son of Beor hath said // and the man whose eyes are open hath said

And he took up his parable,.... His parable of prophecy, as the Targums, his prophetic speech, which, with a loud voice, he expressed in the hearing of Balak and his nobles:

and said, Balaam the son of Beor hath said; the preface to his prophecy is pompous, and seems to be full of pride and vanity, and so the Targums of Jonathan and Jerusalem represent him;"the man who is more excellent than his father hath said, to whom hidden secrets, even what was hidden from the prophets is revealed to him;''and the Jews have a saying ^t that he that has an evil eye, a haughty spirit, and a large soul, or is covetous, is one of the disciples of Balaam the wicked:

and the man whose eyes are open hath said; or, as some ^u render it, whose eyes were shut, but now open; either the eyes of his body, which were shut when the angel met him, and the ass saw him and not he, but afterwards were open, and he saw him also; or the eyes of his understanding blinded with ambition and covetousness, but were open to see his mistake, at least so far as to be sensible that he could never prevail upon God to allow him to curse Israel; or rather open, by the spirit of prophecy coming on him, whereby he saw and foretold things to come.

Gill: Num 24:4 - He hath said, which heard the words of God // which saw the vision of the Almighty // falling into a trance, but having his eyes open

He hath said, which heard the words of God,.... God speaking to him, which he did several times, and with which he was greatly elated, see Num 22:9,

which saw the vision of the Almighty; not that he had a sight of any similitude of God, though the angel that appeared to him, which was Christ the uncreated angel, might appear in an human form, for some visible form was seen both by the ass and him; but rather this respects the visions of God to him in the night; it may be in a dream, as has been already observed, and which the following words seem to confirm:

falling into a trance, but having his eyes open: or falling into a deep sleep, and yet the eyes of his body open, which sometimes is the case with persons asleep; or the eyes of his mind open, to receive the instructions given him in a dream or vision of the night; unless this is to be understood of his falling on his face, when he had his vision, as sometimes the prophets did, see Eze 1:28, so the Targums of Jonathan and Jerusalem paraphrase it; and the latter says, he prophesied of himself, that he should fall by the sword; which is better than to interpret it of his falling when his ass lay down with him, as some do: so men may have a great deal of light and knowledge in their heads, and yet not have true grace in their hearts; great gifts, which puff up with pride and vanity, but not sanctifying grace, which is of an humbling nature, 1Co 8:1, what he said under a spirit of prophecy follows.

Gill: Num 24:5 - How goodly are thy tents, O Jacob // and thy tabernacles, O Israel

How goodly are thy tents, O Jacob,.... Not that the matter of which they were made was so rich, or their structure so admirable, but the order in which they were placed was so beautiful and agreeable:

and thy tabernacles, O Israel; which is the same thing in other words, and which may be applied figuratively to the church of God, which often goes by the names of Jacob and Israel; and agrees with particular congregations and assemblies of saints, where they dwell as in tents in a movable state, like pilgrims and sojourners; and which are the dwelling places of Father, Son, and Spirit, and of the people of God with one another; and are goodly, pleasant, and delightful, because of the presence of God with them, and on account of the provisions there made for them, and the company they there enjoy; see Psa 84:1.

Gill: Num 24:6 - As the valleys are they spread forth // as gardens by the river's side // as the trees of lign aloes, which the Lord hath planted // and as cedar trees beside the waters

As the valleys are they spread forth,.... Long and broad, lying between several mountains, and reaching from hill to hill; so the armies of Israel lay encamped in the plains and villages of Moab, making a very considerable length and breadth; the camp of Israel is said to be twelve miles long, and twelve miles broad; so the Targum on Num 2:3 and this may denote the lowness of the saints and people of God in their own eyes, and their largeness in themselves; and especially when the place of their tents shall be enlarged, and the curtains of their habitations be stretched forth in the latter day; and also their fruitfulness, meads, and valleys abounding with herbs and flowers, as the churches of God do with the fruits of the Spirit, grace, and righteousness, and with plants of the Lord's right hand planting. Some render it as brooks and torrents of water, so the Targum of Jonathan; which diffuse and spread themselves, and on the banks of which stand beautiful trees in goodly order:

as gardens by the river's side: laid out in a delightful manner, full of flowers, plants, and trees, and well watered; like to these, in several spots, were the people of Israel formed into several camps; and to these may the churches of God be compared, who are distinguished and enclosed by sovereign grace, full of trees of righteousness of the Lord's planting, watered by the river of divine love, and from Christ the fountain of gardens; see Son 4:12,

as the trees of lign aloes, which the Lord hath planted: which are not planted and raised by the art and industry of man, but grow up without culture, as the mere produce of nature, under a divine providence; these are called lign wood or tree aloes, to distinguish them from another sort of aloes, which are no other than plants; but these are what the Indians call Calambra or Calembac, and, physicians Xyloaloes and Agallochium, and are of a very aromatic and fragrant scent. This tree is said to be about eight or ten feet high; at the head of it is a large bunch of leaves, which are thick and indented, broad at bottom, but growing narrower towards the point, and about four feet in length; the blossom of it is red, intermixed with yellow, and double like a pink; from this blossom comes fruit, round like a large pea, white and red; the juice of these leaves is drawn out by cutting them with a knife, and received into bottles; the smell of the wood is exquisite ^w. P. Martyr ^x speaks of a trunk of lign aloes, which being cut, a sweet savour proceeds from it. It may be observed what Isidore ^y remarks, that it grows in Arabia, as well as in India, and so might be well known to Balaam. And to these the Israel of God may be compared for their fragrancy, being clothed with the righteousness of Christ, all whose garments smell of or like these aloes, Psa 45:8 and having the graces of the Spirit of God in them, the smell of which is preferable to all spices, and they themselves are signified by the same, Son 4:10,

and as cedar trees beside the waters; which are tall and high, large and spreading, durable lasting, to which the righteous are compared; see Gill on Psa 92:12.

Gill: Num 24:7 - He shall pour the water out of his buckets // and his seed shall be in many waters // and his king shall be higher than Agag // and his kingdom shall be exalted

He shall pour the water out of his buckets,.... That is, God shall plentifully send down rain out of the clouds upon these valleys, gardens, and trees, and make them fruitful; and this may be a figure of the grace of God, with which his churches are watered, and become fruitful by means of the word and ordinances, which is conveyed through them out of the fulness which is in Christ:

and his seed shall be in many waters; the seed and offspring of Israel shall be in a place of many waters, in a land of brooks and waters, shall dwell in a well watered land, the land of Canaan, Deu 8:7 or shall be like seed sown near water, or in well watered places, which springs up and brings forth much fruit, see Isa 32:20 or shall become, or be over many waters, to which people, kingdoms, and nations, are sometimes compared; and so may denote the multitude of Israel, and the large extent of their dominions, see Rev 17:1,

and his king shall be higher than Agag; who might be the then present king of Amalek, reckoned one of the greatest kings on earth; and this name, some think, was common to all the kings of Amalek, as Pharaoh to the kings of Egypt; and according to Jarchi and Aben Ezra, this is a prophecy of the first king of Israel, Saul, and of his conquering Agag king of Amalek, for there was one of this name in his time, 1Sa 15:7,

and his kingdom shall be exalted; that is, the kingdom of the people of Israel, as it was more especially in the days of David and Solomon; and will be abundantly more in the days of the Messiah, when his kingdom shall be from sea to sea, and from the river to the ends of the earth, and the kingdoms of this world shall become his, and he shall reign over all the earth; and so the Jerusalem Targum,"and the kingdom of the King Messiah shall become very great;''and so other Jewish writers ^z refer this prophecy to the days of the Messiah.

Gill: Num 24:8 - God brought him forth out of Egypt, he hath as it were the strength of an unicorn // and shall break their bones // and pierce them through with his arrows

God brought him forth out of Egypt, he hath as it were the strength of an unicorn,.... Here he repeats what he had said in a former prophecy; see Gill on Num 23:22, he shall eat up the nations his enemies: the seven nations of Canaan, which should be subdued by Israel, and that with as much ease as a lion devours its prey; nor would the Canaanites be able to make any more resistance to them than a creature in the paws of a lion; and the phrase denotes the utter destruction of them:

and shall break their bones; as the lion breaks the bones of such creatures that fall a prey to him; signifying that all their strength should be taken from them, their mighty men slain, and their fortified cities taken:

and pierce them through with his arrows: slay them utterly.

Gill: Num 24:9 - He couched // he lay down as a lion, and as a great lion // who shall stir him up // blessed is he that blesseth thee, and cursed is he that curseth thee

He couched,.... Which may respect the posture of the armies of Israel in the plains of Moab:

he lay down as a lion, and as a great lion; as he would do, and did in the land of Canaan, when conquered by Israel; they took up their residence on it quietly, and dwelt in it securely, and in no more fear of their enemies than a lion, which lays itself down and sleeps without concern anywhere:

who shall stir him up? who dare do it? as it would be a very rash, bold, daring, and dangerous thing to rouse up a lion lying down; so it is suggested it would be alike to provoke Israel to war at some certain times, in the days of David more especially:

blessed is he that blesseth thee, and cursed is he that curseth thee; which are the very words in which Isaac blessed Jacob, the ancestor of these people, Gen 27:29 and which blessing is confirmed by Balaam against his will, and whereby he cursed himself instead of Israel; for though he could not curse him with words, he had cursed him in his heart, and would have done it verbally if he could ^a.

Gill: Num 24:10 - And Balak's anger was kindled against Balaam // and he smote his hands together // and Balak said unto Balaam, I called thee to curse my enemies // and, behold, thou hast altogether blessed them these three times

And Balak's anger was kindled against Balaam,.... He had bore much and long, but he could bear no longer, he was quite impatient, his last words more especially must exceedingly nettle him:

and he smote his hands together; as expressive of his indignation, vexation, and disappointment:

and Balak said unto Balaam, I called thee to curse my enemies; he had sent princes to him, one set of them after another, to invite him into his country, and to his court, with great promises of reward to curse Israel, whom he reckoned his enemies, and not to bless them:

and, behold, thou hast altogether blessed them these three times; done nothing else but bless them with blessing upon blessing, time after time; even everyone of the three times he opened his mouth, as Balak expected, to have cursed them.

Gill: Num 24:11 - Therefore now flee thou to thy place // I thought to promote thee unto great honour // but, lo, the Lord hath kept thee back from honour

Therefore now flee thou to thy place,.... His own country, from whence Balak had sent for him, and he came; begone directly, make all haste away; he speaks as one so provoked, that he could not bear him in his presence, and as threatening him if he did not at once get out of his sight:

I thought to promote thee unto great honour; to bestow much wealth and riches upon him, and to prefer him in his court to high offices of honour and dignity; he had promised that he would, and he thought as he said, he was determined upon it, had he performed as he expected:

but, lo, the Lord hath kept thee back from honour; the Lord thou hast so much talked of, and at whose beck and command thou hast been, and by whom thou hast been checked and controlled, he has hindered thee from riches and honour; see what thou hast got, or rather lost, by hearkening to him, and how he will pay thee for it.

Gill: Num 24:12 - And Balaam said unto Balak // spake I not also to thy messengers which thou sentest unto me

And Balaam said unto Balak,.... In order to mitigate his wrath, and bring him into a better temper:

spake I not also to thy messengers which thou sentest unto me: those that came to him a second time; for to the first he said nothing of what is after related, but to the last he did much the same as he had afterwards said to Balak himself: saying,

Gill: Num 24:13 - If Balak would give me his house full of silver and gold // I cannot go beyond the commandment of the Lord, to do either good or bad // of mine own mind // but what the Lord said, that will I speak

If Balak would give me his house full of silver and gold,.... Which are the very words he said to the princes of Moab, Num 22:18,

I cannot go beyond the commandment of the Lord, to do either good or bad; for though here it is the "commandment", and there the "word" of the Lord, yet it is the same word in both places in the original text: indeed, here he omits the relation to the Lord he there claims, saying "my God"; and instead of "little or great", here it is "good or bad", but the sense is the same: and he adds, for explanation sake:

of mine own mind: or out of my heart, which was disposed well enough to serve Balak, but was laid under a restraint by the Lord:

but what the Lord said, that will I speak; and he had not only said this to the messengers, but to the king himself, and therefore he thought, that as he had openly and honestly told him this at first, he had no reason to be so angry with him; see Num 22:38.

Gill: Num 24:14 - And now, behold, I go unto my people // come therefore, and I will advertise thee // and I will show them what this people // what this people shall do to thy people in the latter days

And now, behold, I go unto my people,.... According to thine order, I shall not stay to make thee uneasy with my company, only I crave thy patience to hear me a little before we part:

come therefore, and I will advertise thee; about some things that shall come to pass in future time, respecting this people, and thine, and other nations, both near and remote; and he hoped by this to bring him into a better temper, and part good friends: or "I will counsel thee"; what thou shall do, as the Targum of Onkelos, and so makes a sentence of this of itself, independent of, and distinct from what follows, beginning the next clause thus:

and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Num 25:1 and is referred to, Num 31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of:

what this people shall do to thy people in the latter days; not what the Moabites should do to the Israelites now, as the Vulgate Latin version, quite contrary to the original text, but what the Israelites should do to the Moabites in future times; not only in the times of David, by whom they were subdued, 2Sa 8:2 but in much later times, even in the times of Alexander, or King Jannaeus, who overcame them, as Josephus ^b relates. Now this might be said to Balak to make him easy, that it would not be until the latter days, many hundreds of years hence, ere the people of Israel would fight with Moab, and subdue it; and therefore he need be under no concern about them, since he would meet with no trouble from them in his time, nor his people for years to come.

Gill: Num 24:15-16 - And he took up his parable, and said

And he took up his parable, and said,.... In this and the following verse; the same preface, in the same words, is made to his prophecy as before; see Gill on Num 24:3, Num 24:4; only one clause is added, "and knew the knowledge of the Most High"; that Balaam had some knowledge of God is certain from the names by which he calls him, being such that he made himself known by to the patriarchs, and by which he is frequently called in the sacred writings; but then this knowledge of his was merely notional and speculative, and not spiritual and supernatural, and was such as men may have who are destitute of the grace of God: he was one that professed to know him in words, but in works denied him, see 1Co 13:2 and he also was admitted to much nearness to God, and converse with him, of which he boasted; but then this was not for his own sake, or as a mark of friendship to him, but for the sake of the people of Israel, and to prevent his doing them mischief. His prophecy follows.

Gill: Num 24:17 - I shall see him, but not now // I shall behold him, but not nigh // there shall come a star out of Jacob, and a sceptre shall rise out of Israel // shall rise out of Israel // and shall smite the corners of Moab // and shall kill the princes of Moab // and destroy all the children of Sheth

I shall see him, but not now,.... Meaning not Israel, for he now saw him encamped, and at no great distance; but one that should descend from him, a famous and excellent person, and who is no other than the Messiah, as appears by what follows; him he should see, not spiritually with an eye of faith, nor corporeally with his bodily eyes in his state of incarnation, but at the day of judgment; and now, indeed, he saw him by a spirit of prophecy:

I shall behold him, but not nigh; signifying, that the coming of this illustrious Person, who should smite the borders of Moab, was not near, and therefore Balak had no reason to indulge any present fears; and that when he was come either into the world to save men, or to judgment, Balaam would have no nearness to him, nor interest in him; he would see him at the last day, but not for himself, as Job says he should, Job 19:25.

there shall come a star out of Jacob, and a sceptre shall rise out of Israel; which Aben Ezra interprets of David, though he says many interpret it of the Messiah; and there are some writers, both Jewish and Christian, that understand it partly of David, and partly of Christ, and chiefly of him, and of David as a type of him; the fulfilment of which was only in part in David, but principally and completely in Christ. Maimonides ^c parts the prophecy between them: the whole undoubtedly agrees with Christ, and belongs unto him: the "star" and "sceptre" may be considered as names and titles of the Messiah; he is called the "morning star", Rev 22:16 for his glory, brightness, and splendour, and for the light that comes by him, and the influence of his grace, and the blessings of it on the sons of men; and hence a false Messiah took the name of Bar Cochab, the son of a star, to answer to this prophecy; and he may be called a "sceptre", that is, a sceptre bearer, because of his royalty; he not only has the name of a king, but has a kingdom, both of nature, providence, and grace, and rules with a sceptre of grace, mercy, and righteousness; and as he was to spring from Jacob or Israel, so he did, being a son of Abraham, a descendant of Jacob, of the tribe of Judah, and family of David, Mat 1:1, but I rather think that the star is to be considered as a sign and circumstance of his coming, and that the words may be rendered, "when a star steers its course from Jacob", or "unto Jacob, then a sceptre", or "sceptre bearer":

shall rise out of Israel, or "rise up unto Israel"; for the particle מ sometimes signifies "unto" ^d; and that the appearance of a star in Israel was a sign of the Messiah's coming is certain from Mat 2:1 of which the Magi were informed by Zoroastres ^e their founder, who, being of Jewish extract, had got it from this prophecy of Balaam; and it is as evident that the Jews expected the appearance of an extraordinary star at the time of the Messiah's coming; for so they say more than once, in an ancient book of theirs ^f, that when the"Messiah shall be revealed, a bright and shining star shall arise in the east;''which expectation must be founded on this prophecy:

and shall smite the corners of Moab; not only the corners of their houses and cities, but the extreme parts and borders of the land, even all the sides, and the whole of it; or the princes and great men of the land, sometimes called "corners", see Zec 10:4 and so the Targums of Onkelos and Jonathan:

and shall kill the princes of Moab or the mighty ones of Moab, as the Jerusalem Targum; this was literally fulfilled in David, 2Sa 8:2 Psa 60:1 and figuratively and mystically in Christ, by subduing his enemies, signified by Moabites, as being the enemies of Israel; either by reducing them through the power of his grace to obedience to him, or by smiting and breaking them in pieces with a rod of iron; and which will be more plainly and fully accomplished when he shall destroy those Moabites, the antichristian nations, Rev 19:15.

and destroy all the children of Sheth; some take Sheth to be the name of some famous king among the Moabites, as Grotius; others, the name of some city of Moab, which David utterly destroyed, as R. Nathan ^g; others suppose some particular nations are meant, as either the Edomites, so called because they put confidence in their foundations, and fortified places, so Vitringa ^h; or the Egyptians, from Seth or Sethos, one of their kings, who was known by the name Egyptus, as a late learned writer ⁱ of ours conjectures; but rather by the children of Seth are meant all nations, as Jarchi observes, for all come from Seth, the son of the first man; and so the words may be rendered, as they are by Onkelos,"he shall rule over all the children of men;''which will be fulfilled in Christ, when he shall have put down all rule and authority, and all will be subject to him, and his kingdom be from sea to sea, and his dominion from the river to the ends of the earth; unless rather by the children of Seth are meant the special people of God, in distinction from others, and in allusion to the distinction between the Sethites and Cainites, the one being the people of God, the other not; and so it may be interpreted of Christ's gathering them to him, by clucking as it were for them, as a hen gathers her chickens; so the word is used in Jewish writings, and of God himself; for it is said ^k the holy blessed God מקרקר, clucks over them, as hens do, which is the simile our Lord himself uses, Mat 23:37 the Targums of Onkelos and Jonathan interpret this prophecy of the Messiah by name; and so do many other Jewish writers, both ancient ^l and modern ^m.

Gill: Num 24:18 - And Edom shall be a possession // Seir also shall be a possession for his enemies // Israel shall do valiantly

And Edom shall be a possession,.... Of the children of Israel, which was fulfilled in part when the Edomites became the servants of David, 2Sa 8:14 and when they were smitten and spoiled by Judas Maccabeus,them a great overthrow, and abated their courage, and took their spoils.'' (1 Maccabees 5:3)and still more so when all the Edomites or the Idumaeans were subdued by Hyrcanus, and they became one people with the Jews, and conformed to their religious rites; which is not only related by Josephus ⁿ, but by Strabo ^o, an Heathen historian, who says, that they joined themselves to the Jews, and embraced their laws: but in a spiritual sense this has had a greater accomplishment in the calling of the Gentiles, and introducing them into the church of God; see Amo 9:12 compared with Act 15:14.

Seir also shall be a possession for his enemies; which was a mount in the land of Edom where Esau formerly dwelt, and so signifies the same as before: and also that the most strong and fortified places of the land should fall into the hands of their enemies; See Gill on Oba 1:17, Oba 1:18, Oba 1:19.

Israel shall do valiantly; in fighting with and conquering the Edomites, or shall get much wealth and riches by the spoil of them, see Psa 60:9. This, and the following verse, are in some ancient writings of the Jews ^p interpreted of the times of the Messiah.

Gill: Num 24:19 - Out of Jacob shall come he that shall have dominion // and shall destroy him, that remaineth of the city

Out of Jacob shall come he that shall have dominion,.... Meaning either David, or rather the Messiah; and so Jarchi interprets this of another ruler out of Jacob, even of the Messiah, of whom it is said, he shall have dominion from sea to sea; Psa 72:8,

and shall destroy him, that remaineth of the city; chief city of Edom, or of any of the cities of it, signifying that there should be none left, see Oba 1:18, this is also applied to the days of the Messiah, in the ancient writings of the Jews ^q.

Gill: Num 24:20 - And when he looked on Amalek // and he took up his parable, and said // Amalek was the first of the nations // but his latter end shall be that he perish for ever

And when he looked on Amalek,.... The country of Amalek, which lay to the south of the land of Canaan, Num 13:29 and which Balaam had a view of from the mountain of Peor, where he now was:

and he took up his parable, and said; the parable of his prophecy, as the Targum of Jonathan, and pronounced it aloud:

Amalek was the first of the nations; not the first nation in the world, nor the chief and principal for numbers, riches, or strength, but the first that made war with Israel, as all the three Targums paraphrase it, as they did, see Exo 17:8,

but his latter end shall be that he perish for ever; this was threatened to them by the Lord upon that battle, and is confirmed by this prophecy of Balaam: and after this, orders were given to Israel to blot out their remembrance, Deu 25:19, and which, in a good measure, though not completely, was done in the times of Saul, 1Sa 15:8 and after that they were distressed by David, 1Sa 27:9 and the rest of them were smitten by the sons of Simeon, in the days of Hezekiah, 1Ch 4:41, after which we hear of them no more: Amalek may be considered as a type of antichrist, the son of perdition, who shall go into it, shall come to his end, and there shall be none to help him; which will be true of all the antichristian party, the enemies of Christ, who will be destroyed by him, and perish eternally; see Dan 11:45.

Gill: Num 24:21 - And he looked on the Kenites // and took up his parable // and said, strong is thy dwelling place, and thou puttest thy nest in a rock

And he looked on the Kenites,.... Not the family and posterity of Jethro, as Aben Ezra, Jarchi, and Abendana; for they were not a people by themselves, but were now encamped with Israel, and went with them into the land of Canaan, and were not carried captive with the ten tribes, though some might that dwelt in Naphtali, Jdg 9:4, for they after that remained with Judah under the name of Rechabites, Jer 35:2 and returned with the two tribes, being carried captive with them, 1Ch 2:55 but they were a people, though of the same original and family Jethro descended from, which dwelt near, and afterwards among the Amalekites, and therefore were seen by Balaam, and taken notice of at the same time they were; see 1Sa 15:6. Abarbinel takes them to be the same with those in Gen 15:19.

and took up his parable; or prophecy concerning them, and delivered it:

and said, strong is thy dwelling place, and thou puttest thy nest in a rock, they dwelling in craggy rocky places, where they thought themselves secure and out of danger; and this their habitation he calls "Ken", a nest, in allusion to their name Kenites.

Gill: Num 24:22 - Nevertheless the Kenite shall be wasted // until Ashur shall carry thee away captive

Nevertheless the Kenite shall be wasted,.... Though they were so strongly fortified, and closely immured and surrounded with rocks and mountains, yet they should gradually waste away, as they were but few in Saul's time, 1Sa 15:6.

until Ashur shall carry thee away captive; Tiglathpileser, king of Assyria, when he carried captive the people of Syria, took these with them, 2Ki 16:9, though Jarchi thinks they were carried captives with the ten tribes, that is, by Shalmaneser, king of Assyria; and the Targum of Jonathan, by Sennacherib, king of Assyria; and others think by Nebuchadnezzar, who was sometimes reckoned a king of Assyria; taking them to be the same with the Amalekites, who were carried captives and returned with the two tribes.

Gill: Num 24:23 - And he took up his parable, and said // alas, who shall live when God doeth this

And he took up his parable, and said,.... Or delivered another prophecy, having made some little pause:

alas, who shall live when God doeth this? referring not to what goes before, but to what follows; though Jarchi and Aben Ezra think it refers to the Assyria conquering and carrying captive, not only the Kenites, but all the nations of the world, so that there was no living comfortably in it on his account; but this is said after Balaam had taken up his parable again, and so respects what follows, as the destruction of the Persian empire by Alexander, in which Ashur or the Assyrians were included; and the destruction of the Jews by the Romans more especially; which was such as had not been the like from the beginning of the world, Mat 24:21, and perhaps may have a further respect to the affliction of the witnesses and church of Christ by antichrist; see Dan 12:1.

Gill: Num 24:24 - And ships shall come from the coast of Chittim // and shall afflict Ashur // and shall afflict Eber // and he also shall perish for ever

And ships shall come from the coast of Chittim,.... Kittim was the son of Javan, Gen 10:4 and so designs some part of Greece: Josephus ^r says that Kittim possessed the island now called Cyprus, in which was a city now called Citium, after his name; Macedonia, a considerable part of Greece, is called the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)"Beside this, how they had discomfited in battle Philip, and Perseus, king of the Citims, with others that lifted up themselves against them, and had overcome them:'' (1 Maccabees 8:5)but the Targum of Jonathan interprets it, of the country of Italy; the Jerusalem Targum, of the Roman legions; and perhaps both Greeks and Romans are intended, and so ships from Cittim, in Dan 11:30, design Romans in Grecian ships; for in such were the Roman ambassadors carried, who distressed Antiochus, king of Syria; see Gill on Dan 11:30; and both may be intended here: it is affirmed ^s that Noah with his son Japheth, came into the country now called Italy, and built a city, and gave it the name of Cethim, since called Volterra, and was the metropolis of Etruria, and gave name to all Italy; and that in the year two hundred and twenty from the building of that city, Cethim the son of Javan, and grandson of Noah, took two colonies with him, and sailed to an island which he called after his own name Cethim, now Cyprus:

and shall afflict Ashur; which being a part of the Persian empire, was afflicted, conquered, and subdued by Alexander the Macedonian, who is said to come out of the land of Cittim,"And it happened, after that Alexander son of Philip, the Macedonian, who came out of the land of Chettiim, had smitten Darius king of the Persians and Medes, that he reigned in his stead, the first over Greece,'' (1 Maccabees 1:1)

and shall afflict Eber; or the Hebrews, as the Septuagint version; not that the Grecians or Macedonians should do this, for they under Alexander did not afflict the Jews; unless this is to be understood of the Seleucidae, the kings of Syria, the successors of Alexander, who did distress the Jews; but rather this respects the Romans under Pompey, and especially under Titus Vespasian, who destroyed their city, and carried them captive, and who ever since have been dispersed among the nations:

and he also shall perish for ever: not Eber, but those that afflicted him, even the Romans; and indeed both monarchies, Grecian and Roman, are prophesied of as what should be destroyed, and that by a son of Eber, the Messiah; the stone cut out of the mountain without hands, said to break in pieces all these kingdoms, Dan 2:44 and not Rome Pagan only, but Rome Papal also, antichrist and all the antichristian powers, 2Th 2:8. and so the Targum of Jonathan says, that the end both of the one and the other, that is, that shall afflict Eber, shall be, to fall by the hand of the King Messiah, and they shall perish for ever.

Gill: Num 24:25 - And Balaam rose up, and went and returned to his place

And Balaam rose up, and went and returned to his place,.... The country from whence he came, that is, he went from Balak, according to his command, in order to return to his own land; for he seems not to have reached it, but stayed by the way among the Moabites and Midianites, and was slain in a battle between Israel and them, Num 31:8, or if he did reach Mesopotamia, he returned again, as Chaskuni says; and either before he left Balak, or in his journey homewards, or when he returned, he gave that advice, to seduce the Israelites first to whoredom, and by that to idolatry, the effects of which are observed in the following chapter; see Gill on Num 24:14 and Balak also went his way; to his royal city, court, and family, attended, very probably, by the princes of Moab, who had been with him all this while; though how long these things were transacting is not certain.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Num 24:1

¹ sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).

² tn Heb “it was good in the eyes of the Lord.”

³ tn Heb “as time after time.”

⁴ tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.

⁵ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

NET Notes: Num 24:2

¹ tn Heb “living according to their tribes.”

NET Notes: Num 24:3

¹ tn Heb “and he took up his oracle and said.”

² tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.

³ tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”

NET Notes: Num 24:4

¹ tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.

² tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.

NET Notes: Num 24:5

¹ tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).

NET Notes: Num 24:6

¹ tn Heb “as valleys they spread forth.”

² tn Or “rows of palms.”

³ sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).

NET Notes: Num 24:7

¹ tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.

² tn Heb “many.”

³ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

⁴ sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.

NET Notes: Num 24:8

¹ tn Heb “they will devour nations,” their adversaries.

NET Notes: Num 24:9

¹ tn On the usage of this word see HALOT 517 s.v. לָבִיא.

NET Notes: Num 24:10

¹ sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).

² tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”

NET Notes: Num 24:11

¹ tn Heb “flee to your place.”

NET Notes: Num 24:13

¹ tn Heb “I am not able to go beyond.”

² tn Heb “mouth.”

³ tn Heb “from my heart.”

NET Notes: Num 24:14

¹ tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”

² tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.

NET Notes: Num 24:15

¹ tn Heb “and he took up his oracle and said.”

NET Notes: Num 24:17

¹ tn Heb “near.”

² sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

³ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

⁴ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

⁵ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

⁶ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

⁷ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

NET Notes: Num 24:18

¹ sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.

NET Notes: Num 24:19

¹ tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).

NET Notes: Num 24:20

¹ tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.

² tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.

³ sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.

NET Notes: Num 24:21

¹ sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.

NET Notes: Num 24:22

¹ tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.

NET Notes: Num 24:23

¹ tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).

NET Notes: Num 24:24

¹ tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.

² tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).

³ tn Or “it will end in utter destruction.”

NET Notes: Num 24:25

¹ tn Heb “place.”

Geneva Bible: Num 24:1

And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the ^{( a )} wilderness.

^{( a )} Where the Israelites camped.

Geneva Bible: Num 24:3

And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes ^{( b )} are open hath said:

^{( b )} His eyes were shut up before in respect to the clear visions which he saw after.

Geneva Bible: Num 24:4

He hath said, which heard the words of God, which saw the vision of the Almighty, ^{( c )} falling [into a trance], but having his eyes open:

^{( c )} Though he lay as in a sleep, yet the eyes of his mind were open.

Geneva Bible: Num 24:7

He shall pour the ^{( d )} water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than ^{( e )} Agag, and his kingdom shall be exalted.

^{( d )} His prosperity and posterity will be very great.

^{( e )} Which name was common to the kings of Amalek.

Geneva Bible: Num 24:10

And Balak's anger was kindled against Balaam, and he ^{( f )} smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.

^{( f )} In token of anger.

Geneva Bible: Num 24:11

Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the ^{( g )} LORD hath kept thee back from honour.

^{( g )} Thus the wicked burden God when they cannot carry out their wicked enterprises.

Geneva Bible: Num 24:14

And now, behold, I go unto my people: come [therefore, and] I will ^{( h )} advertise thee what this people shall do to thy people in the latter days.

^{( h )} He gave also wicked counsel to cause the Israelites to sin, that God might forsake them, (Num 31:16).

Geneva Bible: Num 24:17

I shall see him, but not now: I shall behold him, but not nigh: there shall come a ^{( i )} Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the ^{( k )} corners of Moab, and destroy all the children of ^{( l )} Sheth.

^{( i )} Meaning Christ.

^{( k )} That is, the princes.

^{( l )} He shall subdue all that resist: for of Sheth came Noah, and of Noah all the world.

Geneva Bible: Num 24:19

Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the ^{( m )} city.

^{( m )} Of the Edomites.

Geneva Bible: Num 24:20

And when he looked on Amalek, he took up his parable, and said, Amalek [was] the ^{( n )} first of the nations; but his latter end [shall be] that he perish for ever.

^{( n )} The Amalekites first made war against Israel, (Num 14:45).

Geneva Bible: Num 24:21

And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou ^{( o )} puttest thy nest in a rock.

^{( o )} Make yourself as strong as you can.

Geneva Bible: Num 24:23

And he took up his parable, and said, Alas, ^{( p )} who shall live when God doeth this!

^{( p )} Some read, Oh who shall not perish when the enemy (that is, Antichrist) shall set himself up as God?

Geneva Bible: Num 24:24

And ships [shall come] from the coast of ^{( q )} Chittim, and shall afflict Asshur, and shall afflict Eber, and ^{( r )} he also shall perish for ever.

^{( q )} The Grecians and Romans.

^{( r )} Meaning, Eber, or the Jews for rebelling against God.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Num 24:1-9

Now Balaam spake not his own sense, but the language of the Spirit that came upon him. Many have their eyes open who have not their hearts open; are enlightened, but not sanctified. That knowledge which puffs men up with pride, will but serve to light them to hell, whither many go with their eyes open. The blessing is nearly the same as those given before. He admires in Israel, their beauty. The righteous, doubtless, is more excellent than his neighbour. Their fruitfulness and increase. Their honour and advancement. Their power and victory. He looks back upon what had been done for them. Their power and victory. He looks back upon what had been done for them. Their courage and security. The righteous are bold as a lion, not when assaulting others, but when at rest, because God maketh them to dwell in safety. Their influence upon their neighbours. God takes what is done to them, whether good or evil, as done to himself.

MHCC: Num 24:10-14

This vain attempt to curse Israel is ended. Balak broke out into a rage against Balaam, and expressed great vexation. Balaam has a very full excuse; God restrained him from saying what he would have said, and constrained him to say what he would not have uttered.

MHCC: Num 24:15-25

Under the powerful influence of the Spirit of prophecy, Balaam foretold the future prosperity and extensive dominion of Israel. Balaam boasts that his eyes are open. The prophets were in old times called seers. He had heard the words of God, which many do who neither heed them, nor hear God in them. He knew the knowledge of the Most High. A man may be full of the knowledge of God, yet utterly destitute of the grace of God. He calls God the Most High and the Almighty. No man could seem to express a greater respect to God; yet he had no true fear of him, love to him, nor faith in him; so far a man may go toward heaven, and yet come short of it at last. Here is Balaam's prophecy concerning Him who should be the crown and glory of his people Israel; who is David in the type; but our Lord Jesus, the promised Messiah, is chiefly pointed at, and of him it is an illustrious prophecy. Balaam, a wicked man, shall see Christ, but shall not see him nigh; not see him as Job, who saw him as his Redeemer, and saw him for himself. When he comes in the clouds, every eye shall see him; but many will see him, as the rich man in hell saw Abraham, afar off. He shall come out of Jacob, and Israel, as a Star and a Sceptre; the former denoting his glory and lustre; the latter his power and authority. Christ shall be King, not only of Jacob and Israel, but of all the world; so that all shall be either governed by his golden sceptre, or dashed in pieces by his iron rod. Balaam prophesied concerning the Amalekites and Kenites, part of whose country he had now in view. Even a nest in a rock will not be a lasting security. Here is a prophecy that looks as far forward as to the Greeks and Romans. He acknowledges all the revolutions of states and kingdoms to be the Lord's doing. These events will make such desolations, that scarcely any will escape. They that live then, will be as brands plucked out of the fire. May God fit us for the worst of times! Thus Balaam, instead of cursing the church, curses Amalek the first, and Rome the last enemy of the church. Not Rome pagan only, but Rome papal also; antichrist and all the antichristian powers. Let us ask ourselves, Do we in knowledge, experience, or profession, excel Balaam? No readiness of speech, even in preaching or prayer, no gifts of knowledge or prophecy, are in themselves different from, or superior to the boasted gifts of him who loved the wages of unrighteousness, and died the enemy of God. Simple dependence on the Redeemer's atoning blood and sanctifying grace, cheerful submission to the Divine will, constant endeavours to glorify God and benefit his people, these are less splendid, but far more excellent gifts, and always accompany salvation. No boasting hypocrite ever possessed these; yet the feeblest believer has something of them, and is daily praying for more of them.

Matthew Henry: Num 24:1-9

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.

I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num 24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1Sa 19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num 24:3, Num 24:4), much like that of David (2Sa 23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: - (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num 23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2Co 12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num 24:3-9), but now having his eyes open, Num 24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.

II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: -

1. Their beauty (Num 24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num 24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa 133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num 24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos 14:5-7.

2. Their fruitfulness and increase. This may be intended by those similitudes (Num 24:6) of the valleys, gardens, and trees, as well as by those expressions (Num 24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos 2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.

3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.

4. Their power and victory, Num 24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num 23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos 2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job 39:9, Job 39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies."(3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils."

5. Their courage and security: He lay down as a lion, as a great lion, Num 24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro 28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa 4:8.

6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen 12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

Matthew Henry: Num 24:10-14

We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (Num 24:10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: " I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them."Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (Num 24:11): " The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it."Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Num 24:12, Num 24:13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, Num 24:14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, Num 31:16. He counselled him to entice the Israelites to idolatry, Rev 2:14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo - If I cannot move heaven, I will solicit hell.

Matthew Henry: Num 24:15-25

The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events.

I. His preface is much the same as that, Num 24:3, Num 24:4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Num 24:15), for prophets were in old time called seers (1Sa 9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.

II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Num 24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Num 24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, 2Sa 8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Num 24:14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: " I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least."Or understand it thus: - Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19:25, Job 19:27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mat 2:2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Num 24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, 1Co 15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan 11:32.

III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (Num 24:20), therefore Agag was spoken of (Num 24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exo 17:14, Exo 17:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: " Thou puttest thy nest (like the eagle) in a rock, Num 24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Num 24:22) and gradually brought to decay, till they be carried away captive by the Assyrians,"which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.

IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24.

1. The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev 6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!

2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (2.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan 2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!

Keil-Delitzsch: Num 24:1-2

The third saying. - Num 24:1 and Num 24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כּפעם־בּפעם , "as time after time,"i.e., as at former times (Num 23:3 and Num 23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num 22:1). And when he lifted up his eyes, "he saw Israel encamping according to its tribes; and the Spirit of God came over him." The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that "Jehovah put a word into his mouth"(Num 23:5 and Num 23:16); but of this third it is affirmed that "the Spirit of God came over him."The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num 24:3 and Num 24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

Keil-Delitzsch: Num 24:3-4

Num 24:3 and Num 24:4 contain the preface to the prophecy: "The divine saying of Balaam the son of Beor, the divine saying of the man with closed eye, the divine saying of the hearer of divine words, who sees the vision of the Almighty, falling down and with opened eyes." For the participial noun נאם the meaning divine saying ( effatum , not inspiratum , Domini ) is undoubtedly established by the expression יהוה נאם , which recurs in Num 14:28 and Gen 22:16, and is of constant use in the predictions of the prophets; and this applies even to the few passages where a human author is mentioned instead of Jehovah, such as Num 24:3, Num 24:4, and Num 24:15, Num 24:16; also 2Sa 23:1; Pro 30:1; and Psa 36:2, where a נאם is ascribed to the personified wickedness. Hence, when Balaam calls the following prophecy a נאם , this is done for the purpose of designating it as a divine revelation received from the Spirit of God. He had received it, and now proclaimed it as a man העין שׁתם , with closed eye. שׁתם does not mean to open, a meaning in support of which only one passage of the Mishnah can be adduced, but to close, like סתם in Dan 8:26, and שׁתם in Lam 3:8, with the שׁ softened into ס or שׂ (see Roediger in Ges . thes., and Dietrich's Hebrew Lexicon). "Balaam describes himself as the man with closed eye with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner"(Hengstenberg). The cessation of all perception by means of the outer senses, so far as self-conscious reflection is concerned, was a feature that was common to both the vision and the dream, the two forms in which the prophetic gift manifested itself (Num 12:6), and followed from the very nature of the inward intuition. In the case of prophets whose spiritual life was far advanced, inspiration might take place without any closing of the outward senses. But upon men like Balaam, whose inner religious life was still very impure and undeveloped, the Spirit of God could only operate by closing their outward senses to impressions from the lower earthly world, and raising them up to visions of the higher and spiritual world.

(Note: Hence, as Hengstenberg observes (Balaam, p. 449), we have to picture Balaam as giving utterance to his prophecies with the eyes of his body closed; though we cannot argue from the fact of his being in this condition, that an Isaiah would be in precisely the same. Compare the instructive information concerning analogous phenomena in the sphere of natural mantik and ecstasy in Hengstenberg (pp. 449ff.), and Tholuck's Propheten , pp. 49ff.)

What Balaam heard in this ecstatic condition was אל אמרי , the sayings of God, and what he saw שׁדּי מחזה , the vision of the Almighty. The Spirit of God came upon him with such power that he fell down ( נפל ), like Saul in 1Sa 19:24; not merely "prostrating himself with reverential awe at seeing and hearing the things of God"( Knobel ), but thrown to the ground by the Spirit of God, who "came like an armed man upon the seer,"and that in such a way that as he fell his (spirit's) eyes were opened. This introduction to his prophecy is not an utterance of boasting vanity; but, as Calvin correctly observes, "the whole preface has no other tendency than to prove that he was a true prophet of God, and had received the blessing which he uttered from a celestial oracle."

The blessing itself in Num 24:5. contains two thoughts: (1) the glorious prosperity of Israel, and the exaltation of its kingdom (Num 24:5-7); (2) the terrible power, so fatal to all its foes, of the people which was set to be a curse or a blessing to all the nations (Num 24:8, Num 24:9).

Keil-Delitzsch: Num 24:5-6

"How beautiful are thy tents, O Jacob! thy dwellings, O Israel! Like valleys are they spread out, like gardens by the stream, like aloes which Jehovah has planted, like cedars by the waters. Water will flow out of his buckets, and his seed is by many waters. And loftier than Agag be his king, and his kingdom will be exalted." What Balaam had seen before his ecstasy with his bodily eyes, formed the substratum for his inward vision, in which the dwellings of Israel came before his mental eye adorned with the richest blessing from the Lord. The description starts, it is true, from the time then present, but it embraces the whole future of Israel. In the blessed land of Canaan the dwellings of Israel will spread out like valleys. נחלים does not mean brooks here, but valleys watered by brooks. נטּה , to extend oneself, to stretch or spread out far and wide. Yea, "like gardens by the stream,"which are still more lovely than the grassy and flowery valleys with brooks. This thought is carried out still further in the two following figures. אהלים are aloe-trees, which grow in the East Indies, in Siam, in Cochin China, and upon the Moluccas, and from which the aloe-wood was obtained, that was so highly valued in the preparation of incense, on account of its fragrance. As the aloes were valued for their fragrant smell, so the cedars were valued on account of their lofty and luxuriant growth, and the durability of their wood. The predicate, "which Jehovah hath planted,"corresponds, so far as the actual meaning is concerned, to מים עלי , "by water;"for this was "an expression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees"( Calvin ; cf. Psa 104:16).

Keil-Delitzsch: Num 24:7

And not only its dwellings, but Israel itself would also prosper abundantly. It would have an abundance of water, that leading source of all blessing and prosperity in the burning East. The nation is personified as a man carrying two pails overflowing with water. דּליו is the dual דּליים . The dual is generally used in connection with objects which are arranged in pairs, either naturally or artificially ( Ges. §88, 2). " His seed "(i.e., his posterity, not his sowing corn, the introduction of which, in this connection, would, to say the least, be very feeble here) "is,"i.e., grows up, "by many waters," that is to say, enjoys the richest blessings (comp. Deu 8:7 and Deu 11:10 with Isa 44:4; Isa 65:23). ירם (optative), " his king be high before (higher than) Agag ."Agag ( עגג , the fiery) is not the proper name of the Amalekite king defeated by Saul (1Sa 15:8), but the title ( nomen dignitatis ) of the Amalekite kings in general, just as all the Egyptian kings had the common name of Pharaoh , and the Philistine kings the name of Abimelech .

(Note: See Hengstenberg ( Dissertations , ii. 250; and Balaam, p. 458). Even Gesenius could not help expressing some doubt about there being any reference in this prophecy to the event described in 1Sa 15:8., "unless,"he says, "you suppose the name Agag to have been a name that was common to the kings of the Amalekites"( thes . p. 19). He also points to the name Abimelech , of which he says (p. 9): "It was the name of several kings in the land of the Philistines, as of the king of Gerar in the times of Abraham (Gen 20:2-3; Gen 21:22-23), and of Isaac (Gen 26:1-2), and also of the king of Gath in the time of David (Psa 34:1; coll. 1Sa 21:10, where the same king of called Achish ). It seems to have been the common name and title of those kings, as Pharaoh was of the early kings of Egypt, and Caesar and Augustus of the emperors of Rome.")

The reason for mentioning the king of the Amalekites was, that he was selected as the impersonation of the enmity of the world against the kingdom of God, which culminated in the kings of the heathen; the Amalekites having been the first heathen tribe that attacked the Israelites on their journey to Canaan (Exo 17:8). The introduction of one particular king would have been neither in keeping with the context, nor reconcilable with the general character of Balaam's utterances. Both before and afterward, Balaam predicts in great general outlines the good that would come to Israel; and how is it likely that he would suddenly break off in the midst to compare the kingdom of Israel with the greatness of one particular king of the Amalekites? Even his fourth and last prophecy merely announces in great general terms the destruction of the different nations that rose up in hostility against Israel, without entering into special details, which, like the conquest of the Amalekites by Saul, had no material or permanent influence upon the attitude of the heathen towards the people of God; for after the defeat inflicted upon this tribe by Saul, they very speedily invaded the Israelitish territory again, and proceeded to plunder and lay it waste in just the same manner as before (cf. 1Sa 27:8; 1Sa 30:1.; 2Sa 8:12).

(Note: Even on the supposition (which is quite at variance with the character of all the prophecies of Balaam) that in the name of Agag, the contemporary of Saul, we have a vaticinium ex eventu , the allusion to this particular king would be exceedingly strange, as the Amalekites did not perform any prominent part among the enemies of Israel in the time of Saul; and the command to exterminate them was given to Saul, not because of any special harm that they had done to Israel at that time, but on account of what they had done to Israel on their way out of Egypt (comp. 1Sa 15:2 with Exo 17:8).)

מלכּו , his king, is not any one particular king of Israel, but quite generally the king whom the Israelites would afterwards receive. For מלכּו is substantially the same as the parallel מלכתו , the kingdom of Israel, which had already been promised to the patriarchs (Gen 17:6; Gen 35:11), and in which the Israelites were first of all to obtain that full development of power which corresponded to its divine appointment; just as, in fact, the development of any people generally culminates in an organized kingdom. - The king of Israel, whose greatness was celebrated by Balaam, was therefore neither the Messiah exclusively, nor the earthly kingdom without the Messiah, but the kingdom of Israel that was established by David, and was exalted in the Messiah into an everlasting kingdom, the enemies of which would all be made its footstool (Psa 2:1-12 and Psa 110:1-7).

Keil-Delitzsch: Num 24:8-9

In Num 24:8 and Num 24:9, Balaam proclaims still further: " God leads him out of Egypt; his strength is as that of a buffalo: he will devour nations his enemies, and crush their bones, and dash them in pieces with his arrows. He has encamped, he lies down like a lion, and like a lioness: who can drive him up? Blessed be they who bless thee, and cursed they who curse thee! "The fulness of power that dwelt in the people of Israel was apparent in the force and prowess with which their God brought them out of Egypt. This fact Balaam repeats from the previous saying (Num 23:22), for the purpose of linking on to it the still further announcement of the manner in which the power of the nation would show itself upon its foes in time to come. The words, "he will devour nations,"call up the image of a lion, which is employed in Num 24:9 to depict the indomitable heroic power of Israel, in words taken from Jacob's blessing in Gen 49:9. The Piel גּרם is a denom . verb from גּרם , with the meaning to destroy, crush the bones, like שׁרשׁ , to root out (cf. Ges. §52, 2; Ewald , §120, e .). הצּיו is not the object to ימחץ ; for מחץ , to dash to pieces, does not apply to arrows, which may be broken in pieces, but not dashed to pieces; and the singular suffix in חצּיו can only apply to the singular idea in the verse, i.e., to Israel, and not to its enemies, who are spoken of in the plural. Arrows are singled out as representing weapons in general.

(Note: The difficulty which many feel in connection with the word חצּיוcannot be removed by alterations of the text. The only possible conjecture חלציו(his loins) is wrecked upon the singular suffix, for the dashing to pieces of the loins of Israel is not for a moment to be thought of. Knobel's proposal, viz., to read קמיו, has no support in Deu 33:11, and is much too violent to reckon upon any approval.)

Balaam closes this utterance, as he had done the previous one, with a quotation from Jacob's blessing, which he introduces to show to Balak, that, according to words addressed by Jehovah to the Israelites through their own tribe-father, they were to overcome their foes so thoroughly, that none of them should venture to rise up against them again. To this he also links on the words with which Isaac had transferred to Jacob in Gen 27:29 the blessing of Abraham in Gen 12:3, for the purpose of warning Balak to desist from his enmity against the chosen people of God.

Keil-Delitzsch: Num 24:10-11

This repeated blessing of Israel threw Balak into such a violent rage, that he smote his hands together, and advised Balaam to fly to his house: adding, " I said, I will honour thee greatly (cf. Num 22:17 and Num 22:37); but, behold, Jehovah has kept thee back from honour .""Smiting the hands together"was either a sign of horror (Lam 2:15) or of violent rage; it is in the latter sense that it occurs both here and in Job 27:23. In the words,"Jehovah hath kept thee back from honour,"the irony with which Balak scoffs at Balaam's confidence in Jehovah is unmistakeable.

Keil-Delitzsch: Num 24:12-14

But Balaam reminds him, on the other hand, of the declaration which he made to the messengers at the very outset (Num 22:18), that he could not on any account speak in opposition to the command of Jehovah, and then adds, "And now, behold, I go to my people. Come, I will tell thee advisedly what this people will do to thy people at the end of the days." יעץ , to advise; here it denotes an announcement, which includes advice. The announcement of what Israel would do to the Moabites in the future, contains the advice to Balak, what attitude he should assume towards Israel, if this people was to bring a blessing upon his own people and not a curse. On "the end of the days," see at Gen 49:1.

Keil-Delitzsch: Num 24:15-16

Balaam's fourth and last prophecy is distinguished from the previous ones by the fact that, according to the announcement in Num 24:14, it is occupied exclusively with the future, and foretells the victorious supremacy of Israel over all its foes, and the destruction of all the powers of the world. This prophecy is divided into four different prophecies by the fourfold repetition of the words, "he took up his parable"(Num 24:15, Num 24:20, Num 24:21, and Num 24:23). The first of these refers to the two nations that were related to Israel, viz., Edom and Moab (Num 24:17-19); the second to Amalek, the arch-enemy of Israel (Num 24:20); the third to the Kenites, who were allied to Israel (Num 24:21 and Num 24:22); and the fourth proclaims the overthrow of the great powers of the world (Num 24:23 and Num 24:24). - The introduction in Num 24:15 and Num 24:16 is the same as that of the previous prophecy in Num 24:3 and Num 24:4, except that the words, "he which knew the knowledge of the Most High," are added to the expression, "he that heard the words of God," to show that Balaam possessed the knowledge of the Most High, i.e., that the word of God about to be announced had already been communicated to him, and was not made known to him now for the first time; though without implying that he had received the divine revelation about to be uttered at the same time as those which he had uttered before.

Keil-Delitzsch: Num 24:17

The prophecy itself commences with a picture from the "end of the days,"which rises up before the mental eye of the seer. "I see Him, yet not now; I behold Him, but not nigh. A star appears out of Jacob, and a sceptre rises out of Israel, and dashes Moab in pieces on both sides, and destroys all the sons of confusion." The suffixes to אראנּוּ and עשׁוּרנּוּ refer to the star which is mentioned afterwards, and which Balaam sees in spirit, but "not now,"i.e., not as having already appeared, and "not nigh,"i.e., not to appear immediately, but to come forth out of Israel in the far distant future. "A star is so natural an image and symbol of imperial greatness and splendour, that it has been employed in this sense in almost every nation. And the fact that this figure and symbol are so natural, may serve to explain the belief of the ancient world, that the birth and accession of great kings was announced by the appearance of stars"(Hengstenberg, who cites Justini hist . xxxvii. 2; Plinii h. n. ii. 23; Sueton. Jul. Caes. c. 78; and Dio Cass . xlv. p. 273). If, however, there could be any doubt that the rising star represented the appearance of a glorious ruler or king, it would be entirely removed by the parallel, "a sceptre arises out of Israel."The sceptre, which was introduced as a symbol of dominion even in Jacob's blessing (Gen 49:10), is employed here as the figurative representation and symbol of the future ruler in Israel. This ruler would destroy all the enemies of Israel. Moab and (Num 24:18) Edom are the first of these that are mentioned, viz., the two nations that were related to Israel by descent, but had risen up in hostility against it at that time. Moab stands in the foremost rank, not merely because Balaam was about to announce to the king of Moab what Israel would do to his people in the future, but also because the hostility of the heathen to the people of God had appeared most strongly in Balak's desire to curse the Israelites. מואב פּאתי , "the two corners or sides of Moab," equivalent to Moab on both sides, from one end to the other. For קרקר , the inf. Pilp . of קוּר or קיר , the meaning to destroy is fully established by the parallel מחץ , and by Isa 22:5, whatever may be thought of its etymology and primary meaning. And neither the Samaritan text nor the passage in Jeremiah (Jer 48:45), which is based upon this prophecy, at all warrants an alteration of the reading קרקר into קדקד (the crown of the head), since Jeremiah almost invariably uses earlier writing in this free manner, viz., by altering the expressions employed, and substituting in the place of unusual words wither more common ones, or such as are similar in sound (cf. Küper, Jerem. libror, ss. interpres atque vindex, pp. xii.ff. and p. 43). - כּל־בּני־שׁת does not mean "all the sons of Seth," i.e., all mankind, as the human race is never called by the name of Seth; and the idea that the ruler to arise out of Israel would destroy all men, would be altogether unsuitable. It signifies rather "all the sons of confusion," by which, according to the analogy of Jacob and Israel (Num 24:17), Edom and Seir (Num 24:18), the Moabites are to be understood as being men of wild, warlike confusion. שׁת is a contraction of שׁאת (Lam 3:47), and derived from שׁאה ; and in Jer 48:45 it is correctly rendered שׁאון בּני .

(Note: On the other hand, the rendering, "all the sons of the drinker, i.e., of Lot,"which Hiller proposed, and v. Hoffmann and Kurtz have renewed, is evidently untenable. For, in the first place, the fact related in Gen 19:32. does not warrant the assumption that Lot ever received the name of the "drinker,"especially as the word used in Gen 19 is not שׁתה, but שׁקה. Moreover, the allusion to "all the sons of Lot,"i.e., the Moabites and Ammonites, neither suits the thoroughly synonymous parallelism in the saying of Balaam, nor corresponds to the general character of his prophecies, which announced destruction primarily only to those nations that rose up in hostility against Israel, viz., Moab, Edom, and Amalek, whereas hitherto the Ammonites had not assumed either a hostile or friendly attitude towards them. And lastly, all the nations doomed to destruction are mentioned by name. Now the Ammonites were not a branch of the Moabites by descent, nor was their territory enclosed within the Moabitish territory, so that it could be included, as Hoffmann supposes, within the "four corners of Moab.")

In the announcement of destruction which is to fall upon the enemies of Israel through the star and sceptre out of the midst of it, Moab is followed by "its southern neighbour Edom."

Keil-Delitzsch: Num 24:18

"And Edom becomes a possession, and Seir becomes a possession, its enemies; but Israel acquires power." Whose possession Edom and Seir are to become, is not expressly stated; but it is evident from the context, and from איביו (its enemies), which is not a genitive dependent upon Seir , but is in apposition to Edom and Seir , just as צריו in Num 24:8 is in apposition to גּוים . Edom and Seir were his, i.e., Israel's enemies; therefore they were to be taken by the ruler who was to arise out of Israel. Edom is the name of the people, Seir of the country, just as in Gen 32:4; so that Seir is not to be understood as relating to the prae-Edomitish population of the land, which had been subjugated by the descendants of Esau, and had lost all its independence a long time before. In Moses' days the Israelites were not allowed to fight with the Edomites, even when they refused to allow them to pass peaceably through their territory (see Num 20:21), but were commanded to leave them in their possessions as a brother nation (Deu 2:4-5). In the future, however, their relation to one another was to be a very different one; because the hostility of Edom, already in existence, grew more and more into obstinate and daring enmity, which broke up all the ties of affection that Israel was to regard as holy, and thus brought about the destruction of the Edomites. - The fulfilment of this prophecy commenced with the subjugation of the Edomites by David (2Sa 8:14; 1Ki 11:15-16; 1Ch 18:12-13), but it will not be completed till "the end of the days,"when all the enemies of God and His Church will be made the footstool of Christ (Psa 110:1.). That David did not complete the subjugation of Edom is evident, on the one hand, from the fact that the Edomites revolted again under Solomon, though without success (1Ki 11:14.); that they shook off the yoke imposed upon them under Joram (2Ki 8:20); and notwithstanding their defeat by Amaziah (2Ki 14:7; 2Ch 25:11) and Uzziah (2Ki 14:22; 2Ch 26:2), invaded Judah a second time under Ahaz (2Ch 28:17), and afterwards availed themselves of every opportunity to manifest their hostility to the kingdom of Judah and the Jews generally, - as for example at the conquest of Jerusalem by the Chaldeans (Eze 35:15; Eze 36:5; Oba 1:10 and Oba 1:13), and in the wars between the Maccabees and the Syrians (1 Macc. 5:3, 65; 2 Macc. 10:15; 12:38ff.), - until they were eventually conquered by John Hyrcanus in the year b.c. 129, and compelled to submit to circumcision, and incorporated in the Jewish state (Josephus, Ant. xiii. 9, 1, xv. 7, 9; Wars of the Jews , iv. 5, 5). But notwithstanding this, they got the government over the Jews into their own hands through Antipater and Herod (Josephus, Ant. xiv. 8, 5), and only disappeared from the stage of history with the destruction of the Jewish state by the Romans. On the other hand, the declarations of the prophets (Amo 9:12; Oba 1:17.), which foretell, with an unmistakeable allusion to this prophecy, the possession of the remnant of Edom by the kingdom of Israel, and the announcements in Isa 34 and Isa 63:1-6, Jer 49:7., Eze 25:12. and Eze 35:1-15, comp. with Psa 137:7 and Lam 4:21-22, prove still more clearly that Edom, as the leading foe of the kingdom of God, will only be utterly destroyed when the victory of the latter over the hostile power of the world has been fully and finally secured. - Whilst Edom falls, Israel will acquire power. חיל עשׂה , to acquire ability or power (Deu 8:17-18; Rth 4:11), not merely to show itself brave or strong. It is rendered correctly by Onkelos , " prosperabitur in opibus ;" and Jonathan, "praevalebunt in opibus et possidebunt eos ."

Keil-Delitzsch: Num 24:19

"And a ruler shall come out of Jacob, and destroy what is left out of cities." The subject to ירדּ is indefinite, and to be supplied from the verb itself. We have to think of the ruler foretold as star and sceptre. The abbreviated form וירדּ is not used for the future ירדּה , but is jussive in its force. One out of Jacob shall rule. מעיר is employed in a collected and general sense, as in Psa 72:16. Out of every city in which there is a remnant of Edom, it shall be destroyed. שׁריד is equivalent to אדום שׁארית (Amo 9:12). The explanation, "destroy the remnant out of the city, namely, out of the holy city of Jerusalem"( Ewald and Baur ), is forced, and cannot be sustained from the parallelism.

Keil-Delitzsch: Num 24:20

The second saying in this prophecy relates to the Amalekites . Balaam sees them, not with the eyes of his body, but in a state of ecstasy, like the star out of Jacob. "Beginning of the heathen is Amalek, and its end is destruction." Amalek is called the beginning of the nations, not "as belonging to the most distinguished and foremost of the nations in age, power, and celebrity"( Knobel ), - for in all these respects this Bedouin tribe, which descended from a grandson of Esau, was surpassed by many other nations, - but as the first heathen nation which opened the conflict of the heathen nations against Israel as the people of God (see at Exo 17:8.). As its beginning had been enmity against Israel, its end would be "even to the perishing"( אבד עדי ), i.e., reaching the position of one who was perishing, falling into destruction, which commenced under Saul and was completed under Hezekiah.

Keil-Delitzsch: Num 24:21-22

The third saying relates to the Kenites , whose origin is involved in obscurity (see at Gen 15:19), as there are no other Kenites mentioned in the whole of the Old Testament, with the exception of Gen 15:19, than the Kenites who went to Canaan with Hobab the brother-in-law of Moses (Num 10:29.: see Jdg 1:16; Jdg 4:11; 1Sa 15:6; 1Sa 27:10; 1Sa 30:29); so that there are not sufficient grounds for the distinction between Canaanitish and Midianitish Kenites, as Michaelis , Hengstenberg, and others suppose. The hypothesis that Balaam is speaking of Canaanitish Kenites, or of the Kenites as representatives of the Canaanites, is as unfounded as the hypothesis that by the Kenites we are to understand the Midianites, or that the Kenites mentioned here and in Gen 15:19 are a branch of the supposed aboriginal Amalekites ( Ewald ). The saying concerning the Kenites runs thus: " Durable is thy dwelling-place, and thy nest laid upon the rock; for should Kain be destroyed until Asshur shall carry thee captive? "This saying "applies to friends and not to foes of Israel"( v. Hoffmann ), so that it is perfectly applicable to the Kenites, who were friendly with Israel. The antithetical association of the Amalekites and Kenites answers perfectly to the attitude assumed at Horeb towards Israel, on the one hand by the Amalekites, and on the other hand by the Kenites, in the person of Jethro the leader of their tribe (see Exo 17:8., Ex 18). The dwelling-place of the Kenites was of lasting duration, because its nest was laid upon a rock ( שׂים is a passive participle, as in 2Sa 13:32, and Oba 1:4). This description of the dwelling-place of the Kenites cannot be taken literally, because it cannot be shown that either the Kenites or the Midianites dwelt in inaccessible mountains, as the Edomites are said to have done in Oba 1:3-4; Jer 49:16. The words are to be interpreted figuratively, and in all probability the figure is taken from the rocky mountains of Horeb, in the neighbourhood of which the Kenites led a nomade life before their association with Israel (see at Exo 3:1). As v. Hoffmann correctly observes: "Kain, which had left its inaccessible mountain home in Horeb, enclosed as it was by the desert, to join a people who were only wandering in search of a home, by that very act really placed its rest upon a still safer rock."This is sustained in Num 24:22 by the statement that Kain would not be given up to destruction till Asshur carried it away into captivity. אם כּי does not mean "nevertheless."It signifies " unless "after a negative clause, whether the negation be expressed directly by לא , or indirectly by a question; and " only "where it is not preceded by either a direct or an indirect negation, as in Gen 40:14; Job 42:8. The latter meaning, however, is not applicable here, because it is unsuitable to the עד־מה (until) which follows. Consequently אם yl can only be understood in the sense of "is it that,"as in 1Ki 1:27; Isa 29:16; Job 31:16, etc., and as introducing an indirect query in a negative sense: "For is it (the case) that Kain shall fall into destruction until...?"- equivalent to"Kain shall not be exterminated until Asshur shall carry him away into captivity;"Kain will only be overthrown by the Assyrian imperial power. Kain , the tribe-father, is used poetically for the Kenite, the tribe of which he was the founder. בּער , to exterminate, the sense in which it frequently occurs, as in Deu 13:6; Deu 17:7, etc. (cf. 2Sa 4:11; 1Ki 22:47). - For the fulfilment of this prophecy we are not to look merely to the fact that one branch of the Kenites, which separated itself, according to Jdg 4:11, from its comrades in the south of Judah, and settled in Naphtali near Kadesh, was probably carried away into captivity by Tiglath-Pileser along with the population of Galilee (2Ki 15:29); but the name Asshur, as the name of the first great kingdom of the world, which rose up from the east against the theocracy, is employed, as we may clearly see from Num 24:24, to designate all the powers of the world which took their rise in Asshur, and proceeded forth from it (see also Ezr 6:22, where the Persian king is still called king of Asshur or Assyria). Balaam did not foretell that this worldly power would oppress Israel also, and lead it into captivity, because the oppression of the Israelites was simply a transitory judgment, which served to refine the nation of God and not to destroy it, and which was even appointed according to the counsel of God to open and prepare the way for the conquest of the kingdoms of the world by the kingdom of God. To the Kenites only did the captivity become a judgment of destruction; because, although on terms of friendship with the people of Israel, and outwardly associated with them, yet, as is clearly shown by 1Sa 15:6, they never entered inwardly into fellowship with Israel and Jehovah's covenant of grace, but sought to maintain their own independence side by side with Israel, and thus forfeited the blessing of God which rested upon Israel.

(Note: This simple but historically established interpretation completely removes the objection, "that Balaam could no more foretell destruction to the friends of Israel than to Israel itself,"by which Kurtz would preclude the attempt to refer this prophecy to the Kenites, who were in alliance with Israel. His further objections to v. Hoffmann's view are either inconclusive, or at any rate do not affect the explanation that we have given.)

Keil-Delitzsch: Num 24:23-24

The fourth saying applies to Asshur, and is introduced by an exclamation of woe: " Woe! who will live, when God sets this! and ships (come) from the side of Chittim, and press Asshur, and press Eber, and he also perishes ."The words "Woe, who will live,"point to the fearfulness of the following judgment, which went deep to the heart of the seer, because it would fall upon the sons of his own people (see at Num 22:5). The meaning is, "Who will preserve his life in the universal catastrophe that is coming?"(Hengstenberg). משּׂמו , either "since the setting of it,"equivalent to "from the time when God sets (determines) this"( ὅταν θῇ ταῦτα ὁ Θεός , quando faciet ista Deus ; lxx, Vulg .), or "on account of the setting of it,"i.e., because God determines this. שׂוּם , to set, applied to that which God establishes, ordains, or brings to pass, as in Isa 44:7; Hab 1:12. The suffix in שׂוּמו is not to be referred to Asshur , as Knobel supposes, because the prophecy relates not to Asshur "as the mighty power by which everything was crushed and overthrown,"but to a power that would come from the far west and crush Asshur itself. The suffix refers rather to the substance of the prophecy that follows, and is to be understood in a neuter sense. אל is "God,"and not an abbreviation of אלּה , which is always written with the article in the Pentateuch ( האל , Gen 19:8, Gen 19:25; Gen 26:3-4; Lev 18:27; Deu 4:42; Deu 7:22; Deu 19:11), and only occurs once without the article, viz., in 1Ch 20:8. צים , from צי (Isa 33:21), signifies ships, like ציּים in the passage in Dan 11:30, which is founded upon the prophecy before us. מיּד , from the side, as in Exo 2:5; Deu 2:37, etc. כּתּים is Cyprus with the capital Citium (see at Gen 10:4), which is mentioned as intervening between Greece and Phoenicia, and the principal station for the maritime commerce of Phoenicia, so that all the fleets passing from the west to the east necessarily took Cyprus in their way (Isa 23:1). The nations that would come across the sea from the side of Cyprus to humble Asshur, are not mentioned by name, because this lay beyond the range of Balaam's vision. He simply gives utterance to the thought, "A power comes from Chittim over the sea, to which Asshur and Eber, the eastern and the western Shem, will both succumb"( v. Hoffmann ). Eber neither refers to the Israelites merely as Hebrews (lxx, Vulg .), nor to the races beyond the Euphrates, as Onkelos and others suppose, but, like "all the sons of Eber"in Gen 10:21, to the posterity of Abraham who descended from Eber through Peleg, and also to the descendants of Eber through Joktan: so that Asshur , as the representative of the Shemites who dwelt in the far east, included Elam within itself; whilst Eber , on the other hand, represented the western Shemites, the peoples that sprang from Arphaxad, Lud, and Aram (Gen 10:21). " And he also shall perish for ever: "these words cannot relate to Asshur and Eber, for their fate is already announced in the word ענּוּ (afflict, press), but only to the new western power that was to come over the sea, and to which the others were to succumb. "Whatever powers might rise up in the world of peoples, the heathen prophet of Jehovah sees them all fall, one through another, and one after another; for at last he loses in the distance the power to discern whence it is that the last which he sees rise up is to receive its fatal blow"( v. Hoffmann , p. 520). The overthrow of this last power of the world, concerning which the prophet Daniel was the fist to receive and proclaim new revelations, belongs to "the end of the days,"in which the star out of Jacob is to rise upon Israel as a "bright morning star"(Rev 22:16).

Now if according to this the fact is firmly established, that in this last prophecy of Balaam, "the judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves,"as Tholuck has expressed it in his Propheten und ihre Weissagung ; the announcement of the star out of Jacob, and the sceptre out of Israel, i.e., of the King and Ruler of the kingdom of God, who was to dash Moab to pieces and take possession of Edom, cannot have received its complete fulfilment in the victories of David over these enemies of Israel; but will only be fully accomplished in the future overthrow of all the enemies of the kingdom of God. By the"end of days,"both here and everywhere else, we are to understand the Messianic era, and that not merely at its commencement, but in its entire development, until the final completion of the kingdom of God at the return of our Lord to judgment. In the "star out of Jacob,"Balaam beholds not David as the one king of Israel, but the Messiah, in whom the royalty of Israel promised to the patriarchs (Gen 17:6, Gen 17:16; Gen 35:11) attains its fullest realization. The star and sceptre are symbols not of "Israel's royalty personified"(Hengstenberg), but of the real King in a concrete form, as He was to arise out of Israel at a future day. It is true that Israel received the promised King in David, who conquered and subjugated the Moabites, Edomites, and other neighbouring nations that were hostile to Israel. But in the person of David and his rule the kingly government of Israel was only realized in its first and imperfect beginnings. Its completion was not attained till the coming of the second David (Hos 3:5; Jer 30:9; Eze 34:24; Eze 37:24-25), the Messiah Himself, who breaks in pieces all the enemies of Israel, and founds an everlasting kingdom, to which all the kingdoms and powers of this world are to be brought into subjection (2Sa 7:12-16; Psa 2:1; 72, and Psa 110:1-7).

(Note: The application of the star out of Jacob to the Messiah is to be found even in Onkelos ; and this interpretation was so widely spread among the Jews, that the pseudo-Messiah who arose under Hadrian, and whom even R. Akiba acknowledged, took the name of Bar Cochba (son of a star), on consequence of this prophecy, from which the nickname of Bar Coziba (son of a lie) was afterward formed, when he had submitted to the Romans, with all his followers. In the Christian Church also the Messianic explanation was the prevalent one, from the time of Justin and Irenaeus onwards (see the proofs in Calovii Bibl. ad h. l .), although, according to a remark of Theodoret ( qu. 44 ad Num .), there were some who did not adopt it. The exclusive application of the passage to David was so warmly defended, first of all by Grotius , and still more by Verschuir , that even Hengstenberg and Tholuck gave up the Messianic interpretation. But they both of them came back to it afterwards, the former in his "Balaam" and the second edition of his Christology, and the latter in his treatise on "the Prophets". At the present time the Messianic character of the prophecy is denied by none but the supporters of the more vulgar rationalism, such as Knobel and others; whereas G. Baur (in his History of Old Testament Prophecy) has no doubt that the prediction of the star out of Jacob points to the exalted and glorious King, filled with the Holy Spirit, whom Isaiah (Isa 9:5; Isa 11:1.) and Micah (Mic 5:2) expected as the royal founder of the theocracy. Reinke gives a complete history of the interpretation of this passage in his Beitrδge , iv. 186ff.)

If, however, the star out of Jacob first rose upon the world in Christ, the star which showed the wise men from the east the way to the new-born"King of the Jews,"and went before them, till it stood above the manger at Bethlehem (Mat 2:1-11), is intimately related to our prophecy. Only we must not understand the allusion as being so direct, that Balaam beheld the very star which appeared to the wise men, and made known to them the birth of the Saviour of the world. The star of the wise men was rather an embodiment of the star seen by Balaam, which announced to them the fulfilment of Balaam's prophecy, - a visible sign by which God revealed to them the fact, that the appearance of the star which Balaam beheld in the far distant future had been realized at Bethlehem in the birth of Christ, the King of the Jews. - The "wise men from the east,"who had been made acquainted with the revelations of God to Israel by the Jews of the diaspora , might feel themselves specially attracted in their search for the salvation of the world by the predictions of Balaam, from the fact that this seer belonged to their own country, and came "out of the mountains of the east"(Num 23:7); so that they made his sayings the centre of their expectations of salvation, and were also conducted through them to the Saviour of all nations by means of supernatural illumination. "God unfolded to their minds, which were already filled with a longing for the 'star out of Jacob' foretold by Balaam, the meaning of the star which proclaimed the fulfilment of Balaam's prophecy; He revealed to them, that is to say, the fact that it announced the birth of the 'King of the Jews.' And just as Balaam had joyously exclaimed, 'I see Him,' and 'I behold Him,' they also could say, 'We have seen His star' "(Hengstenberg).

If, in conclusion, we compare Balaam's prophecy of the star that would come out of Jacob, and the sceptre that would rise out of Israel, with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen 49:10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God. The tribes of Israel stood before the mental eye of the patriarch in their full development into the nation in which all the families of the earth were to be blessed. From this point of view, the salvation that was to blossom in the future for the children of Israel culminated in the peaceful kingdom of the Shiloh , in whom the dominion of the victorious lion out of Judah was to attain its fullest perfection. But the eye of Balaam, the seer, which had been opened by the Spirit of God, beheld the nation of Israel encamped, according to its tribes, in the face of its foes, the nations of this world. They were endeavouring to destroy Israel; but according to the counsel of the Almighty God and Lord of the whole world, in their warfare against the nation that was blessed of Jehovah, they were to succumb one after the other, and be destroyed by the king that was to arise out of Israel. This determinate counsel of the living God was to be proclaimed by Balaam, the heathen seer out of Mesopotamia the centre of the national development of the ancient world: and, first of all, to the existing representatives of the nations of the world that were hostile to Israel, that they might see what would at all times tend to their peace - might see, that is to say, that in their hostility to Israel they were rebelling against the Almighty God of heaven and earth, and that they would assuredly perish in the conflict, since life and salvation were only to be found with the people of Israel, whom God had blessed. And even though Balaam had to make known the purpose of the Lord concerning His people primarily, and in fact solely, to the Moabites and their neighbours, who were like-minded with them, his announcement was also intended for Israel itself, and was to be a pledge to the congregation of Israel for all time of the certain fulfilment of the promises of God; and so to fill them with strength and courage, that in all their conflicts with the powers of this world, they should rely upon the Lord their God with the firmest confidence of faith, should strive with unswerving fidelity after the end of their divine calling, and should build up the kingdom of God on earth, which is to outlast all the kingdoms of the world. - In what manner the Israelites became acquainted with the prophecies of Balaam, so that Moses could incorporate them into the Thorah , we are nowhere told, but we can infer it with tolerable certainty from the subsequent fate of Balaam himself.

Keil-Delitzsch: Num 24:25

At the close of this announcement Balaam and Balak departed from one another. " Balaam rose up, and went and turned towards his place "(i.e., set out on the way to his house); "and king Balak also went his way." למקמו ישׁב does not mean, "he returned to his place,"into his home beyond the Euphrates (equivalent to אל־מקמו ישׁב ), but merely "he turned towards his place"(both here and in Gen 18:33). That he really returned home, is not implied in the words themselves; and the question, whether he did so, must be determined from other circumstances. In the further course of the history, we learn that Balaam went to the Midianites, and advised them to seduce the Israelites to unfaithfulness to Jehovah, by tempting them to join in the worship of Peor (Num 31:16). He was still with them at the time when the Israelites engaged in the war of vengeance against that people, and was slain by the Israelites along with the five princes of Midian (Num 31:8; Jos 13:22). At the time when he fell into the hands of the Israelites, he no doubt made a full communication to the Israelitish general, or to Phinehas, who accompanied the army as priest, concerning his blessings and prophecies, probably in the hope of saving his life; though he failed to accomplish his end.

(Note: It is possible, however, as Hengstenberg imagines, that after Balaam's departure from Balak, he took his way into the camp of the Israelites, and there made known his prophecies to Moses or to the elders of Israel, in the hope of obtaining from them the reward which Balak had withheld, and that it was not till after his failure to obtain full satisfaction to his ambition and covetousness here, that he went to the Midianites, to avenge himself upon the Israelites, by the proposals that he made to them. The objections made by Kurtz to this conjecture are not strong enough to prove that it is inadmissible, though the possibility of the thing does not involve either its probability or its certainty.)

Constable: Num 23:1--24:25

Balaam's seven oracles chs. 23-24

"Chapters 23 and 24 are two of the brightest chapters in the book of Numbers. Scores of wonderful things are said about Israel, mainly prophetical. The dark sins of the past were forgotten; only happy deliverance from Egypt was cited."²¹⁹

23:1-12 Balaam offered seven burnt offerings to God on seven separate altars. Pagans as well as Israelites regarded seven as a complete number based on the seven days of creation and seven days of the week. Pagans commonly offered sacrifices on important occasions, as did the Israelites, to secure divine favor and help.

"The most arresting element of the introductory section is in the words God met with him' (v. 4) and the LORD put a message in Balaam's mouth' (v. 5). Despite the pagan and unsavory actions of this ungodly man, the Lord deigns to meet with him and to speak through him. This is utterly remarkable. We often say that God will never use an unclean vessel. This is not quite accurate. God may use whatever vessel he wishes; the issue concerns what happens to an unclean vessel when God has finished using it for his purposes."²²⁰

Aram (v. 7) is Mesopotamia, the land between the Tigris and Euphrates Rivers. (Remember Paddan-aram from Genesis?)

Israel was not reckoned among the nations (v. 9) because of her divine vocation in the earth that set her apart from all other peoples.

Israel had increased in number as God had promised Abraham. The Israelites were as numerous as dust from Balaam's perspective (v. 10; cf. Gen. 13:16). The "fourth part of Israel" refers to that quarter of the camp that was closest to Balaam as he prophesied. He could not even count the quarter of the nation that was closest to him. This is another indication, besides the number of Israelite males counted in each tribe, that Israel was about two million strong at this time.

"The account of Pharaoh's first attempt [to suppress God's blessing of Israel in Egypt] (Ex 1:11-14) is intended to show that the more they were oppressed, the more they multiplied and spread' (Ex 1:12). In his first oracle Balaam focused precisely on this point: How can I curse those whom God had not cursed?' (Nu 22[sic]:8), and he concluded by stressing the phenomenal growth of God's people: Who can count the dust of Jacob or number the fourth part of Israel?' (22[sic]:10)."²²¹

Balak became disappointed and angry because he expected that Balaam would control the gods. Balaam acknowledged that the God of Israel controlled him. Balak concluded that the site was not conducive to his purpose so he took Balaam to another place hoping that the spirits might be more favorable there.

This first oracle was not as specific as those that follow, but it did reveal that Yahweh was backing Israel rather than Moab. The fulfillment of the promise to multiply Abraham's seed stands out in this oracle (v. 10).

23:13-26 The new site afforded a better view of Israel, though the whole nation was still not in view. Balak repeated the same ritual of sacrifice.

God does not change His ultimate purposes or go back on His solemn promises. He does, of course, respond to the words and actions of people by adjusting His plans. It is from God's larger purposes that He does not "repent" (v. 19).²²² The point is that God is not fickle. No one can induce Him to curse those whom He has chosen to bless.

"Balaam is constantly shifting, prevaricating, equivocating, changing--he is himself the prime example of the distinction between God and man."²²³

"It may be of interest to note that Pharaoh's plans were stymied by the apparent deception of the Hebrew midwives and that in Balaam's second oracle he states, God is not a man, that he should lie' (Nu 23:19)."²²⁴

God had "not observed misfortune [iniquity] in Jacob" to the extent that He would curse rather than bless the nation (v. 21). Obviously Israel had sinned, but her sins were not sufficient to change God's ultimate purpose to bless her.

"Only in the family is the sinfulness of the people addressed. Since Yahweh the King is in their midst, they are invincible from outside attack."²²⁵

Israel would be victorious in battle as well as enjoy God's blessing (v. 24; cf. Gen. 49:9; Mic. 5:8). This was the opposite of what Balak wanted to hear.

Since Balaam's curses had turned out to be blessings Balak instructed Balaam to say nothing rather than continue to prophesy.

This oracle, as the first, began with a criticism of Balak's theological assumption that people can manipulate God. In this oracle Balaam saw Israel blessed and God as King walking among His people (v. 21). The Exodus was the supreme example of God's care for Israel (v. 22). Israel's future would be bright just as her past had been (vv. 23-24). Balaam also alluded to Israel's possession of the land as God had promised Abraham (v. 26).²²⁶

23:27-24:14 Still hopeful Balak took Balaam to a third site from which he could view the whole of the Israelite camp. Again he offered sacrifices as before.

Balaam had learned that God would bless Israel even though Balak had not. Consequently this time he did not seek indications of the will of God in omens as he had done previously (v. 1). He simply proclaimed the message the Holy Spirit revealed to him (v. 2).

Balaam intended his opening words (vv. 3-4) to impress upon Balak that the Almighty God had inspired his oracle.

The phrase "falling down, yet having his eyes uncovered" (found also in v. 16), ". . . has usually been interpreted as describing the particular state in which the prophet-seer received his revelations (e.g., that he was in a prophetic trance or sleep . . . or was falling down in awe, or in the overpowering presence of the spirit of prophecy . . .)."²²⁷

In the article just cited, the author went on to suggest the translation "pared or peeled of eye(s)" (vv. 4, 16), which is possible grammatically.

Balaam pictured Israel as a man carrying two buckets overflowing with water (v. 7). Water was the source of material prosperity and blessing in the hot and arid Near East. Israel's seed would enjoy the richest blessing (i.e., would grow up beside many waters).

"In an ironic reversal of the evil intended by Pharaoh's order to cast the seed of Abraham into the river, Balaam's third oracle uses the well-watered gardens that spread out along the banks of a river to speak of the abundance of Israel's seed.' A literal reading of Balaam's remark in Numbers 24:7 is Their seed is in the abundant waters' . . . Thus what was once the intended means for the destruction of the promised seed, that is, the abundant waters,' has now become the poetic image of God's faithfulness to his promise."²²⁸

"Agag" (v. 7) was the title of the kings of the Amalekites or the name of several Amalekite kings, perhaps a dynasty (cf. Gen. 20:1-2; 26:1; Josh. 11:1; Judg. 4:2). Balaam may have used it here as the personification of Israel's enemies. King Saul later defeated another Agag (1 Sam. 15:8).

"It is clear from Numbers 23:24 that Balaam is speaking about the people of Israel and the exodus from Egypt. In 24:8, however, Balaam repeats the same line and applies it, using singular forms, to the king he has introduced in 24:7: God brought him [singular] out of Egypt; he has the strength of a wild ox.'

"The writer's purpose appears to be to view the reign of the future king in terms taken from God's great acts of salvation in the past. The future is going to be like the past. What God did for Israel in the past is seen as a type of what he will do for them in the future when he sends his promised king."²²⁹

"The stunning climax is in the blessing of God on all who bless Israel [v. 9; cf. v. 17; Gen. 12:3; 27:29; 49:9]. This, of course, takes us back to the original promise of God to Abram. The irony cannot be missed by Balaam or by any who hear his words. In his actions he brings a curse on his own head, even as he speaks blessing!"²³⁰

Balak sent Balaam home without pay because he failed to produce the curse Balak had hired him to deliver.

This oracle is even stronger than the preceding two. As Balaam had alluded to other aspects of the Abrahamic promises previously (23:10, 24) here the blessing aspect concludes this oracle (v. 9; cf. Gen. 12:3; 27:29).

"Like Pharaoh before him, Balak also made three attempts to thwart God's blessing for Israel (23:1-12, 13-26; 23:27-24:9), and each attempt was turned into a blessing (23:11-12, 25-26; 24:10-11)."²³¹

24:15-19 Before Balaam departed he gave Balak four more revelations from God. They dealt with the future of Israel, Moab, and Israel's other neighbors. They were entirely futuristic in their prophecies. Each one began with the phrase "took up his discourse and said." In all Baalam made seven discourses that Moses recorded in the text.

The fourth oracle dealt with Israel, Moab, and Edom. Balaam seemed to sense that what he predicted would take place in the distant future: "I see him, but not now, . . ." (v. 17).

Saul and David partially fulfilled these prophecies. However Jewish and Christian interpreters have seen them as looking beyond the early monarchy to Messiah at His first and second advents.

The "star" (v. 17) was a common symbol for a king in biblical and non-biblical ancient Near Eastern literature (cf. Isa. 14:12; Ezek. 32:7; Rev. 22:16).²³² This identification finds support in the reference to the "scepter" in the next line (cf. Gen. 49:10; Amos 1:5, 8; Ps. 45:6). One wonders if it might have been this prophecy that was in the minds of the three wise men who came from Balaam's country to Bethlehem to look for the promised King of the Jews (Matt. 2:1-2).

"If . . . we compare Balaam's prophesy of the star . . . and the sceptre . . . with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen. xlix. 10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God."²³³

"An interesting implication of the parallels presented here between the account of the birth of Moses in Exodus 2 and the announcement of the star' to arise from the family of Jacob in Numbers 24 is that Moses thus appears to be portrayed in these narratives as a prototype of the star of Jacob.' Such a view of Moses is consistent with the fact that elsewhere in the Pentateuch Moses is cast as a figure of the coming king (Dt 33:5) and prophet (Dt 18 and 34). This is also consistent with the fact that later biblical writers often saw in Moses a picture of the future Messiah (e.g., Hos 2:2)."²³⁴

"Seir" (v. 18) is another name for Edom. Mt. Seir was the principle geographical feature of Edom. God at first commanded Israel not to wage war with Edom because the Edomites were her kinsmen. As time passed, the Edomites became bitter antagonists of the Israelites. God punished them for this enmity beginning in David's reign and after that (2 Sam. 8:14; 1 Kings 11:15-16; 1 Chron. 18:12-13). In the years following David's reign Edom was alternately subject to Israel's kings and free. Edom attacked Israel several times, but John Hyrcanus eventually conquered her in 129 B.C. Thereafter Edom ceased to exist as a nation. Edomites lived among the Jews until Titus the Roman destroyed the Jewish nation in A.D. 70. The Greeks called the Edomites Idumeans. Herod the Great was an Idumean. He tried to kill the infant Messiah as Pharaoh had tried to slay baby Moses (Matt. 2:1-12).

24:20 This oracle deals with the Amalekites who lived in southern Canaan and the Sinai peninsula and were implacable foes of Israel (cf. Exod. 17:8-16; Num. 14:43-45; Judg. 6:3, 33; et al.). Saul and David both defeated the Amalekites (1 Sam. 15:18; 30:17), but this nation finally suffered complete destruction in King Hezekiah's time in fulfillment of this prophecy (1 Chron. 4:43).

24:21-22 The Kenites, who were identical to or part of the Midianites, were Israel's neighbors to the southwest of the Dead Sea (cf. 10:29; Judg. 1:16; 1 Sam. 15:6; 27:10; 30:29). The Asshurites who lived in the northern Sinai (Gen. 25:3, 18; 2 Sam. 2:9) and the Assyrians eventually defeated them. "Asshur" may refer to either or both of these nations. Probably Balaam prophesied concerning the future great Assyrian Empire.

"Why the Kenites come under attack here is not sure, except that it is possible that they became associated with the Midianites who come under the scourge of Israel (Num 31). The mention of Assyria is also a surprise, as its ascendancy to power in the ancient Near East was centuries away from Balaam's day; yet Assyria was known as a powerful city-state even in Abraham's day."²³⁵

24:23-25 The final prophetic oracle deals with the overthrow of other powers of the ancient world. "Kittim" refers to Cyprus as representative of western powers (the Philistines, Greeks, Romans, and others at various times). "Asshur" here probably refers to the eastern Semites including the Assyrians. "Eber" includes the western Semites descended from Eber (Gen. 10:21) who settled in Canaan excluding the Israelites. Thus verse 24 is a very broad prophecy ranging over thousands of years foretelling the ultimate destruction of these Semites by western powers. Final fulfillment awaits the Tribulation period and the second advent of Messiah.

Balaam returned to "his place," perhaps in Ammon or Mesopotamia (31:8, 16; Josh. 13:22).²³⁶

In summary, the first three oracles were a reconfirmation of the Abrahamic promises to Israel and a testimony to their partial fulfillment thus far in Israel's history.

Oracle 1: seed promise (23:10)

Oracle 2: land promise (23:24)

Oracle 3: blessing promise (24:9)

In each case the allusion to the promise concludes these oracles. The writer showed that God's promise to bless those nations that blessed Abraham's descendants and curse those who cursed them was reliable. The key to the future prosperity of Israel's neighbor nations was their treatment of God's chosen people.

The fourth through seventh oracles differ from the others in that they looked farther down the corridors of time. They prophesied the success of Israel in the years ahead culminating in Israel's ultimate glory under her great Messiah's reign.

"Not only do the Balaam narratives play an important role in developing the themes of the Abrahamic covenant, but they also serve as an inclusio to the Exodus-wilderness narratives. That is, the Balaam narratives restate the central themes of these narratives at their conclusion in a way that parallels the statement of these themes at their beginning.

"The Balaam story, which lies at the close of Israel's sojourn in the wilderness, parallels many of the events and ideas of the story of Pharaoh at the beginning of the book of Exodus."²³⁷

Guzik: Num 24:1-25 - The Prophecy of Balaam (continued)

Numbers 24 - The Prophecy of Balaam (continued)

A. The third prophecy.

1. (23:27-24:2) Preparation for the prophecy.

Then Balak said to Balaam, "Please come, I will take you to another place; perhaps it will please God that you may curse them for me from there." So Balak took Balaam to the top of Peor, that overlooks the wasteland. Then Balaam said to Balak, "Build for me here seven altars, and prepare for me here seven bulls and seven rams." And Balak did as Balaam had said, and offered a bull and a ram on every altar. Now when Balaam saw that it pleased the LORD to bless Israel, he did not go as at other times, to seek to use sorcery, but he set his face toward the wilderness. And Balaam raised his eyes, and saw Israel encamped according to their tribes; and the Spirit of God came upon him.

a. Build for me here seven altars, and prepare for me here seven bulls and seven rams: At the suggestion of Balaam, Balak offered seven bulls and seven rams. By now, he had offered 21 bulls and rams, plus Balaam's pay. This means Balak had a substantial investment in seeing Israel cursed. This third time, they selected another place to make the prophecy again.

b. He did not go as at other times, to seek to use sorcery: Apparently, on the two previous occasions, Balaam tried to bring forth a curse on Israel, but he couldn't. Now he stopped using these false and artificial aids, and just let the LORD speak to him.

2. (3-9) God's third message through Balaam.

Then he took up his oracle and said: "The utterance of Balaam the son of Beor, the utterance of the man whose eyes are opened, the utterance of him who hears the words of God, who sees the vision of the Almighty, who falls down, with eyes wide open: How lovely are your tents, O Jacob! Your dwellings, O Israel! Like valleys that stretch out, like gardens by the riverside, like aloes planted by the LORD, like cedars beside the waters. He shall pour water from his buckets, and his seed shall be in many waters. His king shall be higher than Agag, and his kingdom shall be exalted. God brings him out of Egypt; he has strength like a wild ox; he shall consume the nations, his enemies; he shall break their bones and pierce them with his arrows. He bows down, he lies down as a lion; and as a lion, who shall rouse him? Blessed is he who blesses you, and cursed is he who curses you."

a. How lovely are your tents, O Jacob: This beautiful prophecy speaks of Israel's blessed abundance, and the dominance over neighbor nations God will give Israel. Most of all, it speaks of the abiding blessing of God on Israel, and directly rebukes Balak for trying to curse Israel (cursed is he who curses you).

b. Blessed is he who blesses you, and cursed is he who curses you: Each of the first three prophecies, it has gotten worse for Balak. In the first one, Balaam fails to curse Israel; in the second, he blesses Israel, and in the third, he curses Balak! How much worse can it get for the king of Moab?

3. (10-13) Balak's exasperation with Balaam.

Then Balak's anger was aroused against Balaam, and he struck his hands together; and Balak said to Balaam, "I called you to curse my enemies, and look, you have bountifully blessed them these three times! Now therefore, flee to your place. I said I would greatly honor you, but in fact, the LORD has kept you back from honor." So Balaam said to Balak, "Did I not also speak to your messengers whom you sent to me, saying, 'If Balak were to give me his house full of silver and gold, I could not go beyond the word of the LORD, to do good or bad of my own will. What the LORD says, that I must speak'?"

a. I would greatly honor you, but in fact, the LORD has kept you back from honor: Balak said that he would not pay Balaam because Balaam would not curse Israel. This hit Balaam where it really hurt him.

b. The LORD says, that I must speak: Balaam tried his best to excuse himself, and to blame God. But he knew that his heart's desire (a big paycheck) would not be fulfilled, because he failed to please his employer.

i. Perhaps at that moment Balaam saw the greater wisdom of God in telling him not to go, because now it seemed the whole trip was a big waste, and Balaam would not get his money.

B. The fourth prophecy.

1. (14) Introduction.

"And now, indeed, I am going to my people. Come, I will advise you what this people will do to your people in the latter days."

a. And now, indeed, I am going to my people: There was no preparation needed for this prophecy. Since Balak was not going to pay Balaam, Balaam would get back at him with a "free" prophecy, one that would show just how blessed Israel will be - both now and in the latter days.

2. (15-24) God's fourth message through Balaam.

So he took up his oracle and said: "The utterance of Balaam the son of Beor, and the utterance of the man whose eyes are opened; the utterance of him who hears the words of God, and has the knowledge of the Most High, who sees the vision of the Almighty, who falls down, with eyes wide open: "I see Him, but not now; I behold Him, but not near; a Star shall come out of Jacob; a Scepter shall rise out of Israel, and batter the brow of Moab, and destroy all the sons of tumult. And Edom shall be a possession; Seir also, his enemies, shall be a possession, while Israel does valiantly. Out of Jacob One shall have dominion, and destroy the remains of the city." Then he looked on Amalek, and he took up his oracle and said: "Amalek was first among the nations, but shall be last until he perishes." Then he looked on the Kenites, and he took up his oracle and said: "Firm is your dwelling place, and your nest is set in the rock; nevertheless Kain shall be burned. How long until Asshur carries you away captive?" Then he took up his oracle and said: "Alas! Who shall live when God does this? But ships shall come from the coasts of Cyprus, and they shall afflict Asshur and afflict Eber, and so shall Amalek, until he perishes."

a. I see Him, but not now; I behold Him, but not near; a Star shall come out of Jacob; a Scepter shall rise out of Israel: This passage is a beautiful prophecy of the coming Messiah. Balaam could see Him, but not now.

i. Jesus is here prophetically called a Star and a Scepter; He is glorious like a star, and has all authority to rule, as pictured by a scepter.

b. And batter the brow of Moab, and destroy all the sons of tumult: The Messiah will eventually rule over all nations that surround Israel. Here God spoke about the neighboring nations of Israel (Moab, Edom, Amalek, and the Kenites) and their future through Balaam.

3. (25) Balaam and Balak depart.

So Balaam rose and departed and returned to his place; Balak also went his way.

a. So Balaam rose and departed: Undoubtedly, both were disappointed and perhaps angry, each because Israel had not been weakened spiritually and therefore made ready for defeat in battle. Balak wanted Israel defeated, and Balaam wanted Balak's money, but each wanted Israel spiritually cursed as a way to get it, and God would not curse Israel.

b. Balak also went his way: We must credit Balak for one thing; he knew where the strength of Israel was. He did not seek to defeat Israel through military strategy or new weapons. He knew it was a spiritual battle, and if Israel won the spiritual battle, they would certainly win the military battle.

i. We should walk in the same awareness. If we did, we would give more time and attention to building our spiritual strength, in having a close walk with Jesus. We should not allow Balak to be more perceptive about spiritual things than we are.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Numbers (Pendahuluan Kitab)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Garis Besar)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Pendahuluan Kitab)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 24 (Pendahuluan Pasal)

Overview

Num 24:1, Balaam, leaving divinations, prophesies the happiness of Israel; Num 24:10, Balak, in anger, dismisses him; Num 24:15, He prophesies of the Star of Jacob, and the destruction of some nations.

Poole: Numbers (Pendahuluan Kitab)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 24 (Pendahuluan Pasal)

CHAPTER 24

Balaam lays aside his sorceries, and the Spirit of God comes upon him; his eyes are open; hears the words of God, and sees the vision of the Almighty, Num 24:1-4 ; prophesies of Israel’ s prosperity, Num 24:5-9 . Balak is angry; commands him to flee; his answer, Num 24:10-14 . He prophesies of the Messias the King, and of the destruction of the nations, Num 24:15-24 . He returns to his place; and Balak goes his way, Num 24:25 .

MHCC: Numbers (Pendahuluan Kitab)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 24 (Pendahuluan Pasal)

(Num 24:1-9) Balaam, leaving divinations, prophesies the happiness of Israel.

(Num 24:10-14) Balak dismisses Balaam in anger.

(Num 24:15-25) Balaam's prophecies.

Matthew Henry: Numbers (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 24 (Pendahuluan Pasal)

This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour towards his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time for the cursing of Israel we read of in the close of the foregoing chapter. In this chapter we are told, I. What the blessing was into which that intended curse was turned (Num 24:1-9). II. How Balak dismissed Balaam from his service thereupon (Num 24:10-13). III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations (Num 24:14, etc.).

Constable: Numbers (Pendahuluan Kitab)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Garis Besar)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

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_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

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_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Pendahuluan Kitab)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Pendahuluan Kitab)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 24 (Pendahuluan Pasal)

INTRODUCTION TO NUMBERS 24

In this chapter we are told, that Balaam leaving his enchantments, the Spirit of God came on him, and he spake of the happiness of Israel, and prophesied of their future greatness and glory, Num 24:1 which so exasperated Balak, that he ordered him at once to depart from him, Num 24:10. Balaam justified himself in what he said and did, and suggested that before they parted, he had something to say in a prophetic manner, concerning what Israel should do to Moab in "future" times, Num 24:12 and then prophesies concerning the Messiah, and the destruction of Moab, and of some neighbouring nations, and even of some at a greater distance, as the Assyrians and Romans, Num 24:15.