Text -- Numbers 24:15-25 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 24:17

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 yet, but after many ages.

Wesley: Num 24:17

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

Wesley: Num 24:17

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

Wesley: Num 24:17

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

Wesley: Num 24:17

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

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

A part and, mountain of Edom.

Wesley: Num 24:19

Out of Jacob's loins.

Wesley: Num 24:19

David, and especially Christ.

Wesley: Num 24:19

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

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

Wesley: Num 24:20

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

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

Wesley: Num 24:20

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 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 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

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 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

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

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

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

Wesley: Num 24:24

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 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 24:15

Or prophecy, uttered in a poetical style.

JFB: Num 24:17

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

JFB: Num 24:17

That is, Israel.

JFB: Num 24:17

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

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

JFB: Num 24:17

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

JFB: Num 24:18

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

JFB: Num 24:18

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

David, and particularly Christ.

JFB: Num 24:19

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

JFB: Num 24:20

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

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

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

JFB: Num 24:24

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

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

JFB: Num 24:24

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

JFB: Num 24:25

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

Clarke: Num 24:15

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 - 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 - 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 - 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. - 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 - 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 - 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 - 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! - 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 - 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 - 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 - 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 24:15

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

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

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

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

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

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 24:17

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 24:15

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

TSK: Num 24:22

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

TSK: Num 24:24

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 24:16

And knew, the knowledge of the Most High - With the addition of these words, which point to the greater importance and the more distinctly predictive character of what follows, the introduction to this last parable is the same as the introduction to the preceding parable.

Barnes: Num 24:17

Render, I see him, though he be not now: I behold him, though he be not near. Balaam here describes what is actually before him in inward vision.

Him - i. e., the prince, represented in the succeeding words by the Star and Scepter. The star has among all nations served as a symbol of regal power and splendour: and the birth and future glory of great monarchs were believed by the ancients to be heralded by the appearance of stars or comets: compare also Isa 14:12; Dan 8:10; Rev 1:16, Rev 1:20; Rev 2:1; Rev 9:1.

The corners of Moab - literally, "the two sides of Moab,"i. e., the length and breadth of the land: compare Jer 48:45.

Destroy all the children of Sheth - Rather, "overthrow the sons of tumult,"i. e., the warriors of Moab, whose valour and fierceness is frequently referred to elsewhere (compare Exo 15:15; Isa 15:4; Isa 16:6, etc.) Compare Jer 48:45.

Barnes: Num 24:18

Seir - The older name of the mountain-land, south of Moab, and east of the Arabah, which the Edomites inhabited Gen 32:3; Gen 36:8-9.

Barnes: Num 24:19

Destroy him that remaineth of the city - i. e., shall destroy those of every city that had previously escaped. The phrase tersely describes a conqueror who first defeats his enemies in battle, and then hunts out the fugitives until he has cut off all of every place (compare 1Ki 11:16).

The victories of David were a partial accomplishment of the predictions Num 24:14, Num 24:18, but did not exhaust them.

It is apparent that Edom and Moab are named by Balaam, as they are also by the prophets (compare e. g., Isa 11:14), as representatives of the pagan nations Num 24:8 who were hostile to the theocracy. As Jacob therefore figures as a constant type of the kingdom of Messiah in the prophets, so do Edom and Joab of the enemies of that kingdom; and in the threatened ruin of Edom and Moab is indicated the eventual destruction of all that resist the kingdom of God in its power.

The "Star"and "Sceptre"of the prophecy, like the "Sceptre"and "Lawgiver"of Gen 49:10, point also naturally to a line of princes rather than to an individual; or rather are emblems of the kingdom of Israel generally. Thus, the victories of David and his successors, generation after generation, over Edom and Moab, are unquestionably recurring and progressive accomplishments of what Balaam foretold; but in addition the prophecy reaches forward to some further and culminating accomplishment; and that too in "the latter days"Num 24:14, the ordinary prophetic designation for the time of the Messiah (compare the marginal references).

To a Christian the connection between the Star and Seeptre of Balaam and the Star of the king of the Jews, which the wise men saw Mat 2:2, is self-evident.

Barnes: Num 24:20

When he looked - i. e., in spirit, as he saw the Star Num 24:17.

Amalek was the first of the nations - Rather, is pre-eminent among the neighboring nations: compare the same expression in Amo 6:1. Hence, the force of the words Num 24:7 "higher than Agag,"i. e., than the king of this powerful nation (compare Num 14:45; Exo 17:8). This rank, due to the warlike prowess of the tribe, Balaam contrasts with its approaching downfall and extinction.

Barnes: Num 24:21

The Kenites - First mentioned Gen 15:19 as one of the tribes whose territory was promised to Abraham. In Jdg 1:16, where we read of them as moving with the children of Judah, to establish themselves in the pastures south of Arad, Moses’ father-in-law is spoken of as a Kenite (compare Jdg 4:11). It appears therefore, since Moses’ father-in-law was a prince or priest of Midian (Exo 2:15 ff), that the Kenites must have been of Midianite extraction, and so descended from Abraham through Keturah Gen 25:2.

But it seems unlikely that the Kenites of Gen 15:19, who were to be dispossessed by the descendants of Abraham, were identical with those of whom Balaam speaks, and who were, because of good offices rendered at the time of the Exodus, always regarded as kinsmen and friends by Israel (compare 1Sa 15:6; 1Sa 27:10). Rather, is it probable that the Kenites of Gen 15:19 were a Canaanite people, who derived their name from the city Kain, which fell eventually within the borders of the tribe of Judah Jos 15:22; and that the descendants of Hobab, who appear in Jdg 1:16 as making war in this very district, possessed themselves of this city, and with it of the name Kenite also. This they would seem to have already done when Balsam uttered his prediction; and in the next verse it is, as the margin correctly indicates, not of the Kenite, but of Kain the city, that he speaks. Nor is it surprising to find them in possession of their new abode in the promised land, while the Israelites were yet in their tents. It may well be that this roving band of Midianites had already entered Canaan, perhaps along the shores of the Dead Sea, and by routes impracticable for the huge host of Israel, and had, as a kind of advanced guard, made a beginning of the conquest of the country.

From 1Ch 2:54-55, we learn that the Rechabites were a branch of the Kenites; and the name Salmaites, always given to the Kenites in the Targums, connects them with Salma, the son of Caleb, there mentioned. Jer. 35 shows how tenaciously, for many centuries, they held fast the nomadic habits of their race.

Strong is thy dwellingplace, and thou puttest thy nest in a rock - Render, Strong (or firm) be thy dwelling-place, and put thou thy nest in the rock (or cliff). In the Hebrew there is a play on the words ken, "nest,"and Kain, the name of the Kenites’ abode. This nest in the cliff might be the city of Hazazon-tamar or Engedi, if that be (as is likely) the "city of palm-trees,"from which they went up subsequently Jdg 1:16. But there is another site, about 10 miles south of Engedi, to which Balaam’ s words would be more appropriate, on the summit of the cliff rising perpendicularly from the level of the western shore of the Dead Sea, where was afterward built the city of Masada, the scene of the closing tragedy of the Jewish-Roman war. It is not likely that such a natural fortress would ever have been unoccupied, or even excluded from a place in the list of the cities of Judah. Nor is there any site in the Holy land which a rude but warlike people might more fittingly designate as either Ken, the Nest, or Kain, the Possession.

Barnes: Num 24:22

Render, For Kain shall surely not be destroyed (literally "be for destruction") until Asshur, etc. The words are not, as they appear in the King James Version, a prediction of evil to the Kenites, but a promise, on the contrary, of safety to be long continued to them (compare Num 10:32; Jer 35:19).

Barnes: Num 24:23

When God doeth this - The eventual carrying away of the allies of Israel by Assyria presented itself to Balaam as the ruin of all peace and safety upon earth. One prediction was howerer, yet wanting, and is next given, namely, that the conquerors of the Kenites should fare no better than the Kenites themselves.

Barnes: Num 24:24

Chittim - i. e., Cyprus, the nearest of the western islands, the only one visible from Palestine, and so the representative to Balsam and to Israel of all those unknown western regions across the Mediterranean Sea, from which were at length to come the conquerors of the mighty empires of the East. Compare Isa 23:1, Isa 23:12; Jer 2:10.

Eber - i. e., the descendants of Shem. Of these Asshur was one (compare marginal references), and is here specified by name, since the Assyrians attained, in the empires of Babylon and Nineveh, to an extraordinary grandeur, and were destined to a most signal and irretrievable fall.

He also - i. e., the conqueror of Asshur and Eber who should come across the sea. It is not revealed from where the blow should come that should overthrow in its turn the power that prevailed over the great monarchies of the East.

Barnes: Num 24:25

Returned to his own place - i. e., among the Midianites to plot by new means against the people of God, and to perish in his sin Num 31:8, Num 31:16; Rev 2:14.

Poole: Num 24:17

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 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 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 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 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 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 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 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 24:16

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

Haydock: Num 24:17

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 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 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, 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. 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. 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, 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. 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, 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 24:15-16

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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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,.... 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.

Commentary -- Verse Notes / Footnotes

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 24:17

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.

Commentary -- Verse Range Notes

TSK Synopsis: Num 24:1-25

1 Balaam, leaving divinations, prophesies the happiness of Israel.

10 Balak, in anger, dismisses him.

15 He prophesies of the Star of Jacob, and the destruction of some nations.

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 24:15-25

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 24:15-16

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

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

Introduction / Outline

JFB: Numbers (Book Introduction)

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 (Outline)

• 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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

(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 (Book Introduction)

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 (Chapter Introduction)

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 (Book Introduction)

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 (Outline)

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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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

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 (Book Introduction)

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 (Chapter Introduction)

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.