Text -- Numbers 24:25 (NET)

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 24:25

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 24:25

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

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.

TSK: Num 24:25

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

Commentary -- Word/Phrase Notes (per Verse)

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 24:25

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 24:25

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 24:25

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 24:25

¹ tn Heb “place.”

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 24:25

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

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

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

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

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

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

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

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

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

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

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.