NUMBERS 24 COMMENTARYEDITED BY GLENN PEASE

1 Now when Balaam saw that it pleased the Lord to bless Israel, he did not resort to divination as at other times, but turned his face toward the wilderness.

CLARKE, "He went not, as at other times, to seek for enchantments - We have already had occasion to observe that the proper meaning of the word נחש nachash is not easily ascertained; see Num_21:9 (note), and Gen_3:1(note). Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God’s will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.

GILL, "And when Balsam saw that it pleased the Lord to bless Israel,.... That it was good in his sight, what he approved of, and was well-pleasing to him, and that it was his determined mind that Israel should be blessed, and not cursed, from which there was no turning him, by offering sacrifices to him, and much less by his sorceries and divinations: he went not as at other times; or, "as at a time in a time" (q), at two times, of which see Num_23:3, he abode in the place where the sacrifices were offered, and did not depart to another at some distance, as he had twice before done: to seek for enchantments; which it seems he used before, for he not only offered sacrifices to the true God, which yet were attended with superstitious rites, but he made use of his divining art also; and not only went to meet with God, and hear what he would say to him, but consulted the devil also, being willing to have two strings to his bow, and that, if

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possible, he might carry his point, and get what his covetous and ambitious mind was desirous of: the words may be literally rendered, "to meet enchantments" (r); but what should be meant by the phrase is not easy to say; I should rather choose to render them, "to meet serpents", and make use of them in his divinations, make observations on them, and predictions from them: one sort of divination is called "ophiomancy", or divining by serpents; so Calchas, on seeing a serpent devour eight sparrows with their dam, foretold the duration of the siege of Troy (s): but he set his face towards the wilderness: where the people of Israel lay encamped, not with an intention to bless them, though he saw it pleased the Lord, but to take an opportunity, if he could, without his leave, to curse them; and therefore he did not go out as he did before, to know his will, but stood by the sacrifice, with his face to the wilderness, where the people were, to take any advantage that offered. HENRY 1-4, "

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num_24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1Sa_19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num_24:3, Num_24:4), much like that of David (2Sa_23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: -(1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num_23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2Co_12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num_24:3-9), but now having his eyes open, Num_24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and

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ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.JAMISON, "Num_24:1-25. Balaam foretells Israel’s happiness.to seek for — that is, to use enchantments. His experience on the two former occasions [Num_23:3, Num_23:15] had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.

K&D, "The third saying. - Num_24:1 and Num_24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כפעם־בפעם, “as time after time,” i.e., as at former times (Num_23:3 and Num_23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num_22:1). And when he lifted up his eyes, “he saw Israel encamping according to its tribes; and the Spirit of God came over him.” The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that “Jehovah put a word into his mouth” (Num_23:5 and Num_23:16); but of this third it is affirmed that “the Spirit of God came over him.” The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num_24:3 and Num_24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

CALVIN, "1.And when Balaam saw that it pleased the Lord. It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, endeavored by various shifts and expedients to obtain an answer in accordance with his wishes. Thus do the wicked seek to propitiate God by delusive means, just as we soothe children by coaxing. And God for some time allowed him (163) to gloat upon his fallacious oracle. He now, however, lays closer constraint upon him, and, breaking off all delay, dictates an answer, which He compels him to deliver. For his obedience

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is not here praised as if, when he understood the will of God, he yielded voluntarily and abandoned his monstrous cupidity; but, because now there was no more room for subterfuge, he dared not stir his foot, as if God had put forth His hand to retain him in his place.When it is said that “the Spirit of God was upon him,” (164) after he turned his eyes “toward the wilderness” and beheld the camp of Israel, how they were marshalled “according to their tribes,” we must understand it thus: not that he was influenced by a sincere feeling of good-will, so that the sight itself suggested grounds for blessing; but that he was induced by the inspiration of the same Spirit, who afterwards put forth His influence in the prophecy itself. It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he cast his eyes upon the camp of Israel; but because it prompted him to look in that direction, in order that the impulse of prophecy might be stronger in him, as respecting a thing actually before his eyes. But after the Spirit had thus affected his senses, or at any rate had prepared them to be fit instruments for the execution of his office, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man. In a word, “the Spirit of God was upon him,” shewing by manifest token that He was the author of his address, and that he did not speak of his own natural intelligence. To the same intent it is said that “he took up his parable,” because (165) the character of his address was marked with unusual grandeur and magnificent brilliancy.

COFFMAN, "This great chapter is the climax of the Balaam narrative, culminating in glorious prophecy of the Star that in "the last days" would rise out of Jacob, a manifest reference prophetically to Him who is called the Bright and Morning Star. Critical denials that there is any prophecy here should disturb no one. How can people who do not believe there is any such thing as predictive prophecy be expected to see even the plainest prophecy? The tragedy of this age is that "scholars" who have first been intellectually castrated in some unbelieving seminary are by the thoughtless being consulted for their opinions on such Scriptures as this chapter. Even in the dim light of pre-Christian gloom the writers of the Dead Sea Scrolls enthusiastically accepted the Messianic import of this chapter. Also, the Jewish scholars of all ages read the passage as a promise of the blessed Messiah. The proof of this lies in the behavior of a false messiah, Bar Kochba, who led a Jewish revolt against Rome (132-133 B.C.). The name assumed by this imposter was Bar Kochba, meaning "Son of the Star."[1] It was the general understanding of the Hebrew people that the holy Messiah would be "the Star" of this chapter, and Bar Kochba called himself "Son of the Star" to take advantage of this widespread conviction. Like so many prophecies, this one also is fulfilled twice. King David of Israel who defeated and subjugated Moab was the first fulfillment, but David himself was an eloquent type of the Greater David, the Christ, who is the ultimate and glorious fulfillment of it.

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This chapter contains the remaining five of the seven oracles making up the prophecies of Balaam: Oracle III (Numbers 24:2-9), Oracle IV (Numbers 24:15-19), Oracle V (Numbers 24:20), Oracle VI (Numbers 24:21,22), and Oracle VII (Numbers 24:23,24). There is no solid evidence of any kind that the shorter oracles at the end were added subsequent to the times of Moses. After the usual manner of all the holy prophets, God's judgment upon other nations besides Israel were included along with prophecies of the Chosen People."And when Balaam saw that it pleased Jehovah to bless Israel, he went not, as at the other times to meet with enchantments, but he set his face toward the wilderness. And Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the Spirit of God came upon him. And he took up his parable, and said,"These lines are merely an introduction to Oracle III, but several things of particular importance are revealed. The mention of the Spirit of God coming upon Balaam attributes a higher value to the remaining five oracles than that which belongs to the first two, in which it was merely stated that God "put a word" in Balaam's mouth. Also, the omission by Balaam of the usual pagan procedure of going to some appropriate place to look for "signs," enchantments, or omens, shows that Balaam recognized the utter uselessness of such customs. God, of old, gave to the prophets clear and unequivocal statements which depended in no way whatever upon the deductions, conclusions, and assumptions of the prophets. We are indebted to Keil for providing the following quotation from Hengstenberg: "The Church of God knows from the Word what God does, and what the church must do in consequence. The wisdom of the world resembles augury and divination, but the Church of God which is in possession of His word has no need of it, and it only leads its followers to destruction, from inability to discern the will of God. To discover this with certainty is the great privilege of the Church of God."[2]"And he saw Israel dwelling according to their tribes ..." (Numbers 24:2). This means that the tents of Israel were arranged "according to the orderly distribution of the camp, as set forth in Numbers 2,"[3] thus identifying the time of this episode as being within the period of the wilderness journeyings. It appears to us as a picayune objection indeed that finds in the word "dwelling" (Numbers 24:2) "the picture of an Israel firmly settled in the land."[4] One wonders just what word Noth would have chosen to describe Israel's tenure in that wilderness for some forty years! Of course, there is absolutely nothing inappropriate in the use of the word "dwelling" in this reference. One finds exactly the same use of tabernacles (also translated dwellings) and tents synonymously in Numbers 24:5 below.

COKE, "Numbers 24:1. To seek for enchantments— In the margin, to the meeting of enchantments; by which is meant the same as he calls, meeting the Lord, in the 3rd and 15th verses of the last chapter. It is difficult to understand what is meant by these words. "Interpreters," says Mr. Saurin, "think they have found some passages

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in Scripture, where the verb, from which the word enchantment is derived, is taken in a good sense, and denotes the knowledge of futurity. See Genesis 5:15. They conclude from this criticism, that the word enchantment signifies no more than the revelations which Balaam desired of God concerning the destiny of the Israelites. It is certain, that the sacred historian says nothing throughout his whole narration, capable of convincing us that Balaam used enchantments on the first of the two high places: I am apt to suspect that this man, abandoned to covetousness; not being able to find any thing to his purpose in the divine inspirations, would at length have betaken himself to magical arts; but that the spirit of God restrained him." Mr. Saurin here seems not to have attended with his usual accuracy to the text; from which it is plain, that Balaam only omitted to do now, what he had done before; for it is said, he went not, as at other times, to seek for enchantments; so that whatever the phrase may imply, it is unquestionable, that he had done, at his two former meetings with the Lord, what he now omitted to do, from a full persuasion that any further inquiries into the will of the Lord upon this subject would be fruitless: and I am very strongly of opinion, that the phrase implies no more, than the meeting the Lord for information as to his will; and, perhaps, it might not improperly be rendered, He went not as before, for the meeting, or obtaining divinations: i.e. for information into future things from the Lord; for which purpose he retired, as we have observed on ch. Numbers 23:3. Houbigant is of the same opinion; who says, that the word נחשים nechashim, auguries, is here understood in a good sense; for Balaam interpreted the will of the true God, not of the God of Moab, from these auguries. The meaning of the passage seems no more than this; that Balaam, convinced that it was perfectly in vain to retire any more, after the sacrifices, to meet God and receive his commands, accordingly no more retired to the high and secret place, but without any ceremony delivered the divine oracles. Le Clerc explains it briefly thus: He judged it superfluous to inquire further into the mind of God, as God had sufficiently declared his purpose to bless the Israelites.He set his face toward the wilderness— We have had occasion more than once before to observe, that any large and extensive champaign country, even though it may happen to have villages in it, is called in the Scripture, wilderness. It is evident from the 2nd verse, that wilderness here means the plains of Moab, where the Israelites lay encamped, ch. Numbers 22:1. BENSON, "Numbers 24:1. He went not as at other times — At former times; to seek for enchantments — The word נחש, from which נחשים, necashim, here rendered enchantments, is derived, signifies to augur, conjecture, search, make trial, find out: 1 Kings 20:33, it is translated, to observe diligently; Genesis 30:27, to learn by experience, and, in the margin of Genesis 44:5, to make trial, although in the text there it is rendered to divine. It certainly is not necessary to understand the word of enchantments. Nor is there any proof that Balaam had had recourse to any on either of the two former occasions. On the contrary, the sacred historian informs us, that he retired both times, not to meet evil spirits, and receive communications from them, but to meet JEHOVAH, and receive intimations of his will, saying to Balak on the first occasion, Whatsoever he showeth me I will tell thee. And both times we

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read that Jehovah put a word in Balaam’s mouth. All, therefore, that we can reasonably conclude from the passage before us is, that Balaam omitted to do now what he had done before. He went not — Retired not, as he had done the former times, for the meeting, or obtaining of divinations, that is, for the purpose of obtaining information from the Lord concerning future things, or to make inquiries about them. M. Saurin seems to be clearly of this opinion, and to consider the expression as signifying no more here than “the revelations which Balsam desired of God concerning the destiny of the Israelites.” Houbigant is of the same mind, observing that the word נחשים nechashim, auguries, is here to be understood in a good sense, because Balaam interpreted the will of the true God, and not the will of the god of Moab, from these auguries. Thus also Le Clerc, paraphrasing the passage, says, “He judged it superfluous to inquire further into the mind of God, as God had sufficiently declared his purpose to bless Israel.” Indeed, as Christ is known to have no communion with Belial, it seems strange that any Christian should ever have imagined that God would thus have made known his will, and thus lay open the secrets of futurity, to a man that had or attempted to have intercourse with evil spirits. See Isaiah 8:19; and Isaiah 44:25; and Isaiah 47:12. He set his face toward the wilderness — Where Israel lay encamped, expecting what God, of his own accord, would suggest to him concerning this matter.

TRAPP, "Numbers 24:1 And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.Ver. 1. He went not as at other times.] As being resolved to curse howsoever, and without God’s leave; yea, al despito di Dio, as that mouth of blasphemy, Pope Julius III, once said in another case; (a) to take his own course whatever came of it.He set his face.] As fully bent to do it, and nothing should hinder him. So our Saviour Christ "steadfastly set ( εστηριξε) his face to go to Jerusalem." [Luke 9:51] He steeled his forehead against all oppositions.

POOLE, "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, Numbers 24:1-4; prophesies of Israel’s prosperity, Numbers 24:5-9. Balak is angry; commands him to flee; his answer, Numbers 24:10-14. He prophesies of the Messias the King, and of the destruction of the nations, Numbers 24:15-24. He returns to his place; and Balak goes his way, Numbers 24:25.To seek for enchantments, i.e. to use enchantments, which he is said to have done, either because when he consulted and sacrificed to God, he did also use enchantments and consult with the devil, that if one would not, the other might help him; or because he consulted God in a magical and superstitious way, by using such postures or instruments or forms of words as enchanters used.

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

PETT, "Battles Against Evil Influence (Numbers 22:2 to Numbers 25:18).Having defeated the Amorites and being in process of possessing their land Israel are now faced with a more subtle threat. This commences with the approach of the Aramean prophet Balaam, and continues with the results of his later evil plan.3). The Defeat of the Evil Influence of Balaam (Numbers 22:2 to Numbers 24:25).The follow-up war against the Amorites in Bashan may still have been in progress under different generals while what follows was going on. ("They possessed his land" - Numbers 21:35, and that would take time. See Numbers 32:39-42). But meanwhile Moab, watching Israel from behind their frontiers, wondered what they were going to do next, and decided to take their own initiative.In those days warfare was conducted on a number of levels. The most obvious was the clash of armies. But behind the clash of armies could be a variety of other activities. These could include interchange of correspondence enforcing their case by citing the power of their gods (see Judges 11:12-28), both encouraging their own troops and dismaying the enemy. Preliminary ‘battles’ taking place between champions in order to determine whose god was the most powerful (see 1 Samuel 17). And so on. But nothing was more important than ensuring that the gods were on your side. And that was where certain men seen as possessing awesome powers came in. Such men, ‘prophets’, ‘soothsayers’ and ‘diviners’ were seen as having special influence with the gods, and operated through dreams, visions, trances, omens, enchantments and the occult. We can compare the execration texts from Egypt, written on pottery against Egypt’s enemies, pottery which was then broken in order to apply the curse. (Amalek probably saw Moses with his hands held up in the same light - Exodus 17:11). One such ‘diviner’ in those days was the mighty Bala‘-‘am (‘the nation swallower’), held in awe throughout the Ancient Near East. It was to him that Moab were to turn.Thus in these chapters we have revealed in the tactics of Balak, king of Moab, a different approach to the challenging of Israel from those before him. For while Israel had made no attempt to interfere with Moab, Balak was afraid. Here was a large and seemingly belligerent army on his frontiers and he wanted to get rid of them. But he seemingly did not feel up to taking them on in battle. Having probably heard of what Yahweh had done previously, and having seen them destroy the enemy that he himself had been unable to defeat, he decided that he needed ‘similar’ powers on his side, and he needed somehow to influence Yahweh.

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So he sent for Bala‘am (the ‘nation-swallower’), the famous prophet-diviner, requesting that he come to him so that he might curse Israel. Balaam, the prophet-diviner, was a man of great reputation who apparently lived in northern Syria. Such people professed to be able to influence events by use of various occult methods. They would often enter into drug induced trances in which they could see and hear almost anything. They hired themselves out for gold, and their fees were high. The subsequent story in fact reveals what an enigmatic figure he was. For while he was certainly wanting to oblige Balak by bringing divine powers to his rescue, at the same time he openly acknowledged that they were not fully under his control. He acknowledged that unless the ‘gods’ were cooperative he could not achieve his ends. Indeed in seeking to exercise his gifts with Yahweh he was revealed as being limited in what he could achieve right from the beginning, by the response that came when he commenced his sorceries.However, while not approving of his methods, the account does suggest a certain genuineness in what he sought to do, so much so that God was willing to have dealings with him and reveal things to him on behalf of His own people. Yet it is quite obvious that Balaam involved himself in the occult. He clearly considered that he did get in touch with other world beings, and did expect to receive messages from them. He was thus seen as engaging in spiritism and divination. Using Moses’ terms, he contacted devils (Deuteronomy 32:17). But as with the medium of Endor later (1 Samuel 28:6-25), where confronted with such, God was willing to use them in order to bring home His own message.Bala‘am was not a worshipper of Yahweh, but that he was willing to listen to Him and respond to Him the account makes clear. It would seem that at first he mistakenly thought that he could treat Yahweh like any of his other other-world ‘contacts’. But he soon learned that he was dealing with something outside his previous experience. What harm he could actually have done to Israel we do not know, but certainly at the time everyone thought that he could do great harm.The account is clearly a unity for it is based on a number of sections which follow a basically chiastic pattern in four instalments, Numbers 22:2-14; Numbers 22:15-38; Numbers 22:39 to Numbers 24:13; Numbers 24:14-25. But they also inter-relate. Balaam is the man whose eyes are open in Numbers 24:3; Numbers 24:15. In Numbers 24:4; Numbers 24:16 he is the one who has ‘heard the words of God and saw the vision of the Almighty, falling into a trance (or ‘falling down’) but having his eyes open’. (This certainly sounds like drug use). He ‘took up his parable (incantation)’ five times in Numbers 24:3; Numbers 24:15; Numbers 24:20-21; Numbers 24:23. His extra prophecies are fourfold (Numbers 24:15-24) which with his threefold prophecies/blessings in Numbers 23:7-10; Numbers 23:18-24; Numbers 24:3-9 make up a sevenfold series of prophecies.The whole account is also notable for the emphasis put on threefold action. The ass avoided the angel of Yahweh three times (Numbers 22:28; Numbers 22:32; see verses 23, 25, 27). Balaam had three major encounters with Yahweh (Numbers

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22:9-12; Numbers 22:20; Numbers 22:32-35). Balaam offered three sets of sacrifices (Numbers 22:39 to Numbers 24:13). Yahweh gives His word to Balaam three times (Numbers 23:5; Numbers 23:16; Numbers 24:2 compare Numbers 22:38). Three times things happen ‘in the morning’ (Numbers 22:13; Numbers 22:21; Numbers 22:41). We can note also that to Yahweh the messengers are but ‘men’ (’anoshim) three times (Numbers 22:9; Numbers 22:20; Numbers 22:35).But we may ask, ‘why is so much space given in Scripture to this rather strange history when seemingly larger affairs are dealt with in a few sentences?’ The answer lies mainly in the words which God put in Balaam’s mouth. Three times he spoke, followed by further prophecy, and in doing so he confirmed the promises of God to His people. That they were spoken by a non-Israelite prophet of the status of Balaam made them even more significant. The words of such a man as Balaam would be a major encouragement as Israel prepared to enter the land in order to take possession, for they would be seen as coming from an external prophetic source. It was only human nature among the weaker of them that while they might have some doubts about what Yahweh promised, the promises seemed much more certain when spoken by such a man as Balaam. And God graciously allowed it to be so for their sakes.In his first prophecy Balaam would speak of Israel as being like the dust of the earth (compare Genesis 13:16), and as being innumerable (Numbers 23:10 compare Genesis 12:2; Genesis 13:16), both recognised signs of blessing as promised by Yahweh. He would also describe them as a nation dwelling alone, different from all other nations (Numbers 23:9), a holy nation (compare Exodus 19:5-6), thus further confirming the promises and revealing that they were blessed by their God.In the second he would speak of their deliverance from Egypt and their being firmly established, with God among them as their King with, metaphorically speaking, the strength and horns of the wild ox (Numbers 23:21), a fearsome Opponent indeed, who could dispense lions with the toss of his head. While Israel themselves were depicted as being, along with their God, dangerous and victorious like a pride of lions (Numbers 23:24). In other words Israel had become a powerful people, with the even more powerful Yahweh living among them as their King and God.In the third he saw them as being in a land of fruitfulness, with plenteous waters available to them (see Numbers 21:14-18), and spreading that fruitfulness around the world, with their God still being powerful and they still being like a victorious pride of lions.And finally he saw the coming to them of a future ruler who would be victorious over all around him (compare Genesis 17:6). This remarkable series of prophecies, revealing the rise and triumph of Israel from early beginnings to its final triumph, will be considered in more detail in the commentary. But it explains the importance laid on these prophecies.

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Then, secondly, God’s control of Balaam was probably seen as an example of the greatness of Yahweh. The mighty Balaam was feared throughout the Ancient Near East, but he was nothing before Yahweh. He was seen as subject to Yahweh’s will. The thought would be that if Yahweh could defeat Balaam, He could defeat anyone. For that Balaam was an awesome figure comes out in that his name has been found in an Aramaic text written on wall plaster at Tell Deir ‘Alla in the Jordan valley dating from around 700 BC in which he is seen as involved with a number of gods and goddesses whose will he conveys to a disobedient people. His reputation as a powerful contact person between men and the gods had passed into history, it had been immortalised.Verse 1-2Chapter 24 Balaam’s Final Failed Attempt Is Followed By Various Prophecies.Numbers 24:1‘And when Balaam saw that it pleased Yahweh to bless Israel, he did not go not, as at the other times, to meet with enchantments, but he set his face toward the wilderness.’Balaam now recognised that it was Yahweh’s intention to bless Israel. So he realised that his enchantments, his ‘persuaders’, would not work and decided to try another tack. He would set his face towards the wilderness and seek to enter into a trance. Perhaps that would work.

PULPIT, "As at other times, or, "as (he had done) time after time." Septuagint, κατὰ τὸ εἰωθός. To seek for enchantments. Rather, "for the meeting with aunties." Septuagint, to συνάντησιν τοῖς οἰωνοῖς. Nachashim; as in Numbers .לקמראת נחשים23:23, is not enchantments in the sense of magical practices, but definitely auguries, i.e. omens and signs in the natural world observed and interpreted according to an artificial system as manifesting the purposes of God. As one of the commonest and worst of heathen practices, it was forbidden to Israel (Le 19:26; Deuteronomy 18:10) and held up to reprobation, as in 2 Kings 17:17; 2 Kings 21:6; 2 Chronicles 33:6. Toward the wilderness. המדבר . Not "Jeshimon," but apparently the Arboth Moab in which Israel was encamped, and which were for the most part desert as compared with the country around.BI 1-9, "He set his face toward the wilderness.The face set toward the wildernessEvidently there is a change at this point in Balaam’s method. Hitherto he has played the soothsayer. At last he confesses himself vanquished, and instead of renewing the practices of his magic science, awaits, with eye fixed upon the waste distant desert, a revelation different in kind from any that have gone before it. It was a turning-point in

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his strange history. Not the first, nor the greatest, yet real, and, would he have had it so, saving. He has learned the helplessness of man striving with his Maker. He has learned the futility of approaching the God of truth with a lie in the right hand. He has learned that to “set the face toward the wilderness” is the one hope and wisdom of inquiring man; to look away from enchantments; to look away from courts and crowds, from pleasures and businesses; to look away from types and forms, and to fix the earnest gaze upon that solitude of earth and heaven which is the presence of the soul in the presence of God. The crisis was lost, we know, upon Balaam. The dreams of avarice and of worldliness prevailed in him, even over the open vision. We cannot alter his destiny; let us learn something from this incident.1. There is in all of us a strange reluctance to the thing here described—this setting of the face toward the wilderness where God is alone. I might say many things to you of the ministerial man—the man, I mean, whose office it is to communicate with God for the edification of His people. How often, when this ministry, the Church’s prophesying, is to be, exercised, does the indolent, the half-hearted, the perfunctory minister run to his “enchantments”; to his books and to his manuscripts, to his commentaries; to the old “bakemeats,” his own or another’s, which have done duty before, and can be made “coldly to furnish forth” another “table”! How often—to change the illustration—does the abler, the more ingenious, the more eloquent minister betake himself to his task of preparation for preaching by a mustering of his own gifts of argument, of rhetoric, of pathos and persuasiveness, as the enchantments by which he is to bring God into these hearts I How often does a man—to use the prophet’s strange but expressive metaphor—“sacrifice to his net, and burn incense to his drag”; pay the homage of a gratified vanity to his own performance, count instead of weighing his hearers, and set down all to his own credit in prophesying, of which he should rather say to himself in deepest self-humiliation, “What hast thou that thou didst not receive?”2. Yet think not that the Balaams of this age are all prophets, or that the warning is only for the professional teacher. I seem to see a place for it in these lives which minister and people live in common. How often, in the anxious questionings which life brings to all of us—at those dubious turnings which compel decision, and cannot be decided upon twice over—is the temptation powerfully present to seek for some “enchantment” of discrimination between the wrong for us and the right! Who has not made advice such an “enchantment”? “In the multitude of counsellors there is safety”; but then the counsellors must be well chosen, must be honestly sought, must be diligently informed, must be faithfully followed.3. I would add a word upon the application of the text not to the life, but to the soul. Side by side with a bold scepticism which simply passes by the gospel on the other side there is also an anxiety, a curiosity, to hear, which secures an audience wheresoever there is a preacher, which stimulates all manner of agencies for bringing home the gospel. In the same degree the warning is more urgent, that we confound not, in these highest matters, the “enchantments” and the “wilderness.” Who feels not in himself the easiness of listening and the difficulty of praying? Who is not conscious of the temptation to compound for inward torpor by outward bustle, and to make a multiplication of services and communions an apology for neglect and shameful sloth in the nearer and more intimate converse between the soul and its God? (Dean Vaughan.)

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Balaam . . . the man whose eyes are open.Balaam—the open eyeAn open eye is a rare thing even in the matters of common experience. They are the few who can see clearly the things which God has set round them in their daily paths. Men of science tell us that it is difficult to meet with a competent observer of even the simplest and most familiar phenomena. Lawyers complain that a good witness, who can tell what he knows, and only what he knows, is as rare. It is supposed by experienced persons that a fact is just the most difficult thing in the world to get at, so few walk with their eyes open and care to make themselves simply conductors of truth. We see things through mists which take the colours of prejudice or passion, and it is but a vague outline of them which meets our sight. “Lord, that our eyes may be opened,” is a prayer full of meaning for all of us as we move amidst the realities of our daily lives. In the higher sphere of the being the open eye is rarer still. The realities in that region are solemn things to look upon. There is something awful in their grandeur, and even in their beauty. A man needs courage and faith to face them as they are.I. Balaam was a man whose eye was open in his day. He was a man of splendid natural genius. We puzzle over the definition of genius; but perhaps it is only the open eye, the power to see things simply as they are. In every sphere of man’s intellectual activity the man of genius is the seer.II. Balaam’s is at the same time a character of singular perplexity. He had both the open eye and the itching palm. And this condition is far from rare. Splendid endowments are often mated with moral narrowness or feebleness. With many of these men of insight, men with the seer’s power, there is a flaw in the thoroughness somewhere. But then these men, when their genius possesses them, rise above the sphere of their humiliation; the temptations which ensnare them snap like the withes of Samson; they see clearly, and declare with the freedom and the force of prophets the things which have been shown to them by the Lord. Lord Bacon may have been capable of very poor ambitions, very grovelling thoughts and actions; but when his genius possessed him, when he loosed his splendid faculty in the quest of truth, the simplest fact became sacred to him; he would not have dared to misrepresent or to tamper with what he saw for worlds. It was thus with Balaam. On the lower level of his life he was grovelling; but when God took possession of his genius he yielded it readily, and then he was true as steel to the vision.III. The man whose eyes were open saw some things with startling clearness. Some words of his ring out like trumpet notes through the field of life’s battle; they are conceived with a vividness and expressed with a force which makes them prophetic for all ages; we hear from his lips the words of God.

1. The only word which a man can say with power is truth. The word that God also saith, that shall stand (Num_22:38). The counsellor who knows the Divine plan is the man who has power. The position of the Jews among the nations, and the influence which they wielded, which is popularly much under-estimated, rested wholly on the fact that they knew as no other nation knew the Divine counsels, they held the key to the mystery of all these worlds. Balaam saw that the trickster and liar is impotent. Laocoon, locked in the serpent wreaths, wrestling madly, but with the death agony in his face, is not more powerless than the monger of falsehood to 13

escape his doom. The gain is there, it is always there; you can have it if you like by cheating and lying. Balaam saw it, and there was that within him which longed for it. But his eye was open; he dared not touch it. He saw the pure folly as well as the shame of dreaming of it, of thinking that anything but truth, right, and the blessing of God can stand a man in any stead in life, in death, and in the great court of Heaven.2. He saw with that open eye that the man who stands with God stands absolutely beyond the reach of harm (Num_23:23).3. There was a third thing that Balaam saw. The man whom God blesses is blessed; the man whom God curses is cursed, absolutely and for ever. (J. B. Brown, B. A.)

How goodly are thy tents, O Jacob.—The prosperity of the ChurchWith great admiration he beginneth to declare the future prosperity of that people, and doth it by six similitudes.

1. As the valleys are they stretched forth, or as the rivers say some, which coming from one head spread themselves into great broad waters, so this people having sprung from Jacob, one patriarch, hath spread into this multitude, and yet further shall spread into many more.2. “As gardens by the river’s side.” Such gardens are watered so by the rivers as if the heat be never so great, yet they are not burned up. So shall this people in all adversities and dangers be preserved by the power and blessing of God till the coming of the Messiah, and overcome by no assaults of Satan and his instruments.3. “As the trees of lign aloes which the Lord hath planted.”4. “As the cedar trees beside the waters,” which, growing to a great height, notably show how this people with their offspring should wonderfully grow with their virtue and famous acts, getting a great name in the world.5. “The water droppeth out of his bucket”; that is, as such water floweth abroad, so shall this people abound with the water of heavenly doctrine and wisdom, and from them be spread to other nations plentifully, according to that “Out of Sion shall a law go, and the word of the Lord from Jerusalem.”6. “His seed shall be in many waters.” As seed that is cast into a field well watered soon springeth and beareth fruit, so this people. These are the prophetical resemblances of this people Israel, which do still declare unto us the flourishing and happy state of God’s Church, whatsoever worldly men conceive and think. The Church is the tabernacle of God, wherein He dwelleth, and familiarly with His chosen as with His domestics and household servants converseth, providing things necessary both for this life and that to come. The Church is that little river which spreadeth itself far and wide throughout the world. The Church is that well-watered garden, set with sweet trees casting forth the fragrant smell of life, of the knowledge of God and of virtue, whereof Solomon in his Canticles: “My sister, my spouse, is a garden enclosed, as a spring shut up, and a fountain sealed up.” The Church is that shadow that yieldeth comfortable cooling, in the sense and feeling of God’s wrath to

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sin. It is that cedar planted by the water-side, and growing so high, whereof the prophet in the Psalm: “The righteous shall flourish like a palm-tree, and grow like a cedar in Lebanon. Such as be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in their age; they shall be fat and flourishing,” &c. The Church is that bucket, containing doctrine of life, and dropping it out to the comfort of souls. Finally, that seed shall live again in the life to come, and for ever spring and flourish. (Bp. Babington.)

Balaam’s third parable: the glory of the people of GodI. The preparation of the prophet to declare the Divine will.

1. Balaam renounces the search for auguries.2. He beholds the encampment of Israel.3. He is inspired by the Holy Spirit.4. He hears Divine words and sees Divine visions.

II. The declaration by the prophet of Israel’s glory.1. Their beautiful appearance.

(1) Beauty—(a) Of order.(b) Of culture and fertility.

(2) Fragrance.(3) Majesty.

2. Their prosperous condition.3. Their exalted position.4. Their conquering power.

(1) Great strength.(2) Great conquests.(3) Great security.(4) Great influence. (W. Jones.)

Balaam’s third parableSeen from the top of the rocks, everything about Israel is perfection. Had we been down in the valley, and looked into them from an earthly standpoint, we should have seen deformity enough. But from God’s presence everything is changed. But mark the figures under which this beauty is described. “As valleys are they spread forth.” These are the valleys watered by the river; these are the people of God, made beautiful by the refreshing streams of living water which flow down from the throne of God. Not yet are they as watered “valleys,” but as “gardens by the river’s side.” This is a richer description

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still. They are the garden of the Lord. They are the plants planted by the Father. They have been taken out of the world—transplanted—and are now to “bring forth much fruit.” The streams from “the river of God” find their way to the roots of their spiritual life; and thus they become fruitful. Jesus is the source of their life and their fruitfulness. And in all this we see growth—“as the valleys are they spread forth; as gardens by the river’s side.” The entire figure implies sanctification—growth in grace. There will always be three kinds of growth where the soul is really abiding in Jesus. There will be the outward growth as the “lily”—the life before men; the hidden growth as the “roots” of Lebanon—the life before God; and the relation toward men as the “branches spreading,” the influence which they cast around. But the figure grows in richness: “as trees of lign aloes which the Lord hath planted.” The aloe tree was highly valued on account of its fragrance, and it was the tree from which the incense was prepared. Thus the believer abiding in Jesus is a “ sweet savour” of Christ. The fragrance of that blessed One is diffused far and wide through him. He is beautiful with the beauty which the Lord puts upon him. His “scent is as the wine of Lebanon.” And to what cause is all this fragrance due? To the “Lord’s planting.” There is one more step in advance in the spiritual life in this verse: “as cedar trees beside the waters.” As the “lily” and “trees of Lebanon” in the passage, in Hosea, so here. The growth of the believer is brought before us under the loftiness of the cedar tree, its luxuriance, and the durability of its wood. Now, having noticed what the people of God are as seen in Jesus, let us mark their testimony. “He shall pour the water out of his buckets.” The people of God are personified, as a man carrying two pails overflowing with water. A bucket or vessel is empty. It can give nothing. It can only receive. The “buckets” are the “empty vessels” to be filled with “living water” by the Holy Ghost. Like the two pails on a man’s shoulder which are filled to the brim, he cannot move a step without the water overflowing. So with the believer abiding in Jesus. He is the empty vessel filled by the Holy Ghost. He cannot move a step without making that influence felt. There will be a trail of living water in his path—a track of light in every step of the way. And oh, what empty places there are within us and around us! Within us—desires, affections, longings, hopes, aims, plans; without us—home, duties, efforts, a weeping Church, and a dying world. Oh, that these “buckets” were filled with the “living water”! Then would gladness be written as with a sunbeam on every brow, and sunshine light up every heart. “His seed shall be in many waters.” This is the effect of the outpoured water from the buckets of the believer’s soul. He is made a blessing on every side. “His king shall be higher than Agag, and his kingdom shall be exalted.” Christ the King of the Jews is to be “higher” than all the kings of this world; and Christ’s kingdom “exalted” above all other kingdoms. All this glory is then traced to the first great act of redemption “God brought him forth out of Egypt.” Thus deliverance from Egypt and future glory are linked together. “He hath as it were the strength of the buffalo.” Here is the power of God abiding with, and resting upon, those whom He has redeemed. Then follows, in connection with their redemption from Egypt, that final triumph and glory. “He shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.” This is the foretold destruction mentioned in the New Testament, which awaits all the enemies of the Lord at His coming. But in the meantime the attitude of the Church of Christ is one of expectation. Her attitude is not one of judgment yet, but one of grace. This is strikingly brought before us in the next clause; “he couched, he lay down as a lion.” The “couching” of the lion is always the attitude of expectation—looking forward to the moment when he shall spring upon his prey. “Lying down” indicates rest. The believer now rests in Jesus, and awaits His return. In the meantime blessing is his portion—“blessed is he that blesseth thee, and cursed is 16

he that curseth thee.” And we notice how the blessing culminates here. The first was, “How shall I curse, or how shall I defy?” After it was, “He hath blessed, and I cannot reverse it.” Lastly, it is “Blessed is he that blesseth thee.” This last form in which Balaam expresses himself shows us God’s estimate of His people Israel. “He that toucheth you toucheth the apple of His eye.” (F. Whitfield, M. A.)

Sermon at reopening of a churchI. Let us attempt to justify and elucidate this sacred exclamation. The language is proper.

1. On account of the author of their construction.2. The beneficial effect of their institution.3. The pleasantness of their unity.4. The joys of their fellowships.5. Their perpetuity, and the certainty of their increase.

II. What ought to be the effects produced upon us by such a survey of the assemblies of the people of God. We should—1. Cherish a spirit of gratitude for the establishment and increase of these tents of God.2. Shun all that would impair, and diligently maintain all that would secure the blessing.

(1) Guard against lukewarmness, as that which would deface the beauty of ordinances, and rob us of the advantages we might receive from their celebration.(2) Take care of holding the truth in unrighteousness.(3) Be cautious not to violate the true spirit of love.(4) Preserve the vigour of wholesome, salutary discipline; so that the testimony may be borne you from on high, “I know thy works, and thy labour, and thy patience,” &c.(5) Follow up all with importunate prayer. “Peace be within thy walls, &c. Pray for the peace of Jerusalem,” &c.

3. Endeavour to increase the number of those who frequent the tabernacles, and dwell in the tents of Jacob. Imitate the tribes when ambulating in the wilderness. Remember that you are surrounded by those who have no hope. Tell them plainly that you are pilgrims and strangers. Inform them of the privileges you enjoy by the way; of the manna which drops by your door; of the streams which flow from the rock Christ; of the light which guides your feet; of the cloud which screens you from temptation; of the victories you obtain over your foes; of the prospect you have of passing through Jordan safely; and of the rich land of promise which you are shortly about to enter. Press on them not to linger.4. Anticipate the time when your tents will be struck, and all the ransomed tribes assemble in the tabernacle above. These tents of the Israelites were valuable as they

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traversed the sands of Arabia; but they left them when they entered on the rest which their prophets had predicted, and their poets sung. And what are our temples? They are only preparatory for the enjoyments of the Canaan above. May it be your privilege to join the tribes of the redeemed as they go up to Zion with everlasting joy upon their heads! (J. Clayton, M. A.)

2 When Balaam looked out and saw Israel encamped tribe by tribe, the Spirit of God came on him

BARNES, "Balaam gazed over the camp of Israel that stretched before him, and allowed the spectacle to work its own influence upon him.

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

GILL, "And Balaam lifted up his eyes,.... Being on Mount Peor: and he saw Israel abiding in his tents according to their tribes; in that exact order in which they were directed to encamp under four standards, and so many tribes under each standard, Num_2:1. and the Spirit of God came upon him; not in his grace but in his gifts; not as a spirit of sanctification, but as a spirit of prophecy, as the Targums of Onkelos and Jonathan paraphrase it; and so sometimes the Spirit of God in this sense has come upon wicked men, as on Caiaphas and others, Joh_11:51.

JAMISON, "he saw Israel abiding in his tents according to their tribes — that is, in the orderly distribution of the camp (Num_2:1-34).

the spirit of God came upon him — Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed His will, and Balaam was one of these (Deu_23:5).18

COKE, "Numbers 24:2. The spirit of God came upon him— That is, a prophetic influence from God, whereby his mind was inspired to see and foretel future events. Philo and others consider Balaam as merely passive in this affair, and that God moved his organs much in the same manner as he did those of the ass: but the state of his mind may, perhaps, be better understood, by saying in Homer's phrase, that he uttered these predictions, εκων αεκοντι δε θυμω ; i.e. he was a voluntary agent, but overruled to speak contrary to his inclinations; for he would gladly have gratified Balak in cursing the Israelites, but he could not, or durst not, counteract the divine authority, which enjoined him to bless them. Neither is it any just exception against Balaam's being a true prophet, that he was a bad man: Saul was among the prophets. See the First Principle on Numbers 24:5 of chap. 22: The completion of his prophecies removes all objections that might arise from his character.

BENSON, "Verse 2-3Numbers 24:2-3. The Spirit of God came upon him — And is it likely that the Spirit of God would have come upon a sorcerer or enchanter? A prophetic influence from God came upon him, whereby he was enabled to foresee future events, and inspired to utter the following words: The man whose eyes are open — Some, confounding שתם shetum, with סתם, or שתם setum, would translate the words, Whose eyes are or were shut, for which there does not seem to be sufficient authority. The Seventy render them, ο αληθινως ορων, seeing truly. His eyes indeed had been shut, and he had been blind and stupid, having eyes but not seeing, nor understanding; but God had opened them in a peculiar and prophetical manner. Hence the prophets were called seers, from God’s having opened their eyes.ELLICOTT, " (2) Abiding in his tents . . . —i.e., encamped according to the order prescribed for the respective tribes. The cognate noun is rendered tabernacles in Numbers 24:5.And the spirit of God came upon him.—In regard to the two former utterances, it is said that Jehovah put a word in the mouth of Balaam (Numbers 23:5; Numbers 23:15). In the present case the Spirit of God came upon (or, over) him. The same expression is used of the messengers of Saul (1 Samuel 19:20), and of Saul himself (Ibid, Numbers 24:23). The prophecy of Caiaphas (John 11:15) affords another instance of the sovereign power of the Spirit as displayed through the medium of wicked men.

TRAPP, "Numbers 24:2 And Balaam lifted up his eyes, and he saw Israel abiding [in his tents] according to their tribes; and the spirit of God came upon him.Ver. 2. And the spirit of God came upon him.] A common spirit, a spirit of

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prophecy: "Have not we prophesied in thy name?," [Matthew 7:22] said those castaways. In impiis quandoque sunt dona Dei, sine Deo. God gives gifts to men, "yea to the rebellious," [Psalms 68:18] for the use of his Church. A blind man may bear a torch in his hand, whereby others may receive benefit, though himself receive none; so here.

WHEDON, "2. The Spirit of God came upon him — The inlet of God into the soul is through the truth as a medium. The orderly aspect of the Hebrew camp encircling the tabernacle — the abode of Jehovah — signalized by the cloudy pillar, awakened faith in the mind of Balaam; not, indeed, a personal and saving trust in Jehovah, but a realization of the truth of his claims and of Israel’s election. This faith prepared Balaam for the incoming of the inspiring Spirit. This is not said of his two former speeches, which were put into his mouth without his being thrown into a state of ecstasy; but this utterance resembles the predictions of true prophets: the inner ear is opened to hear the voice of God, and the spiritual eye, purged by the Spirit of God, sees the substance of the revelation.

PETT, "Numbers 24:2‘And Balaam lifted up his eyes, and he saw (or ‘looked on’) Israel dwelling according to their tribes, and the Spirit of God came on him.’And there Balaam fixed his eyes on Israel dwelling in their usual formation, in their tribes. Now he saw the whole of Israel. And as he did so ‘the Spirit of God’ came on him, and he prophesied. What resulted was not his intention but he is seen as having no choice in the matter. Yahweh intervened again to make him bless Israel.

3 and he spoke his message:“The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly,

BARNES, "Whose eyes are open - i. e., opened in inward vision, to discern things 20

that were hidden from ordinary beholders.

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

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

GILL, "And he took up his parable,.... His parable of prophecy, as the Targums, his prophetic speech, which, with a loud voice, he expressed in the hearing of Balak and his nobles: and said, Balaam the son of Beor hath said; the preface to his prophecy is pompous, and seems to be full of pride and vanity, and so the Targums of Jonathan and Jerusalem represent him;"the man who is more excellent than his father hath said, to whom hidden secrets, even what was hidden from the prophets is revealed to him;''and the Jews have a saying (t) that he that has an evil eye, a haughty spirit, and a large soul, or is covetous, is one of the disciples of Balaam the wicked: and the man whose eyes are open hath said; or, as some (u) render it, whose eyes were shut, but now open; either the eyes of his body, which were shut when the angel met him, and the ass saw him and not he, but afterwards were open, and he saw him also; or the eyes of his understanding blinded with ambition and covetousness, but were open to see his mistake, at least so far as to be sensible that he could never prevail upon God to allow him to curse Israel; or rather open, by the spirit of prophecy coming on him, whereby he saw and foretold things to come.

JAMISON, "the man whose eyes are open — that is, a seer (1Sa_9:9), a prophet, to whom the visioned future was disclosed - sometimes when falling into a sleep (Gen_15:12-15), frequently into “a trance.”

K&D 3-5, "The third saying. - Num_24:1 and Num_24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for

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auguries, as on the previous occasions. כפעם־בפעם, “as time after time,” i.e., as at former times (Num_23:3 and Num_23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num_22:1). And when he lifted up his eyes, “he saw Israel encamping according to its tribes; and the Spirit of God came over him.” The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that “Jehovah put a word into his mouth” (Num_23:5 and Num_23:16); but of this third it is affirmed that “the Spirit of God came over him.” The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num_24:3 and Num_24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.

CALVIN, "3.And the man whose eyes are open, (166) hath said. This preface has no other object than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation; and indeed his boast was true as regarded this special act, though it might be the case that pride and ambition impelled him thus to vaunt. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to demand more credit for what he said. From a consideration of this purpose we may the better gather the meaning of his words. Balaam dignifies himself with titles, by which he may claim for himself the prophetic office; whatever, therefore, he predicates of himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. To this end he says that he is “hidden in his eye,” by which he means that he does not see in the ordinary manner, but that he is endued with the power of secret vision. Interpreters agree that שתם shethum, is equivalent to סתם sethum, which is closed or hidden. Thus some render it in the pluperfect tense: The man who had his eyes closed; and this they refer to the blindness of Balaam, since his ass saw more clearly than himself. Others, who perceive this gloss to be too poor, expound it by anti-phrasis, Whose eye was open; but, since this interpretation, too, is unnatural, I have no doubt but that he says his eyes were hidden, because in their secret vision they have more than human power. (167) For David makes use of the word to signify mysteries, when he says:“Thou hast manifested to me the hidden things (168) of wisdom.” (Psalms 51:6.)Unless, perhaps, we may prefer that he was called the man with hidden eyes, as

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despising all human things, and as one with whom there is no respect of persons; the former interpretation, however, is the more suitable. And assuredly, when he adds immediately afterwards, the hearer of “the words of God, which saw the vision of the Almighty,” it must be taken expositively. To the same effect is what is added in conclusion: “He who falls (169) and his eyes are opened;” for the exposition which some give, that his mind was awake whilst he was asleep as regarded his body, is far-fetched; and there is a tameness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the ass, his eyes were opened to see the angel (chap. 22:31.) Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions; for we often read that the prophets were prostrated, or lost their strength, and lay almost lifeless, when God revealed Himself to them; for thus did it please God to cast down His servants as to the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to replenish them with heavenly virtue.COFFMAN, "Verse 3THIRD ORACLEBalaam the son of Beor saith,And the man whose eye was closed saith;He saith, who heareth the words of God,Who seeth the vision of the Almighty,Falling down, and having his eyes open:How goodly are thy tents, O Jacob,Thy tabernacles, O Israel!As valleys are they spread forth,As gardens by the river-side,As lign-aloes which Jehovah hath planted,As cedar-trees beside the waters.Water shall flow from his buckets,And his seed shall be in many waters,And his king shall be higher that Agag,

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And his kingdom shall be exalted.God bringeth him forth out of Egypt;He hath as it were the strength of the wild-ox:He shall eat up the nations his adversaries,And shall break their bones in pieces,And smite them through with his arrows.He couched, he lay down as a lion,And as a lioness; who shall rouse him up?Blessed be every one that blesseth thee,And cursed be every one that curseth thee."Balak evidently had hoped that this third effort to curse Israel would be successful, but Balaam's words here went further than ever in the opposite direction, going so far as to pronounce blessings upon all who blessed Israel, and curses upon all who cursed them! Balak's patience was exhausted, and his anger kindled against Balaam, as indicated by his clapping his hands after the oracle was spoken."Whose eyes were closed (Numbers 24:3b) ... having his eyes open ..." (Numbers 24:4). Well, which was it? Jewish interpreters came up with the amazing postulation that Balaam was blind in one eye and could see with the other![5] Others, including such scholars as Albright, give another translation of the clause in Numbers 24:3, rendering it, "Whose eye is true."[6] If this is received, the apparent contradiction is removed. Traditionally, it has been believed for ages that God's revelation to his prophets sometimes came during a kind of trance in which the prophet's eyes remained open. Dummelow tells us that the word rendered "closed" in Numbers 24:3 "is of uncertain meaning, and that if it does mean `closed,' the true meaning is that Balaam's eyes were closed to earthly sights but open to heavenly."[7] The word for "open" in Numbers 24:4 is the ordinary one, indicating quite surely that when Balaam received the oracle his eyes were open.[8]It is also significant that in Numbers 24:4 we have two names for God. [~'Elohiym] rendered "God," and [~'El] [~Shadday] translated "Almighty." Well, why don't the critical commentators postulate plural sources for this verse? The simple answer, so often avoided in other passages of the Pentateuch, is that various names for God are used as synonyms, for the purpose of more fluent speech, there being no way to deny that such is the usage of the two names here. "Here [~Shadday] is used simply as a

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synonym for [~'Elohiym]."[9] Amen! And our own conviction is that this is by far and away the principal reason for the various names of God in the Pentateuch.Note in Numbers 24:5 the use of tabernacles and tents as complementary synonyms in parallel lines. Gray commented thus: "Thy dwellings is merely a synonym for thy tents in the parallel line."[10] All of that "tension" supposed by Noth to have been produced by the use of these words[11] is merely due to his imagination.The valleys, gardens, beautiful trees, and water buckets overflowing, etc., which are mentioned in Numbers 24:6 and Numbers 24:7 are merely symbols of the blessings of God which will accompany Israel.In Numbers 24:7, we encounter the "piece de resistance" for the late-daters of the Balaam narrative who gleefully affirm: "The name Agag can scarcely refer to any other than Agag the king of the Amalekites known from the Saul story (1 Samuel 15:8ff. On this account, this discourse must be dated in the time of Saul."[12]Even the great critical commentator Gray rejected the bald, unproved conclusions such as that, saying "But Amalek (in the days of that Agag) was scarcely so formidable a kingdom as to justify such an allusion."[13] The true explanation of that which at first appears to be an anachronism is given by Whitelaw: "It may safely be assumed that Agag was the official title of all the kings of Amalek, resembling in this Abimelech, and Pharaoh. Here the word stands for the dynasty and the nation of Amalek; and there is no need to suppose that there is any reference to any particular individual or event in the distant future. The `king of Israel' here spoken of is certainly not Saul. The very idea of Israel's having an earthly monarch like the nations around them was alien to the mind of God."[14]Jamieson also concurred in this explanation: "The Amalekites were then the most powerful of all the desert tribes; Agag was a title common to all their kings."[15]In Numbers 24:9, Orlinsky and some translators would substitute "king of beasts" or "great lion" for the word "lioness" as given here and in Numbers 23:24, and in Genesis 49:9, which Orlinsky called the "traditional rendition."[16] We are by no means certain that this change should be allowed. A lioness aroused in defense of her young could be intended, indicating a strength and fury by no means any less than that of "king of beasts" or "great lion."

COKE, "Numbers 24:3. Balaam, the son of Beor, hath said— There seems to be no reason for understanding this introduction, with Bishop Patrick, as a proof of Balaam's vanity; since it is agreeable to the ordinary style of all the prophets. See Isaiah 1:1. Jeremiah 1:1. Ezekiel 1:3. The next clause, The man whose eyes are open,

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should rather be, whose eyes are opened; which agrees exactly with the version of the Vulgate, approved by Le Clerc and Calmet; the man whose eyes were shut, formerly shut, but now opened; referring either to that part of the history, wherein we are told, that though the ass saw the angel, Balaam saw him not, till the Lord opened his eyes; or to that more sublime intelligence wherewith God had now enlightened his understanding; the man whose eyes are opened to the wonderful knowledge of future things, through God's spirit. The 1st verse shews that his mind was thus illuminated: there Balaam saw that it pleased the Lord, &c.; and in the 4th verse we are told to what his eyes were opened: he saw this vision of the Almighty.

ELLICOTT, " (3) Balaam the son of Beor hath said.—The Hebrew word (neum) is imperfectly rendered by hath said. It is the word which is commonly used in the prophetical books of Scripture to denote a Divine saying, and is rarely used when a human author is named. It occurs in the Pentateuch only in Genesis 22:16, Numbers 14:28, and in this chapter, where it is found in Numbers 24:3-4; Numbers 24:15-16.The man whose eyes are open.—There is great diversity of opinion respecting the meaning of the word which is here rendered open, and which, as it is here written, occurs in no other place. If shatham is identified with satham, it means to close, not to open. The meaning, however, of this verse is sufficiently explained by that which follows, whichever rendering of the word shethum is adopted. Balaam appears to have been thrown into an ecstatic state, as was Saul, and as were many of the ancient prophets; and whilst the eye of the outer senses was closed, the eye of the inner senses was preternaturally opened.TRAPP, "Numbers 24:3 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:Ver. 3. Whose eyes are open.] And therefore can speak it of a certainty: for what is more sure than sight? q.d., Israel shall be blessed, and I will stand to it. He is blessed, "yea, and he shall be blessed." [Genesis 27:33]

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

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WHEDON, "Verse 33. Parable — See Numbers 23:7, note.Whose eyes are open — Thus, says Furst, the Syriac and several rabbins read; but Keil, the Vulgate, the Revised Version, and others say that the Hebrew means whose eyes are closed, that is, seeing only with the inner eye. The Seventy say the man who truly sees. “Balaam describes himself as the man with closed eyes with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner.” — Hengstenberg.

PETT, "Verses 3-9Numbers 24:3-9 (3a-9)‘And he took up his incantation (parable), and said,’Here he begins with what was clearly his normal way of going into deep trance and follows it with a series of contrasts presented chiastically.Numbers 24:3-9 (3b-9)“Balaam the son of Beor says,And the man whose eye was closed says,He says, who hears the words of God,Who sees the vision of the Almighty,Falling down,And having his eyes open.a How goodly are your tents, O Jacob,a Your tabernacles, O Israel!b As valleys are they spread forth,b As gardens by the riverside,b As fragrant aloes which Yahweh has planted,

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b As cedar trees beside the waters.c Water shall flow from his buckets,c And his seed shall be in many waters,d And his king shall be higher than Agag,d And his kingdom shall be exalted.d God brings him forth out of Egypt,d He has as it were the towering horns (‘strength’) of the wild-ox.c He shall eat up the nations his adversaries,c And shall break their bones in pieces,c And smite them through with his arrows.b He couches, he lay down as a lion,b And as a lioness; who shall rouse him up?a Blessed be every one who blesses you,a And cursed be every one who curses you.”Note how different is the opening here. Balaam is deliberately going into a visionary state.“Balaam the son of Beor says; And the man whose eye was closed says; He says, who hears the words of God, who sees the vision of the Almighty, falling down (or ‘falling into a trance”), and having his eyes open.’ These first phrases would instantly refer back in the reader’s mind to the incident with his ass. There Balaam’s eyes had been closed. That may also have been Balaam’s intention if rumours had begun to spread around about what had happened, (and it was not the kind of thing that servants kept to themselves). But then he had heard the words of God, and had seen the vision of the Almighty, and had fallen down and had his eyes opened (see Numbers 22:31, ‘then Yahweh opened the eyes of Balaam and he saw the Angel of Yahweh -- and he bowed his head and fell on his face -- and the Angel of Yahweh said to him’).But these phrases may also be words that Balaam regularly used when working himself into a trance, with the name of the right god inserted in each case. He was

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revealing himself as one who can move from having his eyes closed to having his eyes opened by meeting with, in this case, ‘the Almighty’ (Shaddai). Note the change of title. Calling on Yahweh by His other title ‘the Almighty’ (Shaddai) might succeed.So the process is outlined. His ‘eyes’ are first closed, then he hears the words of God, then he sees the vision of Shaddai, then he falls into a trance, then his eyes are opened. In his trance-like state all is now ready for him to affect issues by his words.Once again his incantation could hardly please the frustrated Balak. ‘How goodly are your tents, O Jacob, Your tabernacles, O Israel! As valleys are they spread forth, As gardens by the riverside, As fragrant aloes (aromatic trees) which Yahweh has planted, As cedar trees beside the waters.’ Israel’s tents were to be ‘goodly’, prosperous and flourishing and fruitful. They were to be like valleys fed by water which are thus luxuriant, like gardens by the riverside which therefore flourish, like aromatic trees which Yahweh has planted giving pleasure to all around, the kind of trees found in king’s gardens (they were Yahweh’s planting - compare Psalms 1:3; Isaiah 27:2-6), and as cedar trees beside the waters, which grow very strong. Cedar trees were not noted for being by water, but the thought was that a cedar in such a place would be even stronger and more luxuriant than normal. Note the emphasis again on water. Nothing mattered to ancient peoples more than water. It was their life source. So Israel’s dwellingplaces would be like fruitful valleys, like flowering gardens, like scented trees and like strong cedars made even stronger by being by the riverside. All these were pictures of what was most desirable to mankind.“Water shall flow from his buckets, and his seed shall be in many waters.” This probably indicates fruitfulness in childbearing, and the spreading of His people like refreshing and reviving water among the nations so as to bless them and bring justice to the world. In them will all the families of the earth be blessed (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 28:14). They will flow out to the nations like water and dwell among them abundantly, as the waters of Eden went out to all the world (Genesis 2:10-14).The thought of water as an agent of life and blessing and bringer in of justice is found everywhere in Scripture. Compare here Isaiah 33:20-22, where Jerusalem would be like an immovable tent where Yahweh would be with His people in majesty, and it would be a place of broad rivers and streams, because Yahweh was their judge, lawgiver and king. Consider also Ezekiel 47:1-12 (compare Numbers 26:25-28) where the flowing forth of water brought life, as expanded in John 7:38, ‘out of your innermost being will flow rivers of living water’; and the going forth of God’s Instruction, and the word of Yahweh from Jerusalem (Isaiah 2:3). Consider also the constant picture throughout Isaiah of spiritual blessedness in terms of water, Isaiah 32:15-17; Isaiah 33:20-22; Isaiah 35:1; Isaiah 35:7; Isaiah 44:3-5; Isaiah 45:8; Isaiah 55:1; Isaiah 55:10-13; Isaiah 58:11.“And his king shall be higher than Agag, and his kingdom shall be exalted.” Agag

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was probably a royal name of the Amalekite kings like Pharaoh was of Egypt and Abimelech of the Philistines. The Amalekites were doughty fighters, and their Agag was seen as wielding widespread power because of the widespread nature of the Amalekites as they spread over the wilderness descending to take their pickings where they would (compare Num 13:45; Exodus 17:8-16; Judges 6:3; Judges 6:33; Judges 7:12). Agag was feared, but Israel’s future king (whether heavenly or earthly, for the king in mind here may be God) would be more feared. He would enjoy more power and more widespread influence than Agag. Note how Balaam also prophesies against the Amalekites in Numbers 24:20 demonstrating that Amalek were very much in his mind. An Amalekite king under the name was defeated by Saul and slain by Samuel in 1 Samuel 15:8-9; 1 Samuel 15:32-33. Haman the Agag-ite in Esther 3:1 etc. possibly traced his descent back to the dynasty (Josephus links him with the Amalekites).“His king.” The King here is probably Yahweh (compare verse 21). But it would not be surprising if Balaam spoke of Israel’s ‘king’. He probably knew little of the way in which Israel was run, and would assume a supreme ruler. To him that would be expressed in terms of ‘king’, for all nations in one way or another had a king. His point was simply that whoever ruled Israel would be exalted, and that the sphere of their rule would be exalted. It is not prophesying a particular king.“God brings him forth out of Egypt. He has as it were the towering horns/strength of the wild-ox. He shall eat up the nations his adversaries, and shall break their bones in pieces, and smite them through with his arrows.” Again he compares God as the Deliverer from Egypt to a mighty wild ox, eating up the nations as a wild ox devours the vegetation; breaking their bones in pieces as a wild ox treads down those who stand in its way; and smiting them through with his arrows, because He is more than just a wild ox, but a wild ox typifying a mighty warrior. Who can withstand such a God? And He is on Israel’s side.The eating up of the nations is in contrast with Israel’s seed in many waters. In the one case blessing, in the other judgment. It is the former who are to be blessed and the latter who are to be cursed.“He couches, he lay down as a lion, and as a lioness; who shall rouse him up?” As Numbers 23:24 suggests this description is of Yahweh and his consort Israel. Yahweh is identified with His people. They are like an established pride of lions at rest, best avoided and left undisturbed, lest they rend those who disturb them. It is a brave and foolish people who dare to stir them up. This picture of the sleeping pride of contented lions parallels the earlier pictures of Israel like watered gardens and valleys, and aromatic and towering trees.“Blessed be every one who blesses you, And cursed be every one who curses you.” This parallels the ‘goodly tents’ of Jacob (Numbers 24:5). They are a people blessed by Yahweh. Thus all who bless them will be blessed, and all who curse then will be cursed, a real smack in the face to Balak.

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So with this all round picture of Yahweh’s blessings on Israel we can understand why Balak might feel that somehow he was not being fairly treated. PULPIT, "Balaam … hath said. Rather, "the utterance of Balaam." נאם is constantly used, as in Numbers 14:28, for a Divine utterance, effatum Dei, but it does not by itself, apart from the context, claim a superhuman origin. The man whose eyes are open. הגבר שתם העין. The authorities are divided between the rendering in the text and the opposite rendering given in the margin. סתם is used in Daniel 8:26, and שתם in Lamentations 3:8, in the sense of "shut;" but, on the other hand, a passage in the Mishnah distinctly uses שתם and סתם in opposite senses. The Vulgate, on the one hand, has obturatus; the Septuagint, on the other, has ὁ ἀληθινῶς ὁρῶν, and this is the sense given by the Targums. Strange to say, it makes no real difference whether we read "open" or "shut," because in any case it was the inward vision that was quickened, while the outward senses were closed.

4 the prophecy of one who hears the words of God, who sees a vision from the Almighty,[a] who falls prostrate, and whose eyes are opened:

BARNES, "The “falling” of which Balaam speaks was the condition under which the inward opening of his eyes took place. It indicates the force of the divine inspiration overpowering the seer. The faithful prophets of the Lord do not appear to have been subject to these violent illapses Dan_8:17; Rev_1:17.

In Balaam and in Saul 1Sa_19:24 the word of God could only prevail by first subduing the alien will, and overpowering the bodily energies which the will ordinarily directs.

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

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GILL, "He hath said, which heard the words of God,.... God speaking to him, which he did several times, and with which he was greatly elated, see Num_22:9, which saw the vision of the Almighty; not that he had a sight of any similitude of God, though the angel that appeared to him, which was Christ the uncreated angel, might appear in an human form, for some visible form was seen both by the ass and him; but rather this respects the visions of God to him in the night; it may be in a dream, as has been already observed, and which the following words seem to confirm: falling into a trance, but having his eyes open: or falling into a deep sleep, and yet the eyes of his body open, which sometimes is the case with persons asleep; or the eyes of his mind open, to receive the instructions given him in a dream or vision of the night; unless this is to be understood of his falling on his face, when he had his vision, as sometimes the prophets did, see Eze_1:28, so the Targums of Jonathan and Jerusalem paraphrase it; and the latter says, he prophesied of himself, that he should fall by the sword; which is better than to interpret it of his falling when his ass lay down with him, as some do: so men may have a great deal of light and knowledge in their heads, and yet not have true grace in their hearts; great gifts, which puff up with pride and vanity, but not sanctifying grace, which is of an humbling nature, 1Co_8:1, what he said under a spirit of prophecy follows.COKE, "Numbers 24:4. Falling into a trance— There is nothing in the original for into a trance; which our translators have added, supposing him to have been in a rapture or ecstacy when he had this vision, because it is added, having his eyes open; that is, his mind being possessed of a clear apprehension of things, which God revealed to him when his senses were locked up: but Le Clerc takes this expression, as well as the former, to have a reference to what beset him by the way; when, having his eyes open to see the angel, he bowed his head, and fell flat on his face. What would lead one to prefer this explanation, is, that it does not appear that Balaam fell into any trance or ecstacy when he delivered the prophecies in this or the foregoing chapter. It is true, he declares himself to have been no more than a passive instrument in the hands of the Lord. See the Sixth Principle on ch. 22: Balak and his courtiers might easily perceive this by his manner of acting and speaking, so like what we read was usual, not only with the true prophets among the Jews, as well as the pretended ones who had apostatised to the worship of Baal, both which had the character of madmen given them; (see 1 Samuel 19:23. 1 Kings 18:28. 2 Kings 9:11; 2 Kings 9:37.) but was also believed to be the case of the heathen pythonesses, and other oracle-mongers. But the most convincing argument, to them, was his acting a part so contrary to his interest and inclination, and the extreme mortification and displeasure we may reasonably suppose him to have shewn at his disappointment; from all which, Balak, his princes, and allies, might be thoroughly satisfied that their designs against Israel were defeated by a divine and irresistible power, and that all their future attempts would meet with no better, if not worse success than the former had done. However, the divine providence took special care to convince, not only them, but future ages, of Balaam's prophetic commission,

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before he left the Moabitish Court; for he had no sooner, in some measure, appeased the King's anger, (Numbers 24:12, &c.) than he felt himself seized with a fresh prophetic impulse; and, having gained the attention of the whole assembly, began to extend his predictions on sundry kingdoms and people, and to display their various fates by sea and land, in so plain a manner, that however slight an impression they might make on those who then heard them, yet, by their timely accomplishment afterwards, they sufficiently declared that they all flowed from the same divine original; as will abundantly appear in the course of our notes on the present chapter. See Psalmanazar's Essays. It may be proper just to observe, that a learned writer of our own understands the occurrence of the ass and the angel, &c. in this part of the sacred story, as a vision. See Dr. Jortin's Dissertations, p. 186. And to the arguments which he uses in defence of his opinion, it may perhaps be thought by some, that the present verse affords an additional one.

BENSON, "Numbers 24:4. The vision of the Almighty — So called properly, because he was awake when the following things were revealed to him. Falling into a trance — In the Hebrew it is only falling, namely, fainting and falling to the ground, as the prophets sometimes used to do. Our translators supply the words, into a trance, supposing him to have been in an ecstasy or rapture when he had the vision, as it is probable he was; because it follows, having his eyes open — Which implies, that when all his outward senses were locked up, his mind had a clear apprehension of the things which God revealed to him.

ELLICOTT, "(4) Falling into a trance, but having his eyes open.—Better, falling (upon his face), and having his eyes opened. The physical effect produced upon Balaam appears to have been the same as that which was produced upon Saul (1 Samuel 19:24), upon Ezekiel (Num. i 28), upon Daniel (Num. viii, 17. 18). and upon St. John (Revelation 1:17). The word which is here rendered “open” (gelui) is a different word from that which is so rendered in Numbers 24:2, and is frequently used in reference to Divine communications and spiritual intuition. There may be a reference to the events which befel Balaam on his journey (Numbers 22:31).TRAPP, "Numbers 24:4 He hath said, which heard the words of God, which saw the vision of the Almighty, falling [into a trance], but having his eyes open:Ver. 4. Falling into a trance.] As was usual with the prophets; [Genesis 15:12 Daniel 8:17-19 2 Peter 1:21] {See Trapp on "1 Peter 1:21"} They were carried out of and beyond themselves. And still -“ Amor Dei est ecstaticus, neque iurisSe sinit esse sui - ”

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

PULPIT, "Falling into a trance. Rather, "falling down." Qui cadit, Vulgate. The case of Saul, who "fell down naked all that day" (1 Samuel 19:24), overcome by the illapse of the Spirit, affords the best comparison. Physically, it would seem to have been a kind of catalepsy, in which the senses were closed to outward things, and the eyes open but unseeing. The word for "open" in this verse is the ordinary one, not that used in Numbers 24:3.

5 “How beautiful are your tents, Jacob, your dwelling places, Israel!

GILL, "How goodly are thy tents, O Jacob,.... Not that the matter of which they were made was so rich, or their structure so admirable, but the order in which they were placed was so beautiful and agreeable: and thy tabernacles, O Israel; which is the same thing in other words, and which may be applied figuratively to the church of God, which often goes by the names of Jacob and Israel; and agrees with particular congregations and assemblies of saints, where they dwell as in tents in a movable state, like pilgrims and sojourners; and which are the dwelling places of Father, Son, and Spirit, and of the people of God with one another; and are goodly, pleasant, and delightful, because of the presence of God with them, and on account of the provisions there made for them, and the company they there enjoy; see Psa_84:1.

HENRY 5-9, "II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: -

1. Their beauty (Num_24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num_24:2. 34

Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa_133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num_24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous,doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos_14:5-7.2. Their fruitfulness and increase. This may be intended by those similitudes (Num_24:6) of the valleys, gardens, and trees, as well as by those expressions (Num_24:7), He shall pour the water out of his buckets;that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos_2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.4. Their power and victory, Num_24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num_23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos_2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job_39:9, Job_39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? “No, Israel is too powerful to be checked or held in by my curses or thy armies.” (3.) He looks forward to their future conquests: He shall eat up the nations his enemies;that is, “he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils.”5. Their courage and security: He lay down as a lion, as a great lion,Num_24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing

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that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro_28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa_4:8.6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee;those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen_12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

JAMISON 5-7, "How goodly are thy tents, ... O Israel! — a fine burst of admiration, expressed in highly poetical strains. All travellers describe the beauty which the circular area of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel extended over the subjacent plains.

K&D 5-6, "“How beautiful are thy tents, O Jacob! thy dwellings, O Israel! Like valleys are they spread out, like gardens by the stream, like aloes which Jehovah has planted, like cedars by the waters. Water will flow out of his buckets, and his seed is by many waters. And loftier than Agag be his king, and his kingdom will be exalted.” What Balaam had seen before his ecstasy with his bodily eyes, formed the substratum for his inward vision, in which the dwellings of Israel came before his mental eye adorned with the richest blessing from the Lord. The description starts, it is true, from the time then present, but it embraces the whole future of Israel. In the blessed land of Canaan the dwellings of Israel will spread out like valleys. נחלים does not mean brooks here, but valleys watered by brooks. נטה, to extend oneself, to stretch or spread out far and wide. Yea, “like gardens by the stream,” which are still more lovely than the grassy and flowery valleys with brooks. This thought is carried out still further in the two following figures. אהליםare aloe-trees, which grow in the East Indies, in Siam, in Cochin China, and upon the Moluccas, and from which the aloe-wood was obtained, that was so highly valued in the preparation of incense, on account of its fragrance. As the aloes were valued for their fragrant smell, so the cedars were valued on account of their lofty and luxuriant growth, and the durability of their wood. The predicate, “which Jehovah hath planted,” corresponds, so far as the actual meaning is concerned, to מים by water;” for this was “an“ ,עליexpression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees” (Calvin; cf. Psa_104:16).

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CALVIN, "5.How goodly are thy tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, and then to trees which were rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe fatness from the waters. The word we translate “valleys spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should be rather understood. For the same reason I have given the translation “aloe-trees;” for, although the word אהלים ohelim, often means “tabernacles,” I have no doubt but that it here refers to trees, so as to correspond with what follows as to the cedars. They are called trees “which the Lord hath planted,” as surpassing the ordinary growth of nature in their peculiar excellency, and exhibiting something more noble than the effect of human labor and skill.In the concluding similitude the interpreters have erred, in nay opinion. Some translate it, “His seed (is) many waters;” others, “on many waters;” but (170) the literal translation which I have given runs far better, viz., that he is like a rich and fertile field, whose seed is steeped in much water.Thus far Balaam has been speaking of God’s blessing, which shall enrich the people with an abundance of all good things.

BENSON 5-6, "Numbers 24:5-6. How goodly are thy tents, &c. — Having seen them pitched in the plains of Moab, (Numbers 24:2,) he thus breaks forth into admiration of their beautiful order, as they lay ranged under their several standards. As the valleys — Which often from a small beginning are spread forth far and wide. As gardens — Pleasant and fruitful, and secured by a fence. As lign- aloes — An Arabian and Indian tree of a sweet smell, yielding shade and shelter both to man and beast; such is Israel, not only safe themselves, but yielding shelter to all that join themselves to them. Which the Lord hath planted — Nature, not art.

TRAPP, "Numbers 24:5 How goodly are thy tents, O Jacob, [and] thy tabernacles, O Israel!Ver. 5. How goodly are thy tents.] It fareth with a hypocrite, as with a surveyor of lands, that taketh an exact compass of other men’s grounds, of which he shall never enjoy a foot. See Numbers 23:10.WHEDON, " 5. How goodly — Beauteous, delightful, profitable, and enduring.Thy tents — In the Greek, houses. The Church is called the tents of Jacob (Malachi 2:12) and the tents of Judah. Zechariah 12:7.

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Tabernacles — Both the public abode of Jehovah and the private dwellings of the people surrounding it, symbolizing the communion of the Church with Christ and with one another.O Israel — A name suggestive of princeliness. Genesis 32:28.

SIMEON, "BALAAM’S THIRD ATTEMPT TO CURSE ISRAELNumbers 24:5; Numbers 24:9. How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! — — — Blessed is he that blesseth thee; and cursed is he that curseth thee.IF there were no other instance than that before us, we could never doubt the influence of God over all his creatures. Balaam had shewn strongly enough his desire to curse Israel; but had been twice constrained to speak the words which God had put into his mouth. On this third occasion, he saw that it was in vain to use enchantments; and therefore he laid them all aside; and gave himself up, without any further resistance, to declare whatever God should say unto him.His preface is usually represented as a pompous recital of his own peculiar privileges and attainments: but it is rather a relation of the circumstances that occurred whilst he was on his way to Balak. He speaks of himself as “the man whose eyes were shut,” (so it should be read; and so it is read in the margin of our Bibles:) and who “had a vision of the Almighty, falling, but having his eyes open:” (the words, “into a trance,” are printed in italics, to shew that they are inserted by the translators, and are not in the original:) his ass fell, and he fell also; and then his eyes were opened, to sec the angel; whom, though his ass had seen, he had not till then been enabled to behold. On a view of the orderly manner in which the Israelites were encamped, he expressed his admiration of them; and then, in the concluding words of our text declared the irreversible decree of God respecting them: “Blessed, &c. &c.”We shall consider these words,I. In reference to the Jewish nation—To them, in their primary sense, the words must certainly refer. But, when we read such a solemn declaration respecting them, we are naturally led to ask,1. How can we account for it?[Was there any peculiar merit in them, that had induced Jehovah so wonderfully to signalize them with his favour? No: they were a stiff-necked people from first to last. But God had “chosen them for himself to he a peculiar people:” and had pledged

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himself to fulfil to them all the promises, which he had made to Abraham respecting them. Whoever therefore should set himself against that people, would he endeavouring to thwart the divine counsels; whilst every one who should promote the prosperity of Zion, would, in fact, advance the designs of God. No wonder therefore that God pronounced a blessing or a curse on all, according as they co-operated with him, or opposed his will.]2. How was it fulfilled?[In addition to all that has been stated on the two former occasions, we are here led to contemplate the prosperity of Israel under the images of a verdant valley, a well-watered garden, and fragrant or stately trees: they are further spoken of as marvellously enriched, prolific, powerful. But we may particularly notice the discrimination made between the Gibeonites and all the other nations of Canaan. These, because they made a league with Joshua, were spared, protected, and preserved; whilst all the others, without exception, were destroyed [Note: Joshua 9:25-27; Joshua 10:1-11.]. And, many hundred years afterwards, when Saul had broken the covenant with them, and had sought to destroy them, God avenged their cause by a famine during three successive years, and caused the injustice of Saul to be punished in the destruction of almost all his family [Note: 2 Samuel 21:1-9.]. When at last the Israelites had provoked God utterly to abandon them, they became weak as others, and were left, as at this day, to experience all the evils, which, as God’s instruments, they themselves had inflicted upon other nations.]The declaration in our text must further be considered,II. In reference to the spiritual Israel—If only we reflect, that this declaration was a repetition of the promise made to Abraham and to Jacob, its application to the spiritual seed of Abraham will be obvious and undeniable [Note: Genesis 12:3; Genesis 27:29.]. Let us consider then,1. What is implied in this declaration—[It does not relate to temporal benefits or evils, but to those which are spiritual and eternal — — — And it shall assuredly be fulfilled to men in its utmost extent, according as they shall be found to have loved and aided the true Israelites, or to have hated and opposed them [Note: Isaiah 54:15-17; Isaiah 60:14; Isaiah 65:13-14.] — — — Divine Providence even in this world may be expected to put a difference between the friends and enemies of Zion [Note: Psalms 122:6; Psalms 129:5-8.]: but, if none be visible in this world, it shall be made visible enough in the world to come [Note: 2 Thessalonians 1:6-7.].]2. On what ground we may expect its accomplishment—[The circumstance of its being uttered by the voice of inspiration, is a pledge of its

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accomplishment. It may appear strange indeed that God should interest himself to such an extent in behalf of his believing people: but there are two grounds on which we may be well assured that he will do so: the one is, that he considers our conduct towards his Church, as a criterion of our true character [Note: Luke 2:34-35; 1 Peter 2:6-8.]; and the other is, that he identifies himself with his Church, accounting every thing which is done to them, as done to himself [Note: Whether good, Matthew 25:40 or evil, Zechariah 2:8; Acts 9:4-5.]. Realize these thoughts, and all doubt respecting the accomplishment of the declaration will vanish for ever.]Learn,1. The importance of ascertaining our true character—[If we truly “love him that begat, we shall also love those who are begotten of him [Note: 1 John 5:1.].” Let us bring ourselves to this test, and carefully judge ourselves as in the presence of God.]2. The blessedness of being Israelites indeed—[If God be so interested about you as to deal with men according to their conduct towards you, what blessings may not you yourselves expect at his hands? — — —]

6 “Like valleys they spread out, like gardens beside a river,like aloes planted by the Lord, like cedars beside the waters.

BARNES, "As gardens by the river’s side - Balaam’s language reflects the famous artificial gardens along the banks of his own river, the Euphrates.

As the trees of lign aloes which the Lord hath planted - The latter words contain an apparent reference to Paradise (compare Gen_2:8). The aloe, imported from China and the far distant east, furnished to the ancients one of the most fragrant and precious of spices; compare Psa_45:8; Pro_7:17,40

As cedar trees beside the waters - i. e., as the noblest of trees branching forth in the fairest of situations: an image of majestic beauty, as that of the last verse was of rare fecundity.

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

Sponte sua quae se tollunt in luminis oras.Virg., Geor. ii., 47.“Such as sprung up, spontaneously into the regions of light.”

As cedar trees - Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot: -“The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown color, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine.”

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

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

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

GILL, "As the valleys are they spread forth,.... Long and broad, lying between several mountains, and reaching from hill to hill; so the armies of Israel lay encamped in the plains and villages of Moab, making a very considerable length and breadth; the camp of Israel is said to be twelve miles long, and twelve miles broad; so the Targum on Num_2:3 and this may denote the lowness of the saints and people of God in their own eyes, and their largeness in themselves; and especially when the place of their tents shall be enlarged, and the curtains of their habitations be stretched forth in the latter day; and also their fruitfulness, meads, and valleys abounding with herbs and flowers, as the churches of God do with the fruits of the Spirit, grace, and righteousness, and with plants of the Lord's right hand planting. Some render it as brooks and torrents of water, so the Targum of Jonathan; which diffuse and spread themselves, and on the banks of which stand beautiful trees in goodly order: as gardens by the river's side: laid out in a delightful manner, full of flowers, plants, and trees, and well watered; like to these, in several spots, were the people of Israel formed into several camps; and to these may the churches of God be compared, who are distinguished and enclosed by sovereign grace, full of trees of righteousness of the Lord's planting, watered by the river of divine love, and from Christ the fountain of gardens; see Son_4:12, as the trees of lign aloes, which the Lord hath planted: which are not planted and raised by the art and industry of man, but grow up without culture, as the mere produce of nature, under a divine providence; these are called lign wood or tree aloes, to distinguish them from another sort of aloes, which are no other than plants; but these are what the Indians call Calambra or Calembac, and, physicians Xyloaloes and Agallochium, and are of a very aromatic and fragrant scent. This tree is said to be about eight or ten feet high; at the head of it is a large bunch of leaves, which are thick and indented, broad at bottom, but growing narrower towards the point, and about four feet in length; the blossom of it is red, intermixed with yellow, and double like a pink; from this blossom comes fruit, round like a large pea, white and red; the juice of these leaves

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is drawn out by cutting them with a knife, and received into bottles; the smell of the wood is exquisite (w). P. Martyr (x) speaks of a trunk of lign aloes, which being cut, a sweet savour proceeds from it. It may be observed what Isidore (y) remarks, that it grows in Arabia, as well as in India, and so might be well known to Balaam. And to these the Israel of God may be compared for their fragrancy, being clothed with the righteousness of Christ, all whose garments smell of or like these aloes, Psa_45:8 and having the graces of the Spirit of God in them, the smell of which is preferable to all spices, and they themselves are signified by the same, Son_4:10, and as cedar trees beside the waters; which are tall and high, large and spreading, durable lasting, to which the righteous are compared; see Gill on Psa_92:12.

JAMISON, "As the valleys — Hebrew, “brooks,” the watercourses of the mountains.

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

COKE, "Numbers 24:6. As the valleys, &c.— Struck with the beauty and regularity of the Israelitish camp, Balaam elegantly compares them to spacious vallies, stretching out to a great length; and to beautiful gardens laid out along the banks of a river, and adorned with rows of stately trees. "The expression of Balaam," says the celebrated Scheuchzer, "will appear natural to those, who have ever seen a fine extent of country from the top of a mountain. The prophet, from the summit of mount Peor, beheld the whole camp of the Israelites, arranged according to the disposition which had been made of them by the command of God himself, and separated into what might be called streets. He discovered, as in perspective, the tribes in general, and each one in particular, disposed in the most beautiful order; and he very justly compares the spectacle to those rivers which spread themselves through a province, and have gardens upon their banks: a plan not only useful and pleasant, but even sometimes necessary. Hence, it happens, that in the hottest countries of Europe, and even in those which are temperate, we see along the sides of lakes and rivers an agreeable scene of gardens, vineyards, verdant meadows, nay, and often fine houses, which are usually inhabited in the summer-time, in order to the being less incommoded by the heat. In these sweet spots the water continually sprinkles the plants, and you always breathe a refreshing air. If we transport ourselves in idea into the Asiatic regions, we shall see that this situation becomes more necessary, in proportion as we advance towards the equator. The road which Balaam had taken along the Euphrates was, doubtless, one of these fine long chains of gardens, such as that which one sees betwixt Padua and Venice." The expression, as the vallies are they spread forth, may be rendered, as streams of water are they extended. We have before observed, that the original word נחל nachal, is used both for a valley, and a stream; (see chap. Numbers 13:23.) but the context clearly gives

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the preference to vallies. Houbigant, in order to keep up what he justly calls the correspondence of the sentences, renders it after the Samaritan, Such are the shady vallies; such the gardens by the river side; such the trees, &c. Balaam, says he, compares the camp of Israel to pleasant vallies and delightful groves, an appearance of which the orderly disposition of the tents exhibited.As the trees of lign-aloes which the Lord hath planted— There were two sorts of aloes; one an odoriferous tree growing in India and Arabia, called by Pliny Ξυλαλοης, the lign, or wood-aloes: this is that which is often joined with myrrh in Scripture; as it was of a fragrant smell, and, as Calmet has observed, frequently used in the East as a perfume. The other is a purgative plant. Parkhurst says, the אהלים ahalim, are trees or plants of the aromatic kind, so called from their wide shadowing branches or leaves for אהל ohel signifies a tent. See Proverbs 7:17. Song of Solomon 4:14. Which the Lord hath planted, means only which grew of themselves; without culture, without art, solo Dei nutu, as Bochart expresses it: so Psalms 104:16. The cedars of Lebanon are said to be planted by God, because they grew there most stately, without the art of man; nullis hominum cogentibus, as Virgil speaks; see Georg. 2: Numbers 24:10. These, in common speech, we call the productions of nature; but what we vulgarly ascribe to nature, the Scripture language, with more truth and propriety, ascribes to God; for the productions of nature are nothing else than the effects of the Divine power and energy, operating either immediately, or by the mediation of inferior agents, in a certain uniform order which he himself has established. With respect to the cedars, every one knows the esteem in which they were held by the ancients, as well for their fragrancy, as on other accounts. Salmasius assures us, that the Greeks always made it a point to burn this wood upon their altars. All these metaphors Balaam makes use of to celebrate the present and future prosperity of the Israelites: a prosperity, the same of which was about to spread itself among all the neighbouring nations, as the perfume of these odoriferous plants is everywhere disseminated by the winds. BENSON, " (6) As gardens by the river’s side.—It is probable that the allusion may be to the Euphrates, although the definite article is not prefixed to the word nahar (river) in the Hebrew. (Comp. Isaiah 7:20.)As cedar trees beside the waters.-The difference between cedars which grow beside running water which their roots can reach, and the ordinary type of cedars which throw out their strength in lateral branches is illustrated in Ezekiel 31:3-4, where the proud Assyrian is compared to a cedar having “his top among the thick boughs” (or, the clouds), which “the waters made great.” (Comp. Psalms 1:3; Psalms 92:12.)

TRAPP, "Numbers 24:6 As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the LORD hath planted, [and] as cedar trees beside the waters.Ver. 6. As the trees of lign aloes.] An odoriferous sweet smelling tree, growing in

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Arabia, which is said to be a country so sweet that swine cannot live in it.

POOLE, " Valleys ofttimes from a small beginning are spread forth fir and wide. Others, as the brooks, or rivers, as the word signifies, which stretch out and disperse their waters into several channels, and sometimes farther. Are they spread forth, i.e. the Israelites last mentioned. As gardens by the river’s side; pleasant and fruitful, and secured by a fence.Trees of lign-aloes; an Arabian and Indian tree, of a sweet smell, yielding good shade and shelter both to man and beast; such is Israel, famous among the nations, and not only save themselves, but yielding shelter to all that join themselves to them.Which the Lord hath planted; which are the best of the kind; such as not man, but God, might seem to have planted, as the best of all sorts are ascribed to God, as the trees, hills, cities, of God, &c. Compare Psalms 104:16.As cedar trees, which are famous for growth, and height, and strength, and durableness, whence Solomon’s temple was built of this wood, 1 Kings 6:9,10.Beside the waters, where trees thrive best.

WHEDON, " 6. As the valleys — Well watered by brooks.As gardens — Still more lovely than the verdant and flowery valleys.Lignaloes — Aloe-trees abound in Eastern Asia. On account of their fragrance they are highly prized for the preparation of incense and unguents. See John 19:39. Although this tree is rare in Chaldea or Syria, it is reasonable to suppose it was known to Balaam or he would scarcely have mentioned it as he does.The Lord hath planted — Extraordinary trees are described as “the trees of Jehovah.” See Psalms 104:16.

PULPIT, "As the valleys, or, "as the torrents" ( נחלים ), which pour down in parallel courses from the upper slopes. As gardens by the river's side. The river ( נהר ), as in Numbers 22:5) means the Euphrates. Balaam combines the pleasant imagery of his own cultivated land with that of the wilder scene amidst which he now stood. As the trees of lign aloes. אהלים . Aloe trees, such as grew in the further east, where Balaam had perhaps seen them. Which the Lord hath planted, or, "the Lord's planting," a poetical ,way of describing their beauty and rarity (cf. Psalms 1:3; Psalms 104:16).

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7 Water will flow from their buckets; their seed will have abundant water.“Their king will be greater than Agag; their kingdom will be exalted.

BARNES, "Balaam’s native soil was ordinarily irrigated by water fetched from the neighboring Euphrates, and carried in buckets suspended from the two ends of a pole. Thus the metaphor would import that Israel should have his own exuberant and unfailing channels of blessing and plenty. Some take the word to be predictive of the future benefits which, through the means of Israel, were to accrue to the rest of the world.

Agag - The name, apparently hereditary (compare 1 Sam. 15) to the chieftains of Amalek, means “high.” The words point to the Amalekite kingdom as highly prosperous and powerful at the time (compare Num_24:20); but also to be far excelled by the future glories of Israel. The Amalekites never in fact recovered their crushing defeat by Saul (1Sa_15:2 ff), though they appear again as foes to Israel in the reign of David (1Sa_27:1-12 and 30). The remnant of them was destroyed in the reign of Hezekiah 1Ch_4:43.

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

His seed shall be in many waters - Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity.His king shall be higher than Agag - This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the

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original word, and that instead of מאגג meagag, than Agag, we should read מגוג miggog, than Gog. As Gog in Scripture seems to mean the enemies of God’s people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.

GILL, "He shall pour the water out of his buckets,.... That is, God shall plentifully send down rain out of the clouds upon these valleys, gardens, and trees, and make them fruitful; and this may be a figure of the grace of God, with which his churches are watered, and become fruitful by means of the word and ordinances, which is conveyed through them out of the fulness which is in Christ: and his seed shall be in many waters; the seed and offspring of Israel shall be in a place of many waters, in a land of brooks and waters, shall dwell in a well watered land, the land of Canaan, Deu_8:7 or shall be like seed sown near water, or in well watered places, which springs up and brings forth much fruit, see Isa_32:20 or shall become, or be over many waters, to which people, kingdoms, and nations, are sometimes compared; and so may denote the multitude of Israel, and the large extent of their dominions, see Rev_17:1, and his king shall be higher than Agag; who might be the then present king of Amalek, reckoned one of the greatest kings on earth; and this name, some think, was common to all the kings of Amalek, as Pharaoh to the kings of Egypt; and according to Jarchi and Aben Ezra, this is a prophecy of the first king of Israel, Saul, and of his conquering Agag king of Amalek, for there was one of this name in his time, 1Sa_15:7, and his kingdom shall be exalted; that is, the kingdom of the people of Israel, as it was more especially in the days of David and Solomon; and will be abundantly more in the days of the Messiah, when his kingdom shall be from sea to sea, and from the river to the ends of the earth, and the kingdoms of this world shall become his, and he shall reign over all the earth; and so the Jerusalem Targum,"and the kingdom of the King Messiah shall become very great;''and so other Jewish writers (z) refer this prophecy to the days of the Messiah.

JAMISON, "his king shall be higher than Agag — The Amalekites were then the most powerful of all the desert tribes, and “Agag” a title common to their kings.

K&D, "And not only its dwellings, but Israel itself would also prosper abundantly. It would have an abundance of water, that leading source of all blessing and prosperity in the burning East. The nation is personified as a man carrying two pails overflowing with water. דליו is the dual דליים. The dual is generally used in connection with objects which are arranged in pairs, either naturally or artificially (Ges. §88, 2). “His seed” (i.e., his posterity, not his sowing corn, the introduction of which, in this connection, would, to say the least, be very feeble here) “is,” i.e., grows up, “by many waters,” that is to say, enjoys the richest blessings (comp. Deu_8:7 and

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Deu_11:10 with Isa_44:4; Isa_65:23). ירם (optative), “his king be high before(higher than) Agag.” Agag (עגג, the fiery) is not the proper name of the Amalekite king defeated by Saul (1Sa_15:8), but the title (nomen dignitatis) of the Amalekite kings in general, just as all the Egyptian kings had the common name of Pharaoh, and the Philistine kings the name of Abimelech.

(Note: See Hengstenberg (Dissertations, ii. 250; and Balaam, p. 458). Even Gesenius could not help expressing some doubt about there being any reference in this prophecy to the event described in 1Sa_15:8., “unless,” he says, “you suppose the name Agag to have been a name that was common to the kings of the Amalekites” (thes. p. 19). He also points to the name Abimelech, of which he says (p. 9): “It was the name of several kings in the land of the Philistines, as of the king of Gerar in the times of Abraham (Gen_20:2-3; Gen_21:22-23), and of Isaac (Gen_26:1-2), and also of the king of Gath in the time of David (Psa_34:1; coll. 1Sa_21:10, where the same king of called Achish). It seems to have been the common name and title of those kings, as Pharaoh was of the early kings of Egypt, and Caesar and Augustus of the emperors of Rome.”)

The reason for mentioning the king of the Amalekites was, that he was selected as the impersonation of the enmity of the world against the kingdom of God, which culminated in the kings of the heathen; the Amalekites having been the first heathen tribe that attacked the Israelites on their journey to Canaan (Exo_17:8). The introduction of one particular king would have been neither in keeping with the context, nor reconcilable with the general character of Balaam's utterances. Both before and afterward, Balaam predicts in great general outlines the good that would come to Israel; and how is it likely that he would suddenly break off in the midst to compare the kingdom of Israel with the greatness of one particular king of the Amalekites? Even his fourth and last prophecy merely announces in great general terms the destruction of the different nations that rose up in hostility against Israel, without entering into special details, which, like the conquest of the Amalekites by Saul, had no material or permanent influence upon the attitude of the heathen towards the people of God; for after the defeat inflicted upon this tribe by Saul, they very speedily invaded the Israelitish territory again, and proceeded to plunder and lay it waste in just the same manner as before (cf. 1Sa_27:8; 1Sa_30:1.; 2Sa_8:12).(Note: Even on the supposition (which is quite at variance with the character of all the prophecies of Balaam) that in the name of Agag, the

contemporary of Saul, we have a vaticinium ex eventu, the allusion to this particular king would be exceedingly strange, as the Amalekites did not perform any prominent part among the enemies of Israel in the time of Saul; and the command to exterminate them was given to Saul, not because of any special harm that they had done to Israel at that time, but on account of what they had done to Israel on their way out of Egypt (comp. 1Sa_15:2 with Exo_17:8).) his king, is not any one particular king of Israel, but quite generally ,מלכ

the king whom the Israelites would afterwards receive. For מלכ is substantially the same as the parallel מלכת, the kingdom of Israel, which

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had already been promised to the patriarchs (Gen_17:6; Gen_35:11), and in which the Israelites were first of all to obtain that full development of power which corresponded to its divine appointment; just as, in fact, the development of any people generally culminates in an organized kingdom. -The king of Israel, whose greatness was celebrated by Balaam, was therefore neither the Messiah exclusively, nor the earthly kingdom without the Messiah, but the kingdom of Israel that was established by David, and was exalted in the Messiah into an everlasting kingdom, the enemies of which would all be made its footstool (Psa_2:1-12 and Psa_110:1-7).

CALVIN, "7.And his king shall be higher than Agag. He now begins to enlarge on their outward prosperity, viz., that the people of Israel shall be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies; for it would not be sufficient that they should abound with all blessings, unless the ability to defend them should also be superadded. It is by no means a probable conjecture that he speaks of Saul who made prisoner of their king, Agag, in the battle with the Amalekites; but their opinion is the more correct one, who suppose that this was a name common to all the kings of that nation. It was, therefore, God’s intention to declare the superiority of His chosen people to the Amalekites; nor need we be surprised that they should be thus brought into especial antagonism with them, not only because they were the constant enemies of Israel, but because their power was then excessively great, as we shall very soon see: “Amalek was the first of nations,” etc. (verse 20.)Although for a long time afterwards, there was no king in Israel, still there is no absurdity in the fact that the commonwealth should be designated by the name of “king,” and “kingdom;” especially since God had postponed the full accomplishment of His grace until the time of the establishment of the kingdom. Hence, in this prophecy, Balaam, however little he might have been aware of it, embraced the time of David; and consequently he predicted things which were only accomplished in Christ, on whom the adoption was founded.What follows has been already expounded, viz, that God, in delivering His people, had made it plain that He would have them remain in safety and perpetuity; and that He was able to bring this to pass.

COKE, "Numbers 24:7. He shall pour the water out of his buckets, &c.— Very different are the interpretations given to this obscure passage. 1. The LXX render the Hebrew widely different from our translation; a man shall come out of his seed, and shall rule over many nations; which also is the translation of Onkelos, and the Targum of Jerusalem, though the latter is somewhat more particular; a king shall proceed from their sons; their Redeemer shall come from among them, and the reign of the king-Messiah shall be greatly exalted. St. Cyprian follows exactly the version of the LXX, in quoting this passage against the Jews, lib. 2: cap. 10 and the

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learned Bishop Fell, in a note upon the place, has shewn, that the Greek interpreters rendered it thus, because in the language of the Hebrews they speak proverbially of water which distills from a bucket, for a man who is born, or who issues from his father: he adds, that זרע zerang, signifying equally posterity, and the arm of power, the LXX have taken the word in the latter sense, as an emblem of empire over many people: in the same manner as God says, (speaking to David,) I will set his hand in the sea, and his right hand in the rivers, to mark the extent of his power. This conjecture must at least be granted to be ingenious. 2. Houbigant says that the Hebrew, literally rendered, is aquas prorumpere faciet ex precordiis suis, (Israel) He shall make waters to flow from his bowels, דל dal, in the Persian language is, says he, the inward part of a thing, the heart, the bowels; which signification we have therefore chosen, because our Lord Christ referred to this place, when he said, he that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. John 7:38. For unless you interpret it in this manner, there is no place in the sacred volume which speaks of water flowing from the belly. Balaam speaks in this place metaphorically, as becomes him who had taken up his parable: but waters, thus used, it appears from St. Paul, signified the doctrine with which one is imbued. See 1 Corinthians 3:6. This was fixed among the Jews before the apostle's time, as appears from the baptism of John, and from others of the like kind used before John; for if any one was sprinkled with the water of baptism, he professed thereby to embrace that doctrine and form of manners, into which he was instituted by him who baptized him. This interpretation of our's agrees well with what follows; and his seed in many waters: that is, his seeds or plants shall be well watered. So that, according to Houbigant, the meaning is, "he shall be well instructed in true doctrine himself, and plentifully afford that instruction to his posterity." 3. Those who may think the foregoing interpretations too much forced, will read the passage according to its most literal translation, thus, waters shall flow from his buckets, and his seed shall be by many waters; which seems to be a metaphorical expression for the great increase of Israel; for increase of posterity is represented in Scripture by the flowing out of waters. Isaiah 48:1. Proverbs 18-5:15a passage which seems clearly to explain this: many waters are put for many people, Jeremiah 47:2. Revelation 17:15 and Isaiah 32:20 the expression seems well to explain the latter clause, his seed shall be, &c. It may be proper just to observe, that Le Clerc would render it, from his boughs the waters shall distill; and he understands the passage as expressive of the plenty and fertility of the country which the Hebrews should possess. See Ezekiel 17:23. Dr. Lowth, in his elegant version, understands the passage in this last sense.Illi uda multo rore stillant germina, Faetusque alunt juges aquae.His king shall be higher than Agag— Most commentators suppose that Agag was a common name of all the kings of the Amalekites, as Pharaoh was of Egypt, &c. and as the Amalekites at this time were the most flourishing and formidable people of the East, it is supposed that Balaam foretels in these words, that the king of Israel should be the greatest of kings; for he knew none greater than Agag. Some think that they have a particular respect to Saul the first king of Israel, who subdued the

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Amalekites, and took Agag captive. The Jews themselves, however, think the passage has its full completion in the Messiah. The LXX, Samar. Onkelos, Syr. Arab. Aquila, Symmachus, and many fathers of the church, to whom we may add Houbigant, read the passage differently; his king shall be greater than Gog. Now Gog, in the Scripture, means the Scythians, and other northern nations. See Ezek. chapters 38: and 39: and Mede's Works, p. 574. Many learned men prefer this reading to the other, meaning by Gog the enemies of the church in general. It was easy to confound the Hebrew מגוג magog, with מאגג meagag, says Mr. Samuel Wesley, Dissert. on Job; and so to read Agag instead of Gog; and if so, may we not as well suppose, that the reading was changed from מהגג mehagog, which may signify above the top, or above all height; for גג gag signifies locus sublimis, the top of any thing, the roof of a house; and is frequently so used in Scripture. See Calasio's Concordance on the word. And then the meaning of the passage will be, his king shall be exalted above all height; i.e. super-eminently, and above all kings; to which the correspondent clause is, and his kingdom shall be exalted; shall be raised to the highest dignity and glory; in which, most probably, there is a reference to the Messiah and his kingdom.

BENSON, "Numbers 24:7. He shall pour the water — That is, God will abundantly water the valleys, gardens, and tress, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in — Rather, by; many waters — This may mean, His seed shall be sown in a ground well watered, and consequently shall bring forth a plentiful crop. Or, as many waters are frequently put figuratively for many people, (see Jeremiah 47:2;Revelation 17:15; Isaiah 32:20,) and the flowing out of waters signifies an increase of posterity, the words may here be intended to express, by a metaphor, the great increase of Israel. His king shall be higher than Agag — It has been supposed, with great probability, by most commentators, that Agag was the common name of the kings of Amalek, as Pharaoh was of the Egyptian kings, and Abimelech of those of the Philistines. “Amalek was a neighbouring country, and therefore is fitly introduced upon the present occasion, and it was likewise at that time a great and flourishing kingdom, being styled (Numbers 24:20) the first of the nations; and therefore for the king of Israel to be exalted above the king of Amalek was really a wonderful exaltation. But, wonderful as it was, it was accomplished by Saul, who smote the Amalekites from Havilah, &c., and took Agag, the king of the Amalekites, alive, and utterly destroyed all the people with the edge of the sword, 1 Samuel 15:7-8. The first king of Israel subdued Agag, the king of the Amalekites. So that it might truly and properly be said, His king shall be higher than Agag, and his kingdom shall be exalted, as it was afterward greatly by David and Solomon.” — Newton.

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ELLICOTT, " (7) He shall pour the water out of his buckets.—Better, Water shall flow from his buckets; or, he shall flow with water from his buckets. The nation is personified as a man carrying two buckets full of water, which was the type and leading source of blessing and prosperity in the East. This is a beautiful image, as Bishop Wordsworth has observed, of the true Israel “pouring out the living waters of salvation, the pure streams of the Spirit, and making the wilderness of the world to rejoice and be glad.”His seed shall be in many waters.—This may mean that Israel should inhabit Canaan—“a land of brooks of water” (Deuteronomy 8:7; Deuteronomy 11:11); or it may mean that, like seed sown and trees planted by the waters (Isaiah 32:20; Isaiah 44:4; Isa_65:22-23), they should inherit the richest blessings.His king shall be higher than Agag . . .-Agag appears to have been the title (nomen dignitatis) of the Amalekite kings, as Pharaoh of the Egyptian and Abimelech of the Philistine kings. The reference does not seem to be to any particular king, but to the kingdom which should hereafter be established in Israel—to the kings, generally, which should come out of the loins of Abraham (Genesis 17:6; Genesis 35:11).

TRAPP, "Numbers 24:7 He shall pour the water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.Ver. 7. His seed shall be in many waters.] He shall sow in locis irriguis; as men are bid to cast their bread, their alms, upon the waters, upon the poor; as upon a well-watered soil. [Ecclesiastes 11:1] Such is the land of Egypt, watered by Nile; which makes the ground so fruitful, that they do but throw in the seed, and have four rich harvests in less than four months, - saith one that had been there. (a)He shall be higher than Agag.] King of the Amalekites, who was then the greatest monarch of those parts, and did haply think as highly of himself as that proud prince of Tyre, [Ezekiel 28:2-6] or as the great Cham of Cataia, of whom it is reported that every day, after he had dined, he caused the trumpets to be sounded, by that sign giving leave to other princes of the earth to go to dinner.

POOLE, " He, i.e. God, will abundantly water the valleys, gardens, and trees, is which represent the Israelites, Numbers 24:6, i.e. he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by waters, John 3:5 John 4:10 7:38,39, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. Others thus, God shall make his posterity numerous; for the procreation

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of children is oft signified by waters, fountains, cisterns, &c., as Psalms 68:26 Proverbs 5:15,18 9:17 Isaiah 48:1. But there is no necessity of flying to metaphors here, and therefore the other being the literal and proper sense, is by the laws of good interpretation to be preferred before it.In many waters: this also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase, Isaiah 32:20. Others thus, His seed shall be so numerous, that it shall branch forth into many people, the several tribes being reckoned and sometimes called several people. Or, his seed shall rule over many people or nations, which are sometimes signified by many waters, as Psalms 144:7 Isaiah 57:20 Jeremiah 47:2 Revelation 17:15. But here also the literal sense seems best. His king, i.e. the king of Israel; either God, who was in a peculiar manner their King or Ruler, Numbers 23:21 Jude 6:13 1 Samuel 8:7 Isaiah 33:22; or their chief governor or governors, whether king or others; for Moses called their king, Deuteronomy 33:5, and the judges were in a manner kings.Than Agag, i.e. than the king of the Amalekites, which king and people were famous and potent in that age, Numbers 24:20, as may be guessed by their bold attempt upon so numerous a people as Israel was. And it is probably thought by the Jewish and other interpreters, that the Amalekitish kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans. But though this king only be instanced in, yet other kings, to wit, such as did or should border upon the Israelites, are doubtless to be understood, above whom the kings and people of Israel sometimes were advanced, and oftener should have been, if they had not been their own hinderance by their sins. Some make this a prophecy of Saul’s conquering Agag and his people, 1 Samuel 15:7,8. But the words seem to be more general, and to signify a greater honour and advantage to Israel than that was.

WHEDON, " 7. His buckets — Israel is poetically portrayed as a water-carrier with two overflowing pails, such as irrigated Balaam’s native soil with water carried from the Euphrates. In the burning East an abundance of water is a large element of personal happiness and of national prosperity. Water is often used in the Bible as a symbol of spiritual blessing, especially in Isaiah 12:3; Isaiah 35:6-8; Isaiah 41:17-18; Isaiah 43:19-20; Isaiah 44:3-4; Isaiah 49:10; Isaiah 55:1; Isaiah 58:11.Seed… in many waters — His children shall either enjoy copious waters literally, (Deuteronomy 8:7,) or they shall dwell among many peoples, figuratively expressed by waters, Psalms 144:7; Revelation 17:15.King… higher than Agag — Agag was an hereditary title of the chieftains of Amalek, as elsewhere was and is Caesar and Czar. The word signifies high, or in the Arabic, fiery. At this time Amalek was at the zenith of power and glory. Numbers 24:20. The prediction is, that this glory shall pale before the splendour of some future king of Israel. This was fulfilled in Solomon, though Saul irrecoverably crushed Amalek and captured Agag. 1 Samuel 15:8. Extreme typologists refer this

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prediction to Christ. John 1:49; John 12:13-15; comp. Psalms 89:27-28.His kingdom — The kingdom of the Messiah. — Jerusalem Targum.

PULPIT, "He shall pour the water, or, "the water shall overflow." Out of his buckets. דליו is the dual, "his two buckets." The image, familiar enough to one who lived in an irrigated land, is of one carrying two buckets on the ends of a pole which are so full as to run over as he goes. And his seed … in many waters. It is uncertain in what sense the word "seed" issued. It may be an image as simple as the last, of seed sown either by or actually upon many waters (cf. Ecclesiastes 11:1), and so securing a plentiful and safe return; or it may stand for the seed, i.e; the posterity, of Israel, which should grow up amidst many blessings (Isaiah 44:4). The former seems most in keeping here. His king shall be higher than Agag. Rather, "let his king be higher than Agag." The name Agag ( אגג, the fiery one) does not occur again except as the name of the king of Amalek whom Saul conquered and Samuel slew (1Samuel 35-15:1 .); yet it may safely be assumed that it was the official title of all the kings of Amalek, resembling in this "Abimelech" and "Pharaoh." Here it seems to stand for the dynasty and the nation of the Amalekites, and there is no reason to suppose that any reference was intended to any particular individual or event in the distant future. The "king" of Israel here spoken of is certainly not Saul or any other of the kings, but God himself in his character as temporal Ruler of Israel; and the "kingdom" is the kingdom of heaven as set forth by way of anticipation in the polity and order of the chosen race. As a fact, Israel had afterwards a visible king who overthrew Agag, but their having such a king was alien to the mind of God, and due to a distinct falling away from national faith, and therefore could find no place in this prophecy.

8 “God brought them out of Egypt; they have the strength of a wild ox.They devour hostile nations and break their bones in pieces; with their arrows they pierce them.

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CLARKE, "God brought him forth out of Egypt - They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see Num_23:22 (note).

GILL, "God brought him forth out of Egypt, he hath as it were the strength of an unicorn,.... Here he repeats what he had said in a former prophecy; see Gill on Num_23:22, he shall eat up the nations his enemies: the seven nations of Canaan, which should be subdued by Israel, and that with as much ease as a lion devours its prey; nor would the Canaanites be able to make any more resistance to them than a creature in the paws of a lion; and the phrase denotes the utter destruction of them: and shall break their bones; as the lion breaks the bones of such creatures that fall a prey to him; signifying that all their strength should be taken from them, their mighty men slain, and their fortified cities taken: and pierce them through with his arrows: slay them utterly.

K&D 8-9, "In Num_24:8 and Num_24:9, Balaam proclaims still further: “God leads him out of Egypt; his strength is as that of a buffalo: he will devour nations his enemies, and crush their bones, and dash them in pieces with his arrows. He has encamped, he lies down like a lion, and like a lioness: who can drive him up? Blessed be they who bless thee, and cursed they who curse thee!” The fulness of power that dwelt in the people of Israel was apparent in the force and prowess with which their God brought them out of Egypt. This fact Balaam repeats from the previous saying (Num_23:22), for the purpose of linking on to it the still further announcement of the manner in which the power of the nation would show itself upon its foes in time to come. The words, “he will devour nations,” call up the image of a lion, which is employed in Num_24:9 to depict the indomitable heroic power of Israel, in words taken from Jacob's blessing in Gen_49:9. The Pielגרם is a denom. verb from גרם, with the meaning to destroy, crush the bones, like שרש, to root out (cf. Ges. §52, 2; Ewald, §120, e.). הציו is not the object to ימחץ; for מחץ, to dash to pieces, does not apply to arrows, which may be broken in pieces, but not dashed to pieces; and the singular suffix in חציו can only apply to the singular idea in the verse, i.e., to Israel, and not to its enemies, who are spoken of in the plural. Arrows are singled out as representing weapons in general.

(Note: The difficulty which many feel in connection with the word חציוcannot be removed by alterations of the text. The only possible conjecture חלציו(his loins) is wrecked upon the singular suffix, for the dashing to pieces of the loins of Israel is not for a moment to be thought of. Knobel's proposal, viz., to readקמיו, has no support in Deu_33:11, and is much too violent to reckon upon any approval.)

Balaam closes this utterance, as he had done the previous one, with a 55

quotation from Jacob's blessing, which he introduces to show to Balak, that, according to words addressed by Jehovah to the Israelites through their own tribe-father, they were to overcome their foes so thoroughly, that none of them should venture to rise up against them again. To this he also links on the words with which Isaac had transferred to Jacob in Gen_27:29 the blessing of Abraham in Gen_12:3, for the purpose of warning Balak to desist from his enmity against the chosen people of God.

COKE, "Numbers 24:8. God brought him forth out of Egypt— The meaning of which both here and in chap. Numbers 23:22 is, That as it was God, their guide and king, who with a strong arm brought them forth out of Egypt; so that same God will make them victorious over all their enemies; and, consequently, all opposition is in vain. As a proof of which, the prophet adds, he, i.e. Israel, hath, i.e. from God, as it were, the strength of an unicorn. That there is no such animal as the unicorn, vulgarly understood, is on all hands agreed. The question therefore is, what animal is meant by the original word ראם reem? There are two opinions, 1st, that of Bochart, who thinks that an eastern animal, of the stag or deer kind, is meant, remarkable for his height, [see Psalms 92:10.] strength, and fierceness; see Bochart, vol. 2: p. 949. 2nd, Others, of which number particularly is the learned Scheuchzer, suppose the rhinoceros to be meant. See Scheuch. Phys. Sacr. vol. 4. Bochart's opinion seems the most probable, (as we may collect from Deuteronomy 33:17.) that no one-horned animal can be meant; for it is there said of Joseph, his horns are the horns of a ראם reem; with them he shall push the people to the ends of the earth; and they (that is, these two horns) are the ten thousands of Ephraim and the thousands of Manasseh, i.e. the two tribes which sprung from Joseph. See Parkhurst's Lexicon: who says that רים rim, which occurs, Job 10-39:9 and plural רמים ramim, Psalms 22:21 in his opinion, denote the same kind of animal as ראם reem, or are only other names for the Oryx. So that, according to this interpretation, Balaam foretels that, as the ראם reem or oryx, exceeds other goats in eminence and size, so Israel should surpass in glory the other neighbouring nations, and rule over them by his strength and power. The word which we may render strength תועפת toapat, rendered by the interlineary version indefatigationes, and by Le Clerc altitudines, the heights, may, perhaps, more properly signify quick and indefatigable motions; and if so, it is with great propriety applied to the oryx, as well as to the quick and sudden conquest of the children of Israel. We should, however, just observe, that there is a species of the rhinoceros with two horns, which is a native of Africa, and is very frequently found at the Cape of Good Hope.He shall eat up the nations his enemies— If this refers to the animal just mentioned, it will be a strong argument for interpreting it of the rhinoceros, since the particulars here expressed can by no means be applied to any thing of the goat or deer kind. If, however, ראם reem be understood to mean the oryx, we must understand Balaam as referring to the lion, whereof he speaks in the next verse, and pierce them with his arrows, which entirely destroys the metaphor. The Hebrew literally is, and his transfixings shall transfix, ימוחצ וחציו vechitzaiv yimchatz; by

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which, I apprehend, no more is meant, than that he shall deeply pierce and wound his enemies; and, if we understand it of the rhinoceros, we may very properly translate it, and deeply wound them with his horns; for every naturalist informs us what terrible havock the rhinoceros makes with his horn, or horns, in combat with other beasts.

BENSON, "Verse 8-9Numbers 24:8-9. He shall eat up the nations, &c. — The expressions in these verses are intended to signify the victories which the Israelites should gain over their enemies, and particularly the Canaanites, and the secure and quiet possession they should have of the land afterward, all which was fulfilled especially in the days of David and Solomon. He couched, he lay down as a lion — It is remarkable that God here put into the mouth of Balaam nearly the same expressions which Jacob had used concerning Judah, (Genesis 49:9,) and Isaac concerning Jacob, Genesis 27:29. And what wonder, considering that all these prophecies proceeded from one and the same spirit?

TRAPP, "Numbers 24:8 God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce [them] through with his arrows.Ver. 8. God brought him forth out of Egypt.] This he tells Balak, in answer to that complaint of his. [Numbers 20:5] Behold, there is a people come out of Egypt, q.d., Come they are indeed, but not of themselves, but by God, who said, "Out of Egypt have I called my son."HEDON, " 8. Unicorn — This comparison is only an amplification of that in chap. xxiii, 22. See note.Eat up the nations — Destroy them. As an illustration take the seven nations of Canaan. Numbers 14:9; Deuteronomy 7:1. So all nations shall be utterly wasted or conquered by spiritual Israel. Isaiah 60:12.Break their bones — Literally, unmarrow their fat bones — weakening them beyond recovery.Arrows — The chief missiles of ancient war. They are figurative of the piercing words of inspiration. Psalms 45:5; Psalms 64:4.

PULPIT, "And shall break their bones. יגרם (cf. Ezekiel 23:34) seems to mean "crush" or "smash." The Septuagint has ἐκμυελιεῖ, "shall suck out," i.e; the marrow, but the word does not seem to bear this meaning. Pierce them through with his arrows, or, "dash in pieces his arrows," i.e; the arrows shot at him. יו ימחץ .חחThe difficulty is the possessive suffix to "arrows," which is in the singular;

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otherwise this rendering gives a much better sense, and more in keeping with the rest of the passage The image in Balaam's mind is evidently that of a terrible wild beast devouring his enemies, stamping them underfoot, and dashing to pieces in his fury the arrows or darts which they vainly launch against him (compare the imagery in Daniel 7:7).

9 Like a lion they crouch and lie down, like a lioness—who dares to rouse them?“May those who bless you be blessed and those who curse you be cursed!”

CLARKE, "He couched, he lay down as a lion, etc. - See the original terms explained Num_23:24 (note).

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

GILL, "He couched,.... Which may respect the posture of the armies of Israel in the plains of Moab: he lay down as a lion, and as a great lion; as he would do, and did in the land of Canaan, when conquered by Israel; they took up their residence on it quietly, and dwelt in it securely, and in no more fear of their enemies than a lion, which lays itself down and sleeps without concern anywhere: who shall stir him up? who dare do it? as it would be a very rash, bold, daring, and dangerous thing to rouse up a lion lying down; so it is suggested it would be alike to provoke Israel to war at some certain times, in the days of David more especially: blessed is he that blesseth thee, and cursed is he that curseth thee; which are

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the very words in which Isaac blessed Jacob, the ancestor of these people, Gen_27:29and which blessing is confirmed by Balaam against his will, and whereby he cursed himself instead of Israel; for though he could not curse him with words, he had cursed him in his heart, and would have done it verbally if he could (a).

CALVIN, "9.Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zechariah 2:8.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised. COKE, "Numbers 24:9. He couched, he lay down as a lion— This verse, as well as the 24th of the former chapter, refers to the entire victory which the Israelites should obtain over their enemies, and to their perfect and quiet possession of the land of Canaan. Naturalists inform us, that the lion never retires into any private place to sleep; but, confident in his own courage, sleeps all the night in an open place, as if he knew that nobody durst attack him while he slept. See Scheuchzer, vol. 4: p. 31. "These passages," says Bishop Newton, "are a manifest prophecy of the victory which the Israelites should gain over their enemies, and particularly the Canaanites, and of their secure possession and quiet enjoyment of the land afterwards, and particularly in the reigns of David and Solomon." It is remarkable too, that God hath here put into the mouth of Balaam much the same things which Jacob had before predicted of Judah, Genesis 49:9 and Isaac had predicted of Jacob, Genesis 27:29. Such analogy and harmony is there between the prophesies of Scripture.REFLECTIONS.—Convinced now how vain were his enchantments, Balaam retires no more to ask counsel, but sets his face toward the camp of Israel, and the spirit of prophesy comes upon him. 1. He prefaces his parable with a declaration of the visions that he was favoured with, and the distinctness of his views of the events that he predicted. Poor subject of boasting! while his heart remained unchanged, his knowledge rendered him but the more guilty. Note; It is not light in the understanding, but grace in the heart, that is the truly valuable blessing. 2. He

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admires the beauty of Israel's host, and their regularity and order; spacious as the valleys, pleasing to look upon as a blooming garden, fragrant as the smell of aloes, and strong as the cedar. The church of God, in this valley of humiliation, is inclosed like a garden from the world around it, watered with the rivers of divine love, adorned with graces more fragrant than spices: and every believer is a tree of righteousness planted of God, more flourishing than the cedar of Libanus. 3. He foretels the plenty, honour, and conquer which God would give them from heaven: his rain shall water their furrows; their kings shall eclipse the glory of the most renowned monarchs; and their people, strong as the unicorn, shall push their enemies the Canaanites, as they have done the Egyptians, till they have destroyed them, and dwell in peaceful security; none daring to disturb them in their possessions, any more than to rouse the slumbering lion. Note; Great is the glory of God's spiritual Israel, every faithful believer shall be a king upon his throne, and receive a kingdom not only higher than Agag's but also eternal in the heavens. ELLICOTT, " (9) He couched, he lay down as a lion, and as a great lion.—The Hebrew labi (great lion) should be rendered “a lioness,” as in Numbers 23:24. The image of a lion connects this verse with the preceding verse: “he shall eat up the nations.” (See Note on Numbers 23:24.)Blessed is he that blesseth thee . . . —Compare the original blessing which was pronounced upon Abraham by the Lord (Genesis 12:3), and which was afterwards adopted by Isaac in the blessing which he pronounced upon Jacob (Genesis 27:29).

TRAPP, "Numbers 24:9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee.Ver. 9. He lay down as a lion.] {See Trapp on "Genesis 49:9"}And cursed is he.] Here the sorcerer pronounceth a curse upon himself; for he desired to curse Israel, and therefore in God’s account he did it.“ Qui, quia non licuit, non facit, ille facit. ” - Ovid.

WHEDON, "Verse 99. He couched — This is Jacob’s blessing upon Judah, the ancestor of Jesus Christ, the lion of his tribe, predicting his final triumph over the world. Genesis 49:9; John 16:33, notes.Who shall stir him up — None. Hence his victory and peace will be lasting.Blessed… blesseth — The conclusion of Isaac’s blessing upon Jacob, Genesis 27:29,

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and of Jehovah’s upon Abraham. Genesis 12:3. Thus God shows that he keeps in mind his own promises, puts honour upon words spoken centuries before, and shows Balak the immutability of his purposes.Cursed — God so identifies himself with his people that he punishes malevolence toward them as a wrong to himself. Matthew 25:41-45.

PULPIT, "A lion. ארי . A great lion. לביא. See on Numbers 23:24, and Genesis 49:9. Blessed is he that blesseth thee, &c. In these words Balaam seems to refer to the terms of Balak's first message (Numbers 22:6). Far from being affected by blessings and cursings from without, Israel was itself a source of blessing or cursing to others according as they treated him.

10 Then Balak’s anger burned against Balaam. He struck his hands together and said to him, “I summoned you to curse my enemies, but you have blessed them these three times.

GILL, "And Balak's anger was kindled against Balaam,.... He had bore much and long, but he could bear no longer, he was quite impatient, his last words more especially must exceedingly nettle him: and he smote his hands together; as expressive of his indignation, vexation, and disappointment: and Balak said unto Balaam, I called thee to curse my enemies; he had sent princes to him, one set of them after another, to invite him into his country, and to his court, with great promises of reward to curse Israel, whom he reckoned his enemies, and not to bless them: and, behold, thou hast altogether blessed them these three times; done nothing else but bless them with blessing upon blessing, time after time; even everyone of the three times he opened his mouth, as Balak expected, to have cursed them.

HENRY 10-14, "We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He

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broke out into a rage against Balaam (Num_24:10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: “I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them.” Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (Num_24:11): “The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it.” Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Num_24:12, Num_24:13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, Num_24:14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee;for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, Num_31:16. He counselled him to entice the Israelites to idolatry, Rev_2:14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo - If I cannot move heaven, I will solicit hell.

JAMISON 10-14, "Balak’s anger was kindled against Balaam, and he smote his hands together — The “smiting of the hands together” is, among Oriental people, an indication of the most violent rage (see Eze_21:17; Eze_22:13) and ignominious dismissal.

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K&D 10-11, "This repeated blessing of Israel threw Balak into such a violent rage, that he smote his hands together, and advised Balaam to fly to his house: adding, “I said, I will honour thee greatly (cf. Num_22:17 and Num_22:37); but, behold, Jehovah has kept thee back from honour.” “Smiting the hands together” was either a sign of horror (Lam_2:15) or of violent rage; it is in the latter sense that it occurs both here and in Job_27:23. In the words, “Jehovah hath kept thee back from honour,” the irony with which Balak scoffs at Balaam's confidence in Jehovah is unmistakeable.

CALVIN, "9.Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zechariah 2:8.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised. COFFMAN, ""And Balak's anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, Jehovah hath kept thee back from honor. And Balaam said unto Balak, Spake I not also to thy messengers that thou sentest unto me, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the word of Jehovah, to do either good or bad of mine own mind; what Jehovah speaketh, that will I speak? And now, behold, I go unto my people: come, and I will advertise thee what this people shall do to thy people in the latter days. And he took up his parable and said,"Despite Balak's very justifiable anger against Balaam and the threatening manner of his abrupt dismissal, it appears that Balaam did not actually return to his "own people" at all, for it was not long until he died in the defeat of the Midianites (Numbers 31:8). One wonders why this change on Balaam's part. It was likely due to the fact that Balaam probably offered to mollify the anger of Balak by counseling

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him with regard to the seduction of the Israelites by the Moabite women, a seduction surely carried out on Balaam's advice, and we are apparently justified in supposing that it came about from Balaam's further seeking to win the approval of Balak (Numbers 31:16)."Spake I not also unto thy messengers ...?" (Numbers 24:12). Balaam's defense of his duplicity here was only partially true. Yes, he had indeed spoken to Balak's messengers as he here indicated, but he omitted to tell them that God would bless Israel and not curse them at all. That partial answer coupled with his continuance in keeping the matter before him for consideration very effectively deceived Balak into believing that Balaam would indeed actually curse Israel. Balak's frustration and anger were justified. Despite this, however, his implacable hatred of the people of God was not justified.

TRAPP, "Numbers 24:10 And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.Ver. 10. And he smote his hands together.] So doth God at the covetous person, such as Balaam was. "Behold, I have smitten my hands at thy dishonest gain which thou hast made," &c. [Ezekiel 22:13]

EBC, "THE MATTER OF BAAL-PEORNumbers 24:10-25; Numbers 25:1-18THE last oracle of Balaam, as we have it, ventures into far more explicit predictions than the others, and passes beyond the range of Hebrew history. Its chief value for the Israelites lay in what was taken to be a Messianic prophecy contained in it, and various bold denunciations of their enemies. Whether the language can bear the important meanings thus found in it is a matter of considerable doubt. On the whole, it appears best not to make over-much of the prescience of this mashal, especially as we cannot be sure that we have it in the original form. One fact may be given to prove this. In Jeremiah 48:45, an oracle regarding Moab embodies various fragments of the Book of Numbers, and one clause seems to be a quotation from Numbers 24:17. In Numbers the reading is, "and break down, all the sons of tumult"; in Jeremiah it is, "and the crown of the head of the sons of tumult" The resemblance leaves little doubt of the derivation of the one expression from the other, and at the same time shows diversity in the text.The earlier deliverances of Balaam had disappointed the king of Moab; the third kindled his anger. It was intolerable that one called to curse his enemies should bless them again and again. Balaam would do well to get him back to his own place. That Jehovah of whom he spake had kept him from honour. If he delayed he might find

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himself in peril. But the diviner did not retire. The word that had come to him should be spoken. He reminded Balak of the terms on which he had begun his auguries, and, perhaps to embitter Moab against Israel, persisted in advertising Balak "what this people should do to his people in the latter days."The opening was again a vaunt of his high authority as a seer, one who knew the knowledge of Shaddai. Then, with ambiguous forms of speech covering the indistinctness of his outlook, he spoke of one whom he saw far away, in imagination, not reality, a personage bright and powerful, who should rise star-like out of Jacob, bearing the sceptre of Israel, who should smite through the corners of Moab and break down the sons of tumult. Over Edom and Seir he should triumph, and his dominion should extend to the city which had become the last refuge of a hostile people. Of spiritual power and right there is not a trace in this prediction. It is unquestionably the military vigour of Israel gathered up into the headship of some powerful king Balaam sees on the horizon of his field of view. But he anticipates with no uncertainty that Moab shall be attacked and broken, and that the victorious leader shall even penetrate to the fastnesses of Edom and reduce them. A people like Israel, with so great vitality, would not be content to have jealous enemies upon its very borders, and Balak is urged to regard them with more hatred and fear than he has yet shown.The view that this prophecy "finds its preliminary fulfilment in David, in whom the kingdom was established, and by whose victories the power of Moab and Edom was broken, but its final and complete fulfilment only in Christ," is supported by the unanimous belief of the Jews, and has been adopted by the Christian Church. Yet it must be allowed that the victories of David did not break the power of Moab and Edom, for these peoples are found again and again, after his time, in hostile attitude to Israel. And it is not to the purpose to say that in Christ the kingdom reaches perfection, that He destroys the enemies of Israel. Nor is there an argument for the Messianic reference worth considering in the fact that the pseudo-Messiah in the reign of Hadrian styled himself Bar-cochba, son of the star. A pretender to Messiah-ship might snatch at any title likely to secure for him popular support; his choice of a name proves only the common belief of the Jews, and that was very ignorant, very far from spiritual. There is indeed more force in the notion that the star by which the wise men of the East were guided to Bethlehem is somehow related to this prophecy. Yet that also is too imaginative. The oracle of Balaam refers to the virility and prospective dominance of Israel, as a nation favoured by the Almighty and destined to be strong in battle. The range of the prediction is not nearly wide enough for any true anticipation of a Messiah gaining universal sway by virtue of redeeming love. It is becoming more and more necessary to set aside those interpretations which identify the Saviour of the world with one who smites and breaks down and destroys, who wields a sceptre after the manner of Oriental despots.In Balaam’s vision small nations with which he happens to be acquainted bulk largely-the Kenites, Amalek, Moab, and Edom. To him the Amalekites appear as having once been "the first of the nations." We may explain, as before, that he had

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been impressed on some occasion by what he had seen of their force and the royal state of their king. The Kenites, dwelling either among the cliffs of Engedi or the mountains of Galilee, were a very small tribe; and the Amalekites, as well as the people of Moab and Edom, were of little account in the development of human history. At the same time the prophecy looks in one direction to a power destined to become very great, when it speaks of the ships of Chittim. The course of empire is seen to be westward. Asshur, or Assyria, and Eber-the whole Abrahamic race, perhaps, including Israel-are threatened by this rising power, the nearest point of which is Cyprus in the Great Sea. Balaam is, we may say, a political prophet: to class him among those who testified of Christ is to exalt far too much his inspiration and read more into his oracles than they naturally contain. There is no deep problem in the narrative regarding him-as, for instance, how a man false at heart could in any sense enter into those gracious purposes of God for the human race which were fulfilled by Christ.Balaam, we are told, "rose up and returned to his own place"; and from this it would seem that with bitterness in his heart he betook himself to Pethor. If he did so, vainly hoping still that Israel would appeal to him, he soon returned to give Balak and the Midianites advice of the most nefarious kind. We learn from Numbers 31:16, that through his counsel the Midianite women caused the children of Israel to commit trespass against Jehovah in the matter of Peor. The statement is a link between chapters 24 and 25. Vainly had Balaam as a diviner matched himself against the God of Israel. Resenting his defeat, he sought and found another way which the customs of his own people in their obscure idolatrous rites too readily suggested. The moral law of Jehovah and the comparative purity of the Israelites as His people kept them separate from the other nations, gave them dignity and vigour. To break down this defence would make them like the rest, would withdraw them from the favour of their God and even defeat His purposes. The scheme was one which only the vilest craft could have conceived; and it shows us too plainly the real character of Balaam. He must have known the power of the allurements which he now advised as the means of attack on those he could not touch with his maledictions nor gain by his soothsaying. In the shadow of this scheme of his we see the diviner and all his tribe, and indeed the whole morality of the region, at their very worst.The tribes were still in the plain of Jordan; and we may suppose that the victorious troops had returned from the campaign against Bashan, when a band of Midianites, professing the utmost friendliness, gradually introduced themselves into the camp. Then began the temptation to which the Midianitish women, some of them of high rank, willingly devoted themselves. It was to impurity and idolatry, to degradation of manhood in body and soul, to abjuration at once of faith and of all that makes individual and social life. The orgies with which the Midianites were familiar belonged to the dark side of a nature-cultus which carried the distinction between male and female into religious symbolism, and made abject prostration of life before the Divinity a crowning act of worship. Surviving still, the same practices are in India and elsewhere the most dreadful and inveterate barriers which the Gospel and

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Christian civilisation encounter. The Israelites were assailed unexpectedly, it would appear, and in a time of comparative inaction. Possibly, also, the camp was composed to some extent of men whose families were still in Kadesh waiting the conquest of the land of Canaan to cross the border. But the fact need not be concealed that the polygamy which prevailed among the Hebrews was an element in their danger. That had not been forbidden by the law; it was even countenanced by the example of Moses. The custom, indeed, was one which at the stage of development Israel had reached implied some progress; for there are conditions even worse than polygamy against which it was a protest and safeguard. But like every other custom falling short of the ideal of the family, it was one of great peril; and now disaster came. The Midianites brought their sacrifices and slew them; the festival of Baalpeor was proclaimed. "The people did eat and bowed down to their gods." It was a transgression which demanded swift and terrible judgment. The chief men of the tribes who had joined in the abominable rites were taken and "hanged up before the Lord against the sun"; the "judges of Israel" were commanded to slay "every one his men that were joined unto Baalpeor."The narrative of the "Priests’ Code," beginning at Numbers 25:6, and going on to the close of the chapter, adds details of the sin and its punishment. Assuming that the row of stakes with their ghastly burden is in full view, and the dead bodies of those slain by the executioners are lying about the camp, this narrative shows the people gathered at the tent of meeting, many of them in tears. There is a plague, too, which is rapidly spreading and carrying off the transgressors. In the midst of the sorrow and wailing, when the chief men should have been bowed down in repentance, one of the princes of Simeon is seen leading by the hand his Midianitish paramour, herself a chief’s daughter. In the very sight of Moses and the people the guilty persons enter a tent. Then Phinehas, son of Eleazar the priest, following them, inflicts with a javelin the punishment of death. It is a daring but a true deed; and for it Phinehas and his seed after him are promised the "covenant of peace," even the "covenant of an everlasting priesthood." His swift stroke has vindicated the honour of God, and "made an atonement for the children of Israel." An act like this, when the elemental laws of morality are imperilled and a whole people needs a swift and impressive lesson, is a tribute to God which He will reward and remember. True, one of the priestly house should keep aloof from death. But the emergency demands immediate action, and he who is bold enough to strike at once is the true friend of men and of God.The question may be put, whether this is not justice of too rude and ready a kind to be praised in the name of religion. To some it may seem that the honour of God could not be served by the deed attributed to Phinehas; that he acted in passion rather than in the calm deliberation without which justice cannot be dealt out by man to man. Would not this excuse the passionate action of a crowd, impatient of the forms of law, that hurries an offender to the nearest tree or lamp-post? And the answer cannot be that Israel was so peculiarly under covenant to God that its necessity would exonerate a deed otherwise illegal. We must face the whole problem alike of personal and of united action for the vindication of righteousness in times of

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widespread license.It is not necessary now to slay an offender in order clearly and emphatically to condemn his crime. In that respect modern circumstances differ from those we are discussing. Upon Israel, as it was at the time of this tragedy, no impression could have been made deep and swift enough for the occasion otherwise than by the act of Phinehas. But for an offender of the same rank now, there is a punishment as stern as death, and on the popular mind it produces a far greater effect-publicity, and the reprobation of all who love their fellowmen and God. The act of Phinehas was not assassination; a similar act now would be, and it would have to be dealt with as a crime. The stroke now is inflicted by public accusation, which results in public trial and public condemnation. From the time to which the narrative refers, on to our own day, social conditions have been passing through many phases. Occasionally there have been circumstances in which the swift judgment of righteous indignation was justifiable, though it did seem like assassination. And in no case has such action been more excusable than when the purity of family life has been invaded, while the law of the land would not interfere. We do not greatly wonder that in France the avenging of infidelity is condoned when the sufferer snatches a justice otherwise unattainable. That is not indeed to be praised, but the imperfection of law is a partial apology. The higher the standard of public morality the less needful is this venture on the Divine right to kill. And certainly it is not private revenge that is ever to be sought, but the vindication of the elemental righteousness on which the well-being, of humanity depends. Phinehas had no private revenge to seek. It was the public good.It is confidently affirmed by Wellhausen that the "Priestly Code" makes the cultus the principal thing, and this, he says, implies retrogression from the earlier idea. The passage we are considering, like many others ascribed to the "Priests’ Code," makes something else than the cultus the principal thing. We are told that in the teaching of this code "the bond between cultus and sensuality is severed; no danger can arise of an admixture of impure, immoral elements, a danger which was always present in Hebrew antiquity." But here the danger is admitted, the cultus is entirely out of sight, and the sin of sensuality is conspicuous. When Phinehas intervenes, moreover, it is not in harmony with any statute or principle laid down in the "Priests’ Code"-rather, indeed, against its general spirit, which would prohibit an Aaronite from a deed of blood. According to the whole tenor of the law the priesthood had its duties, carefully prescribed, by doing which faithfulness was to be shown. Here an act of spontaneous zeal, done not "on the positive command of a will outside," but on the impulse arising out of a fresh occasion, receives the approval of Jehovah, and. the "covenant of an everlasting priesthood" is confirmed for the sake of it. Was Phinehas in any sense carrying out statutory instructions for atonement on behalf of Israel when he inflicted the punishment of death on Zimri and his paramour? To identify the "Priestly Code" with "cultus legislation," and that with theocracy, and then declare the cultus to have become a "pedagogic instrument of discipline," "estranged from the heart," is to make large demands on our inattention.

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In the closing verses of the chapter another question of a moral nature is involved. It is recorded that after the events we have considered Jehovah spake unto Moses, saying, "Vex the Midianites, and smite them; for they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of the prince of Midian, their sister, which was slain on the day of the plague in the matter of Peor." Now is it for the sake of themselves and their own safety the Israelites are to smite Midian? Is retaliation commanded? Does God set enmity between the one people and the other, and so doing make confession that Israel has no duty of forgiveness, no mission to convert and save?There is difficulty in pronouncing judgment as to the point of view taken by the narrator. Some will maintain that the historian here, whoever he was, had no higher conception of the command than that it was one which sanctioned revenge. And there is nothing on the face of the narrative which can be brought forward to disprove the charge. Yet it must be remembered that the history proceeds on the theocratic conception of Israel’s place and destiny. To the writer Israel is of less account in itself than as a people rescued from Egypt and called to nationality in order to serve Jehovah. The whole tenor of the "Priests’ Code" narrative, as well as of the other, bears this out. There is no patriotic zeal in the narrow sense, -"My country right or wrong." Scarcely a passage can be pointed to implying such a sentiment, such a drift of thought. The underlying idea in the whole story is the sacredness of morality, not of Israel; and the suppression or extinction of this tribe of Midianites with their obscene idolatry is God’s will, not Israel’s. Too plain, indeed, is it that the Israelites would have preferred to leave Midian and other tribes of the same low moral best unmolested, free to pursue their own ends.And Jehovah is not revengeful, but just. The vindication of morality at the time the Book of Numbers deals with, and long afterwards, could only be through the suppression of those who were identified with dangerous forms of vice. The forces at command in Israel were not equal to the task of converting; and what could be achieved was commanded-opposition, enmity; if need were, exterminating war. The better people has a certain spiritual capacity, but not enough to make it fit for what may be called moral missionary work. It would suffer more than it would gain if it entered on any kind of intercourse with Midian with the view of raising the standard of thought and life. All that can be expected meanwhile is that the Israelites shall be at issue with a people so degraded; they are to be against the Midianites, keep them from power in the world, subject them by the sword.Our judgment, then, is that the narrative sustains a true theocracy in this sense, exhibits Israel as a unique phenomenon in human history, not impossible, -there lies the clear veracity of the Bible accounts, -but playing a part such as the times allowed, such as the world required. From a passage like that now before us, and the sequel, the war with Midian, which some have regarded as a blot on the pages of Scripture, an argument for its inspiration may be drawn. We find here no ethical anachronisms, no impracticable ideas of charity and pardon. There is a sane and

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strenuous moral aim, not out of keeping with the state of things in the world of that time, yet showing the rule and presenting the will of a God who makes Israel a protesting people. The Hebrews are men, not angels; men of the old world, not Christians-true! Who could have received this history if it had represented them as Christians, and shown us God giving them commands fit for the Church of today? They are called to a higher morality than that of Egypt, for theirs is to be spiritual; higher than that of Chaldea or of Canaan, for Chaldea is shrouded in superstition, Canaan in obscene idolatry. They can do something; and what they can do Jehovah commands them to do. And He is not an imperfect God because His prophet does not give from the first a perfect Christian law, a redeeming gospel. He is the "I Am." Let the whole course of Old Testament development be traced, and the sanity and coherency of the theocratic idea as it is presented in law and prophecy, psalm and parable, cannot fail to convince any just and frank inquirer.The end of Balaam’s life may be glanced at before the pages close that refer to his career. In Numbers 31:8, it is stated that in the battle which went against the Midianites Balaam was slain. We do not know whether he was so maddened by his disappointment as to take the sword against Jehovah and Israel, or whether he only joined the army of Midian in his capacity of augur. F. W. Robertson imagines "the insane frenzy with which he would rush into the field, and finding all go against him, and that lost for which he had bartered heaven, after having died a thousand worse than deaths, find death at last upon the spears of the Israelites." It is of course possible to imagine that he became the victim of his own insane passion. But Balaam never had a profound nature, was never more than within sight of the spiritual world. He appears as the calculating, ambitious man, who would reckon his chances to the last, and with coolness, and what he believed to be sagacity, decide on the next thing to attempt. But his penetration failed him, as at a certain point it fails all men of his kind. He ventured too far, and could not draw back to safety.The death he died was almost too honourable for this false prophet, unless, indeed, he fell fleeing like a coward from the battle. One who had recognised the power of a higher faith than his country professed, and saw a nation on the way to the vigour that faith inspired, who in personal spleen and envy set in operation a scheme of the very worst sort to ruin Israel, was not an enemy worth the edge of the sword. Let us suppose that a Hebrew soldier found him in flight, and with a passing stroke brought him to the ground. There is no tragedy in such a death; it is too ignominious. Whatever Balaam was in his boyhood, whatever he might have been when the cry escaped him, "Let me die the death of the righteous," selfish craft had brought him below the level of the manhood of the time. Balak with his pathetic faith in cursing and incantation now seems a prince beside the augur. For Balaam, though he knew Jehovah after a manner, had no religion, had only the envy of the religion of others. He came on the stage with an air that almost deceived Balak and has deceived many. He leaves it without one to lament him. Or shall we rather suppose that even for him, in Pethor beyond the Euphrates, a wife or child waited and prayed to Sutekh and, when the tidings of his death were brought, fell into inconsolable weeping? Over the worst they think and do men draw the veil to hide it

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from some eyes. And Balaam, a poor, mean tool of the basest cravings, may have had one to believe in him, one to love him. He reminds us of Absalom in his character and actions-Absalom, a man void of religion and morals; and for him the father he had dethroned and dishonoured wept bitterly in the chamber over the gate of Mahanaim, "My son Absalom! would God I had died for thee, O Absalom, my son, my son!" So may some woman in Pethor have wailed for Balaam fallen under the spear of a Hebrew warrior.

PETT, "Verse 10‘And Balak’s anger was kindled against Balaam, and he smote his hands together, and Balak said to Balaam, “I called you to curse my enemies, and, behold, you have altogether blessed them these three times.” ’By this time Balak was very angry. He smote his hands together in his fury and cried, ‘I called you to curse my enemies and --- you have blessed them three times.’ A threefold blessing was completeness of blessing. Thus instead of a curse they had received multiplied blessing. The very opposite of what Balak had wanted had been accomplished.

BI 10-19, "Balak’s anger was kindled against Balaam.Balaam and BalakI. The cause of Balak’s anger. That Balaam had not fulfilled the terms of his contract (Num_24:10-11).

1. Consider the reason and nature of the contract. Urgency of case. Great reputation of Balaam.2. Consider the position and reputation of Balaam.

(1) He is called a prophet (2Pe_2:16).(2) God held communication with him (Num_22:9; Num_22:12; Num_22:20; Num_22:31; Num_23:4-5).(3) He was also a warrior-chief (Num_31:8).(4) He was a man of high gifts of intellect and genius, besides having a knowledge of the true God.

3. Consider how Balaam had failed in his contract (Num_23:1-30; Num_24:1-9).II. Balaam’s self-justifying answer (Num_24:12-13).

1. Was it true? Yes (Num_22:13-18).2. If true, why did he leave home? He loved money (2Pe_2:15).3. If God Commanded him to go (Num_22:20), why was he blamed for going (Num_22:22)?

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(1) God’s permission was based upon Barnum’s strong desire to go. God gave him up to his own lust.(2) God’s displeasure arose from the fact that Balaam was so determined to go and do that which he was told he must not do. Sinners must not think that their sin is any the less odious because God permits it.

III. Balaam’s parable (Num_24:14-19).1. The situation.

(1) Behind him lay the vast expanse of desert extending to his native Assyria.(2) On his left the red mountains of Edom and Seir.(3) Immediately below him lay the vast encampment of Israel.(4) Beyond them, on the west of Jordan, rose the hills of Palestine—the promised land.

2. The parable.(1) The condition of the prophet when he had the vision (Num_24:16).(2) The leading subject of the parable—the mighty and glorious King of Israel.

(a) The prophet sees Him in person.(b) He is able to distinguish His nationality.(c) He sees Him as a mighty conqueror.

(3) That this refers to Christ is clear to any one who accepts the testimony of God’s Word.Lessons:

1. God intrusts superior talents to men who may abuse them.2. One besetting sin may be enough to dim the most splendid abilities and destroy the most brilliant reputation.3. Balaam’s failure to curse Israel is a significant type of the fact that he whom God hath blessed can no man curse. (D. C. Hughes, M. A.)

Spake I not also to thy messengers.—Worldly profit should not withdraw us from Christian dutiesMatters of profit must not carry us beyond our calling, we must not pursue them when we have no warrant to desire them. A notable example hereof we have in Gideon, he had a kingdom offered unto him; for the men of Israel said unto him, “Reign thou over us, both thou and thy son, and thy son’s son.” He saw no calling from God and therefore refused it, and betook himself to a private life, saying (Jdg_8:22-23). The like we see in our Saviour Christ, He refused to be made a temporal king (Joh_6:15). We see the disciples of Christ left all, and neglected the service of themselves, and the seeking of their own benefit for the service of God (Mat_19:27). Whereby we see that albeit profits be in time and place to be looked after, yet we must all look to have our warrant in

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seeking for them. The reasons remain to be considered, to enforce this truth, and to gain our affections to the embracing of it.1. For, first, by too much following the profits of this life, we may lose a greater profit. If we should win the world, and lose our souls; if we should catch the riches of this life, and crack ,the peace of a good conscience, it would prove in the end a small gain unto us.2. Secondly, the things of this life serve only for a season. The hope that we have is this—we look for a kingdom. We cannot have a heaven in this life, and another in the life to come.

The uses come now to be stood upon.1. First, we see it is a dangerous bait to be in love with the world.2. Secondly, we see that our own private respects are not the chief things that we must respect, but seek a sanctified use of the blessings of this life, and a warrant to our consciences for the right using of them. These blessings of God become curses unto us unless we use them lawfully.3. Lastly, this doctrine serveth to reprove those that esteem earthly things above heavenly, and mind their profits more than their salvation. These invert the course of nature and turn all things upside down, they set the earth above the heavens, and thrust down the heavens beneath the earth. This is like that confusion and disorder which the wise man speaketh of (Ecc_10:6-7). (W. Attersoll.)

11 Now leave at once and go home! I said I would reward you handsomely, but the Lord has kept you from being rewarded.”

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

GILL, "Therefore now flee thou to thy place,.... His own country, from whence Balak had sent for him, and he came; begone directly, make all haste away; he speaks as

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one so provoked, that he could not bear him in his presence, and as threatening him if he did not at once get out of his sight: I thought to promote thee unto great honour; to bestow much wealth and riches upon him, and to prefer him in his court to high offices of honour and dignity; he had promised that he would, and he thought as he said, he was determined upon it, had he performed as he expected: but, lo, the Lord hath kept thee back from honour; the Lord thou hast so much talked of, and at whose beck and command thou hast been, and by whom thou hast been checked and controlled, he has hindered thee from riches and honour; see what thou hast got, or rather lost, by hearkening to him, and how he will pay thee for it.COKE, "Numbers 24:11. The Lord hath kept thee back from honour— Pyle has paraphrased this very well: "The God you seem to be so great withal has deprived you of the best post in my court, for the service you have done him:" for it is not to be imagined that Balak would have been in this passion with Balaam, had he really believed that he acted under the influence of the Supreme God, Creator and Sovereign of the universe; he probably considered Jehovah only as a national God, according to the prevailing opinion of those times. So that certainly we should rather read, Jehovah hath kept thee back from honour; which carries a vile insinuation, that he had acted in concert with the Israelites, and been more careful to please their God Jehovah, than Baal-peor, and the other gods of the Moabites.

WHEDON, " 11. Now flee — Away with you immediately! Here is no threat, but rather disgust. Balaam did not obey. Numbers 31:8.The Lord hath kept thee back — A piece of stinging irony, scoffing at Balaam’s trust in Jehovah.Honour — Promised in Numbers 22:17.

PETT, " “Therefore now flee you to your place. I thought to promote you to great honour, but, lo, Yahweh has kept you back from honour.”Then he warned him to flee before vengeance overtook him. He had been given hospitality and could therefore not be harmed, but let him not assume that he would be safe if he stayed around. And he reminded him that he had intended to give him great honour and that Yahweh had kept him back from it. So he would do well to offer less of these eulogies about Yahweh Who had robbed him of so much.

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12 Balaam answered Balak, “Did I not tell the messengers you sent me,

GILL, "And Balaam said unto Balak,.... In order to mitigate his wrath, and bring him into a better temper: spake I not also to thy messengers which thou sentest unto me: those that came to him a second time; for to the first he said nothing of what is after related, but to the last he did much the same as he had afterwards said to Balak himself: saying,

HENRY 12-14, "But Balaam reminds him, on the other hand, of the declaration which he made to the messengers at the very outset (Num_22:18), that he could not on any account speak in opposition to the command of Jehovah, and then adds, “And now, behold, I go to my people. Come, I will tell thee advisedly what this people will do to thy people at the end of the days.” יעץ, to advise; here it denotes an announcement, which includes advice. The announcement of what Israel would do to the Moabites in the future, contains the advice to Balak, what attitude he should assume towards Israel, if this people was to bring a blessing upon his own people and not a curse. On “the end of the days,” see at Gen_49:1.CALVIN, "12.And Balaam said unto Balak. Balaam speaks the truth, indeed, yet in a bad spirit, as we have seen: for he excuses himself with servility (171) to Balak, that it did not depend on himself that he did not comply with his wishes, but that God had stood in the way. For he grieves at the loss of his reward; and however grandly he may declaim on the supremacy of God, he still signifies that he has rather acted upon compulsion than willingly executed what was enjoined upon him. By “the word (sermonem) of Jehovah,” (172) he means not only His decree, but what had been dictated to him, and which he would have still greatly desired to alter; but he indicates that he was bound by the power of the Spirit to declare, even against his own will, whatever revelation he received. Thus the word “do” refers to his tongue, or his charge as a prophet; since he had not been hired by Balak to perform any manual act, but only to injure the people by his words. The word “heart” (173) is contrasted with the revelation of the Spirit; for impostors are said to speak out of their own heart, when they falsely make use of God’s name to cover their own inventions. He, therefore, declares that he was not at liberty to speak “of his own heart,” because he was the minister of the Spirit. PETT, "Verse 12-13

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‘And Balaam said to Balak, “Did I not speak also to your messengers whom you sent to me, saying, “If Balak would give me his house full of silver and gold, I cannot go beyond the word of Yahweh, to do either good or bad of my own mind. What Yahweh says, that will I speak?”But Balaam replied equally strongly and reminded him that he had done nothing other than he had said he would do. He had said from the beginning that even if Balak gave him his treasure house stocked to the brim, he would not go beyond the word of Yahweh. He would not, nay could not, do good or bad in his own mind. It was not within his ability to do so. He was not the master of the gods, he was their interpreter. He could only say what Yahweh had said to him. (He would have made the same reply to a Babylonian king about Marduk. His view was that he dealt with ‘gods’ and even though he did try to influence their decisions, and had ways of doing so, in the end simply brought the message that they gave, and was in no position to force them if they did not respond as he wanted. All he could do was keep trying).

13 ‘Even if Balak gave me all the silver and gold in his palace, I could not do anything of my own accord, good or bad, to go beyond the command of the Lord—and I must say only what the Lord says’?

GILL, "If Balak would give me his house full of silver and gold,.... Which are the very words he said to the princes of Moab, Num_22:18, I cannot go beyond the commandment of the Lord, to do either good or bad; for though here it is the "commandment", and there the "word" of the Lord, yet it is the same word in both places in the original text: indeed, here he omits the relation to the Lord he there claims, saying "my God"; and instead of "little or great", here it is "good or bad", but the sense is the same: and he adds, for explanation sake: of mine own mind: or out of my heart, which was disposed well enough to serve Balak, but was laid under a restraint by the Lord:

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but what the Lord said, that will I speak; and he had not only said this to the messengers, but to the king himself, and therefore he thought, that as he had openly and honestly told him this at first, he had no reason to be so angry with him; see Num_22:38.

TRAPP, "Numbers 24:13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do [either] good or bad of mine own mind; [but] what the LORD saith, that will I speak?Ver. 13. I cannot go beyond.] Here was coloured covetousness, or "a cloak of covetousness." [1 Thessalonians 2:5] {See Trapp on "1 Thessalonians 2:5"} God lets out the tedder to wicked men for a time, and then calls them back with shame enough to their task; lets them have the ball on the foot till they come almost to the goal, and then defeats them of their great hopes; as he did this sinful couple. Balak had not his will, nor Balaam his wages; God fooled them both, pulling the morsel out of their mouths, that they had well-nigh devoured.

14 Now I am going back to my people, but come, let me warn you of what this people will do to your people in days to come.”

BARNES, "I will advertise thee - i. e., “I will advise thee,” words which refer to the ensuing prophecy.

GILL, "And now, behold, I go unto my people,.... According to thine order, I shall not stay to make thee uneasy with my company, only I crave thy patience to hear me a little before we part: come therefore, and I will advertise thee; about some things that shall come to pass in future time, respecting this people, and thine, and other nations, both near and remote; and he hoped by this to bring him into a better temper, and part good friends: or "I will counsel thee"; what thou shall do, as the Targum of Onkelos, and so makes a sentence of this of itself, independent of, and distinct from what follows, beginning the next clause thus: and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling

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houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Num_25:1 and is referred to, Num_31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of: what this people shall do to thy people in the latter days; not what the Moabites should do to the Israelites now, as the Vulgate Latin version, quite contrary to the original text, but what the Israelites should do to the Moabites in future times; not only in the times of David, by whom they were subdued, 2Sa_8:2 but in much later times, even in the times of Alexander, or King Jannaeus, who overcame them, as Josephus (b)relates. Now this might be said to Balak to make him easy, that it would not be until the latter days, many hundreds of years hence, ere the people of Israel would fight with Moab, and subdue it; and therefore he need be under no concern about them, since he would meet with no trouble from them in his time, nor his people for years to come.

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

COKE, "Numbers 24:14. Come, therefore, and I will advertise thee what this people, &c.— Here, say the generality of commentators, Balaam most probably gave to Balak the infamous counsel mentioned, chap. Numbers 31:16 and accordingly some of the paraphrases here insert that counsel; and the Vulgate so understands the passage, dabo consilium tibi quid populus tuus faciat huic populo, extremo tempore; i.e. I will counsel thee what thy people may do to this people as their last resource. That Balaam was indeed the author of that wicked counsel is unquestionable, from comparing chap. Numbers 31:16 with Revelation 2:14. But how it should come into the head of any man to conceive that it was now given, I cannot apprehend. The words of Balaam, and his present circumstances, are both

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clearly against such a supposition. The king, highly dissatisfied with him, orders him in great wrath to depart; therefore now flee thou to thy place, Numbers 24:11. The prophet, full of the divine spirit, and unable to resist its impetus, acts a part the most contrary to his interest, and utters such prophesies as were calculated still more to enrage the already incensed monarch, whom he tells, that, being now about to depart to his people, he would inform him, by his prophetic skill, what this people of Israel (whom he was called to curse, but whom, the Lord compelling him, he was obliged to bless) should do to his people in the latter days; i.e. what, in future times, should be the fate of the Moabitish and other nations from the Israelites; and accordingly we find that his succeeding prophesies all refer to this particular.

ELLICOTT, " (14) I go unto my people.—Such was, probably, the intention of Balaam when he spoke these words. The account of the death of Balaam, however, shows that he still lingered amongst the Moabites.I will advertise thee . . . —The word which is here employed generally means to advise. The announcement which Balaam made to Balak virtually included advice, inasmuch as it foretold the supremacy of Israel over all their foes, and, consequently, implied the folly of opposition to their progress. It does not appear whether it was or was not at this time that Balaam “taught Balac to cast a stumbling block before the children of Israel, to eat things sacrificed unto idols, and to commit fornication” (Revelation 2:14). In any case, there does not appear to be any reference to such advice in this verse, although it is inserted in the Targum of Palestine in this place.In the latter days.—Literally, in the end of the days. (See Genesis 49:1, where the same expression occurs, and Note.) The prophecy which follows refers exclusively to the future; and it is divided into four parts by the recurrence of the words “He took up his parable” at Numbers 24:15; Numbers 24:20-21; Numbers 24:23.

TRAPP, "Numbers 24:14 And now, behold, I go unto my people: come [therefore, and] I will advertise thee what this people shall do to thy people in the latter days.Ver. 14. I will advertise thee,] viz., What to do; as he did. [Numbers 31:16] Parasites propound to princes, suavia potius quam sana consilia, pleasing but pestilent counsel, and so do officiously mischieve them; as the dragon is said to bite the elephant’s ear, and there hence to suck his blood, that being the only place that he cannot reach with his trunk to defend.

POOLE, " Advertise thee, or inform thee, to wit, concerning future things, as it here follows, for this word seems inseparably joined with the following. Others, give thee counsel, and tell thee what this people, &c. So it is a short and defective speech, such as we have Exodus 4:5 13:8. And by counsel. they understand that which is related

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Numbers 25:1,2, which was done by Balaam’s counsel, Numbers 31:16 Revelation 2:14. But the former sense is more unforced and agreeable to the following words as they lie.In the latter days: not in thy time, therefore thou hast no reason to fear, but in succeeding ages, as 2 Samuel 8:2, &c.

WHEDON, " 14. I will advertise thee — Tell thee advisedly. Balaam here shows that he is conscious of a true prophetic vision.In the latter days — Literally, at the end of the days. Not some indefinite future, but the beginning of the last future, the Messianic age from its commencement to its consummation. Genesis 49:1, note.

PETT, " The Prophecies of Balaam (Numbers 24:14-25).Balaam then told Balak that he would be returning to his people. This may signify his fellow soothsayers, living together as a people. Or it may simply mean he was returning to the Amavites. However, before doing so, being in prophetic mode, he offered him a prophecy for free. In view of Balak’s attitude it no doubt gave him great satisfaction, for in it he foresees the defeat of Moab.Analysis.a Balaam says he will return home after prophesying (Numbers 24:14)b Balaam prophesies concerning Israel (Numbers 24:13-19)c Balaam looks at and prophesies concerning wandering Amalek (Numbers 24:20)c Balaam looks at and prophesies concerning the wandering Kenites (Numbers 24:21-22)b Balaam prophesies concerning Eber (Israel and their fellow Semites) (Numbers 24:23-24)a Balaam returns home (Numbers 24:25).Numbers 24:14“And now, behold, I go to my people. Come, and I will advertise you what this people shall do to your people in the latter days.”Balaam then declared that he was returning to his people, but was meanwhile in

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such constraint in spirit that he had to give another prophetic declaration concerning the distant future of ‘this people’, the Israelites.

PULPIT. "I will advertise thee. איעצ has properly the meaning "advise", but it seems to have here the same subordinate sense of giving information which "advise" has with us. The Vulgate here has followed the surmise of the Jewish commentators, who saw nothing in Balaam but the arch-enemy of their race, and has actually altered the text into "dabo consilium quid populus tuus populo huic faciat" (cf. Numbers 31:16).

Balaam’s Fourth Message15 Then he spoke his message:“The prophecy of Balaam son of Beor, the prophecy of one whose eye sees clearly,

CLARKE, "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.

GILL, "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

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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.HENRY 15-16, "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.

JAMISON, "K&D, "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.

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CALVIN, "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.

COFFMAN, "FOURTH ORACLE"Balaam the son of Beor saith,And the man whose eye was closed saith;He saith, who heareth the words of God,And knoweth the knowledge of the Most High,Who seeth the vision of the Almighty,Falling down, and having his eyes open:I see him, but not now;I behold him, but not nigh:There shall come forth a star out of Jacob,And a sceptre shall rise out of Israel,And shall smite through the corners of Moab,And bring down all the sons of tumult.And Edom shall be a possession,Seir also shall be a possession, who were his enemies;

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While Israel doeth valiantly.And out of Jacob shall one have dominion,And shall destroy the remnant from the city.And he looked on Amalek, and took up his parable, and said,FIFTH ORACLEAmalek was the first of the nations;But his latter end shall come to destructionAnd he looked on the Kenite, and took up his parable, and said,SIXTH ORACLEStrong is thy dwelling-place,And thy nest is set in the rock.Nevertheless Kain shall be wasted,Until Asshur shall carry thee away captive.And he took up his parable and said,SEVENTH ORACLEAlas, who shall live when God doeth this?But ships shall come from the coast of Kittim,And they shall afflict Asshur, and shall afflict Eber;And he also shall come to destruction.And Balaam rose up and went and returned to his place; and Balak also went his way."Numbers 24:15-16 are an introduction to the fourth oracle almost the same as that which is given for the third (Numbers 24:3,4). (See under those verses for comment.)The fourth oracle, of course, is the outstanding prophecy of the whole Balaam narrative. The focal point is that mysterious person who rises out of Jacob/Israel,

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called a Star, then a Sceptre, and in Numbers 24:19, "One who shall have dominion." Interpreters of all ages, races, and persuasions of mankind have invariably found in these verses a prophecy of the Messiah. "Even the men of the Dead Sea Scrolls community regarded this passage as Messianic."[17] The whole Jewish people also so received it. Even a pretended Messiah built up his claims by assuming a name (Bar Kochba) which means "son of a star."[18] Efforts of critical writers to restrict the prophecy to a partial fulfillment of it in the times of David the king, and then to deny the prophetic element completely by alleging a date subsequent to the events prophesied, making the whole narrative a pretended prophecy must be rejected. Such postulations of arrogant ignorance can deceive no one who receives the Bible as the Word of God.As for the times when this remarkable Person was to be expected, the answer is given in Numbers 24:14, "in the latter days," an expression always associated with the times of the Messiah and the New Israel in the prophecies. It has the same meaning here. Wade also observed that the expressions "not now ... not nigh" (Numbers 24:17) have the meaning of, "in the distant future."[19] The same writer also affirmed that "This prophecy possibly influenced the belief that the birth of the Messiah would be heralded by a star (Matthew 2:2)."[20] However that might have been, "Christ himself and not the star that was seen at his birth is the true fulfillment of the prophecy."[21]We must not limit the scope of this remarkable prophecy to the history of Israel as recorded in the O.T. To do so is to misunderstand it. Gray, who accepted such limitations of it, stated the meaning thus: "It contemplates the worldwide dominion of Israel and the violent destruction of all who oppose it."[22] The Scriptures never taught any such thing as that. The glories of the worldwide dominion of "Israel" which surely occur in the O.T. do not refer to physical, secular Israel at all, but to the New Israel in Christ Jesus, and the "violent destruction" mentioned by Gray as applicable to all who oppose the historical secular Israel actually applies to all the sons of Adam who at last refuse to accept salvation in Christ and shall be violently overthrown by God Himself in the final judgment. Thus, we have the certain and unmistakable emergence of the final judgment in these verses, making them also a positive and absolutely certain reference to the Christ in his incarnation, kingdom, and Second Advent!This view is further corroborated by a glance at the KJV where we have in Numbers 24:17, "And destroy all the children of Sheth ..." Most current commentators have missed the meaning of this altogether by following more recent translations which give "sons of tumult," or "sons of pride," neither of which renditions has any essential meaning. "Children of Sheth" here means "children of Seth," that is, "children of men," "sons of Adam," "the race of mankind," all of them!"[23] (see the margin in the ASV). Plaut's full explanation for this meaning is as follows:Children of Seth. This means "children of men." Seth was Adam's third son

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(Genesis 4:25), from whom all men are descended. Noah was of his line.[24]This view of the passage reveals it to be in absolute harmony with all that the Holy Scriptures reveal with reference to the final judgment, the occasion when God "will wipe this Adam off the face of the earth," the sole exceptions being the redeemed of God.Now, just a word of reference to the reason why very brilliant and learned men, such as Gray, for example, miss the meaning of the passage altogether. That writer revealed the secret of his error as follows, where he applied the meaning of this prophecy to, "The final period of the future, so far as it falls within the range of the speaker's perspective!"[25] Here is the germ of that error which negates the conclusions of all scholars who have permitted themselves to be entrapped and handicapped by the "a priori" assumptions received in many theological seminaries throughout current times. The limitations underscored in Gray's quotation means that Balaam could not have prophesied anything that did not fall within the purview of Balaam's own mind, or perspective. Ridiculous! Balaam was not the author of this prophecy. If there is a word of truth in the Holy Bible, this prophecy came from GOD, not from Balaam. The shibboleth received in some seminaries to the effect that no prophecy could exceed the dimensions of the mind of the human instrument through whom God spoke is rejected here out of hand. It is a sheer falsehood! An apostle of Christ, no less than Peter, revealed the very opposite end of this seminarian booby trap as Divine truth in 1 Peter 1:10-12. (See the exegesis and comment on that passage in this series. We might refer to this as the Higher Criticism of the so-called "higher criticism.")This glorious prophecy of Jesus Christ, coming here in the mouth of an evil man like Balaam raises the question of just why God might have done such a thing. The situation demanded it. There was no Hebrew prophet at this time in whom the pagan world would have had the slightest confidence; and, therefore, God gave them a witness after their own hearts, one whom they were prepared to pay and to trust. That witness and his message must have had an incredibly strong impact upon the people of that era, at the precise moment when God was about to send the hosts of Israel across the Jordan with a commission to destroy the Canaanites. That this was the case cannot be doubted, as witness the words of Rahab (Joshua 2:9), and the abject fear of the Amalekites (Joshua 5:1). Some commentators cannot imagine why the Balaam narrative is found just here, but anyone who discerns the total purpose of God in moving Israel into Canaan cannot fail to see the very crucial importance of these events and why the record of them belongs exactly where it is in the sacred text.Numbers 24:19 is held to be unintelligible by some, due to alleged damage to the Hebrew text. Noth, for example, said: "The text of Numbers 24:19 has been transmitted so defectively that its original wording can no longer be determined."[26] This writer is not qualified to determine the accuracy of such a view, but the lines as they appear in our version make excellent sense when properly

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understood."Out of Jacob shall one have dominion,And shall destroy the remnant from the city ..." (Numbers 24:19)."City," as used here, is not any particular city, but as Leon Morris identified it, "It is urban civilization in organized rebellion against God." It is the City of Mankind, that entire organization of rebellious Adam against his God, referred to in the plural in Revelation as "the cities of the Gentiles." (Revelation 16:19). It is called "Mystery, Babylon the Great." The message of Numbers 24:19 is simple enough. Even the remnant of Adam's rebellious race shall at last perish in the final holocaust that shall terminate God's Operation Adam, that occasion being depicted frequently in Holy Writ as the Judgment. Men might wish to ponder this question: How can there be any future for any species of life in open rebellion against the Creator and launched on a collision course with disaster? The disastrous results of what Balaam prophesied were evidently discerned by him in some degree at least, for he exclaimed, "Alas, who shall live when God doeth this ...?" (Numbers 24:23).We shall pass over the remaining three oracles with little comment. There is no evidence whatever that they were "added at a later time," there being nothing of such significance in them as to have justified such an action. The principal thrust of all three is that the destruction prophesied was to be universal and extend to all nations, not merely to Israel. The interpretation of any of these last three is uncertain, as Gray said, "Due to their brevity, and to certain defects in the text, anything approaching certainty in the interpretation is out of the question."[27] Despite this, there are a few points of very great significance.The mention of the Kenites here as an important, independent nation marks the times of Moses as the date of the narrative. The status and importance of the Kenites surfaces in Numbers 24:21,22. W. F. Albright, commenting on this, declared that, "The only time when these people were an autonomous people was in the Mosaic age, so the oracle could not have come from the tenth century, as suggested by many."[28]Another item of interest in these final three oracles is the mention of Amalek in Numbers 24:20, calling him the "first of the nations." Keil interpreted this to mean that Amalek was, "The first of the heathen nations to open conflict against God's people, Israel."[29] Keil is usually quite dependable, and this might indeed be the true meaning of this place; but it should be pointed out that strong opinion to the contrary has been registered. Carson called this, "A doubtful interpretation";[30] and there appears to be some Biblical support for the view that the Amalekites were indeed a formidable and mighty race of people. It will be remembered that when the Ten Spies brought back their report, the principal ground of the fears they cited was based on the fact that Amalek dwelt there (Numbers 13:28ff).

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Due to the appearance of Balaam at a later time in this narrative and the account of his death indicating that he was fighting with Midian against Israel when he was killed with the sword, we supposed (in the comment on Numbers 24:11) that Balaam might indeed have stayed awhile after this in order to continue his efforts to please Balak, but Numbers 24:25 states flatly that Balaam rose up and went and returned to his place. If the meaning of this is that Balaam indeed returned to his residence in Mesopotamia, then it would indicate a somewhat longer time-lapse between the prophecy and his death, allowing long enough for such a journey and his subsequent return as an ally of Midian. If, on the other hand, "his place" refers to a temporary residence provided by the Midianites for Balaam, the time-lapse between prophecy and the death of Balaam could have been much shorter. The Bible does not enable us to know certainly whether "his place" means such a temporary dwelling in the land of Midian, or if it refers to Balaam's residence in Mesopotamia.

BENSON, "Numbers 24:15. He took up his parable — A weighty and solemn speech, delivered in figurative and majestic language, is often termed a parable in Scripture. Such are these prophecies of Balaam; we cannot peruse them without being struck, not only with their beauty, but with their uncommon force and energy.

WHEDON, "Verses 15-24THE FOURTH PROPHECY, Numbers 24:15-24.In these prophecies there is a gradual unfolding of the divine purposes respecting Israel and his foes. In the first, there is a denial of any ability to curse those blessed of Jehovah. In the second, it becomes certain that Israel will triumph over all his enemies. In the third, the positive side of Israel’s future appears, his prosperity is vividly portrayed, and all who bless him are pronounced blessed, and his cursers are cursed. In the fourth, the names of the hostile nations to be conquered by Israel in the future are recorded, with the prediction of his prosperity even to the most distant ages. It is divided into four distinct parts, each beginning with the words, “And he uttered his prophecy and said,” which precede each of the seven prophecies, in all corresponding to the seven altars and seven victims. Since this number indicates perfection, we are taught that Balaam made a perfect trial of his skill before his failure was acknowledged.

PETT, "Verses 15-19Balaam Prophesies Concerning Israel (Numbers 24:15-19)Numbers 24:15‘And he took up his oracle (parable), and said,

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“Balaam the son of Beor says,a And the man whose eye was closed says,b He says, who hears the words of God,c And knows the knowledge of the Most High,b Who sees the vision of the Almighty,a Falling down, and having his eyes open.(Note how the introduction follows the usual pattern, taken up again in what follows).a I see him, but not now,a I behold him, but not nigh,a There shall come forth a star out of Jacob,a And a sceptre shall rise out of Israel,b And shall smite through the corners of Moab,b And break down all the sons of tumult.b And Edom shall be a possession,b Seir also, his enemies, shall be a possession,a While Israel does valiantly.a And out of Jacob shall one have dominion,a And shall destroy the remnant from the city.As before he goes into a trance. ‘Whose eye was closed’ may be a wry reference to his experience on the road with his ass, rumours of which may have been spreading around. Compare Numbers 24:3. But as previously the whole first phrases were his way of ‘entering’ the sphere of the gods.“I see him, but not now, I behold him, but not nigh,” He firstly declares that what he speaks of is not to happen in the near future. It refers to the distant future (compare Numbers 24:14). It is ‘not now, -- not near’. Indeed in all his proclamations the ‘far

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future’ is in mind. Thus he had desired that his last end should be like that of Israel, one that resulted in length of days because of righteousness (Numbers 23:10), he had stressed that the lioness of Israel would not lie down until with Yahweh they had eaten of the prey and drunk the blood of the slain (Numbers 23:14), he had looked ahead to Israel’s seed being in many waters, his king higher than Agag, and his kingdom exalted (Numbers 24:7). Now he was to speak further of that king.“There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel.” As already mentioned the question as to what ‘king’ is meant is not to be particularised. It is not even a prophecy that Israel would have ‘a king’. He simply speaks of their supreme ruler, something which he would assume for them as for all nations. His expression for such would be ‘melek’. He would almost certainly have used that title of Moses. And because Israel were to be exalted, so would be their supreme ruler. Indeed their heaven-supported ‘king’ would be part of the cause of their rise. And here he sees one such in terms of a ‘rising star’, and a ‘sceptre’, one who would be special and would one day smite Moab, and Edom, and Mount Seir, and all who caused trouble to Israel.“And shall smite through the corners of Moab, And break down all the sons of tumult. And Edom shall be a possession, Seir also, His enemies, shall be a possession.” So Moab would be smitten from corner to corner, Edom would be possessed, Seir (His enemies) would be a possession. Thus He would possess both land and people. Those who would cause trouble to Israel are depicted as ‘the sons of tumult’. This might especially have in mind the desert peoples like the Midianites, whom Balaam had already met as being antagonistic towards Israel, the Amalekites, whose fierce king he had already mentioned, and the Kenites (see below).“While Israel does valiantly. And out of Jacob shall one have dominion, And shall destroy the remnant from the city.” He would with his people ‘do valiantly’ and would have wide dominion, and would ‘destroy the remnant from the city’, that is, would have widespread success and come across no city that could resist him and prevent his total victory. This parallels the rising star and sceptre, declaring his success.The picture of a rising star, combined with a sceptre, who would have dominion, depicted an especially great king. It was a declaration of the fact that the royal house of Israel would eventually produce a ‘super-star’, a ‘king’ who would rule over many nations. And these nations he depicted in terms of the ones whom he knew to be at odds with Israel at that time. This last fact firmly dates this prophecy to this particular time. Seen in terms of an ‘anointed king’ of Israel this was a ‘messianic’ prophecy. His picture is really one of final triumph, brought about by a supreme king. It is essentially applicable to David, and to strong kings who followed after him, but its final fulfilment required a king who would finally triumph and gain everlasting dominion, and that could only be the Messiah.For a star as representing the king of Babylon see Isaiah 14:12; and as representing

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the Messiah see Revelation 22:16. See also Daniel 8:10. The use of stars of rulers in this way was also known in non-Biblical literature. In the future the ‘star of David’ would come to represent the Davidic house. Compare also how Bar Kochba’s Messianic claims were supported by naming him ‘son of the star’ when he led the Jewish rebellion against the emperor Hadrian in c.135 AD.

SIMEON, "CHRIST THE STAR SPOKEN OF BY BALAAMNumbers 24:15-17. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: He hath said, who heard the words of God, and knew the knowledge of the Most High, who saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him, but not now: I shall behold him, but not nigh: there shall come a star out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.IT has pleased God on various occasions to make known his will to persons of a very unworthy character; and to shew that his ways and thoughts are not regulated by the vain maxims of human wisdom. He proclaimed to Ahaz the conception of our Emmanuel in the womb of a virgin. To Nebuchadnezzar he revealed the successive destruction of the four great monarchies, and the erection of the Messiah’s kingdom on the ruins of them all. Thus, in the passage before us, we are informed, that he declared to Balaam not only his purposes respecting Israel and the nations that surrounded them, but the advent of that glorious person, who, as a star should enlighten, and as a prince should govern, the whole world.Let us consider,I. The prophecy—The introduction to this prophecy is not unworthy of our notice—[It seems very strongly to characterize the person who delivered it. When prophecies have been delivered by pious men, they have either been introduced with a plain declaration, “Thus saith the Lord;” or the prefatory observations have been calculated to exalt and glorify God. But Balaam’s prediction is ushered in with a pompous exhibition of his own attainments, intended, as it should seem, to wrest from Balak that respect and honour, which he had failed to procure by his preceding prophecies [Note: There is some little obscurity in the passage, occasioned by the translation. The words “whose eyes are open,” in ver. 15 should be, “whose eyes were shut;” and the words “in a trance,” which are printed in italics, should not have been inserted. The former refers to his not seeing the angel, when the ass saw him; and the latter to his falling flat on his face when the angel discovered himself to him. See Numbers 22:27-31.].

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It shews us too, in a very awful and convincing light, how much knowledge we may possess, while yet we are utterly destitute of converting grace. The most highly favoured of God’s servants from the beginning of the world had not delivered a clearer prophecy of Christ than that which was uttered by Balaam on this occasion. Nor is it improbable that the expectation which obtained throughout the East, that a prince should arise out of Judea and rule the whole world, was occasioned very much by this prophecy. It is remarkable that the Eastern Magi no sooner saw the supernatural star, than they concluded that this Prince was born, and came immediately to Judea to inquire, Where is he that is born King of the Jews? Yet where shall we find a baser character than Balaam’s? Having considerable knowledge of the true God, he still continued to use enchantments as a magician. He was so covetous that he “ran greedily after a reward,” and preferred “the wages of unrighteousness” to every consideration, either of duty to God or of love to man [Note: Jude, ver. 11; 2 Peter 2:15-16.]. His hypocrisy was conspicuous from first to last; for in the midst of all his high professions of regard to the will and word of God, he laboured to the utmost to counteract the designs of God, and to reverse his decrees. More murderous purposes never were entertained in the heart of man; for it was his most earnest desire to curse all the people of God, and to consign them over to destruction by the sword of their enemies. His last act especially was truly diabolical: when he found he could not prevail to destroy their bodies, he taught their enemies how to tempt them and to destroy their souls [Note: Revelation 2:14.]. After comparing his character with his professions and attainments in divine knowledge, what shall we say? Shall we not tremble for ourselves, lest we should rest in a speculative knowledge of Christ, and fail, after all, of obtaining any saving interest in him? We are elsewhere informed that we may have the gifts of prophecy, of tongues, and of a miraculous faith, and yet be only as sounding brass, or tinkling cymbals [Note: 1 Corinthians 13:1-3.]. And our Lord assures us that many will in the last day plead the miraculous works that they have performed, but be dismissed with this humiliating answer, Depart from me, I never knew you [Note: Matthew 7:22-23.]. Even Judas himself was not, in respect of gifts, behind the very chiefest Apostles. Let us then never value ourselves on any discoveries of divine truth, unless we have suitable affections and a correspondent practice.]The prophecy itself is deserving of particular attention—[In its primary sense it must be understood in reference to David. The immediate intention of Balaam was, to inform Balak “what the Israelites should do unto his people in the latter days.” Accordingly he declares that one, like a star for brightness, should arise from among the Jews at a distant period, to sway the Jewish sceptre, and to destroy the kingdoms of Edom and Moab. This was fulfilled in David, who subjugated the Moabites, and slew every male in Edom [Note: 2 Samuel 8:2; 2 Samuel 8:14; Psalms 60:8; 1 Kings 11:15-16.].But there can be no doubt of its ultimately referring to Christ himself. Christ is called in Scripture “the Day-star,” “the bright and morning Star;” nor did ever any

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one arise with splendour comparable to his. He too sat upon the throne of his father David, and exercised unlimited dominion. The children of Edom and Moab may be justly considered as representing the enemies of his Church and people. These he subdues and will finally destroy; not one shall live before him: “he will reign till he hath put all enemies under his feet.” Doubts have arisen whether by “Sheth” we are to understand that son of Adam, whose posterity alone survived the flood; or some person or place of eminence in Moab; (which on the whole is the more probable) but in both senses the prediction was equally fulfilled in Christ, who “has the heathen for his inheritance and the utmost ends of the earth for his possession.” Him then did Balaam see, as Abraham also had seen four hundred years before, but not, alas! with Abraham’s joyful hope. Of his victorious career he spake, saying, “I shall see him, but not now; I shall behold him, but not nigh.”]Having ascertained the import of the prophecy, let us consider,II. The improvement to be made of it—1. Let us be thankful for its accomplishment—[We have not to look forward at the distance of fifteen centuries; nor yet to travel, like the Eastern Magi, through trackless deserts, to behold the Lord. We see him “now;” we behold him “nigh.” We have not to go up to heaven, to bring him down, or to go down into the deep, to bring him up. No: he is nigh unto us, even in the word of faith which we have both in our hands and our hearts [Note: Romans 10:6-8.]. Truly he is not only arisen on our benighted world, but, if it be not our own fault, “he is arisen in our very hearts [Note: 2 Peter 1:19.],” so that “we behold his glory, the glory as of the only-begotten of his Father, full of grace and truth [Note: John 1:14.].”We see his “dominion” already established in the world [Note: ver. 19.]. From the hour in which he sent down his Holy Spirit on the day of Pentecost even to the present moment, has his kingdom been extending over the face of the earth: and the hour is fast approaching when “all kings shall fall down before him, and all nations shall serve him [Note: Psalms 72:3-11.],” and “all the kingdoms of the world become his undivided empire.” May I not say too that even in the hearts of many here present he has set up his throne? Yes, and I hope that in due season “he will bruise Satan himself under our feet,” and “bring every thought into captivity” to his holy will. If we then be not thankful, methinks “the very stones will cry out againt us.”]2. Let us receive the Lord under the very characters by which he is here revealed—[Let us give up ourselves willingly to his guidance, and not regard any difficulties we may encounter in our way. Truly we may see our way traced out with accuracy in his blessed word, the way which he himself trod when he was upon earth. It is impossible to miss our end, if only we follow his steps.

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Let us also surrender up ourselves to him in a way of holy obedience, knowing no will but his, and doing it without reserve. Under him we ourselves also are to fight: and if we “do valiantly [Note: ver. 18.]” we have nothing to fear: for “through his strength we can do all things [Note: Philippians 4:13.].” You have seen how Edom and Moab fell before David, and how Christ’s “sceptre” has prevailed over the great enemy of our salvation. And so shall “all enemies be put both under his feet,” and under ours, till, having overcome like him, we be exalted to his throne for ever and ever.See Israel at the time of Balaam’s prophecy. They were altogether unused to war; yet did they vanquish all the kingdoms of Canaan. And so shall we, though weak as “worms, thresh the mountains” before us [Note: Isaiah 41:14-15.], and be “more than conquerors through him that loved us.” In vain shall any attempt to “curse us:” for “there is no enchantment against Jacob, nor any divination against Israel:” and to all eternity shall we, as monuments of our Redeemer’s love, be occupied with adoring gratitude, each exclaiming for himself, and all uniting in that overwhelming sentiment, “What hath God wrought [Note: Numbers 23:23.]!”

16 the prophecy of one who hears the words of God, who has knowledge from the Most High,who sees a vision from the Almighty, who falls prostrate, and whose eyes are opened:

BARNES, "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.TRAPP, "Numbers 24:16 He hath said, which heard the words of God, and knew the knowledge of the most High, [which] saw the vision of the Almighty, falling [into a trance], but having his eyes open:Ver. 16. And knew the knowledge of the Most High.] The eye may be clear while the

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hand is palsied. Baalam’s great knowledge was but intuitiva, standing in speculation; it was not directiva vitae: he knew but by hearsay, as a blind man knows colours; his light served but to light him into utter darkness. Neronis Quantus artifex pereo, quadrabit in te peritum, et periturum.

WHEDON, " 17. I shall see him — Rather, I see, the Hebrew future tense being used for the present. The star and sceptre are designated by the pronoun him, which is often written before its noun. Maimonides interprets this of the Messiah, whose victory all the ancient victories foreshadow.But not now — Not as a present object, but in spirit in the last days. Numbers 24:14, note.A star… a sceptre — This passage was understood by the ancient Jews to refer to the Messiah either exclusively or with a secondary reference to David. Hence the Chaldee and both the Targums — Onkelos and Jonathan-“When a king shall arise out of Jacob, and Messiah shall be anointed out of Israel.” The pseudo-Messiahs of the time of Adrian took from this prophecy the surname Bar Chochab, “son of the star;” and on this account received the homage of the Jews. Most of the church fathers and early interpreters referred it to Messiah, who came signalized by a star. See Genesis 49:10; Matthew 2:2, notes.The corners of Moab — Or, on every side — from end to end. It is said that this cannot refer to the Messiah because Moab had disappeared when Christ came. But this objection rests on a misconception of the spirit of the whole passage. Its object is to announce what Israel shall do in the last days. The specific nations mentioned in this prophecy are typical of all the enemies of God and of his people. As long as there are foes to the Church of God there will be Moabites. But their power is broken, and they are doomed to destruction.All the children of Sheth — Sons of tumult, (Jeremiah 48:45,) a fitting designation of all wicked men, of whom the wild and warlike Edomites, Moabites, and Amalekites are types. Jewish authorities render this all the sons of Seth, that is, all mankind. But the human race is always called after Adam, and not after Seth.

PULPIT, "Knew the knowledge of the Most High. Septuagint, ἐπιστάμενος ἐπιστήμην παρὰ υψίστου. This expression alone distinguishes this introduction of Balaam's mashal from the former one (Numbers 24:3, Numbers 24:4), but it is difficult to say that it really adds anything to our understanding of his mental state. If we ask when Balaam had received the revelation which he now proceeds to communicate, it would seem most natural to reply that it was made known to him when "the Spirit of God came upon him," and that Balak's anger had interrupted him in the midst of his mashal, or possibly he had kept it back, as too distasteful to his patron, until he saw that he had nothing more to expect from that quarter.

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17 “I see him, but not now; I behold him, but not near.A star will come out of Jacob; a scepter will rise out of Israel.He will crush the foreheads of Moab, the skulls[b] of[c] all the people of Sheth.[d]

BARNES, "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.

CLARKE, "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 - ,yishlot, shall rule over ישלוטTargum - Shall shake, Arabic - barbend, shall put a yoke on, Pers - Shall unwall,

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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.”

GILL, "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

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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_10:4and 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

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of the Messiah by name; and so do many other Jewish writers, both ancient (l) and modern (m). HENRY 17-19, "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.JAMISON, "I shall see him — rather, “I do see” or “I have seen him” - a prophetic

sight, like that of Abraham (Joh_8:56).99

him — that is, Israel.there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel — This imagery, in the hieroglyphic language of the East, denotes some eminent ruler - primarily David; but secondarily and pre-eminently, the Messiah (see on Gen_49:10).corners — border, often used for a whole country (Exo_8:2; Psa_74:17).children of Sheth — some prince of Moab; or, according to some, “the children of the East.”

K&D, "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 אראנו and עשורנו 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. אב מ ”,the two corners or sides of Moab“ ,פאתיequivalent to Moab on both sides, from one end to the other. For קרקר, the inf. Pilp. of קור 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.

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Küper, Jerem. libror, ss. interpres atque vindex, pp. xii.ff. and p. 43). - כל־בני־שת 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. שתis a contraction of שאת (Lam_3:47), and derived from שאה; and in Jer_48:45it is correctly rendered ן שא .בני

(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 שתה, but שקה. 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 Hoffmannsupposes, 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.”

CALVIN, "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,

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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.” (Psalms 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

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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,”(Psalms 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.

COKE, "Numbers 24:17. I shall see him, but not now; I shall behold him, but not nigh:— For the exposition of the following verses, we are indebted to the excellent dissertations of the learned bishop of Bristol."I shall see, &c. rather, I see him, but not now; I behold him, but not nigh; the future tense in the Hebrew being often used for the present. He saw with the eyes of prophesy, and prophets are emphatically styled seers. There shall come a star out of Jacob, and a sceptre shall rise out of Israel. The star, and the sceptre, are probably metaphors borrowed from the ancient hieroglyphics, which much influenced the language of the East; and they evidently denote some eminent and illustrious king or ruler, whom he particularizes in the following words: And shall smite the corners of Moab, or princes of Moab, according to other versions. This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; that is, he destroyed two thirds, and saved one third alive: and the Moabites became David's servants, and brought gifts. See 2 Samuel 8:2.""And destroy all the children of Sheth— If by Sheth was meant the son of Adam, then all the children of Sheth are all mankind; the posterity of Cain, and Adam's other sons, having all perished in the deluge. But it is very harsh to say, that any king of Israel would destroy all mankind; and therefore the Syriac and Chaldee soften it, that he shall subdue all the sons of Sheth, and rule over all the sons of men. The word occurs only in this place, and in Isaiah 22:5 where it is used in the sense of breaking down, or destroying; and as particular places are mentioned, both before and after, so it is reasonable to conclude, that not all mankind in general, but some particular persons, were intended by the sons of Sheth. The Jerusalem Targum translates it, the sons of the East, the Moabites lying east of Judea. Rabbi Nathan says, that Sheth is the name of a city on the borders of Moab. Grotius imagines Sheth to be the name of some famous king among the Moabites. Poole says, that Sheth seems to be the name of some place or prince in Moab, eminent at that time, though now unknown. Vitringa, in his commentary upon Isaiah, conceives that the Idumeans were intended, the word Sheth signifying a foundation, or fortified place; because they trusted greatly in their castles and fortifications. But the Idumeans are

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mentioned afterwards, and it is probable, that as two hemistichs relate to them, two also relate to the Moabites; and the reason of the appellation assigned by Vitringa is as proper to the Moabites as to the Idumeans. It is common in the stile of the Hebrews; and especially in the poetic parts of Scripture; and we may observe it particularly in these prophesies of Balaam, that the same thing, in effect, is repeated in other words, and the latter member of each period is exegetical of the former, as in the passage before us: I see him, but not now; I behold him, but not nigh.—There shall come a star out of Jacob; and a sceptre shall rise out of Israel.—And again in the next verse: and Edom shall be a possession; Seir also shall be a possession for his enemies. There is great reason, therefore, to think, that the same manner of speaking was continued here; and consequently that Sheth must be the name of some eminent place or person among the Moabites."

BENSON, "Numbers 24:17. I shall see him, &c. — “Rather,” says Bishop Newton, from whose exposition of the prophecies of Balaam many of the following explanatory observations are extracted, “I see him, but not now; I behold him, but not nigh; the future tense in Hebrew being often used for the present. He saw with the eyes of prophecy, and prophets are emphatically styled seers. There shall come a star out of Jacob, and a sceptre shall rise out of Israel — The star and the sceptre are probably metaphors borrowed from the ancient hieroglyphics, which much influenced the language of the East; and they evidently denote some eminent and illustrious king or ruler, whom he particularizes in the following words: And shall smite the corners of Moab — Or the princes of Moab, according to other versions. This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; that is, he destroyed two- thirds, and saved one-third alive. And the Moabites became David’s servants, and brought gifts.” See 2 Samuel 8:2.And destroy all the children of Sheth — “If by Sheth was meant the son of Adam, then all the children of Sheth are all mankind; the posterity of Cain and Adam’s other sons having all perished in the deluge. But it is very harsh to say that any king of Israel would destroy all mankind; and therefore the Syriac and Chaldee soften it, that he shall subdue all the sons of Sheth, and rule over all the sons of men. But the Jerusalem Targum translates it, the sons of the east, namely, the Moabites, lying east of Judea. Rabbi Nathan says that Sheth is the name of a city in the border of Moab. Grotius imagines Sheth to be the name of some famous king among the Moabites. Our Poole says, Sheth 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, some time famous, but now utterly lost, as to all monuments and remembrances of them.”ELLICOTT, " (17) I shall see him . . . —Better, I see him (or, it), but not now; I behold him (or, it), but not nigh. The reference cannot be to Israel, whose armies were encamped before the eyes of Balaam. His words must be understood as having

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reference to One whom he beheld with the eyes of his mind, not with his bodily sight. This is obvious from the words which follow. Balaam beholds in vision a Star and a Sceptre, not as having already appeared, but as about to appear in the future.There shall come a Star out of Jacob . . . —Literally, There hath come forth a Star out of Jacob, &c. The verb is in the prophetic past or historic tense of prophecy, denoting the certainty of the event predicted. (Comp. Jude 1:14 : “Behold the Lord cometh”—literally, came.) If there is any ambiguity in the first symbol it is removed in the second. A star is a fitting image of an illustrious king or ruler, and the mention of the sceptre in the words which follow (comp. Genesis 49:10) shows that it is so employed in the present instance. The Targum of Onkelos is as follows:—“When the King shall arise out of Jacob, and the Messiah shall be anointed from Israel.” The Targum of Palestine reads thus:—“A King is to arise from the house of Jacob, and a Redeemer and Ruler from the house of Israel.” Ibn Ezra interprets these words of David, but he says that many interpret them of the Messiah. It seems to have been with reference to this prophecy that the pretender to the title of the Messiah in the days of the Emperor Adrian took the name of Bar-cochab, or Bar-cochba (the son of a star). The words of the Magi, “We have seen his star in the East” (Matthew 2:2), appear to have reference to this prophecy.And shall smite the corners of Moab.—Or, the two sides of Moab. The prophecy was partially, or typically, fulfilled in the time of David (2 Samuel 8:2). Moab and Edom represented symbolically the enemies of Christ and of His Church, and as such will eventually be subdued by the King of kings. (Comp. Psalms 60:8.)And destroy all the children of Sheth.—Better, and destroy (or, break down; comp, Isaiah 22:5) all the sons of tumult. Such appears to be the most probable rendering of these words according to the present Hebrew text. It has been conjectured, however, that the word which is rendered “destroy” (karkar) should be read kodkod (crown of the head), as in the parallel passage of Jeremiah 48:45, in which case the clause may be rendered, And the crown of the head of all the sons of tumult.

TRAPP, "Numbers 24:17 I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.Ver. 17. I shall see him.] So shall "every eye, and those also that pierced him," [Revelation 1:7] but not as "Abraham saw him, and rejoiced"; nor as Job. [Job 19:25; Job 19:27] "The pure in heart" only "shall see him" to their comfort, as pure glass or crystal lets in the light of the sun. Some wicked men have greater common gifts than the godly; as many metals are brighter and more orient than the heavens. Yet as those metals are not so fit, either to receive or convey the light of the sun, so neither are the wicked so fit, either to take or give to others, "the knowledge of salvation by the remission of their sins."

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A Star out of Jacob.] Jesus Christ the true Morning Star. [Revelation 22:16 John 1:9] That those wise men [Matthew 2:1] had heard of, probably, either from the Chaldean sybils, or from the Jews in the Babylonish captivity, or from this prophecy of Balaam; for he was an east countryman, and uttereth here a very clear and comfortable prophecy of the Messiah, by whom himself received no benefit. Thus the Church, Christ’s "garden enclosed," [Song of Solomon 4:12] may be watered through a wooden gutter; the sun give comfortable light through a sluttish window; the field may be well sowed with a dirty hand; the bell calls us to the church, though it never enter itself but by the sound; the well may yield excellent water, though it have much mud, &c.And destroy all the children of Seth.] Heb., Unwall; that is, conquer and subdue. Christ by those ram’s horns, by the foolishness of preaching, pulls down strongholds. [2 Corinthians 10:4-5]

POOLE, " 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, John 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, 2 Samuel 8:2 Psalms 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, Revelation 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, Numbers 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

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particularly to the Messias, Revelation 2:28 22:16.A Sceptre, i.e. a sceptre-bearer, a king or ruler, even that sceptre mentioned Genesis 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 Exodus 8:2 Psalms 74:7 147:14 Jeremiah 15:13 17:3. Or,2. Metaphorically, to wit, princes and rulers, who are sometimes compared to corners, as Zechariah 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 Numbers 23:6 Amos 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.

PULPIT, "I shall see him, but not now: I shall behold him, but not nigh. Rather, "I see him, but not now: I behold him, but not near" ( אשורנו אראנו … exactly as in Numbers 23:9). Balaam does not mean to say that he expected himself to see at any future time the mysterious Being of whom he speaks, who is identical with the "Star" and the "Scepter" of the following clauses; he speaks wholly as a prophet, and means that his inner gaze is fixed upon such an one, with full assurance that he exists in the counsels of God, but with clear recognition of the fact that his actual coming is yet in the far future. There shall come a Star out of Jacob. Septuagint, ἀνατελεῖ ἀστρον. It may quite as well be rendered by the present; Balaam simply utters what passes before his inward vision. The star is a natural and common poetic symbol of an illustrious, or, as we say, "brilliant," personage, and as such recurs many times in Scripture (cf. Job 38:7; Isaiah 14:12; Daniel 8:10; Matthew 24:29; Philippians 2:15; Revelation 1:20; Revelation 2:28). The celebrated Jewish fanatic called himself Barcochab, "son of the Star," in allusion to this prophecy. A Scepter shall rise out of Israel. This further defines the "star ‘ as a ruler of men, for the scepter is Used in that sense in the dying prophecy of Jacob (Genesis 49:10), with which Balaam was evidently acquainted. Accordingly the Septuagint has here ἀναστήσεται. Shall smite the corners of Moab. Rather, "the two corners" (dual), or "the two sides of Moab," i.e; shall crush Moab on either side. And destroy all the children of Sheth. In Jeremiah 48:45, where this prophecy is in a manner quoted, the word קרקר (qarqar, destroy) is altered into קדקר (quadqod, crown of the head). This raises a very curious and interesting question as to the use made by the prophets of the earlier Scriptures, but it gives no authority for an alteration of the text. The expression בני־שת has been variously rendered. The Jewish commentators, followed by the Septuagint ( πάντας υἱοὺς σήθ) and the older versions, understand it to mean the sons of Seth, the son of Adam, i.e; all mankind. Many modern

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commentators, however, take שת as a contraction of שאת (Lamentations 3:47—"desolation''), and read "sons of confusion," as equivalent to the unruly neighbours and relations of Israel. This, however, is extremely dubious in itself, for שת nowhere occurs in this sense, and derives no sup. port from Jeremiah 48:45. It is true that בני שת is there replaced by בני שאון, "sons of tumult," but then this very verse affords the clearest evidence that the prophet felt no hesitation in altering the text of Scripture to suit his own inspired purpose. If it be true that קרקר will not bear the meaning given to it in the Targums of "reign over," still there is no insuperable difficulty in the common rendering. Jewish prophecy, from beginning to end, contemplated the Messiah as the Conqueror, the Subduer, and even the Destroyer of all the heathen, i.e; of all who were not Jews. It is only in the New Testament that the iron scepter with which he was to dash in pieces the heathen (Psalms 2:9) becomes the pastoral staff wherewith he shepherds them. The prophecy was that Messiah should destroy the heathen; the fulfillment that he destroyed not them, but their heathenism (cf. e.g; Psalms 9-149:6 with James 5:20).

18 Edom will be conquered; Seir, his enemy, will be conquered, but Israel will grow strong.

BARNES, "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.

CLARKE, "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.

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.

GILL, "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

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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.

JAMISON, "Edom shall be a possession — This prophecy was accomplished by David (2Sa_8:14).

Seir — seen in the south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to (Psa_60:8; Psa_108:9).

K&D, "“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 ים Edom and Seir were his, i.e., Israel's enemies; therefore they were to be .גtaken 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

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(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 to ,עשהacquire 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.”

COKE, ""Ver. 18. Edom shall be a possession, &c.— This was also fulfilled by David; see 2 Samuel 8:14 who himself, in two of his Psalms 60:8; Psalms 108:9 has mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy. Seir is the name of the mountains of Edom; so that even their mountains and fastnesses could not defend the Idumeans from David and his captains.""And Israel shall do valiantly— As they did particularly under the command of David, several of whose victories are recorded; 2 Samuel 8 together with his conquest of Moab and Edom." BENSON, "Numbers 24:18. Edom shall be a possession — “This was also fulfilled by David; for throughout all Edom put he garrisons, and all they of Edom became David’s servants, 2 Samuel 8:14. David himself, in two of his Psalms, (Psalms 60:8; and Psalms 108:9;) hath mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy.” Seir is the name of the mountains of Edom, which were also possessed by David. Israel shall do valiantly — As they did,

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particularly under the command of David.

ELLICOTT, " (18) And Edom shall be a possession, Seir also . . . —Better, And Edom shall be a possession, and Seir shall be a possession, for his enemies (i.e., the enemies of Israel, or, rather, of the Ruler who was to rise out of Israel). The Hebrew word (oyebaiv) which is rendered “his enemies” appears to stand in apposition to Edom and Seir, as the word zaraiv (his enemies, or adversaries) in Numbers 24:8 to “the nations.” Edom was the name of the people, Seir of the country. (See Genesis 32:3.) The prophecy received its primary accomplishment in the time of David (2 Samuel 8:14), but the ultimate accomplishment is to be found in the person and work of Christ (Isaiah 63:1-4).And Israel shall do valiantly.—Or, shall acquire power or wealth. (Comp. Deuteronomy 8:17-18; Ruth 4:11.)

TRAPP, "Numbers 24:18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.Ver. 18. And Edom shall be a possession.] This was literally fulfilled in David, [1 Chronicles 18:13 Psalms 60:8] but spiritually, and especially in Christ, [Isaiah 63:1-2, &c.} who shall shortly subdue the Romish Edomite. {2 Thessalonians 2:8]

POOLE, " A possession; which was also foretold Genesis 25:23, and in part fulfilled, 2 Samuel 8:14 1 Chronicles 18:13, but more fully by Christ, Amos 9:12 Obadiah 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, Genesis 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.

WHEDON, " 18. Edom… a possession — As predicted in Genesis 25:23, and fulfilled in 2 Samuel 8:14. As a kindred nation Edom might have had permanent peace with Israel, who was forbidden to war with them (Deuteronomy 2:4-5;) but their bitter hostility to God’s people caused their overthrow, which David began and his greater Son will finish in the “end of the days.” Psalms 110. Edom, after various insurrections, (1 Kings 11:14-22; 2 Kings 8:20; 2 Kings 14:7; 2 Kings 14:22, note; 2 Chronicles 28:17; Ezekiel 36:5; Obadiah 1:10; Obadiah 1:13; 1 Maccabees 5:3; 1

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Maccabees 5:65; 2 Maccabees 10:15; 2 Maccabees 12:33,) was at last conquered by John Hyrcanus 129 B.C., and forced to submit to circumcision and to be merged in the Jewish state, there to rule in the persons of Antipater and the Herods till the overthrow of the Romans.Seir — The mountain home of Esau. Genesis 36:8-9.Israel shall do valiantly — Quoted by David after the conquest of Edom, Psalms 60:12.

PULPIT, "Seir also shall be a possession for his enemies. Seir (Genesis 32:3), or Mount Seir (Genesis 36:8), was the old name, still retained as an alternative, of Edom. It is uncertain whether the rendering "for his (i.e; Edom's) enemies" is correct. The Hebrew is simply איביו, which may stand in apposition to Edom and Seir, "his enemies," i.e; the enemies of Israel. So the Septuagint, ἡσαῦ ὁ ἐχθρὸς αὐτοῦ . Shall do valiantly, or, "shall be prosperous" (cf. Deuteronomy 8:17; Ruth 4:11).

19 A ruler will come out of Jacob and destroy the survivors of the city.”Balaam’s Fifth Message

BARNES, "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_24:8who 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_

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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.

CLARKE, "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

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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 shudYousef 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.”

GILL, "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).

JAMISON, "Out of Jacob shall come he that shall have dominion — David, and particularly Christ.

that remaineth of the city — those who flee from the field to fortified places (Psa_60:9).

K&D, "“And a ruler shall come out of Jacob, and destroy what is left out of cities.” The subject to ירד 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 וירד is not used for the future ירדה, 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. שריד is equivalent to ם אד שארית (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.

COKE, ""Ver. 19. And shall destroy him that remaineth of the city— Not only defeat them in the field, but destroy them even in their strongest cities; or, perhaps,

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some particular city was intended, as we may infer from Psalms 60:8; Psalms 108:10. We read particularly, that Joab, David's general, smote every male in Edom; 1 Kings 11:15-16.""We see how exactly this prophesy has been fulfilled in the person and actions of David; but most Jewish as well as Christian writers apply it primarily, perhaps, to David, but ultimately to the Messiah, as the person chiefly intended, in whom it was to receive its full and entire completion. Onkelos interprets it of the Messiah. 'When a prince,' says he, 'shall arise f the house of Jacob, and Christ shall be anointed of the house of Israel, he shall both slay the princes of Moab, and rule over the sons of men;' and with him agree the other Targums. Maimonides understands it partly of David, and partly of the Messiah; and with him agree other rabbis.—It appears to have been generally understood by the Jews as a prophesy of the Messiah, because the false Christ, who appeared in the reign of the Roman emperor Adrian, assumed the title of Barchochebas, or Son of the Star; in allusion to this prophesy, and in order to have it believed that he was the star whom Balaam had seen afar off. The Christian fathers seem unanimous in applying this prophesy to our Saviour, and to the star which appeared at his nativity. Origen, in particular, produces it as one of the plainest and clearest prophesies of the Messiah; and both he and Eusebius affirm, that it was in consequence of Balaam's prophesies, which were known and believed in the East, that the magi, upon the appearance of a new star, came to Jerusalem, to worship him who was born king of the Jews. Most divines and commentators apply the prophesy principally to our Saviour; and by Moab and Edom they understand the enemies and persecutors of the church. It must be acknowledged, that many prophesies of Scripture have a double meaning, literal and mystical, respect two events, and receive a twofold completion. David was, in several things, a type and figure of the Messiah. If by destroying all the children of Sheth be meant, ruling over all mankind, this was never fulfilled in David. A star did really appear at our Saviour's nativity, and in Scripture he is stiled the Day Star, 2 Peter 1:19 the Morning Star, Revelation 2:28; Revelation 22:16 the Bright and Morning Star; perhaps in allusion to this very prophesy. Bishop Warburton assigns a further reason: speaking of the two sorts of metaphor in the ancient use of it, the popular and common, and the hidden and mysterious, he says, 'The prophetic writings are full of this latter sort: to instance only in the famous prediction of Balaam, There shall come a star out of Jacob, and a sceptre shall rise out of Israel.' This prophesy may, possibly, in some sense, relate to David; but, without question, it belongs principally to Christ. Here the metaphor of a sceptre was common and popular to denote a ruler, like David, but the star, though, like the other, it signified in the prophetic writings a temporal prince or ruler, yet had a secret and hidden meaning likewise. A star, in the Egyptian hieroglyphics, denoted God; and how much hieroglyphic writing influenced the Eastern languages we shall see presently. Thus God, in the prophet Amos, ch. Numbers 5:25-26 reproving the Israelites for their idolatry on their first coming out of Egypt, says, Ye have borne the tabernacle of your Moloch and Chiun, your images, the star of your God, which ye made to yourselves. The star of your God is a sublime figure, to signify, the image of your God; for a star being employed in the hieroglyphics to signify God, it is used here,

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with great elegance, to signify the material image of a God: the words, the star of your God, being only a repetition, so usual in the Hebrew tongue, of the preceding Chiun, your images; and not, as some critics suppose, the same with your God Star, sidus Deum vestrum. Hence we conclude, that the metaphor here used by Balaam of a star was of that abstruse mysterious kind, and so to be understood; and, consequently, that it related only to Christ, the eternal Son of God. But though, for these reasons, the Messiah might be remotely intended, yet we cannot allow that he was intended solely; because David might be called a star by Balaam, as other rulers and governors are by Daniel 8:10 and by St. John, Revelation 1:20 and we must insist upon it, that the summary intention, the literal meaning of the prophesy, respects the person and actions of David; and for this, particularly, because Balaam is here advertising Balak what the Israelites should do to the Moabites hereafter." BENSON, "Numbers 24:19. Out of Jacob — Out of his loins. He that shall have dominion — David, and especially Christ. Shall destroy him that remaineth of the city — Not only defeat them in the field, but destroy them even in their strongest cities. “We see,” Bishop Newton further observes, “how exactly this prophecy hath been fulfilled in the person and actions of David; but most Jewish as well as Christian writers apply it, primarily, perhaps, to David, but ultimately to the Messiah, as the person chiefly intended, in whom it was to receive its full and entire completion. Onkelos interprets it of the Messiah. Maimonides understands it partly of David, and partly of the Messiah, and with him agree other rabbis. It appears to have been generally understood by the Jews as a prophecy of the Messiah, because the false Christ, who appeared in the reign of the Roman emperor Adrian, assumed the title of Barchochebas, or Son of the Star, in allusion to this prophecy, and in order to have it believed that he was the star that Balaam had seen afar off. The Christian fathers, I think, are unanimous in applying this prophecy to our Saviour, and to the star which appeared at his nativity. Origen, in particular, produces it as one of the plainest and clearest prophecies of the Messiah; and both he and Eusebius affirm, that it was in consequence of Balaam’s prophecies, which were known and believed in the East, that the magi, upon the appearance of a new star, came to Jerusalem to worship him who was born king of the Jews. The stream of modern divines and commentators apply the prophecy principally to our Saviour; and by Moab and Edom they understand the enemies and persecutors of the church.”ELLICOTT, " (19) He that shall have dominion.—The reference is explained in Psalms 72:8, “He shall have dominion also from sea to sea, and from the river unto the ends of the earth,” where the same verb occurs which is in both places rendered in the Authorised Version “shall have dominion.”And shall destroy him that remaineth of the city.—Or, and He shall destroy the remnant from the cities. The city, which is in the singular number here as in Psalms 72:16, may be used collectively to denote cities generally, though some have understood the reference to be to the city of Jerusalem. But the reference seems to be rather to the chief city, or the cities generally, of Edom. (Comp. Obad., Numbers

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24:18, where the same word occurs which is here rendered “him that remaineth,” and which is there rendered “any remaining.”)

TRAPP, "Numbers 24:19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.Ver. 19. And shall destroy him.] David in the history, [1 Kings 11:15-16] Christ in the mystery, [Obadiah 1:18] even all the antichristian rout and rabble. [Revelation 19:21]

POOLE, " 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 Psalms 60:9.

20 Then Balaam saw Amalek and spoke his message:“Amalek was first among the nations, but their end will be utter destruction.”

BARNES, "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,

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Balaam contrasts with its approaching downfall and extinction.CLARKE, "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.

GILL, "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.

HENRY 20-25, "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

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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!

K&D, "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

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beginning had been enmity against Israel, its end would be “even to the perishing” (אבד ,i.e., reaching the position of one who was perishing ,(עדיfalling into destruction, which commenced under Saul and was completed under Hezekiah.

CALVIN, "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.

COKE, ""Ver. 20. He looked on Amalek, &c.— From the Moabites he turned his eyes more to the south and west, and looked on their neighbours the Amalekites; Amalek, says he, was the first of the nations; the first and most powerful of the neighbouring nations, or the first that warred against Israel, as it is in the margin of our Bibles. 'The latter interpretation is proposed by Onkelos, and other Jews, I suppose, because they would not allow the Amalekites to be a more ancient nation than themselves; but most good critics prefer the former interpretation, as more easy and natural; and for a very good reason, because the Amalekites appear to have been a very ancient nation: they are reckoned among the most ancient nations thereabouts. See 1 Samuel 22:8. They are mentioned so early as in the wars of Chedorlaomer, Genesis 14:7 so that they must have been a nation before the times of Abraham and Lot, and consequently much older than the Moabites, or Edomites, or any of the nations descended from those patriarchs. And this is a demonstrative argument, that the Amalekites did not descend from Amalek, the son of Eliphaz, and grandson of Esau, as many have supposed only from the similitude of names, (Genesis 36:12.) but sprung from some other stock; and probably, as the Arabian writers affirm, from Amalek, or Amlak, the son of Ham, and grandson of Noah. 'Amlak et Amlik, fils de Cham, fils de Noe. C'est celui que les Hebreux appellent Amalek, pere des Amalekites,' says Herbelot; but it is to be wished that this valuable and useful author had cited his authorities. According to the Arabian historians, they were a great and powerful nation that subdued Egypt, and held it in subjection for several years. See Univ. Hist. b. 1. c. iii. p. 281.—They must certainly have been

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more powerful, or at least more courageous, than the neighbouring nations, because they ventured to attack the Israelites, of whom the other nations were afraid. But though they were the first, the most ancient, and powerful of the neighbouring nations, yet, says the prophet, their latter end shall be that they perish for ever. Here Balaam unwittingly confirms what the Lord had before denounced by Moses. Exodus 17:14. Balaam had before declared, that the king of Israel should prevail over the king of Amalek; Numbers 24:7 but here the menace is carried further, and Amalek is consigned to utter destruction. This sentence was, in a great measure, executed by Saul, 1 Samuel 15:7-8. When they had recovered a little, David invaded them again, 1 Samuel 27:8-9 and made a further slaughter and conquest of them at Ziklag, 1 Samuel 30. At last the sons of Simeon, in the days of king Hezekiah, smote the rest of the Amalekites that were escaped, and dwelt in their habitations, 1 Chronicles 4:41-43. And where is the name or the nation of Amalek subsisting at this day? What history, what tradition concerning them, is remaining any where?They are but just enough known and remembered to shew, that what God had threatened he has punctually fulfilled."

BENSON, "Numbers 24:20. He looked upon Amalek — From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms, he turned his eyes from the Moabites more to the south and west, and looked on their neighbours the Amalekites. Amalek was the first of the nations — Hebrew, the beginning, or first-fruits, so called, either because they were the first of all the neighbouring nations which were imbodied together in one government, or because they were the first who fought against Israel and were vanquished by them. That victory was an earnest and first-fruit of the large harvest of victories which the Israelites should, in due time, get over all their enemies. “The Amalekites appear to have been a very ancient nation. They are mentioned as early as the wars of Chedorlaomer, (Genesis 14:7,) and therefore must have been a nation before the times of Abraham and Lot, and consequently much older than the Moabites or Edomites, or any of the nations descended from those patriarchs. But though they were the most ancient and powerful of the neighbouring nations, yet, says Balaam, their latter end shall be that they perish for ever — Here he confirms what God had before denounced by Moses: see Exodus 17:14. Balaam had before declared that the king of Israel should prevail over the king of Amalek; but here the menace is carried further, and Amalek is consigned to utter destruction. And this sentence was in a great measure executed by Saul, 1 Samuel 15:7; afterward more fully by David, 1 Samuel 27:8-9; and 1 Samuel 30:1. And at last, in the days of Hezekiah, the sons of Simeon smote the rest of the Amalekites that were escaped, and dwelt in their habitations, 1 Chronicles 4:41-43. And where is the name or nation of Amalek subsisting at this day? What history, what tradition of them is remaining anywhere? They are but just enough known and remembered to show that what God hath threatened he hath punctually fulfilled.” How incontrovertible is the argument arising from hence in favour not only of the truth of Balaam’s prophecy, but of the assurance which Moses had of its truth, and of the certainty of its accomplishment,

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inasmuch as he recorded it while Amalek was yet a very powerful nation, and thereby risked on its truth and fulfilment all his credit as an historian and his authority as a lawgiver and messenger of God!

ELLICOTT, " (20) And when he looked on Amalek . . . —From the. mountain of Peor, on which Balaam then stood, he had a view of the country of the Amalekites, which lay to the south of the land of Canaan (Numbers 13:29; Genesis 36:12).Amalek was the first of the nations.—The ancestor of the Amalekites was Eliphaz, the son of Esau (Genesis 36:12). It has been supposed that the Amalekites separated themselves at a very early period from the rest of the Edomites. The word reshith, which is here rendered “first,” may denote priority in rank, but more frequently denotes priority in time. The corresponding word in the second clause of the verse, aharith (latter end), may be thought to denote that the reference is to time, not to rank. On the other hand, the reference in Numbers 24:7 to the kings of the Amalekites may be urged in favour of the reference to rank. Some understand the allusion to be to the fact that the Amalekites were the first nation which attacked Israel when they had come out of Egypt (Exodus 17:8). It is possible, however, that there may be a reference both to time and to rank. (Comp. Amos 6:1.)But his latter end shall be that he perish for ever.—Or, come to destruction. More literally, But his latter end shall be even to one perishing—i.e., he shall come to the position of one who is perishing. The destruction of the Amalekites began in the reign of Saul (1 Samuel 14:48; 1 Samuel 15:7), was continued by David (1 Samuel 27:8; 1 Samuel 30:17; 2 Samuel 8:12), and was completed by Hezekiah (1 Chronicles 4:42-43).

TRAPP, "Numbers 24:20 And when he looked on Amalek, he took up his parable, and said, Amalek [was] the first of the nations; but his latter end [shall be] that he perish for ever.Ver. 20. First of the nations.] Or, Principal See Numbers 24:7.

POOLE, " 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, Numbers 24:7, the best things in each kind being oft signified by the name of first-

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fruits. Or,3. Because he was the first who fought against Israel, and was vanquished by them, in that famous battle Exo 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, 1 Samuel 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, Exodus 17:14; so that Saul lost his kingdom for not executing this decree and God’s command pursuant thereunto, 1Sa 15.

WHEDON, " 20. Amalek was the first of the nations — Not (as the Chaldee) in age, power, and renown, but as the first of the Gentiles that came into conflict against Israel as the people of God. Exodus 17:8-13. These first fruits of the wicked nations, like Jericho, the first Canaanite city, were devoted to destruction. Exodus 17:14-16; Deuteronomy 25:17-19; 1 Samuel 15:3-7.

PETT, " Balaam Looks On and Prophesies Concerning Wandering Amalek (Numbers 24:20).As we come to this final prophecy we should note that it is specifically stated that Balaam ‘looked on’ Amalek and the Kenite. Exactly the same expression is used in verse 2 of him ‘looking on Israel’ (translated ‘saw’). The verb is also used three times in Numbers 23:13 where again ‘looking on’ Israel was preparatory to an oracle concerning them. And in fact this ‘looking on’ Israel was clearly considered an important part of the process. This would therefore seem to suggest that the Amalekites and Kenites were near enough to be ‘looked on’ for the same purpose (why else introduce the verb which is otherwise redundant). In view of the presence of the Midianites who were often linked with the Amalekites (see Judges 6:3; Judges 6:33 in the light of the whole of Numbers 6 where ‘Midian’ regularly signifies the threefold combination of Midian, Amalek and the children of the East) we may probably see that they were present with the Midianites in their association with Moab. The same is probably therefore also true of the Kenites.Numbers 24:20 a‘And he looked on Amalek, and took up his oracle, and said,’This may signify elders of Amalek who were standing by, or an encampment of them in Moab.Numbers 24:20 b

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“Amalek was the first of the nations;And his latter end shall come to destruction.”This probably refers to the fact that Amalek was the first of all the nations to attack Israel when they had left Egypt seeking safety (Exodus 17:8-16; Deuteronomy 25:17-18, compare also Numbers 14:43-45; Judges 6:3; Judges 6:33). It was seen by God as a particularly heinous offence for as a result of it we are told, ‘Yahweh has sworn, Yahweh will have war with Amalek from generation to generation’ (Exodus 17:16; compare Deuteronomy 25:19; 1 Samuel 15:2-3). Thus Amalek of all nations would finally be destroyed.Some, however, see it as signifying their ancient background. They are possibly the Meluhha mentioned in 3rd millennium BC inscriptions. But the Biblical view was that they were descended from Esau (Genesis 36:12). This latter fact would explain why their offence was seen as so heinous. Like Edom they were a brother tribe to Israel. (However, as with Edom and Moab and many nations their descent would be a complicated affair, some being descended from Esau, and others being from sub-tribes who had united with these descendants).

Balaam’s Sixth Message21 Then he saw the Kenites and spoke his message:“Your dwelling place is secure, your nest is set in a rock;

BARNES, "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.

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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.

CLARKE, "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

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nest. High rocks in these countries were generally used as their strong places.

GILL, "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.

JAMISON, "Kenites ... nest in a rock — Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies till the Assyrian invader carried them into captivity (Jdg_1:16; Jdg_4:11, Jdg_4:16, Jdg_4:17; also 2Ki_15:29; 2Ki_17:6).

K&D 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 (שים is a passive participle, as in 2Sa_13:32, and Oba_1:4).

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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 כי 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. בער, 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 127

completely removes the objection, “that Balaam could no more foretell destruction to the friends of Israel than to Israel itself,” by which Kurtzwould 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.)

CALVIN, "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 Psalms 83:11, and Isaiah 9:4. It is probable that their power was broken at that time.

COKE, ""Ver. 21. He looked on the Kenites, &c.— Commentators are much at a loss to say, with any certainty, who these Kenites were. There are Kenites mentioned, Genesis 15:19 among the Canaanitish nations; and Le Clerc imagines, that they were the people here intended: but the Canaanitish nations are not the subject of Balaam's prophesies, and the Canaanitish nations were to be rooted out; but these Kenites were to continue as long as the Israelites themselves, and to be carried captive with them by the Assyrians. Bochart is of opinion, that those Kenites, as well as the Kenizzites, not being mentioned by Joshua in the division of the land, were extinct in the interval between Abraham and Moses. The most probable account of these Kenites, I conceive, to be this. Jethro, the father-in-law of Moses, is called in Exodus 3:1 the priest of Midian; and in Judges 1:16 the Kenite. We may infer, therefore, that the Midianites and the Kenites were the same, or, at least, that the Kenites were some of the tribes of Midian. Now of the Kenites, it appears from Judges 1:16 that part followed Israel; but the greater part, we may presume, remained among the Midianites and Amalekites. We read, 1 Samuel 15:6 that there were Kenites dwelling among the Amalekites, and so the Kenites are fitly mentioned here next after the Amalekites. Their situation is said to be strong and secure among the mountains. Strong is thy dwelling-place, and thou puttest thy nest in a rock; wherein is an allusion to the name, the same word in Hebrew signifying a

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nest and a Kenite, Nevertheless, the Kenite shall be wasted until Ashur carry thee away captive. The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. And, accordingly, when Saul was sent by divine commission to destroy the Amalekites, he ordered the Kenites to depart from among them; for the kindness which some of them shewed to Israel, their posterity was saved, 1 Samuel 15:6. This passage shews that they were wasted, and reduced to a low and weak condition: and as the kings of Assyria carried captive not only the Jews, but also the Syrians, and several other nations, 2 Kings 16:9; 2 Kings 19:12-13 it is most highly probable, that the Kenites shared the same fate with their neighbours, and were carried away by the same torrent; and, especially, as we find some Kenites mentioned among the Jews after their return from captivity, 1 Chronicles 2:55." BENSON, "Verse 21-22Numbers 24:21-22. He looked on the Kenites — Commentators are much at a loss to say, with any certainty, who these Kenites were. The most probable account of them, Bishop Newton thinks, is as follows: “Jethro, the father- in-law of Moses, is called the priest of Midian, Exodus 3:1; and 1:16, the Kenite. We may infer, therefore, that the Midianites and Kenites were the same, or at least that the Kenites were some of the tribes of Midian. Now of the Kenites, part followed Israel, 1:6; but the greater part, we may presume, remained among the Midianites and Amalekites, 1 Samuel 15:6. Their situation is said to be strong and secure among the mountains: Strong is thy dwelling-place, and thou puttest thy nest in a rock — Wherein is an allusion to the name, the same word in the Hebrew signifying a nest and a Kenite. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive — The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. Accordingly, when Saul was sent by divine commission to destroy the Amalekites, he ordered the Kenites to depart from among them; for the kindness which some of them showed to Israel, their posterity was saved, 1 Samuel 15:6. This passage shows that they were wasted, and reduced to a low and weak condition; and as the kings of Assyria carried captive not only the Jews, but also the Syrians and several other nations, (2 Kings 16:9; 2 Kings 19:12-13,) it is most highly probable that the Kenites shared the same fate with their neighbours, and were carried away by the same torrent; and especially as we find some Kenites mentioned among the Jews after their return from captivity,” 1 Chronicles 2:55.

ELLICOTT, "Verse 21-22(21-22) And he looked on the Kenites . . . —According to the ordinary interpretation of these verses the continuous destruction of the Kenites is foretold until the Israelites should be taken captive by the Assyrians. The Kenites are included amongst the tribes whose country Abraham’s descendants were to possess (Genesis 15:19). A portion of this tribe, however (for there is no evidence that the Canaanitish and the Midianitish Kenites had a different origin), joined the Israelites, and settled on the southern border of Judah (Judges 1:16). If the

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Authorised Version of these verses be adopted, it is reasonable to conclude that the Kenites to whom Balaam’s prophecy referred must have been included amongst the enemies of Israel, whose destruction, in common with their other foes, is here predicted. It is obvious that this interpretation is open to two serious objections:—(1) that the natural reference of the words “carry thee away captive” is to the Kenites, not to the Israelites; and (2) that as the later history, as well as the Book of Numbers, makes mention only of those Kenites who allied themselves with the Israelites, we should naturally expect that in accordance with the promise which was given to Hobab by Moses (Numbers 10:29), the Kenites should be distinguished from the enemies of Israel, and be exempted from the destruction with which they were threatened. Another rendering of Numbers 24:22, and one which appears to be more agreeable to the context in which it stands, is the following:—“For surely the Kenites shall not be destroyed until Asshur shall carry thee into captivity.” This version has the support of the Targum of Palestine and other authorities. It is true that there is no express record of the fulfilment of this prophecy, but it is not probable that the Assyrians spared the Kenites who were settled amongst the Israelites; and we know from Jeremiah 35:11 that after the invasion of Nebuchadnezzar, the Rechabites, who were of the Kenite race (1 Chronicles 2:55), came to Jerusalem for fear of the armies of the Chaldeans and Syrians. If Asshur denotes in this place the Assyrians in the later acceptation of the term, it must be remembered that one branch of the Kenites settled in Naphtali, near Kadesh (Judges 4:11). Asshur, however, appears to be used in a wider sense, so as to include all the nations which proceeded from it (see Numbers 24:24). Even the Persian king is called, as Keil has observed, King of Asshur (Ezra 6:22). If this interpretation of the text be received, the antithesis between the doom of the Amalekites and the deliverance of the Kenites exactly corresponds to the attitude assumed by those tribes respectively in regard to Israel.

TRAPP, "Numbers 24:21 And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.Ver. 21. The Kenites,] i.e., The Midianites, [ 1:16; 4:11] mingled among the Amalekites, [1 Samuel 15:6] for whom they are, and fare the worse, as Hamath did for Damascus. [Zechariah 9:2]

POOLE, " 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 Exodus 3:1 Jude 1:16 4:11 1 Samuel 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.

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WHEDON, " 21. The Kenites — The marriage kindred of Moses. Genesis 15:19; Exodus xviii; Judges 1:16, note.Nest — The Hebrew ken, nest, is a play upon the word Kenite. Their abode was lasting, because it was laid upon the rock of Jehovah’s promise, their original dwelling-place being amid the mountains of Horeb, the scene of their nomad life. Exodus 2:15; Exodus 3:1, note.

PETT, "Verse 21-22Balaam Looks On and Prophesies Concerning the Wandering Kenites (Numbers 24:21-22).Numbers 24:21 a‘And he looked on the Kenite, and took up his oracle, and said,’In the same way as with the Amalekites we may see that a group of Kenites were present, connected with the Midianites to whom they were related (see Numbers 10:29 with Judges 1:16; Judges 4:11) and with Moab. The Kenites were metal smiths and tended to move around in small groups. Compare the ones who accompanied Israel (Judges 1:16; Judges 4:11), and those who had an agreement with Sisera (Judges 4:11). By uniting with Moab against Israel they were bringing judgment on themselves.Numbers 24:21-22 (21b-22)“Strong is your dwelling-place,And your nest is set in the rock.Nevertheless Kain shall be wasted,Until Asshur shall carry you away captive.”This may refer to the safe situation that the Kenites had found for themselves in Moab. Or it may have in mind their wilderness dwelling-place in the Sinai area. Either way it stresses that their seeming security will not avail them in the day of trouble. They would find themselves beset by the tribe of Asshur, another brother tribe (see Genesis 25:3; Genesis 25:18; 2 Samuel 2:9; Psalms 83:8), and be wasted and finally taken as slaves.So the combination of tribes related to Israel (of Moab, of the Midianites, of the

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Amalekites and of the Kenites), were all included in his prophecies as fated because of their behaviour towards Israel. The presence of a nucleus was sufficient to condemn even those not present, on the basis of tribal solidarity.

PULPIT, "He looked on the Kenites. This mashal is excessively obscure, for both the subject of it and the drift of it are disputed. On the one hand, the Kenites are mentioned among the Canaanitish tribes that were to be dispossessed, in Gem Numbers 15:19; on the other, they are identified with the Midianitish tribe to which Hobab and Raguel belonged, in 1:16, and apparently in 1 Samuel 15:6 (see on Numbers 10:29). It has been supposed that the friendly Kenites had by this time loft the camp of Israel and established themselves by conquest in the south of Canaan, and even that they had occupied the territory and taken the name of the original Kenites of Genesis 15:19. This, however, is a mere conjecture, and a very improbable one. That a weak tribe like that of Hobab should have done what Israel had not dared to do, and settled themselves by force of arms in Southern Palestine, and, further, that they should be already known by the name of those whom they had destroyed, is extremely unlikely, and is inconsistent with the statement in 1:16. And thou puttest thy nest in a rock. Rather, "and thy nest laid ( שים ) upon a rock." We do not know where the Kenites dwelt, and therefore we cannot tell whether this expression is to be understood literally or figuratively. If the Canaanitish tribe is here spoken of, it is very likely they had their residence in some strong mountain fastness, but if the Midianitish tribe, then there is no reason to suppose that they had crossed the Jordan at all In that case the "nest" must be wholly figurative, and must refer to that strong confidence which they placed in the protection of the God of Israel.

22 yet you Kenites will be destroyed when Ashur takes you captive.”Balaam’s Seventh Message

BARNES, "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).

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CLARKE, "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.

GILL, "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.CALVIN, "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. TRAPP, "Numbers 24:22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.Ver. 22. Until Ashur.] Who, together with the Jews, carried captive all the neighbouring nations. [Jeremiah 25:9]

POOLE, " 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.

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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, Joshua 19:33, compared with Jude 4:11, and partly with the two tribes, Jude 1:16 4:16,17, and were carried captive with them, part by Shalmaneser, the king of Assyria, 2 Kings 17:6, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra 6:22 Isaiah 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, Psalms 6:3 90:13 Isaiah 6:11) till Asshur comes,Asshur shall carry thee away captive.

WHEDON, "22. Nevertheless the Kenite — Hebrew, Kain. The sentence should be translated “for Kain shall not be exterminated until Asshur,” etc. It is here signified that they will dwell by Israel undisturbed till Asshur, the Assyrians, shall desolate the whole land, and lead Israel and their wards, the Kenites, into captivity. Not only original Assyria is here intended but Babylonia and Persia, which spread over the same territory. Ezra 6:22. Balaam did not foretell Israel’s captivity in Babylon, because this was a transitory, disciplinary judgment, and not an extinction of nationality, as in the case of the Kenites.

PULPIT, "Nevertheless the Kenite shall be wasted. כי אם־יהיה לבער קין. Rather, "Kain shall surely not be wasted." כי־אם is of doubtful meaning, but it seems here to have the force of a negative question equivalent to a negation. Kain is mentioned in Joshua 15:57 as one of the towns of Judah, but there is little reason to suppose that an insignificant village is here mentioned by name. Probably "Kain" stands for the tribe-father, and is simply the poetical equivalent of Kenite. Until עד־מה . There is some uncertainty about these two particles, which are sometimes rendered "how long?" In the sense of "until" they are said to be an Aramaism, but this is doubtful.

23 Then he spoke his message:“Alas! Who can live when God does this?[e]

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BARNES, "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.

CLARKE, "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.”

GILL, "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.

JAMISON, "who shall live when God doeth this! — Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all those regions.

K&D 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). משמ, 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. שום, to set, applied to that which God establishes, ordains, or brings to pass, as in Isa_44:7; Hab_1:12. The suffix in שומ is not

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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 אלה, 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 ציים in the passage in Dan_11:30, which is founded upon the prophecy before us. מיד, from the side, as in Exo_2:5; Deu_2:37, etc. כתים 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 ענו (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 136

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 Justinand 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

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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

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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.

COKE, ""Ver. 23. He took up his parable, and said, &c.— This verse is by several commentators referred to what precedes, but it relates rather to what follows: He took up his parable, is a preface used when he enters upon some new subject. The exclamation, Alas, who shall live when God doth this! implies, that he is now prophesying of very distant and very calamitous times." BENSON, "Numbers 24:23. Alas, who shall live — 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 keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword!TRAPP, "Numbers 24:23 And he took up his parable, and said, Alas, who shall live when God doeth this!Ver. 23. Who shall live when, &c.] The Assyrian, that rod of God’s wrath, that overflowing scourge, shall take all afore him, shall bereave millions of their lives, as Caesar is said to have done; and of Mohammed, the first Emperor of the Turks, it is storied that he had been in his time the death of eight hundred thousand men (a)

POOLE, " 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!

WHEDON, "Verse 23-2423, 24. Alas, who shall live — The woe touches the heart of Balaam because his own

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Mesopotamia is involved in the fearful judgment. See Numbers 22:5.Chittim — Signifies (1) the island of Cyprus, (Isaiah 23:1;) (2) the Chittim islands, denoting the islands and coasts of the West, (Jeremiah 2:10;) and (3) Macedonia and Italy. Daniel 11:30. Keil seems to combine all these meanings, since all the Western ships took Cyprus in their way. “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 Baalam’s vision.”Eber — The Seventy and Vulgate, Hebrews. Evidently all the posterity of Eber through Abraham.He also shall perish forever — The conquering power from the West. Daniel 7:26. “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.” — Tholuck. “So it came to pass when the ships of Cyprus, of Greece, of Europe, then just seen in the horizon of human hopes and fears, did at last, under the Macedonian conqueror, turn the tide of Eastern invasion backward; and Asshur and Babylon and Persia, no less than the wild hordes of the desert, perished forever from the earth.” — Stanley.

PETT, "Verse 23-24Balaam Prophesies Concerning Eber (Israel and their fellow Semites) (Numbers 24:23-24).Numbers 24:23 a‘And he took up his oracle, and said,’We note immediately that he did not ‘look on’ those of whom he now spoke.Numbers 24:23-24 (23b-24)“Alas, who shall live when God does this?But ships will come from the coast of Kittim,And they shall afflict Asshur, and shall afflict Eber,And he also shall come to destruction.”The Asshurim may waste the Kenites but they themselves would not escape judgment. They in their turn would be afflicted by ships from Kittim (Cyprus and the Aegean coastlands). It would seem that exploratory raids, if not worse, had

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already been taking place by the ‘Sea People’, the relatives of the Philistines, and he recognised that these would afflict the Asshurim, treating them as they had treated the Kenites. When brother fights brother judgment awaits.The same also applied to Eber. This referred to Semites in the area (Genesis 10:25) and may well have been intended indirectly to signify Israel, who would be one of those to suffer at Philistine hands, for Abraham was descended from Peleg, Eber’s son, a descent which was emphasised by appearing on its own and not in the Table of Nations (Genesis 10:25 with Genesis 11:16-18).

PULPIT, "When God doeth this. Literally, "from the settling of it by God." משמו i.e; when God shall bring these terrible things to pass. Septuagint, ὅταν θῇ ταῦτα ,אלὁ θεός. This exclamation refers to the woe which he is about to pronounce, which involved his own people also.

24 Ships will come from the shores of Cyprus;they will subdue Ashur and Eber, but they too will come to ruin.”

BARNES, "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.

CLARKE, "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

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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.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.

GILL, "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

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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.

JAMISON, "Chittim — the countries lying on the Mediterranean, particularly Greece and Italy (Dan_11:29, Dan_11:30). The Assyrians were themselves to be overthrown - first, by the Greeks under Alexander the Great and his successors; secondly, by the Romans.

Eber — the posterity of the Hebrews (Gen_10:24).he also shall perish — that is, the conqueror of Asher and Eber, namely, the Greek and Roman empires.

K&D, "CALVIN, "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, (Daniel 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. (Micah 6:5.)

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

COKE, ""Ver. 24. And ships— Or rather, for ships, as the particle vau often signifies for. Chittim was one of the sons of Javan, who was one of the sons of Japheth, by whose posterity the isles of the Gentiles, i.e. Europe, were divided and peopled; together with the countries to which the Asiatics passed by sea; for such the Hebrews call islands, Genesis 10:5. Chittim is used for the descendants of Chittim, as Asshur is put for the descendants of Asshur, i.e. the Assyrians; but what people were the descendants of Chittim, or what country was meant by the coasts of Chittim, is not easy to determine. The critics and commentators are generally divided into two opinions: the one asserting that Macedonia, and the other that Italy was the country here intended; and each opinion is recommended and authorised by some of the first and greatest names in learning. But there is no reason why we may not adopt both opinions, and especially as it is very well known that colonies came from Greece to Italy; and as Josephus observes, Antiq. lib. 1: cap. 6 p. 17 that all islands, and most maritime places, are called Chethim by the Hebrews, and as manifest traces of the name are to be found in both countries, the ancient name of Macedonia having been Macettia, and the Latins having before been called Cetii. What appears most probable is, that the sons of Chittim settled first in Asia Minor, where were a people called Cetei, and a river called Cerium, according to Homer and Strabo. From Asia they might pass over into the island of Cyprus, which, Josephus says, was possessed by Chethim, and called Chethima; and where was also the city Citium, famous for its being the birth-place of Zeno, the founder of the sect of the Stoics, who was therefore called Cittiean; and from thence they might send forth colonies into Greece and Italy. It plainly appears, that wherever the land of Chittim, or the isles of Chittim, are mentioned in Scripture, there are evidently meant some countries or islands in the Mediterranean. See Isaiah 1:12. Jeremiah 2:10. Ezekiel 27:6. Daniel 11:29-30. See also 1 Maccabees 1:1; 1 Maccabees 8:5. When Balaam, therefore, said that ships should come from the coast of Chittim, he might mean either Greece or Italy, or both: the particular names of those countries being at that time perhaps unknown in the East; and the passage may be better understood of both, because it was equally true of both; and Greece and Italy were alike the scourges of Asia.""And shall afflict Asshur— Asshur, as we noted before, signifies properly the descendants of Asshur, the Assyrians; but their name was of as large extent as their empire; and the Syrians and Assyrians are often confounded together, and mentioned as one and the same people. Now it is so well known, as to require no particular proof, that the Grecians under Alexander subdued all those countries. The Romans afterwards extended their empire into the same regions; and as Dio informs us, Assyria, properly so called, was conquered by Trajan. See Dion. Hist. Rom. lib. 68: p. 783."

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"And shall afflict Eber— Two interpretations are proposed of the word Eber, either the posterity of a man so called, or the people who dwelt on the other side of the river Euphrates. If by Eber we understand the posterity of Eber, then Balaam, who was commissioned to bless Israel at first, prophesied evil of them at last, though under another name. We may however avoid this seeming inconsistency, if we follow the other interpretation, and by Eber understand the people who dwelt on the other side of the Euphrates, which sense is given by Onkelos, and approved by several of the most able commentators, both ancient and modern. The two members of the sentence would then better connect together, and the sense of the latter would be somewhat exegetical of the former; and shall afflict Asshur, and shall afflict Eber, i.e. shall afflict the Assyrians, and other neighbouring nations bordering upon the river Euphrates. Beyond the river, is indeed a phrase, which sometimes occurs in Scripture: but where does beyond alone ever bear that signification? I know Genesis 10:21 is usually cited to establish this meaning; but that text is as much controverted as this; and the question is the same there as here, whether Eber be the proper name of a man, or only a preposition signifying beyond, and beyond signifying the people beyond the Euphrates: Isaiah's manner of speaking of the same people is, by them beyond the river, by the king of Assyria; see Isaiah 7:20 and one would expect the like here; shall afflict Asshur, and shall afflict them beyond the river. But which-soever of these interpretations we prefer, the prophecy was alike fulfilled. If we understand it of the people bordering on the Euphrates, they as well as the Assyrians were subdued both by the Greeks and Romans. If of the posterity of Eber, the Hebrews were afflicted, though not so much by Alexander himself, yet by his successors the Seleucidae, and particularly by Antiochus Epiphanes, see 1 Maccabees 1 : They were worse afflicted by the Romans, who not only subdued and oppressed them, but at last took away their place and nation, and sold and dispersed them over the face of the earth.""He also shall perish for ever— That is, Asshur and Eber, mentioned as one and the same people, or rather Chittim. He also shall be punished even to perdition; shall be destroyed, as well as Amalek; for, in the original, the words are the same concerning both. If Asshur be meant, the Assyrian empire was destroyed, and perished long ago. If Chittim be meant, the Grecian empire was entirely subverted by the Roman, and the Roman in its turn was broke to pieces, some fragments of which are now remaining. See Hyde, Rel. Pers. p. 57."The Bishop concludes from the foregoing observations, that Balaam was a prophet divinely inspired; or he could never have foretold so many distant events, some of which are fulfilling in the world at this time. "And what a singular honour," says he, "was it to the people of Israel, that a prophet called from another country, and at the same time a wicked man, should be obliged to bear testimony to their righteousness and holiness! The commendations of an enemy, among enemies, are commendations indeed; and Moses did justice to himself, as well as to his country, in recording these transactions. They are not only a material part of his history, but are likewise a strong confirmation of the truth of this religion. Balaam's bearing witness to Moses, is somewhat like Judas attesting the innocence of Jesus." See

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Dissert. on Prophecies, vol. 1: p. 130, & seq.

BENSON, "Numbers 24:24. From the coast of Chittim — A place or people, so called from Chittim, the son of Javan, (Genesis 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 Ægean sea, and into Cyprus; afterward 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 1 Maccabees 1:1, and 1 Maccabees 8:5; sometimes Italy, as Daniel 11:29-30; and sometimes both, as in this place: for he speaks here of the scourge that God had appointed for the Assyrian after he had done God’s work in punishing of his people and the bordering nations. Shall afflict Asshur — “Asshur signifies the descendants of Asshur, the Assyrians; but their name was of as large extent as their empire, and the Syrians and Assyrians are often confounded together, and mentioned as one people.” 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 Greeks, and then from the Romans. “It is so well known as to require no particular proof that the Grecians, under Alexander, subdued all these countries. The Romans afterward” (who subdued the whole Grecian empire) “extended their conquests into the same regions; and, as Dion informs us, Assyria, properly so called, was conquered by Trajan.” And shall afflict Eber — That is, the posterity of Eber, the Hebrews, who were the flower and chief of Eber’s children. “The Hebrews were afflicted, though not much, by Alexander himself, yet by his successors the Seleucidæ, and particularly by Antiochus Epiphanes, 1 Maccabees 1. They were worse afflicted by the Romans, who not only subdued and oppressed them, but at last took away their place and nation, and sold and dispersed them over the face of the earth.” So that, although Balaam was commissioned chiefly to bless and prophesy good concerning Israel, yet he here at last foretels that they should be scourged for their sins. He also shall perish for ever — Not the Hebrews; they shall have a better end: all Israel shall be saved; but the afflicter or scourge of Asshur 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. “It appears, then,” adds the bishop, “that Balaam was a prophet divinely inspired, or he could never have foretold so many distant events, some of which are fulfilling in the world at this time. And what a singular honour was it to the people of Israel, that a prophet, called from another country, and at the same time a wicked man, should bear testimony to their righteousness and holiness! The commendations of an enemy, among enemies, are commendations indeed. And Moses did justice to himself as well as to his nation in recording these transactions. They are not only a material part of his history, but likewise a strong confirmation of the truth of his religion. Balaam’s bearing witness to Moses, is somewhat like Judas’s attesting the innocence of Christ.” See Dissert. on Prophecies, vol.1. p. 130, and seq.

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ELLICOTT, " (24) And ships shall come from the coast of Chittim.—The Chittim (or, Kittim) are said to have migrated from Phœnicia to Cyprus, and there founded the city of Citium, the modern Chitti. (See Josephus, “Antiq.” i.6, 1.) The name probably applies to the islands and coasts of the Mediterranean generally. The rendering of the Vulgate is Venient in trieribus de Italiâ; and in Daniel 11:30, which is obviously founded upon this verse, the Vulgate identifies the Kittim with the Romans.And shall afflict Asshur, and shall afflict Eber.—Some understand by Eber the Hebrews only. The word, however, appears to be used in a wider signification, as comprising “all the children of Eber” (Genesis 10:21). Perhaps the word Asshur may here be used to denote the Eastern Shemites, and Eber the Western Shemites.And he also shall perish for ever—i.e., the victorious power which was to afflict Asshur and Eber. “The overthrow of this last power of the world,” says Keil, in loc., “concerning which the prophet Daniel was the first 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’” (Revelation 22:16). There is no evidence as to the manner in which Balaam’s prophecies came into the hands of the Israelites. It is possible that he may have communicated them to Moses, in the expectation of receiving from him the reward which he had failed to obtain from Balak, or, if captured, in the hope of thereby saving his life.

TRAPP, "Numbers 24:24 And ships [shall come] from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.Ver. 24. From the coast of Chittim.] Greece and Italy. These four great monarchs had their times and their turns, their ruins as well as their rise.

POOLE, "Chittim; a place or people so called from Chittim the son of Javan, Genesis 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 Ægean Sea, and into Cyprus, and 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 appears from /APC 1Ma 1:1 8:5; and sometimes Italy, as is manifest from Daniel 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 and calamities of that people came from two hands, both beyond the sea, and brought to them by ships, as is here expressed; 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, and after many bloody wars made

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them a colony. Eber, i.e. the posterity of Eber, Genesis 10:24, the Hebrews, who were the chief and flower of Eber’s children, and therefore are here designed by that general name, such general expressions being oft used concerning one particular and the most eminent of its kind. And it pleased God to express it thus darkly here, because though he would foretell this for the comfort and instruction of his people in after-ages, yet he would not have Balak, nor Balaam neither, understand or utter any thing which might seem to thwart that happy estate of Israel, which Balaam clearly saw and openly applauded. He also; not the Hebrews, as some understand, for his affliction was now mentioned before, and other scriptures tell us they shall have a better end, and that all Israel shall be saved, and therefore not perish for ever; but the afflicter or scourge of Asshur and Eber, to wit, the Grecian and Roman empire.

PULPIT, "He looked on Amalek. This looking must have been an inward vision, because the haunts of the Amalekites were far away (see on Genesis 36:12; Exodus 17:8; Numbers 14:25, Numbers 14:45). The first of the nations. Amalek was in no sense a leading nation, nor was it a very ancient nation. It was indeed the very first of the nations to attack Israel, but it is a most arbitrary treatment of the words to understand them in that sense. The prophet Amos (Amos 6:1) uses the same expression of the Jewish aristocracy of his day. As it was in no better position than Amalek to claim it in any true sense, we can but suppose that in either case there is a reference to the vainglorious vauntings of the people threatened; it would be quite in keeping with the Bedawin character if Amalek gave himself out be "the first of nations."

PULPIT, "Chittim. Cyprus (see on Genesis 10:4). The "isles of Chittim are mentioned by Jeremiah (Jeremiah 2:10) and by Ezekiel (Ezekiel 27:6) in the sense apparently of the western islands generally while in Daniel 11:30 "the ships of Chittim, may have an even wider reference. Indeed the Targum of Palestine makes mention of Italy here, and the Vulgate actually translates "venient in trieribus de Italia." There is, however, no reason to suppose that Balaam knew or spoke of anything further than Cyprus. It was "from the side of" ( מיד ) Cyprus that the ships of his vision came down upon the Phoenician coasts, wherever their original starting-point may have been. Shall afflict, or, "shall bring low." The same word is used of the oppression of Israel in Egypt (Genesis 15:13). Eber. The Septuagint has here ‘ εβραίους, and is followed by the Peschito and the Vulgate. It is not likely, however, that Balaam would have substituted "Eber" for the "Jacob" and "Israel" which he had previously used. The Targum of Onkelos paraphrases "Eber" by "beyond the Euphrates," and that of Palestine has "all the sons of Eber." From Gem Daniel 10:21 it would appear that "the children of Eber" were the same as the Shemites; Asshur, therefore, was himself included in Eber, but is separately mentioned on account of his fame and power. And he also shall perish forever. The subject of this prophecy is left in obscurity. It is difficult on grammatical grounds to refer it to Asshur, and it does not seem appropriate to "Eber." It may mean that the

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unnamed conquering race which should overthrow the Asian monarchies should itself come to an end for evermore; or it may be that Balaam added these words while he beheld with dismay the coming destruction of his own Shemitic race, and their final subjugation by more warlike powers. It must be remembered that the Greek empire, although overthrown, did not by any means "perish for ever" in the same sense as the previous empires of the East.

25 Then Balaam got up and returned home, and Balak went his own way.

BARNES, "CLARKE, "GILL, "HENRY, "JAMISON, "

K&D, "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.” למקמ ישב does not mean, “he returned to his place,” into his home beyond the Euphrates (equivalent to אל־מקמ but merely “he turned ,(ישבtowards 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 149

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.)

COKE, "Numbers 24:25. And Balaam—returned to his place— i.e. say some, he set forward for Mesopotamia, after having given the prince that detestable counsel, the issue of which we shall see in the next chapter; but being detained in the country of Midian, he perished, as we read in the 31st chapter. Others think that he returned again from Mesopotamia to Midian; but nothing is more uncertain than this inquiry. It will be of more importance to consider, before we leave the subject, first how Moses obtained this remarkable piece of history; and, secondly, why God chose to employ so wicked a Prayer of Manasseh 1:1. How came Moses to the knowledge of these transactions? "I answer," says Dr. Jortin, "that as there is no such intimation given, so there is no reason to imagine, that he had his knowledge by revelation: he had it then by information, which he might easily obtain concerning an event, in his own time, and in the neighbourhood. Balaam himself must have related to the Moabites, what befel them on his journey; and when the spirit of the Lord was upon him, and he delivered his prophesies concerning the people of Israel and other nations, the Moabites who stood by took down his discourses; or he himself might afterwards commit them to writing, and so they came into the hands of Moses." Jortin's Dissert. 5: But, though this will very well account for the matter; why may we not also conceive, that the same power, which inspired Balaam involuntarily to deliver these prophesies, revealed them also to Moses, whom we must allow to have been inspired for the writing of these sacred books?—But, 2. Why did God employ a man of so infamous a character?—Most probably, because one of a better would not have answered the end proposed; and such a one's blessing Israel, instead of cursing them, might have been looked upon as the effect of his zeal for that favourite nation of providence, and his hatred for those idolatrous notions and rites of the Moabites and Midianites. Whereas a person of Balaam's unbounded ambition and avarice, and addicted also to the reigning sorceries and inchantments of those times, being forced, against his own inclination and interest, to bless those whom Balak would have bribed him at any rate to curse, could not but convince them, as well as all the rest of his behaviour on this occasion did, that he was driven to it by a superior, or rather an irresistible power; as, on the other hand, had he been less than a real prophet, or had he been, as many learned men have supposed him, only a mere conjurer or enchanter, all that he uttered in favour of the Israelitish people might have been imputed either to his want of skill, to a sudden inward fear of bringing some heavy resentment from them upon his head, or to any other cause, rather than to such a divine and irresistible impulse. See Psalmanazar's Essays. It seems less strange, that God should employ such a man as Balaam, than that Balak should trust so little to his own gods at home, as to send so far as Mesopotamia for a prophet. Certainly Balaam's reputation must have run very high, or there must have been some very peculiar reason for that uncommon method

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of proceeding. Perhaps they imagined, that the gods of their own country were not able to defend them against the God of Israel, having so lately seen what the Israelites had done to the Amorites their neighbours; or they might fancy that Balaam had an interest with all kinds of gods, and might engage them all to come in to their assistance. Or rather, I incline to think, says Dr. Waterland, that they knew Balaam to be a prophet of the same God whom the Israelites worshipped, and that, therefore, by his means, they hoped to draw off the God of Israel, whom they were so much afraid of, from assisting the Israelites, and to incline him to favour the Moabites and those who were joined with them.Our notes on these chapters have been extended to so great a length, that we cannot subjoin, as we proposed, any practical reflections, The reader will find many such either in Bp. Butler's or Dr. Waterland's Sermons on the subject, or in Dr. Jortin's Diss. 5: to which we refer; concluding with Mr. Saurin,—"Happy is the man whose mind is enlightened by God! but more happy the man whose heart God purifies, and whom he inspires with sentiments of piety; without which the most sublime knowledge will only aggravate the miseries of those who have been so enlightened." Incline my heart, O Lord! unto thy testimonies, and not to covetousness.

BENSON, "Numbers 24:25. Balaam went to his place — To Mesopotamia; though afterward he returned to the Midianites, and gave them that wicked counsel which was put in practice, chap. 25. And it appears, from Numbers 31:8, that he was slain among the Midianites.

TRAPP, "Numbers 24:25 And Balaam rose up, and went and returned to his place: and Balak also went his way.Ver. 25. Returned to his place.] Homewards he went, but stayed amongst the Midianites, and soon after came back to them, to receive money of them, saith Chazkuni, when he heard say of the plague which had been in Israel by his counsel: but as Shimei sought his servants, and lost his life, so Balaam.

POOLE, " To his place, i.e. to Mesopotamia.Object: He went only to Midian, where he was slain, Numbers 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 Exodus 8:18 Numbers 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

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devilish counsel which was put in practice, Num 25, and that by his advice, Numbers 31:16 Revelation 2:14.

WHEDON, "25. Balaam… returned to his place — Not to Mesopotamia. Literally, he turned toward his own place. This he never reached. Having privately advised Balak to ensnare Israel into idolatry and its vices by the blandishments of the women of Moab and Amalek, (Numbers 31:16,) he lingered in the vicinity to see the result of his wicked counsel, and was slain in battle when Jehovah, avenging the Israelites, ordered them to war against Midian. Numbers 31:8. Hengstenberg suggests that Balaam, smarting under the indignity of his summary dismissal by Balak, went into the camp of Israel, rehearsed to Moses his prophecies in hope of a reward, was coolly treated, and, goaded on by disappointed ambition and covetousness, went to the Midianites, and counselled the seduction of Israel to whoredom and idolatry.

PETT, "Verse 25‘And Balaam rose up, and went and returned to his place; and Balak also went his way.’The affair of Balaam was now concluded. Israel remained blessed and Balak went one way and Balaam another, with the latter ‘returning to his place’. However to his cost he would return to give assistance to the Midianites and would die for his pains (Numbers 31:8).As we have sought to draw out in the narrative this Balaam cycle contains many lessons. It reveals that God is above the occult and that such cannot hurt His people. It reveals Him as uniquely unlike the so-called ‘gods’ of the nations. Through the mouth of Balaam it provides us with prophetic announcements about God’s purposes. It reveals that there is no limit to what God can do. And to the Israelites it would be a spur, giving a new incentive to enter the land knowing that they need fear neither god nor man. To us it is another reminder of the coming of the Messiah prophesied long before.

PULPIT, "And returned to his place. ישב למק ו. It is doubtful whether this expression, which is used in Genesis 18:33 and in other places, implies that Balaam returned to his home on the Euphrates. If he did he must have retraced his steps almost immediately, because he was slain among the Midianites shortly after (Genesis 31:8). The phrase, however, may merely mean that he set off homewards, and is not inconsistent with the supposition that he went no further on his way than the headquarters of the Midianites. It is not difficult to understand the infatuation which would keep him within reach of a people so strange and terrible.

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NOTE ON THE PROPHECIES OF BALAAMThat the prophecies of Balaam have a Messianic character, and are only to be fully understood in a Christian sense, seems to lie upon the face of them. The Targums of Onkelos and Palestine make mention of King Meshiba here, and the great mass of Christian interpretation has uniformly followed in the track of Jewish tradition. It is of course possible to get rid of the prophetic element altogether by assuming that the utterances of Balaam were either composed or largely interpolated after the events to which they seem to refer. It would be necessary in this case to bring their real date down to the period of the Macedonian conquests, and much later still if the Greek empire also was to "perish for ever." The difficulty and arbitrary character of such an assumption becomes the more evident the more it is considered; nor does it seem consistent with the form into which the predictions are cast. A patriotic Jew looking back from the days of Alexander or his successors would not call the great Eastern power by the name of Asshur, because two subsequent empires had arisen in the place of Assyria proper. But that Balaam, looking forward down the dim vista of the future, should see Asshur, and only Asshur, is in perfect keeping with what we know of prophetic perspective,—the further off the events descried by inward vision, the more extreme the foreshortening,—according to which law it is well known that the first and second advents of Christ are inextricably blended in almost every case.If we accept the prophecies as genuine, it is, again, only possible to reject the Messianic element by assuming that no Jewish prophecy overleaps the narrow limits of Jewish history. The mysterious Being whom Balaam descries in the undated future, who is the King of Israel, and whom he identifies with the Shiloh of Jacob's dying prophecy, and who is to bring to nought all nations of the world, cannot be David, although David may anticipate him in many ways; still less, as the reference to Agag, Amalek, and the Kenites might for a moment incline us to believe, can it be Saul. At the same time, while the Messianic element in the prophecy cannot reasonably be ignored, it is obvious that it does not by any means exist by itself; it is so mixed up with what is purely local and temporal in the relations between Israel and the petty tribes which surrounded and envied him, that it is impossible to isolate it or to exhibit it in any clear and definite form. The Messiah indeed appears, as it were, upon the stage in a mysterious and remote grandeur; but he appears with a slaughter weapon in his hand, crushing such enemies of Israel as were then and there formidable, and exterminating the very fugitives from the overthrow. Even where the vision loses for once its local colouring in one way, so that the King of Israel deals with all the sons of men, yet it retains it in another, for he deals with them in wrath and destruction, not in love and blessing. There is here so little akin to the true ideal, that we are readily tempted to say that Christ is not here at all, but only Saul or David, or the Jewish monarchy personified in the ruthlessness of its consolidated power. But if we know anything of the genius of prophecy, it is exactly this, that the future and the grand and the heavenly is seen through a medium of the present and the paltry and the earthly. The Messianic element almost always occurs in connection with some crisis in the outward history of the chosen people; it is

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inextricably mixed up with what is purely local in interest, and often with what is distinctly imperfect in morality. To the Jew—and to Balaam also, however unwillingly, as the servant of Jehovah—the cause of Israel was the cause of God; he could not discern between them. "Our country, right or wrong," was an impossible sentiment to him, because he could not conceive of his country being wrong; he knew nothing of moral victories, or the triumphs of defeat or of suffering; he could not think of God's kingdom as asserting itself in any other way than in the overthrow, or (better still) the annihilation, of Moab, Edom, Assyria, Babylon, Rome, the whole world which was not Israel. The sufferings of the vanquished, the horrors of sacked cities, the agonies of desolated homes, were nothing to him; nothing, unless it were joy—joy that the kingdom of God should be exalted in the earth, joy that the reign of wickedness should be broken.All these feelings belonged to a most imperfect morality and we rightly look upon them with horror, because we have (albeit as yet very imperfectly) conformed our sentiments to a higher standard. But it was the very condition of the old dispensation that God adopted the then moral code, such as it was, and hallowed it with religious sanctions, and gave it a strong direction God-ward, and so educated his own for something higher. Hence it is wholly natural and consistent to find this early vision of the Messiah, the heaven-sent King of Israel, introduced in connection with the fall of the petty pastoral state of Moab. To Balaam, standing where he did in time and place, and all the more because his personal desires went with Moab as against Israel, Moab stood forth as the representative kingdom of darkness, Israel as the kingdom of light, Through that strong, definite, narrow, and essentially imperfect, but not untrue, conviction of his he saw the Messiah, and he saw him crushing Moab first, and then trampling down all the rest of a hostile world. That no one would have been more utterly astonished if he had beheld the Messiah as he was, is certain; but that is not at all inconsistent with the belief that he really prophesied concerning him. That he should put all enemies under his feet was what Balaam truly saw; but he saw it and gave utterance to it according to the ideas and imagery of which his mind was full. God ever reveals the supernatural through the natural, the heavenly through the earthly, the future through the present.It remains to consider briefly the temporal fulfillments of Balaam's prophecies. Moab was not apparently seriously attacked until the time of David, when it was vanquished, and a great part of the inhabitants slaughtered (2 Samuel 8:2). In the division of the kingdom it fell to the share of Israel, with the other lands beyond Jordan, but the vicissitudes of the northern monarchy gave it opportunities to rebel, of which it successfully availed itself after the death of Ahab (2 Kings 1:1). Only in the time of John Hyrcanus was it finally subdued, and ceased to have an independent existence.Edom was also conquered for the first time by David, and the people as far as possible exterminated (1 Kings 11:15, 1 Kings 11:16). Nevertheless, it was able to shake off the yoke under Joram (2 Kings 8:20), and, although defeated, was never again subdued (see on Genesis 27:40). The prophecies against Edom were indeed

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taken up again and again by the prophets (e.g; Obadiah), but we must hold that they were never adequately fulfilled, unless we look for a spiritual realization not in wrath, but in mercy. The later Jews themselves came to regard "Edom" as a Scriptural synonym for all who hated and oppressed them.Amalek was very thoroughly overthrown by Saul, acting under the directions of Samuel (1 Samuel 15:7, 1 Samuel 15:8), and never appears to have regained any national existence. Certain bands of Amalekites were smitten by David, and others at a later period in the reign of Hezekiah by the men of Simeon (1 Chronicles 4:39-43).The prophecy concerning the Kenites presents, as noted above, great difficulty, because it is impossible to know certainly whether the older Kenites of Genesis or the later Kenites of 1 Samuel are intended. In either case, however, it must be acknowledged that sacred history throws no light whatever on the fulfillment of the prophecy; we know nothing at all as to the fate of this small clan. No doubt it ultimately shared the lot of all the inhabitants of Palestine, with the exception of Judah and Jerusalem, and was transplanted by one of the Assyrian generals to some far-off spot, where its very existence as a separate people was lost.The "ships from the side of Cyprus" clearly enough represent in the vision of Balaam invaders from over the western seas, as opposed to previous conquerors from over the eastern deserts and mountains. That the invasion of Alexander the Great was not actually made by the way of Cyprus is nothing to the point. It was never any part of spiritual illumination to extend geographical knowledge. To Balaam's mind the only open way from the remote and unknown western lands was the waterway by the sides of Cyprus, and accordingly he saw the hostile fleets gliding down beneath the lee of those sheltering coasts towards the harbours of Phoenicia. Doubtless the ships which Balaam saw were rigged as ships were rigged in Balaam's time, and not as in the time of Alexander. But the rigging, like the route, belonged to the local and personal medium through which the prophecy came, not to the prophecy itself. As a fact it remains true that a maritime power from the West, whose home was beyond Cyprus, did overwhelm the older power which stood in the place and inherited the empire of Assyria. Whether the subsequent ruin of this maritime power also is part of the prophecy must remain doubtful.

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