Exegetical and Hermeneutical Commentary of Numbers 23:18

And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

18 24. Balaam’s second prophetic message. This consists of eleven, or (see on Num 23:23) more probably ten, couplets. Balaam declares that God will never change His mind (as Balak had thought, Num 23:13), and that He had bidden him to bless and not curse ( Num 23:18b 20). Israel is without calamity, and is victorious ( Num 23:21). God brings him triumphantly from Egypt, and all men must tell of His doings ( Num 23:22 a, Num 23:23 b). Israel is as strong as the wild ox, and as fierce as a lion ( Num 23:22 b, Num 23:24).

Fuente: The Cambridge Bible for Schools and Colleges

Rise up: this word implies, either,

1. The reverence wherewith he should hear and receive Gods message, as Eglon did, Jdg 3:20, which might have been probable, if Balak had been now sitting, as Ehud there was; but he was standing, Num 23:15; or rather,

2. The diligent attention required; Rouse up thyself, and carefully mind what I say.

Fuente: English Annotations on the Holy Bible by Matthew Poole

18, 19. Rise upAs Balak wasalready standing (Nu 23:17),this expression is equivalent to “now attend to me.” Thecounsels and promises of God respecting Israel are unchangeable; andno attempt to prevail on Him to reverse them will succeed, as theymay with a man.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And he took up his parable,…. Pronounced the word put into his mouth,

and said, rise up Balak, and hear; not from his seat, as Eglon a successor of his did, Jud 3:20 for he was now standing by his burnt offering; but the sense is, that he would raise his attention, and stir up himself with all diligence to hear what he was about to say:

hearken unto me, thou son of Zippor; or to his word, as the Targums of Onkelos and Jonathan, which follow.

Fuente: John Gill’s Exposition of the Entire Bible

The second saying. – “ Up, Balak, and hear! Hearken to me, son of Zippor! ” , “stand up,” is a call to mental elevation, to the perception of the word of God; for Balak was standing by his sacrifice (Num 23:17). with , as in Job 32:11, signifies a hearing which presses forward to the speaker, i.e., in keen and minute attention (Hengstenberg). , with the antiquated union vowel for ; see at Gen 1:24.

Num 23:19

“ God is not a man, that He should lie; nor a son of man, that He should repent: hath He said, and should He not do it? and spoken, and should not carry it out? ”

Num 23:20

“ Behold, I have received to bless: and He hath blessed; and I cannot turn it.” Balaam meets Balak’s expectation that he will take back the blessing that he has uttered, with the declaration, that God does not alter His purposes like changeable and fickle men, but keeps His word unalterably, and carries it into execution. The unchangeableness of the divine purposes is a necessary consequence of the unchangeableness of the divine nature. With regard to His own counsels, God repents of nothing; but this does not prevent the repentance of God, understood as an anthropopathic expression, denoting the pain experienced by the love of God, on account of the destruction of its creatures (see at Gen 6:6, and Exo 32:14). The before Num 23:19) is the interrogative (see Ges. 100, 4). The two clauses of Num 23:19, “Hath He spoken,” etc., taken by themselves, are no doubt of universal application; but taken in connection with the context, they relate specially to what God had spoken through Balaam, in his first utterance with reference to Israel, as we may see from the more precise explanation in Num 23:20, “Behold, I have received to bless’ ( , taken, accepted), etc. , to lead back, to make a thing retrograde (Isa 43:13). Samuel afterwards refused Saul’s request in these words of Balaam ( Num 23:19), when he entreated him to revoke his rejection on the part of God (1Sa 15:29).

Num 23:21

After this decided reversal of Balak’s expectations, Balaam carried out still more fully the blessing which had been only briefly indicated in his first utterance. “ He beholds not wickedness in Jacob, and sees not suffering in Israel: Jehovah his God is with him, and the shout (jubilation) of a king in the midst of him.” The subject in the first sentence is God (see Hab 1:3, Hab 1:13). God sees not , worthlessness, wickedness, and , tribulation, misery, as the consequence of sin, and therefore discovers no reason for cursing the nation. That this applied to the people solely by virtue of their calling as the holy nation of Jehovah, and consequently that there is no denial of the sin of individuals, is evident from the second hemistich, which expresses the thought of the first in a positive form: so that the words, “Jehovah his God is with him,” correspond to the words, “He beholds not wickedness;” and “the shout of a king in the midst of it,” to His not seeing suffering. Israel therefore rejoiced in the blessing of God only so long as it remained faithful to the idea of its divine calling, and continued in covenant fellowship with the Lord. So long the power of the world could do it no harm. The “shout of a king” in Israel is the rejoicing of Israel at the fact that Jehovah dwells and rules as King in the midst of it (cf. Exo 15:18; Deu 33:5). Jehovah had manifested Himself as King, by leading them out of Egypt.

Num 23:22

“ God brings them out of Egypt; his strength is like that of a buffalo.” is God as the strong, or mighty one. The participle is not used for the preterite, but designates the leading out as still going on, and lasting till the introduction into Canaan. The plural suffix, -, is used ad sensum, with reference to Israel as a people. Because God leads them, they go forward with the strength of a buffalo. , from , to weary, signifies that which causes weariness, exertion, the putting forth of power; hence the fulness of strength, ability to make or bear exertions. is the buffalo or wild ox, an indomitable animal, which is especially fearful on account of its horns (Job 39:9-11; Deu 33:17; Psa 22:22).

Num 23:23

The fellowship of its God, in which Israel rejoiced, and to which it owed its strength, was an actual truth. “ For there is no augury in Jacob, and no divination in Israel. At the time it is spoken to Jacob, and to Israel what God doeth.” does not mean, “so that, as an introduction to the sequel,” as Knobel supposes, but “ for,” as a causal particle. The fact that Israel was not directed, like other nations, to the uncertain and deceitful instrumentality of augury and divination, but enjoyed in all its concerns the immediate revelation of its God, furnished the proof that it had its God in the midst of it, and was guided and endowed with power by God Himself. and , and , augurium et divinatio (lxx, Vulg.), were the two means employed by the heathen for looking into futurity. The former (see at Lev 19:26) was the unfolding of the future from signs in the phenomena of nature, and inexplicable occurrences in animal and human life; the latter, prophesying from a pretended or supposed revelation of the Deity within the human mind. , “according to the time,” i.e., at the right time, God revealed His acts, His counsel, and His will to Israel in His word, which He had spoken at first to the patriarchs, and afterwards through Moses and the prophets. In this He revealed to His people in truth, and in a way that could not deceive, what the heathen attempted in vain to discover through augury and divination (cf. Deu 18:14-19).

(Note: “What is here affirmed of Israel, applies to the Church of all ages, and also to every individual believer. The Church of God knows from His word what God does, and what it has to do in consequence. The wisdom of this world resembles augury and divination. 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” (Hengstenberg).)

Num 23:24

Through the power of its God, Israel was invincible, and would crush all its foes. “ Behold, it rises up, a people like the lioness, and lifts itself up like the lion. It lies not down till it eats dust, and drinks the blood of the slain.” What the patriarch Jacob prophesied of Judah, the ruler among his brethren, in Gen 49:9, Balaam here transfers to the whole nation, to put to shame all the hopes indulged by the Moabitish king of the conquest and destruction of Israel.

Fuente: Keil & Delitzsch Commentary on the Old Testament

18. And he took up his parable and said. We have already explained the meaning of this expression, namely, to make use of glowing and elevated language, in order the more to awaken the attention of the hearer. The same also is the object of the preface, “Rise up, Balak, and hear; hearken unto me, thou son of Zippor;” for such repetitions are mostly emphatic, and indicate something uncommon.

When he declares that “God cannot lie, because he is not like men,” it is a severe kind of censure, as much as to say, “Would you make God a liar?“ for it became requisite that the frantic eagerness of Balak should be repressed, and prevented from proceeding any further. Hence, however, a lesson of supreme utility may be extracted, namely, that men are altogether wrong when they form their estimate of God from their own disposition and habits. Still, almost all men labor under this mistake. For how comes it that we are so prone to waver, except because we weigh God’s promises in our own scale? In order, therefore, that we may learn to lift up our minds above the world, whenever the faithfulness and certainty of God’s word are in question, it is well for us to reflect how great the distance is between ourselves and God. Men are wont to lie, because they are fickle and changeable in their plans, or because sometimes they are unable to aceomplish what they have promised; but change of purpose arises either from levity or bad faith, or because we repent of what we have spoken foolishly and inconsiderately. But to God nothing of this sort occurs; for He is neither deceived, nor does He deceitfully promise anything, nor, as James says, is there with Him any “shadow of turning.” (Jas 1:7.) We now understand to what this dissimilitude between God and men refers, namely, that we should not travesty God according to our own notions, but, in our consideration of His nature, should remember that he is liable to no changes, since He is far above all heavens. As to the meaning of the repentance of God, of which mention is often made, let my readers seek it elsewhere in its proper place. We must, however, at the same time, observe the application of the lesson; for the words “God is true,” would have no efficacy in themselves, unless they are applied to their appropriate use, i.e., that we should with unhesitating faith acquiesce in His promises, and seriously tremble at His threats. For with the same object it is said that the word of God is pure and perfect, and is compared with gold refined seven times in the fire; and this also is the tendency of the conclusion, which is presently added: “Shall He not fulfill what He has spoken?” Balak desired to have the people cursed, whom God had adopted: Balaam declares that this is impossible, because God is unchangeable in that which he has decreed. In a word, he teaches us the same truth as Paul does, that the election of his people is “without repentance,” because it is founded on the gratuitous liberality of God. (Rom 11:29.) If, then, this saying was extorted from the hireling false prophet, how inexcusable will be our stupidity, if our minds vary and waver in embracing God’s word, as if He Himself were variable.

Fuente: Calvin’s Complete Commentary

18. Rise up, Balak, and hear The king, who was already in an erect bodily attitude, is called to elevate his thoughts for the reception of the divine revelation. He is called to a hearing with an alert and minute attention.

Fuente: Whedon’s Commentary on the Old and New Testaments

Num 23:18-24 (18a-24)

‘And he took up his incantation (parable),’

Once again Balaam gave out his incantation. Note even here the chiastic construction.

Num 23:18-24 (18b-24)

“Rise up, Balak, and hear;

Listen to me, you son of Zippor,

a God is not a man, that he should lie,

a Nor the son of man, that he should repent,

a Has he said, and will he not do it?

a Or has he spoken, and will he not make it good?

b Behold, I have received commandment to bless,

b And he has blessed, and I cannot reverse it.

c He has not beheld iniquity in Jacob,

c Nor has he seen perverseness in Israel,

d Yahweh his God is with him,

d And the shout of a king is among them.

d God brings them forth out of Egypt,

d He has as it were the towering horns (or ‘strength’) of the wild-ox.

c Surely there is no enchantment with Jacob,

c Nor is there any divination with Israel.

b Now shall it be said of Jacob,

b And of Israel, What has God wrought!

a Behold, the people rise up as a lioness,

a And as a lion does he lift himself up,

a He shall not lie down until he eat of the prey,

a And drink the blood of the slain.

They were soon to be disillusioned. The second trance statement began more directly than the first. It asked Balak if he really thought that Yahweh would change His mind.

“Rise up, Balak, and hear. Listen to me, you son of Zippor. God is not a man, that he should lie, nor the son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good?” He learned that Yahweh was not ‘a man’, who might be liable to lie. He was not ‘a son of man’ (the equivalent of ‘man’) that He should change His mind. What He had said, He would do. What He had spoken He would make happen. Thus the word already given was sure of fulfilment. But now in the light of this second approach more was to be added in favour of Israel.

So Balaam then went on to declare that, ‘Behold, I have received the word to bless, and he has blessed, and I cannot reverse it.’ In other words, as Yahweh had chosen to bless Israel, Balaam had no alternative but to declare that blessing. It was something that he was unable to reject or reverse. It was not in his hands to decide.

“He has not beheld iniquity in Jacob, Nor has he seen perverseness in Israel.” The hope had always been that in some way ‘Yahweh’ could be made to find fault with Israel or could be persuaded to ‘foresee’ some trouble or misfortune ahead for them. After all the ‘gods’ of other nations were very often seen as taking it out on their people because of some reason or other, or for no reason at all, and could therefore be bribed to cooperate. (Balaam was not used to dealing with the Sovereign God). But he had learned that Yahweh would find no fault with Israel, and that He could see no trouble or misfortune ahead for them, or at least not the kind that could make Him curse them.

Then he declared what Balak did not want to hear (and what Israel did want to hear). ‘Yahweh his God is with him, and the shout of a king is among them.’

Far from being displeased with His people, he declared, Yahweh was ‘with them’ as their God. He was enthroned among them as their king to Whom they shouted their allegiance. All was well between them and their God. The parallelism confirms that the king in mind here is Yahweh. So this people whom Balak wanted Yahweh to curse actually acknowledged Him as their king and shouted their allegiance to Him, because He was with them and among them. There was therefore no likelihood that He would curse them.

What was more, he pointed out, ‘God brings them forth out of Egypt, He has as it were the towering horns or strength of the wild-ox.’ Not only was Yahweh their King, but as their God Who was among them He had brought them out of Egypt with His mighty power, power and strength which was like that of the towering horns of a mighty wild-ox, totally irresistible. He was thus not a God to be messed around with. And He was the Deliverer of this people.

Nothing was known that had greater strength than the wild ox with its mighty horns. It was untameable. And thus had Israel’s God shown Himself to be of invincible power,

“Surely there is no enchantment with Jacob, nor is there any divination with Israel.” This parallels the statement that He found no iniquity in them ((Num 23:21). He now added that it was really no good trying to fight Israel with enchantments. For enchantments could only counter other enchantments. But Jacob/Israel did not use enchantments. He had been able to discern none among them.

We find here a remarkable confirmation of the fact that at this stage Israel were free from those who worked enchantments, as God’s Instruction had demanded that they should be (Exo 22:18; Lev 19:26; Lev 19:31; Lev 20:6; Lev 20:27; Deu 18:10-12). Israel were not involved in any way in the occult.

“Now shall it be said of Jacob, and of Israel, What has God wrought!”. Here the parallel is with the fact that God had blessed them (Num 23:20). They had rather trusted in their God, and He had wrought on their behalf. Thus he, Balaam the enchanter, had no power against them. They were outside his sphere.

“Behold, the people rise up as a lioness, and as a lion does he lift himself up. He shall not lie down until he eat of the prey, and drink the blood of the slain.” Balaam then finished his prophecy by declaring that Israel were, in fact, like a lioness rising up to commence the hunt, and that Yahweh Himself was like a lion, not lying down again until He has seized the prey. To ‘drink the blood of the slain’ metaphorically referred simply to partaking in their death. All knew that a pack of lions, once they had been roused to the hunt, did not lie down again until they had been successful. This parallels ‘Has He said, and will He not do it? Or has He spoken, and will He not make it good?’

So all were to take note that Israel were to be feared because Yahweh was with them. And that like a lioness they should not be disturbed, lest they rise and seize the prey. It was best to let sleeping lions lie.

“To drink the blood of the slain”. Later Jesus would charge the Pharisees with ‘drinking His blood’ in slaying Him. Their fathers had partaken of the blood of the prophets (Mat 23:30) and now they were seeking His. Yet it was well they did so, for only through the shedding of that blood could men receive life and forgiveness from Him by partaking in the benefit of His death (Joh 6:48-63).

Num 23:25

‘And Balak said to Balaam, “Neither curse them at all, nor bless them at all.” ’

Balak had heard enough. He begged Balaam neither to curse or bless them, for it would be better if he did nothing than that he should bless them again as he had done previously. This was strengthening them, not weakening them.

Num 23:26

‘But Balaam answered and said to Balak, “Did I not tell you, saying, All that Yahweh says, that I must do?” ’

But Balaam replied that there was nothing that he could do about it. As he had already told him, if he contacted Yahweh he had to do what Yahweh said. In matters like this he was not his own master.

Fuente: Commentary Series on the Bible by Peter Pett

Num 23:18. Rise up, Balak, and hear, &c. The repetitions are of the most noble and sublime kind; and this introduction to his discourse, full of fire and grandeur, was truly worthy of a prophet actually charged to pronounce the oracles of a God, in whose presence kings and nations themselves are nothing. Balaam could not demand of Balak an attention full of respect for the oracles of God with more dignity.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 173
BALAAMS SECOND ATTEMPT TO CURSE ISRAEL

Num 23:18-23. And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless; and he hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt: he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought?

THE distinct answers which God gave to Balaam are surely deserving of distinct consideration. The general scope of them indeed is the same; namely, that Israel should be blessed: but the terms in which that declaration was made, are diversified, and contain in them a great variety of important matter. We are astonished indeed that God would condescend to notice Balaam a second time, more especially as he had the impiety to approach him with divinations and enchantments [Note: Num 24:1.]. But, for the sake of his Church and people, the Lord himself met Balaam again, and constrained him, in his reply to Balak, to declare,

I.

The immutability of God

Balaam had endeavoured to turn God from his purpose; and perhaps, from having, as he conceived, prevailed upon him to reverse his word before, he hoped to succeed in like manner again. But he was compelled to confess to Balak the inefficacy of his attempts to change the mind of God

[Balak had supposed Balaam to be capable of effecting great things; and had imputed his former answer to a want of inclination, rather than of power, to comply with his wishes. But Balaam here distinctly confesses, that it was not in his power to reverse, or alter, what God had spoken: and that, consequently, it was in vain to make any renewed attempts.
Man, from a variety of causes, might be led to change his mind: he might gain a further insight into a matter than he had possessed before; or he might be biased by some intervening interests; or he might find himself incapable of executing his projects for want of power: but no such occasions of change can exist in God: He is not a man that he should lie; there is in him no variableness, neither shadow of turning: He cannot lie: it is impossible that he should [Note: Tit 1:2; Heb 6:18.]: he is as unchangeable in his purposes, as he is in his perfections: He is of one mind; and who can turn him? So self-evident was this truth, that Balaam appealed even to the conscience of Balak himself respecting it: Hath he said, and shall he not do it?

This view of the Deity was a sufficient answer to Balak: it was a pledge to him, that the promises originally made to Abraham should be fulfilled to his descendants. And it is an answer too to all the unbelieving fears which occasionally arise in our minds. Gods gifts and callings are without repentance [Note: Rom 11:29.]. He will not forsake his people, because it hath pleased him to make them his people [Note: 1Sa 12:22.]: and it is owing solely to the unchangeableness of his mercies, that any one of his people escapes destruction: He changeth not; and therefore the sons of Jacob are not consumed [Note: Mal 3:6.].]

The immutability of God being established, Balaam proceeded to recite,

II.

The kindness he (God) had already shewn to his people

This was such as gave Balak but little hope of ever succeeding against them
[God had forgiven their sins, so that nothing which they had done amiss should ever provoke him to destroy them. Doubtless there was in them much iniquity, and much perverseness; but they had not renounced their allegiance to him or their affiance in him; and therefore he would not give them up to their enemies. He had cast all their sins behind his back into the depths of the sea, and he viewed them only with an eye of love and mercy. He considered them still as his peculiar people: and he dwelt in the midst of them as their God. Moreover, such manifestations did he afford them of his love and favour, that they could not but rejoice in their security, and triumph in him, with shouts and acclamations, as their Almighty Protector.]

It shews us also what God does for his people at this time
[The best of his people are but imperfect creatures: in many things we all offend. But, if we be truly his, he does not behold iniquity or perverseness in us. We are not by this to understand, that sin, if committed by the Lords people, is not sinful; or that it is not most hateful in his eyes: but we are to understand that he is not extreme to mark what we do amiss; that, on the contrary, he views us as perfect in Christ Jesus, by whom we are presented faultless before him, and through whose blood and righteousness we are made without spot or wrinkle or any such thing, yea holy, and without blemish [Note: Eph 5:27; Jude, ver. 24.].

Regarding us thus as objects of his favour, he delights to dwell amongst us, to abide with us, to manifest himself to us, and to fill us with joy and peace in believing; so that he enables us to say with the Apostle, Thanks be to God, who always causeth us to triumph in Christ Jesus! Truly, the children of Zion are made joyful in their King, yea, they ever shout for joy, because he defendeth them: they sing unto him for the excellent things which he hath done; they cry out and shout, because great is the Holy One of Israel in the midst of them [Note: Psa 126:1-2 and Isa 12:5-6.].]

From the mention of what God hath done for his people, Balaam went on to declare,

III.

The kindness he has yet in reserve for them

The time was soon to come when all the surrounding nations should be astonished at it
[God had already brought them out of Egypt, and given them, as it were, the strength of an unicorn. He had suffered no machinations of men or devils to prevail against them. He had fulfilled all his promises to them hitherto; and the time was now nearly arrived, when he would accomplish them in their full extent. However formidable the opposition to them might be, they should rise up like a lion to his prey, which lies not down till he has drunk the blood of the slain. In a word, such should be his marvellous interpositions in their favour, that all who beheld them should exclaim, What hath God wrought!]
But it was a mere shadow of the kindness he has laid up for us
[It is not from an Egyptian tyrant that we are delivered, but from sin and Satan, death and hell. Nor are we endued with strength against an earthly enemy, but against all the powers of darkness; insomuch that Satan himself shall be bruised under our feet shortly. Not only shall the gates of hell never prevail against his Church at large, but not against even the weakest of his people: both Christ and his Father are pledged, that however weak the believer may be, none shall ever be able to pluck him out of their hands [Note: Joh 10:28-29.]. The least of the flock have no more cause to fear than the greatest; for it is the Fathers good pleasure to give, to the one as well as to the other, the possession of his kingdom [Note: Luk 12:32.]. The weakest shall be strong in the Lord, yea, strong as a lion: he shall be able to do all things that are conducive to his welfare; and shall be more than conqueror through Him that loved him. O what a wonder is he unto many, even at this time! and what a wonder will he be, both to himself and others, in the eternal world! When the whole Israel of God shall be in possession of the heavenly land, how will each say, on a review of his own mercies in particular, as well as those vouchsafed to the whole collective body, What hath God wrought! Truly, they will all be lost in wonder, love, and praise.]

Let none dismiss this subject from their minds without reflecting,
1.

How great are their obligations to God!

[Here, as in a glass, we may see them very distinctly: and we read this history to little purpose, if we see not in it transactions of the present day. To recapitulate the mercies of God towards us, or to point out their correspondence with those that were vouchsafed to Israel, is needless. The slight mention we have already made of them is sufficient. But it is of importance to ask, What effect have they produced upon our minds? Have we not again and again been constrained to say, What hath God wrought! What manner of love is this wherewith the Father hath loved us! Be assured, that the man who is not frequently (I might almost say, habitually,) impressed with this thought, knows nothing of God, nor has he any part or lot in the gospel salvation ]

2.

How strenuous should be their exertions to walk worthy of them!

[It is thought by some, that views of Gods sovereign grace and unchanging love will lead men to carelessness and presumption. It behoves us all to shew, that there is no foundation for this calumny; and that the stupendous love of Christ will rather constrain us to obedience. Let us remember, that, if the promises of God are sure, so also are the threatenings: and that we can no more reverse these, than Satan can reverse the others, if we be found in a state against which God has threatened his displeasure.
How painful is the thought, that, notwithstanding all the warnings which God has given them, many will yet perish in their sins! Methinks, if Gods mercy will excite wonder among those that are saved, so will sin excite wonder among them that perish. With what force will that reflection strike us in the day of judgment, What hath SIN wrought! O think upon it now: and let us not only flee from it, but endeavour so to walk, that God in all things may be glorified through Christ Jesus!]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

These are very precious truths; and doubly so when read with an eye to the evidence they bring with them, as they are in JESUS. In the covenant relationship of GOD in CHRIST, the word, the oath, the promises of the FATHER: the blood, the righteousness, the grace, and mercy of the SON: and the fellowship and communion of the HOLY GHOST: all these confirm the unquestionable testimony of the unchangeableness and faithfulness of JEHOVAH. Reader, mark it down as an infallible truth; GOD is not a man that he should lie. He may, and he doth, change the plan of his providences, as they appear to us; but never will he alter the purposes of his grace. Beheld in JESUS, the LORD hath not seen iniquity in his people. See those precious Scriptures, 2Co 5:21 ; Jer 50:20 ; Song 1-8. But while I beg the Reader to dwell much upon these very blessed truths, I must beg of him at the same time, not to lose sight of Balaam’s confession: that there is no enchantment against Jacob, nor divination against Israel. No! blessed be GOD. JESUS hath told us indeed, (Rev 2:10 ) that Satan will cast some of his people into prison, and they shall have tribulation ten days: yet we are to fear none of these things. Satan would not only cast some, if he could, but all: and instead of a prison he would cast them into hell: and instead of ten days he would have it to be forever. But the Song of Salvation must be sung, for the accuser of our brethren shall be cast down. Rev 12:10-11 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Num 23:18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

Ver. 18. Rise up, Balak. ] The greatest potentate must reverently attend to the word of God. Ehud, though a fat unwieldy man, stood up to hear a message from God. Jdg 3:20 So did Constantine the Great, a and our Edward VI, hear sermons standing, and usually uncovered. b

a Euseb.

b Act. and Mon.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)