Exegetical and Hermeneutical Commentary of Numbers 24:15
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
15, 16. See Num 24:3-4.
Fuente: The Cambridge Bible for Schools and Colleges
15 19. Balaam’s second prophetic message. This consists of seven couplets and a triplet.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 15. The man whose eyes are open] See Clarke on Nu 24:3. It seems strange that our version should have fallen into such a mistake as to render 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
15. he took his parableorprophecy, uttered in a poetical style.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 comments on Nu 24:3] [See comments on Nu 24:4]; only one clause is added, “and knew the knowledge of the Most High”; that Balaam had some knowledge of God is certain from the names by which he calls him, being such that he made himself known by to the patriarchs, and by which he is frequently called in the sacred writings; but then this knowledge of his was merely notional and speculative, and not spiritual and supernatural, and was such as men may have who are destitute of the grace of God: he was one that professed to know him in words, but in works denied him, see 1Co 13:2 and he also was admitted to much nearness to God, and converse with him, of which he boasted; but then this was not for his own sake, or as a mark of friendship to him, but for the sake of the people of Israel, and to prevent his doing them mischief. His prophecy follows.
Fuente: John Gill’s Exposition of the Entire Bible
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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Balaam’s Prophecy. | B. C. 1452. |
15 And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: 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: 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. 18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. 19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. 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. 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. 22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. 23 And he took up his parable, and said, Alas, who shall live when God doeth this! 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. 25 And Balaam rose up, and went and returned to his place: and Balak also went his way.
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 (v. 15), for prophets were in old time called seers (1 Sam. ix. 9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.
II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (v. 17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, v. 18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David’ servants, 2 Sam. viii. 2. And at the same time the Edomites likewise were brought into obedience to Israel, v. 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 xix. 25, 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, Matt. ii. 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. (v. 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, 1 Cor. xv. 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. xi. 32.
III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (v. 20), therefore Agag was spoken of (v. 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 15:14; Exo 15:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: “Thou puttest thy nest (like the eagle) in a rock, v. 21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (v. 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. vi. 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, (1.) 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. ii. 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!
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-19:
Balaam had received the certain knowledge from the Most High God, likely when the Spirit of God came upon him, see comments on verse 2. Balaam’s “parable” is a prophecy of judgment upon Israel’s adversaries:
1. Judgment Upon Moab.
“I shall see him …l shall behold him” (verse 17) the same expression found in Nu 23:9, q.v.
“Star,” a poetic allusion to an illustrious person.
“Sceptre,” explanation of the Star as a ruler, used in this sense by Jacob in his prophecy regarding Judah, Ge 49:10.
“The comers of Moab,” the destruction of Moab on both sides of his borders.
This appears to be a two-fold prophecy: the destruction of Moab by the rulers of Israel; and the ultimate destruction of “Sheth” (all heathen nations) by Messiah.
2. Judgment Upon Edom.
“Edom,” descendants of Esau, who refused Israel passage through their land, Nu 20:14-21.
“Seir,” a mountain often used as alternate to Edom.
The Edomites were perpetually hostile toward Israel but were doomed to become possessions of others.
“Valiantly,” chayil, “force, strength,” also translated “valor.”
Verse 19 appears to be a Messianic prophecy, of the ultimate universal rule of the One who is to come from Jacob.
3. Judgment Upon Amalek.
Amalek was not a powerful nation, and their territory was far removed from Balaam’s line of vision. But this people was the first to attack Israel on their journey to the Land of Promise, and God pronounced a special curse upon them, of total extermination, Ex 17:8-16; Nu 14:45.
4. Judgment Upon the Kenites.
“Kenites,” a term meaning “belonging to Ken or Qem.” One of the ten tribes of the Land of Palestine during the time of Abraham, Ge 15:19. They were apparently destroyed by the Amorites, and dispersed among the Amalekites and the Canaanites. This bribe was among those whom God ordered exterminated in the conquest of Canaan. Balaam’s parable spoke of this. They apparently lived in remote strong holds, but they were doomed to destruction.
This name also identifies the descendants of Hobab, brother-in-law of Moses, Jg 4:11. Some of these people accompanied Judah from Jericho, Jg 1:16, and later lived in Judah’s territory. One family of Kenites, Heber, moved to Kedesh near Galilee, and made peace with Jabin, king of Hazor. Other references to this people are: Jg 4; 1Sa 15:6; 27:10.
5. Judgment Upon Assyria, Other World Kingdoms.
“Chittim” (Kittim), descendants of Javan, Ge 10:4; 1Ch 1:7. The term “Kittim” came to apply to all the inhabitants of the Mediterranean coast and islands. See also Isa 23:1, 12; Jer 2:10; Eze 27:6; Da 11:30.
“Asshur,” the god of the Assyrians, reputed to be their human founder. Ge 10:11 describes Asshur as the builder of Nineveh and nearby cities. He came from Nimrod’s kingdom, but was apparently not a descendant of Ham, Ge 10:22; 1Ch 1:17. Balaam’s prophecy speaks of the ultimate destruction of Asshur (Assyria).
“Eber,” a term meaning “a region across or beyond.” It apparently refers to the Hebrews, a people who came from a region beyond the Euphrates. Eber was the son of Shelah, and a grandson of Shem, Ge 10:24; 11:14; 1Ch 1:18. He was the father of Joktan and Peleg, Ge 10:25; 11:16.
Following the delivery of this “parable,” Balaam set off toward his home. Scripture infers that he stopped among the Midianites, for he was shortly thereafter slain among them, Nu 31:8.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
THE FOURTH PROPHECY, Num 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Balaam Prophesies Concerning Israel ( Num 24:15-19 )
Num 24:15
‘And he took up his oracle (parable), and said,
“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 Num 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 Num 24:14). It is ‘not now, — not near’. Indeed in all his proclamations the ‘far 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 (Num 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 (Num 23:14), he had looked ahead to Israel’s seed being in many waters, his king higher than Agag, and his kingdom exalted (Num 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 Isa 14:12; and as representing the Messiah see Rev 22:16. See also Dan 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.
Fuente: Commentary Series on the Bible by Peter Pett
Of The Star of Jacob.
v. 15. And he took up his parable and said, Balaam, the son of Beor, hath said, and the man whose eyes are open hath said; v. 16. he hath said which heard the words of God, and. knew the knowledge of the Most High, v. 17. I shall see Him, but not now; I shall behold Him, but not nigh. v. 18. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly, v. 19. Out of Jacob shall come He that shall have dominion, v. 20. And when he, v. 21. And he looked on the Kenites, v. 22. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive; v. 23. And he took up his parable and said, Alas, who shall live when God doeth this! v. 24. And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish forever. v. 25. And Balaam rose up and went and returned to his place,
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 176
CHRIST THE STAR SPOKEN OF BY BALAAM
Num 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 Messiahs 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 Balaams 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 Num 22:27-31.].
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 Gods 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 Balaams? 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; 2Pe 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: Rev 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: 1Co 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: Mat 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: 2Sa 8:2; 2Sa 8:14; Psa 60:8; 1Ki 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 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 Abrahams 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: Rom 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: 2Pe 1:19.], so that we behold his glory, the glory as of the only-begotten of his Father, full of grace and truth [Note: Joh 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: Psa 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.
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: Php 4:13.]. You have seen how Edom and Moab fell before David, and how Christs 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 Balaams 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: Isa 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 Redeemers love, be occupied with adoring gratitude, each exclaiming for himself, and all uniting in that overwhelming sentiment, What hath God wrought [Note: Num 23:23.]!
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
It is very awful to read again this man’s acknowledgment, that his eyes were open, and that he had heard the words of GOD, and knew the knowledge of the Most High. Oh, Reader! think, I charge you think, what a vast difference there is between an head full of the knowledge of GOD, and an heart full of the grace of GOD.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
the Star out of Jacob
Num 24:15-25
When your heart is dismayed because of the hatred and opposition of Satan; the great accuser, turn to this chapter. If he stands up to resist, the Son of God stands in your defense. The Eternal God is on your side, not because you are perfect, but because you have linked your little life with Jesus Christ in His glory and beauty. In Deu 23:5 we learn the blessed secret that explained Balaams failure.
Balaam describes in glowing anticipation Israels future, and his forecast is marvelously accurate. It is clear that a man may speak the truth of which his soul is destitute, as a marble fountain may dispense water which it does not taste.
Balaam started for his home, but never reached it. You may long to die the death of the righteous, but it is a vain dream unless you live their life. Compare Num 23:10 with 31:8.
Fuente: F.B. Meyer’s Through the Bible Commentary
Num 24:3, Num 24:4, Num 23:7, Num 23:18, Job 27:1, Mat 13:35
Reciprocal: Pro 18:2 – but Mic 2:4 – shall 1Co 13:2 – I have the Heb 6:4 – were once
Fuente: The Treasury of Scripture Knowledge
Num 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Num 24:15-19. Balaams Fourth Oracle.In this it is predicted that Israel, previously declared to be formidable to its foes in general, will bring destruction upon Moab and Edom in particular.
Num 24:17. not now . . . not nigh: i.e. the prediction relates to the distant future.a star: a figure for an illustrious king (cf. Isa 14:12, Rev 22:16). The passage possibly influenced the belief that the birth of the Messiah would be heralded by a star (Mat 2:2); and the name of Bar-cochba, son of a star, was assumed by a pretended Messiah in A.D. 120.In the last two lines read, And shall smite through the temples of Moab, And the crown of the head of the sons of tumult (i.e. the people of Moab). But some, instead of the last four words, would read the sons of pride, the pride of Moab being notorious (Isa 16:6, Jer 48:29, Zep 2:10).
Num 24:18 f. The repetitions and ellipses make it probable that the text is very corrupt. It has been proposed to read, And Edom shall be a possession, And the remnant shall perish from Seir; While Israel doeth valiantly, And Judah shall have dominion over his enemies. The subjugation by Israel of Moab and Edom, which is here contemplated, took place in the reign of David (2Sa 8:2; 2Sa 8:13 mg., 2Sa 8:14). The predicted overthrow of Edom (or Seir, cf. Gen 36:8) is irrelevant to Balaams purpose as stated in Num 24:14; and some have thought that these verses are a later addition.
Fuente: Peake’s Commentary on the Bible
Before Balaam departed he gave Balak four more revelations from God. They dealt with the future of Israel, Moab, and Israel’s other neighbors. They were entirely futuristic in their prophecies. Each one began with the phrase "took up his discourse and said." In all, Balaam made seven discourses that Moses recorded in the text.
The fourth oracle dealt with Israel, Moab, and Edom. Balaam seemed to sense that what he predicted would take place in the distant future: "I see him, but not now, . . ." (Num 24:17). Saul and David partially fulfilled these prophecies. However Jewish and Christian interpreters have seen them as looking beyond the early monarchy to Messiah at His first and second advents.
The "star" (Num 24:17) was a common symbol for a king in biblical and non-biblical ancient Near Eastern literature (cf. Isa 14:12; Eze 32:7; Rev 22:16). [Note: See Riggans, p. 186; and Merrill, "Numbers," in The Bible . . ., p. 244.] This identification finds support in the reference to the "scepter" in the next line (cf. Gen 49:10; Amo 1:5; Amo 1:8; Psa 45:6). One wonders if it might have been this prophecy that was in the minds of the three wise men who came from Balaam’s country to Bethlehem to look for the promised King of the Jews (Mat 2:1-2).
"If . . . we compare Balaam’s prophesy of the star . . . and the sceptre . . . with the prediction of the patriarch Jacob, of the sceptre that should not depart from Judah, till the Shiloh came whom the nations would obey (Gen. xlix. 10), it is easy to observe that Balaam not only foretold more clearly the attitude of Israel to the nations of the world, and the victory of the kingdom of God over every hostile kingdom of the world; but that he also proclaimed the Bringer of Peace expected by Jacob at the end of the days to be a mighty ruler, whose sceptre would break in pieces and destroy all the enemies of the nation of God." [Note: Keil and Delitzsch, 3:201.]
"An interesting implication of the parallels presented here between the account of the birth of Moses in Exodus 2 and the announcement of the ’star’ to arise from the family of Jacob in Numbers 24 is that Moses thus appears to be portrayed in these narratives as a prototype of the ’star of Jacob.’ Such a view of Moses is consistent with the fact that elsewhere in the Pentateuch Moses is cast as a figure of the coming king (Deu 33:5) and prophet (Deuteronomy 18, 34). This is also consistent with the fact that later biblical writers often saw in Moses a picture of the future Messiah (e.g., Hos 2:2[?])." [Note: Sailhamer, The Pentateuch . . ., pp. 406-7.]
"Seir" (Num 24:18) is another name for Edom. Mt. Seir was the principle geographical feature of Edom. God at first commanded Israel not to wage war with Edom because the Edomites were her kinsmen. As time passed, the Edomites became bitter antagonists of the Israelites. God punished them for this enmity beginning in David’s reign and after that (2Sa 8:14; 1Ki 11:15-16; 1Ch 18:12-13). In the years following David’s reign Edom was alternately subject to Israel’s kings and free. Edom attacked Israel several times, but John Hyrcanus eventually conquered her in 129 B.C. Thereafter Edom ceased to exist as a nation. Edomites lived among the Jews until Titus the Roman destroyed the Jewish nation in A.D. 70. The Greeks called the Edomites Idumeans. Herod the Great was an Idumean. He tried to kill the infant Messiah as Pharaoh had tried to slay baby Moses (Mat 2:1-12). [Note: See The New Bible Dictionary, 1962 ed., s.v. "Edom, Edomites," by J. A. Thompson.]