Exegetical and Hermeneutical Commentary of Numbers 24:5
How goodly are thy tents, O Jacob, [and] thy tabernacles, O Israel!
5-7. How goodly are thy tents, . . .O Israel!a fine burst of admiration, expressed in highlypoetical strains. All travellers describe the beauty which thecircular area of Bedouin tents impart to the desert. How impressive,then, must have been the view, as seen from the heights of Abarim, ofthe immense camp of Israel extended over the subjacent plains.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Ps 84:1.
Fuente: John Gill’s Exposition of the Entire Bible
“ 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. does not mean brooks here, but valleys watered by brooks. , 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. are 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 , “by water;” for this was “an expression used to designate trees that, on account of their peculiar excellence, were superior to ordinary trees” ( Calvin; cf. Psa 104:16).
Fuente: Keil & Delitzsch Commentary on the Old Testament
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.
(170) Ainsworth says: “This seed may be understood, as before, of children; and many waters, of many peoples, as in Rev 17:15; Isa 57:19; Psa 144:7. Or seed may mean corn sown in watery, moist, and fruitful places, to bring forth much increase; as Isa 32:20.” C.’s own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word seed.
Fuente: Calvin’s Complete Commentary
THE THIRD PROPHECY, Num 24:5-14.
This consists, first, of Balaam’s conception of the glorious prosperity of Israel, and, secondly, of his view of the power of the people a terror to their foes.
Fuente: Whedon’s Commentary on the Old and New Testaments
5. How goodly Beauteous, delightful, profitable, and enduring.
Thy tents In the Greek, houses. The Church is called the tents of Jacob (Mal 2:12) and the tents of Judah. Zec 12:7.
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. Gen 32:28.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 175
BALAAMS THIRD ATTEMPT TO CURSE ISRAEL
Num 24:5; Num 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 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: Jos 9:25-27; Jos 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: 2Sa 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 Gods 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: Gen 12:3; Gen 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: Isa 54:15-17; Isa 60:14; Isa 65:13-14.] Divine Providence even in this world may be expected to put a difference between the friends and enemies of Zion [Note: Psa 122:6; Psa 129:5-8.]: but, if none be visible in this world, it shall be made visible enough in the world to come [Note: 2Th 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 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: Luk 2:34-35; 1Pe 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, Mat 25:40 or evil, Zec 2:8; Act 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: 1Jn 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? ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
If those beautiful words be considered prophetically as undoubtedly they were intended, what a volume of rich mercies, both temporal and spiritual, is contained in them. The Israel of GOD shall prevail over all opposition. This is the burden of the prophecy. The LORD’S people may be, and, no doubt must be a warlike people, for the whole world is against them. But they must conquer, for they shall overcome by the blood of the LAMB. But Reader! do not overlook the principal thing in the prophecy, namely, that it is not Israel’s strength but the GOD of Israel, in whose name they are victorious. GOD brought him forth out of Egypt. And the same GOD is engaged to bring him into Canaan. Yes! JESUS hath assured his people of salvation, they shall be where he is to behold his glory. Joh 17:24 ; Rev 7:9-17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 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 Num 23:10 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
How goodly. Figure of speech Thaumasmos. App-6. This is only in “the vision of the Almighty”.
Jacob. Figure of speech Metonymy (of Adjunct), put for posterity (App-6).
And. This not to be in italics, according to some codices, with Samaritan Pentateuch, The Targum of Jonathan ben Uzziel Syriac, and Vulgate.
Israel. See note on “Jacob”, Num 24:5.
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: Exo 38:21 – tabernacle of testimony Lev 23:42 – General Num 2:34 – so they Num 10:28 – according Num 24:2 – abiding Deu 33:29 – Happy Jos 24:10 – General Neh 13:2 – our God Son 4:7 – General Son 6:4 – terrible Mal 2:12 – out
Fuente: The Treasury of Scripture Knowledge
Num 24:5-6. How goodly are thy tents, &c. Having seen them pitched in the plains of Moab, (Num 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.