7<\/strong>. he took up his parable<\/em> ] i.e. he took up upon his lips, he uttered; Num 23:18<\/em><\/span>, Num 24:3<\/span>; Num 24:15<\/span>; Num 24:20<\/span> f., Num 24:23<\/span>. Cf. Job 27:1<\/span>; Job 29:1<\/span>, Amo 5:1<\/span> and frequently. On the Heb. mshl<\/em> (‘parable’), a didactic or artistic utterance, see Num 21:27<\/span>.<\/p>\n Aram<\/em> ] i.e. Aram<\/strong> -naharaim. See on Num 22:5<\/span>. The short form Aram (cf. Hos 12:12<\/span>, where the meaning is the same as here) usually denotes the more westerly regions of which Damascus was the capital.<\/p>\n the mountains of the East<\/em> ] The high ranges of the Syrian desert, the country of the nomad ‘children of the east’ (Jer 49:28<\/span>, Eze 25:4<\/span>; Eze 25:10<\/span>), who wandered E . of Ammon, Moab, and Edom.<\/p>\n 7 10<\/strong>. Balaam’s first prophetic message<\/em>. This consists of seven short couplets. Balaam declares the uselessness of Balak’s action in fetching him for the purpose of cursing ( Num 23:7<\/em><\/span> f.); the security of Israel, their separateness from other nations, and their great numbers ( Num 23:9-10<\/em><\/span> a); and he prays that his end may be like theirs ( Num 23:10<\/em><\/span> b).<\/p>\n Aram – <\/B>Or, highland. This term denotes the whole elevated region, from the northeastern frontier of Palestine to the Euphrates and the Tigris. The country between these streams was especially designated Aram-naharaim, or Aram of the two rivers: the Greeks called it Mesopotamia; and here, according to Deu 23:4<\/span>, was Balaams home. Compare Num 22:5<\/span> note.<\/P> <\/p>\n Verse 7<\/span>. And he took up his parable<\/B><\/I>] meshalo<\/I>, see on Nu 21:27<\/span>. All these oracular speeches of Balaam are in hemistich<\/I> metre in the original. They are highly dignified, and may be considered as immediate poetic<\/I> productions of the Spirit of God; for it is expressly said, Nu 23:5<\/span>, that God put the word<\/I> in Balaam’s mouth, and that the Spirit of God<\/I> came upon him<\/I>, Nu 24:2<\/span>.<\/P><\/p>\n He took up, <\/B>to wit, into his mouth; he expressed or spoke. <\/P> His parable, <\/B>i.e. his oracular and prophetical speech; which he calls a parable<\/I>, because of the weightiness of the matter, and the majesty and smartness of the expressions which is usual in parables. <\/P> From Aram; <\/B>from Aram<\/I>, Naharaim, or Mesopotamia, Deu 23:4<\/span>. See Gen 10:22<\/span>. Aram lay <\/P> towards the mountains of the east:<\/B> the east was infamous for charmers or soothsayers, Isa 2:6<\/span>. <\/P> Jacob; <\/B>the posterity of Jacob, i.e. Israel, as it here follows. <\/P> <\/p>\n 7. took up his parable<\/B>thatis, spoke under the influence of inspiration, and in the highlypoetical, figurative, and oracular style of a prophet. <\/P> brought me from Aram<\/B>Thisword joined with “the mountains of the East,” denotes theupper portion of Mesopotamia, lying on the east of Moab. The Eastenjoyed an infamous notoriety for magicians and soothsayers (Isa2:6<\/span>).<\/P><\/p>\n And he took up his parable, and said<\/strong>,…. Pronounced the word, the prophetic word, which God had put into his mouth; so the Targums of Jonathan and Jerusalem call it, the parable of his prophecy; so called, because, in prophecies, often figurative and enigmatical expressions are used, and also sententious and weighty ones, either of which are sometimes called parables; see Ps 78:2<\/span>,<\/p>\n Balak the king of Moab hath brought me from Aram<\/strong>; or Syria, that is, from Mesopotamia, as the Septuagint translate it; and so the Targum of Jonathan, from Aram or Syria, which is by Euphrates:<\/p>\n out of the mountains of the east<\/strong>: it being the mountainous part of Mesopotamia or Chaldea, where Balaam dwelt, which lay to the east of the land of Moab:<\/p>\n saying, come, curse me Jacob, and come, defy Israel<\/strong>; he owns that this was Balak’s view in sending for him; nor does he deny that be himself came with such an intention, could he be able to execute it; even curse the people of Israel, with the utmost abhorrence and detestation of them, and in the most furious and wrathful manner, as the last word used signifies.<\/p>\n Balaam’s first<\/em> saying. – Having come back to the burnt-offering, Balaam commenced his utterance before the king and the assembled princes. , lit., a simile, then a proverb, because the latter consists of comparisons and figures, and lastly a sentence or saying. The application of this term to the announcements made by Balaam (Num 23:7<\/span>, Num 23:18<\/span>, Num 24:3<\/span>, Num 24:15<\/span>, Num 24:20<\/span>), whereas it is never used of the prophecies of the true prophets of Jehovah, but only of certain songs and similes inserted in them (cf. Isa 14:4<\/span>; Eze 17:2<\/span>; Eze 24:3<\/span>; Mic 2:4<\/span>), is to be accounted for not merely from the poetic form of Balaam’s utterances, the predominance of poetical imagery, the sustained parallelism, the construction of the whole discourse in brief pointed sentences, and other peculiarities of poetic language (e.g., , Num 24:3<\/span>, Num 24:15<\/span>), but it points at the same time to the difference which actually exists between these utterances and the predictions of the true prophets. The latter are orations addressed to the congregation, which deduce from the general and peculiar relation of Israel to the Lord and to His law, the conduct of the Lord towards His people either in their own or in future times, proclaiming judgment upon the ungodly and salvation to the righteous. “Balaam’s mental eye,” on the contrary, as Hengstenberg correctly observes, “was simply fixed upon what he saw; and this he reproduced without any regard to the impression that it was intended to make upon those who heard it.” But the very first utterance was of such a character as to deprive Balak of all hope that his wishes would be fulfilled.<\/p>\n Num 23:7<\/span><\/p>\n <\/strong> “ Balak, the king of Moab, fetches me from Aram, from the mountains of the East,<\/em> ” i.e., of Mesopotamia, which was described, as far back as Gen 29:1<\/span>, as the land of the sons of the East (cf. Num 22:5<\/span>). Balaam mentions the mountains of his home in contradistinction to the mountains of the land of the Moabites upon which he was then standing. “ Come, curse me Jacob, and come threaten Israel<\/em>.” Balak had sent for him for this purpose (see Num 22:11<\/span>, Num 22:17<\/span>). , for , imperative (see Ewald<\/em>, 228, b<\/em>.). , to be angry, here to give utterance to the wrath of God, synonymous with or , to curse. Jacob:<\/em> a poetical name for the nation, equivalent to Israel<\/em>.<\/p>\n Num 23:8-10<\/span><\/p>\n <\/strong> “ How shall I curse whom God does not curse, and how threaten whom Jehovah does not threaten?<\/em> ” Balak imagined, like all the heathen, that Balaam, as a goetes and magician, could distribute blessings and curses according to his own will, and put such constraint upon his God as to make Him subservient to his own will (see at Num 22:6<\/span>). The seer opposes this delusion: The God of Israel does not curse His people, and therefore His servant cannot curse them. The following verses (Num 23:9<\/span> and Num 23:10<\/span>) give the reason why: “ For from the top of the rocks I see him, and from the hills I behold him. Lo, it is a people that dwelleth apart, and is not numbered among the heathen. Who determines the dust of Jacob, and in number the fourth part of Israel? Let my soul die the death of the righteous, and my end be like his?<\/em> ” There were two reasons which rendered it impossible for Balaam to curse Israel: (1) Because they were a people both outwardly and inwardly different from other nations, and (2) because they were a people richly blessed and highly favoured by God. From the top of the mountains Balaam looked down upon the people of Israel. The outward and earthly height upon which he stood was the substratum of the spiritual height upon which the Spirit of God had placed him, and had so enlightened his mental sight, that he was able to discern all the peculiarities and the true nature of Israel. In this respect the first thing that met his view was the fact that this people dwelt alone. Dwelling alone does not denote a quiet and safe retirement, as many commentators have inferred from Deu 33:28<\/span>; Jer 49:31<\/span>, and Mic 7:14<\/span>; but, according to the parallel clause, “it is not reckoned among the nations,” it expresses the separation of Israel from the rest of the nations. This separation was manifested outwardly to the seer’s eye in the fact that “ the host of Israel dwelt by itself in a separate encampment upon the plain. In this his spirit discerned the inward and essential separation of Israel from all the heathen” ( Baumgarten<\/em>). This outward “dwelling alone” was a symbol of their inward separation from the heathen world, by virtue of which Israel was not only saved from the fate of the heathen world, but could not be overcome by the heathen; of course only so long as they themselves should inwardly maintain this separation from the heathen, and faithfully continue in covenant with the Lord their God, who had separated them from among the nations to be His own possession. As soon as Israel lost itself in heathen ways, it also lost its own external independence. This rule applies to the Israel of the New Testament as well as the Israel of the Old, to the congregation or Church of God of all ages. , “ it does not reckon itself among the heathen nations<\/em>,” i.e., it does not share the lot of the other nations, because it has a different God and protector from the heathen (cf. Deu 4:8<\/span>; Deu 33:29<\/span>). The truth of this has been so marvellously realized in the history of the Israelites, notwithstanding their falling short of the idea of their divine calling, “that whereas all the mightier kingdoms of the ancient world, Egypt, Assyria, Babel, etc., have perished without a trace, Israel, after being rescued from so many dangers which threatened utter destruction under the Old Testament, still flourishes in the Church of the New Testament, and continues also to exist in that part which, though rejected now, is destined one day to be restored” (Hengstenberg).<\/p>\n In this state of separation from the other nations, Israel rejoiced in the blessing of its God, which was already visible in the innumerable multitude into which it had grown. “ Who has ever determined the dust of Jacob?<\/em> ” As the dust cannot be numbered, so is the multitude of Israel innumerable. These words point back to the promise in Gen 13:16<\/span>, and applied quite as much to the existing state as to the future of Israel. The beginning of the miraculous fulfilment of the promise given to the patriarchs of an innumerable posterity, was already before their eyes (cf. Deu 10:22<\/span>). Even now the fourth part of Israel is not to be reckoned. Balaam speaks of the fourth part with reference to the division of the nation into four camps (ch. 2), of which he could see only one from his point of view ( Num 22:41<\/span>), and therefore only the fourth part of the nation. is an accusative of definition, and the subject and verb are to be repeated from the first clause; so that there is no necessity to alter into . – But Israel was not only visibly blessed by God with an innumerable increase; it was also inwardly exalted into a people of , righteous or honourable men. The predicate is applied to Israel on account of its divine calling, because it had a God who was just and right, a God of truth and without iniquity (Deu 32:4<\/span>), or because the God of Israel was holy, and sanctified His people (Lev 20:7-8<\/span>; Exo 31:13<\/span>) and made them into a Jeshurun<\/em> (Deu 32:15<\/span>; Deu 33:5<\/span>, Deu 33:26<\/span>). Righteousness, probity, is the idea and destination of this people, which has never entirely lost it, though it has never fully realized it. Even in times of general apostasy from the Lord, there was always an in the nation, of which probity and righteousness could truly be predicated (cf. 1Ki 19:18<\/span>). The righteousness of the Israelites was “a product of the institutions which God had established among them, of the revelation of His holy will which He had given them in His law, of the forgiveness of sins which He had linked on to the offering of sacrifices, and of the communication of His Spirit, which was ever living and at work in His Church, and in it alone” (Hengstenberg). Such a people Balaam could not curse; he could only wish that the end of his own life might resemble the end of these righteous men. Death is introduced here as the end and completion of life. “Balaam desires for himself the entire, full, indestructible, and inalienable blessedness of the Israelite, of which death is both the close and completion, and also the seal and attestation” ( Kurtz<\/em>). This desire did not involve the certain hope of a blessed life beyond the grave, which the Israelites themselves did not then possess; it simply expressed the thought that the death of a pious Israelite was a desirable good. And this it was, whether viewed in the light of the past, the present, or the future. In the hour of death the pious Israelite could look back with blessed satisfaction to a long life, rich “in traces of the beneficent, forgiving, delivering, and saving grace of God;” he could comfort himself with the delightful hope of living on in his children and his children’s children, and in them of participating in the future fulfilment of the divine promises of grace; and lastly, when dying in possession of the love and grace of God, he could depart hence with the joyful confidence of being gathered to his fathers in Sheol (Gen 25:8<\/span>).<\/p>\n 7. And he took up his parable and said. The word משל, mashal, signifies all weighty and notable sayings, especially when expressed in exalted language. The meaning, therefore, is, that Balaam began to speak eloquently, and in no ordinary strain. Nor can it be doubted but that he aroused Balak’s attention by this grandeur of language through God’s secret influence; that the wretched man might acknowledge that Balaam now spoke in no mortal fashion, but that there was something of divine inspiration in his words, so that his mind might be the more deeply affected by the revelation. The sum of what he said was to this effect, that there was not merely perversity and folly in Balak’s design to curse the people, but that whatever he attempted would be vain and useless, since he was fighting against God. At the same time, he renounces for himself that power, which Balak was persuaded that he eminently possessed: for Moses has already recorded the words of Balak before spoken, “I know that he whom thou cursest is cursed,” as if the power of God were transferred to him, so that he might exercise it according to his will. But what was this, but to depose God from His supremacy? Consequently this abominable imagination is refuted by the mouth of Balaam, when he attributes the right of blessing to God alone. “How (he says) should I curse except according to God’s command?” not that God always restrains the wicked from declaring what is opposed to His truth: for we know that they often prate at random, vomit forth their blasphemies by the mouthful, obscure the light by their falsehoods, and endeavor, as far as in them lies, to overthrow the faithfulness of God. But inasmuch as Balaam was compelled to play a different part, viz., to proclaim the revelation suggested to him by God, he confesses that his tongue was tied, so that he could not utter a single syllable against God’s command. <\/p>\n Since mention is made of Syria, some have supposed that Balaam was fetched from Mesopotamia; and some color was given to this mistake, because the art of divination had its rise amongst the Chaldeans. But, as has been said before, it is not credible that the fame of the man should have extended so far; and again, in the short time during which the people remained there, how could an embassy have been twice sent to a distant country? for they would have occupied at least six months. Besides, we shall soon see that he was slain among the Midianites. But it is very probable that the country was included under the name of Aram or Syria, which even profane authors describe as contiguous to Arabia, towards the Red Sea. Now, since, in reference to the land of Moab, Midian was to the eastward, and, moreover, was high and mountainous, it is rightly added that he was called “from the mountains of the east;” and thus does he designate a place well known to the Moabites, on account of its neighborhood to them. <\/p>\n BALAAM’S FIRST PROPHECY, Num 23:7-12<\/span>.<\/p>\n 7<\/strong>. <\/strong> Parable <\/strong> Hebrew mashal, a simile. <\/em> Hengstenberg makes the use of this word in reference to the prophecies of Balaam an indication of the difference between them and real prophecy. All these oracular speeches of Balaam are, in the Hebrew, in a highly poetic form. They are dignified and sublime productions immediately caused by the Spirit of God. The mental eye of the speaker was fixed only upon what he saw, and this he uttered without the least regard to the expectations and desires of his hearers. The very first utterance must have extinguished all hope in the mind of the Moabite king. Aram <\/strong> literally signifies the high land. <\/em> The Seventy render it Mesopotamia. <\/em> See Num 22:5<\/span>, note; Deu 23:4<\/span>; Gen 29:1<\/span>, note. When Aram <\/strong> is used alone it generally denotes Western Syria, and when Mesopotamia is designated the word naharayim, <\/em> of the two rivers, <\/em> is added. This high land swarmed with soothsayers. <\/p>\n Of the east <\/strong> The exact direction was northeast. The Hebrews were accustomed to specify only the four principal points of the compass. <\/p>\n Defy <\/strong> Rather detest, <\/em> with angry threats and fierce indignation. See Dan 11:30<\/span>.<\/p>\n DISCOURSE: 172 Num 23:7-10<\/span>. And he took up his parable, and said, Balak, the king of Moab, hath brought me from Aram, out of the mountains of the East, saying, Come, curse me Jacob; and come, defy Israel. How shall I curse whom God hath not cursed? or how shall I defy whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous; and let my last end be like his!<\/em><\/p>\n IT is scarcely to be conceived to what a degree superstition will blind the eyes of men. There is nothing so absurd or incredible, which a person under the influence of it is not ready to believe. Who would imagine that persons could be brought to believe the infallibility of the Pope, and the power of the Popish priests to forgive sin? Who would suppose that any person could be brought to believe, that a priest is able to convert bread and wine into the body and soul, yea, and into the Godhead also, of Christ; and that every individual who partakes of that bread and wine, eats and drinks the whole body, the whole soul, and the whole Godhead of Christ? Yet these things are credited by millions of persons, as firmly as they believe that there is a God. Having offered seven bullocks and seven rams on as many altars, he came to Balak, who was anxiously expecting the accomplishment of his wishes. But, behold, the man on whose power he relied to curse Israel, was constrained explicitly to declare,<\/p>\n I.<\/p>\n Their security<\/p>\n Balaam acknowledges that it was not in his power<\/em> to curse them: and declares that, instead of being vanquished by Balak, they should prevail against every enemy, and be a peculiar people<\/em> to the end of time.<\/p>\n This has ever since been verified in relation to those who are Israelites after the flesh<\/em><\/p>\n [That nation did prevail over their enemies; did get possession of Canaan; did maintain it against all their enemies, till, for their iniquities, God sent them into captivity in Babylon. Yet even there did they retain their peculiarities: yea, even at this day, though dispersed through every country under heaven, they are as much a peculiar people as ever. Other nations, when vanquished and dispersed, have become incorporated with their victors, and been assimilated to the people amongst whom they have dwelt: but the Jews in every country are still a distinct people: and are living witnesses of the truth of this prophecy.] [Every blessing promised to Abraham and his natural<\/em> seed was, in a spiritual sense<\/em>, made also to his spiritual seed. The Gospel itself, with all the blessings of salvation, was contained in that promise, In thy seed shall all nations be blessed [Note: Gal 3:8<\/span>.]. It is evident, moreover, that Balaam himself was instructed of God to prophesy of persons under the gospel dispensation, even of those who should be the subjects of the Lord Jesus Christ [Note: Num 24:17-19<\/span>.]. Now they<\/em> are indeed a peculiar people [Note: Exo 19:5-6<\/span>; 1Pe 2:9<\/span>.]: they dwell alone: though in<\/em> the world, they are not of<\/em> the world, even as Christ himself was not of the world [Note: Joh 17:14<\/span>; Joh 17:16<\/span>.]: they are not conformed to it; they come out from it and are separate; they can have no more communion with it, than light can have with darkness, or Christ with Belial. They dwell in the midst of enemies, amongst whom they are men wondered at. Wherever they are, they are, and ever have been, in a greater or less degree, objects of hatred and persecution. Every possible method has been used to extirpate them; but no enemy has ever been able to prevail against them. They are still, and ever shall be, monuments of Gods power, and objects of his love.]<\/p>\n II.<\/p>\n Their increase<\/p>\n The Israelites, as a nation, became very numerous But the true Israel shall indeed<\/em> he as the dust of the earth<\/p>\n [In the first ages of Christianity they were spread over the whole Roman empire: and though we acknowledge that hitherto they have not been numerous, when compared with their enemies<\/em>, yet we are assured, that they shall in due time cover the earth as the waters cover the sea, and for the space of a thousand years fill the whole earth. And, if we consider how they will multiply when wars shall cease, when the diseases arising from mens folly and wickedness shall be removed, and the man dying at an hundred years old shall be considered but a child brought to an untimely end [Note: Isa 65:20<\/span>.]; we may well imagine, that their numbers shall far exceed that of all who have perished in their sins. We are sure at all events, that, in the last day, they shall be a multitude, which no man can number, out of every nation, and kindred, and people, and tongue; and that they shall join together in everlasting hallelujahs, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb [Note: Rev 7:10<\/span>.]! O blessed period! May God hasten it, in His time!]<\/p>\n III.<\/p>\n Their happiness<\/p>\n Balaam proclaims them happy also in their eternal state And truly in this view they are objects of envy to the whole world To improve this subject, we shall add a word, Of warning<\/p>\n [Balaam by all his efforts could not prevail on God to reverse his word respecting Israel: on the contrary, the word which he delivered by Gods command has been fulfilled to them in all ages. And shall not what God hath spoken both here and elsewhere, respecting the end<\/em> of the righteous and the wicked, be fulfilled? Shall any man die the death<\/em> of the righteous, if he will not live his life;<\/em> or shall he attain his end<\/em> without walking in his way<\/em>? If God has declared that he will<\/em> put a difference between those who serve him, and those who serve him not, who shall prevail upon him to change his mind? or who shall harden himself against him, and prosper? O, think of this, beloved, and buoy not up yourselves with unfounded expectations: for God is not a man that he should lie, or the son of man that he should repent.]<\/p>\n 2.<\/p>\n Of consolation<\/p>\n [Little did Israel know what plots were formed against them: but God knew, and counteracted them all. Thus it is with Gods Israel now. Both men and devils are confederate against them: Satan especially, like a roaring lion, goeth about seeking, if possible, to devour them: but God overrules all their devices for good, and gives us a blessing where they would have sent a curse. He has promised, that no weapon that is formed against us shall prosper: and he will fulfil it even to the end: he will keep us by his own power through faith unto everlasting salvation. Let us then not say, A confederacy, a confederacy; but let us sanctify the Lord God in our hearts, and make him<\/em> our fear, and him<\/em> our dread. He will be a wall of fire round about us, and the glory in the midst of us: he will keep us even as the apple of his eye: nor shall any one who trusts in him, ever be ashamed or confounded world without end. As Balaam could not prevail against Israel of old, so not all the gates of hell shall prevail against us. Only put your trust in God, and you may, in the language of the Apostle, defy the whole universe to separate you from the love of God [Note: Rom 8:35-39<\/span>.].]<\/p>\n<\/p>\n Num 23:7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, defy Israel.<\/p>\n Ver. 7. And he took up his parable.<\/strong> ] Or, Pithy and powerful speech, uttered in numerous and sententious terms, and taken among the heathen for prophecies or oracles: poemata pro vaticiniis, &c.<\/em> Poets were taken for prophets, Tit 1:12 and poems for prophecies. Hence their , wherein opening a book of Homer, Hesiod, &c., they took upon them, by the first verse they lighted upon, to divine. Tragedians also, for their parables, or master sentences, were highly esteemed of old, insomuch as, after the discomfit of the Athenians in Sicily, they were relieved who could repeat somewhat of Euripides. <\/p>\n <\/p>\n Out of Aram.<\/strong> ] Aram Naharim, or Mesopotamia, so called, because it is situated between those two rivers of Paradise, Tigris and Euphrates. This was Abraham’s country, where, while he was in it, he “served strange gods.” Jos 24:2 <\/p>\n curse. Hebrew. ‘arar. See notes on Num 22:6; Num 22:11. <\/p>\n and said <\/p>\n In the prophecies of Balaam God testifies on behalf of His people rather than (as usual) to them. It is the divine testimony to their standing as a redeemed people in view of the serpent “lifted up,” and of the water from the smitten rock. Num 21:5-9; Num 20:11. Their state was morally bad, but this was a matter concerning the discipline of God, not His judgment. The interpretation of the prophecies is literal as to Israel, typical as to Christians. Through Christ “lifted up” Joh 3:14 our standing is eternally secure and perfect, though our state may require the Father’s discipline; 1Co 11:30-32; 2Co 1:4-9; 2Co 1:10-13 meantime, against all enemies, God is “for us.” Rom 8:31. <\/p>\n he took: Num 23:18, Num 24:3, Num 24:15, Num 24:23, Job 27:1, Job 29:1, Psa 78:2, Eze 17:2, Eze 20:49, Mic 2:4, Hab 2:6, Mat 13:33, Mat 13:35, Mar 12:12 <\/p>\n parable: The word mashal, which as a verb is to rule, have authority, and also to compare, as a noun signifies whatever is expressed in parabolic or figurative language. All these oracular speeches of Balaam are in hemistich metre in the original. They are highly dignified and sublime; and may be considered as immediate poetic productions of the Spirit of God – Num 24:2. <\/p>\n Aram: Num 22:5, Gen 10:22, Gen 28:2, Gen 28:7, Deu 23:4 <\/p>\n Come: Num 22:6, Num 22:11, Num 22:17, Pro 26:2 <\/p>\n defy Israel: 1Sa 17:10, 1Sa 17:25, 1Sa 17:26, 1Sa 17:36, 1Sa 17:45, 2Sa 21:21, 2Sa 23:9 <\/p>\n Reciprocal: Gen 10:30 – mount of the east Gen 22:21 – Aram Gen 29:1 – came Num 23:11 – General 1Ch 1:17 – Aram Job 1:3 – of the east Psa 49:4 – parable Isa 2:6 – from the east Eze 16:57 – Syria Eze 25:4 – of the east<\/p>\n Num 23:7. His parable That is, his oracular and prophetical speech; which he calls a parable, because of the weightiness of the matter, and the liveliness of the expressions which is usual in parables. Jacob The posterity of Jacob.<\/p>\n Num 23:7-10. Balaams First Oracle.Its purport is that the secure independence, the imposing numbers, and the undisturbed prosperity of Israel are proof that the people have not been cursed by God and therefore cannot be cursed by Balaam. The poem, which may have been incorporated, rather than composed, by the author of the narrative, seems to date from a period when Israel was most prosperous (i.e. some time during the undivided monarchy; cf. on Num 24:7; Num 24:17).<\/p>\n Num 23:7. Aram: i.e. Aram-naharaim (Gen 24:10*, Deu 23:4 mg.), the country near the Euphrates. This agrees with Es view that Balaams home was at Pethor.defy: better, execrate.<\/p>\n Num 23:9. that dwell alone, i.e. that live secure and unmolested.shall not be reckoned, etc.: better, reckoneth not itself among the nations, i.e. regards itself as above the level of others by reason of its good fortune, due to its unique relation with Yahweh (see Exo 19:5 f; Exo 33:16, Lev 20:24).<\/p>\n Num 23:10. Read, Who can count the dust (i.e. the numbers, Gen 13:16) of Jacob? Who can reckon (LXX) the tens of thousands of Israel?Let me die, etc.: the death of such righteous people as the Israelites is so long deferred and so peaceful that the speaker can desire no better sequel of life for himself. For end cf. Pro 23:18 mg.,* though the LXX takes the word to mean posterity (Psa 109:13). The epithet righteous, here applied to individual Israelites, is applied collectively to the nation in the title The book of Jashar (or the Righteous), given to a collection of poems celebrating national achievements (p. 45, Jos 10:12 f. 2Sa 1:18). The name Jeshurun (a word from the same root and of similar meaning) is also used to describe Israel in Deu 32:15; Deu 33:5; Deu 33:26, Isa 44:2.<\/p>\n 23:7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, {d} defy Israel.<\/p>\n (d) Cause everyone to hate and detest them.<\/p>\n And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, defy Israel. 7. he took up his parable ] i.e. he took up upon his lips, he uttered; Num 23:18, Num 24:3; Num … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 23:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4432","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4432","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4432"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4432\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4432"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4432"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4432"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
BALAAMS FIRST ATTEMPT TO CURSE ISRAEL<\/strong><\/p>\n
Were it not that we have such evidence of the power of superstition in later ages, we should scarcely conceive, that any Being endowed with reason would act like Balak, when he sent for Balaam to curse Israel. How could he entertain such a foolish thought, as that Balaam should be able to inflict a curse upon the whole Israelitish nation, so as to ensure the conquest of them to the king of Moab? Yet this superstition obtained, not only there, and at that time, but fifteen hundred years afterwards at Rome also, where there was an officer expressly appointed to imprecate curses on their enemies.
How little it was in the power of Balaam to effect, we see in every renewed attempt that he made. So far from being able to inflict<\/em> a curse on Israel, he was not able even to denounce<\/em> one: for God overruled and constrained him to bless<\/em> the people whom he desired to curse<\/em>.<\/p>\n
It is no less verified in relation to the spiritual Israel<\/em><\/p>\n
[At the time that Balaam saw them, they probably amounted to two millions: but after their settlement in Canaan they multiplied exceedingly, so as to fulfil the promise made to Abraham [Note: Gen 28:14<\/span>.], and to justify the declaration in the text.]<\/p>\n
[Here he must<\/em> refer to those who were the true<\/em> Israelites; since an ungodly Jew can no more be saved, than an ungodly heathen. And it is worthy of notice, how strongly he asserts the happiness of the godly in a future world. He looked forward to their future state: he saw them distinguished from the ungodly; he saw, that, however they might be involved in the calamities of the wicked here<\/em>, they would be translated by death to a state of endless felicity: hence he envied them, and desired to have his last end like theirs.]<\/p>\n
[The wish that Balaam expressed is the wish of every man, even of the most abandoned. There is no one living under the light of the Gospel, but feels an inward persuasion that God will put a difference between the righteous and the wicked. However much he may hate the persons<\/em> of the godly, he envies their state;<\/em> and has at some time the thought arising in his mind, If I were now to die, I should be glad to be found in your state. And well may this be the case, seeing that God has prepared for them such good things as pass mans understanding Were it not for their future prospects, they would be rather in a pitiable condition, especially in seasons of bitter persecution [Note: 1Co 15:19<\/span>. .]: but, with such hopes before them, they can be in no condition whatever, wherein they are not greatly to be envied ]<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"