9<\/strong>. Blessed be every one<\/em> &c.] The clauses occur inverted in Gen 27:29<\/span>.<\/p>\n Num 24:9<\/span><\/p>\n Blessed is he that blesseth thee, and cursed is he that curseth thee.<\/em><\/p>\n<\/p>\n God will be merciful to such as be merciful to the Church<\/strong><\/p>\n God will bless those that do good to His people, they shall not lose their labour that favour the Church, but such as are enemies unto them shall find God an enemy unto them. We see how God blessed the house of Laban for Jacobs sake (Gen 30:27<\/span>); and the house of Potiphar for Josephs sake (Gen 39:3<\/span>). Rahab, the harlot, receiving the spies <\/strong>and preferring their life before her own life, was herself saved from the common destruction. The widow of Sarepta giving hospitality to Elijah, and offering him part of that poor pittance which was left her and her son in those days of drought, was with all her family miraculously sustained in the famine, continuing three years and six months (1Ki 17:10<\/span>). The Shunamite receiving the prophet Elisha, making him a chamber, providing all necessaries for him. She showed some mercy, but received more mercy; she ministered comfort to the prophet, but herself received more comfort.<\/p>\n 1. <\/strong>First, God will honour all those that honour Him, He will despise all those that despise Him. This is the gracious promise that is gone out of His own mouth, which He cannot but verify, for He is not as man that He should lie; He is not as the son of man that He should deceive. This is it which the Lord spake by the mouth and ministry of Samuel concerning Eli and his house (1Sa 2:30<\/span>). And, therefore, they shall prosper that love the Church (Psa 122:1-9<\/span>).<\/p>\n 2. <\/strong>Secondly, God hath appointed it to be the end of our obedience; our mercy to others shall procure mercy upon ourselves. This the apostle setteth down (Rom 2:10<\/span>).<\/p>\n 3. <\/strong>Thirdly, mercy, a notable fruit of love received, kindleth the hearts, and inflameth the affections of Gods people, both to praise God for them, and to pray unto God for them that have been helpful and serviceable to the Church.<\/p>\n The uses follow–<\/p>\n 1. <\/strong>First, from hence we have the confirmation of another holy truth in our Christian religion, that merciful, liberal, and kind men, shall be surely blessed.<\/p>\n 2. <\/strong>Secondly, it is our duty to love Gods people, seeing such as favour them do fare the better for them.<\/p>\n 3. <\/strong>Thirdly, hereby we are warned to exhort one another to this duty, and by all means to provoke one another to mercy, in regard of the great recompense of reward that is laid up for merciful men.<\/p>\n 4. <\/strong>Lastly, this doctrine is both a great encouragement unto us in well doing and a great comfort in all adversities. (W. Attersoll<\/em>.)<\/p>\n Verse 9<\/span>. He couched, he lay down as a lion, c.<\/B><\/I>] See the original terms explained Nu 23:24<\/span>.<\/P> <\/P> These oracles, delivered by Balaam, are evident prophecies of the victories which the Israelites should gain over their enemies, and of their firm possession of the promised land. They may also refer to the great victories to be obtained by the Lord Jesus Christ, that Lion of the tribe of Judah<\/I>, over sin, death, and Satan, the grand enemies of the human race and to that most numerous posterity of spiritual children<\/I> which should be begotten by the preaching of the Gospel.<\/P><\/p>\n Having conquered his enemies the Canaanites, and their land, he shall quietly and securely rest and settle himself there. <\/P> Stir him up, <\/B>i.e. awake or provoke him. <\/P> <\/p>\n He couched<\/strong>,…. Which may respect the posture of the armies of Israel in the plains of Moab:<\/p>\n he lay down as a lion, and as a great lion<\/strong>; as he would do, and did in the land of Canaan, when conquered by Israel; they took up their residence on it quietly, and dwelt in it securely, and in no more fear of their enemies than a lion, which lays itself down and sleeps without concern anywhere:<\/p>\n who shall stir him up<\/strong>? who dare do it? as it would be a very rash, bold, daring, and dangerous thing to rouse up a lion lying down; so it is suggested it would be alike to provoke Israel to war at some certain times, in the days of David more especially:<\/p>\n blessed is he that blesseth thee, and cursed is he that curseth thee<\/strong>; which are the very words in which Isaac blessed Jacob, the ancestor of these people, Ge 27:29<\/span> and which blessing is confirmed by Balaam against his will, and whereby he cursed himself instead of Israel; for though he could not curse him with words, he had cursed him in his heart, and would have done it verbally if he could a.<\/p>\n a “Qui, quia non licuit, non facit, ille facit”. Ovid.<\/p>\n 9. Blessed is he that blesseth thee. This mode of expression signifies that the Israelites were elected by God, on these terms, that He would account as conferred upon Himself whatever injury or benefit they might receive. Nor is there anything new in this, that God should declare that He would be an enemy to the enemies of His Church; and, on the other hand, a friend to her friends, which is a token of the high favor with which He regards her. Hence, however, we are taught, that whatever good offices are performed towards the Church, are conferred upon God Himself, who will recompense them faithfully: and, at the same time, that believers cannot be injured, without His avenging them: even as He says; “He that toucheth you toucheth the apple of my eye.” (Zec 2:8<\/span>.) If any should object that Balaam himself went unrewarded, although he blessed the people, the reply is an easy one, that he was unworthy of any praise, who was by no means disposed in the people’s favor of his own accord, and out of pure and generous feeling; but who was forcibly drawn in a direction whither he was unwilling to go. Meanwhile, this point remains unshaken, that whosoever have contributed their labors for the Chureh’s welfare, and have been her faithful helpers, shall be sure partakers of the blessing which is here promised. <\/p>\n (9) He couched, he lay down as a lion, and as a great lion.<\/strong>The Hebrew labi <\/em>(great lion) should be rendered a lioness, as in Num. 23:24<\/span>. The image of a lion connects this verse with the preceding verse: he shall eat up the nations. (See Note on Num. 23:24<\/span>.)<\/p>\n Blessed is he that blesseth thee . . . <\/strong>Compare the original blessing which was pronounced upon Abraham by the Lord (Gen. 12:3<\/span>), and which was afterwards adopted by Isaac in the blessing which he pronounced upon Jacob (Gen. 27:29<\/span>).<\/p>\n 9<\/strong>. <\/strong> He couched <\/strong> This is Jacob’s blessing upon Judah, the ancestor of Jesus Christ, the lion of his tribe, predicting his final triumph over the world. Gen 49:9<\/span>; Joh 16:33<\/span>, notes. <\/p>\n Who shall stir him up <\/strong> None. Hence his victory and peace will be lasting. <\/p>\n Blessed blesseth <\/strong> The conclusion of Isaac’s blessing upon Jacob, Gen 27:29<\/span>, and of Jehovah’s upon Abraham. Gen 12:3<\/span>. Thus God shows that he keeps in mind his own promises, puts honour upon words spoken centuries before, and shows Balak the immutability of his purposes. <\/p>\n Cursed <\/strong> God so identifies himself with his people that he punishes malevolence toward them as a wrong to himself. Mat 25:41-45<\/span>.<\/p>\n Num 24:9<\/span><\/em><\/strong>. <\/strong>He couched, he lay down as a lion<\/em><\/strong><\/strong> This verse, as well as the 24th of the former chapter, refers to the entire victory which the Israelites should obtain over their enemies, and to their perfect and quiet possession of the land of Canaan. Naturalists inform us, that the lion never retires into any private place to sleep; but, confident in his own courage, sleeps all the night in an open place, as if he knew that nobody durst attack him while he slept. See Scheuchzer, vol. 4: p. 31. “These passages,” says Bishop Newton, “are a manifest prophecy of the victory which the Israelites should gain over their enemies, and particularly the Canaanites, and of their secure possession and quiet enjoyment of the land afterwards, and particularly in the reigns of David and Solomon.” It is remarkable too, that God hath here put into the mouth of Balaam much the same things which Jacob had before predicted of Judah, Gen 49:9<\/span> and Isaac had predicted of Jacob, Gen 27:29<\/span>. Such analogy and harmony is there between the prophesies of Scripture. <\/p>\n REFLECTIONS.<\/strong>Convinced now how vain were his enchantments, Balaam retires no more to ask counsel, but sets his face toward the camp of Israel, and the spirit of prophesy comes upon him. 1. He prefaces his parable with a declaration of the visions that he was favoured with, and the distinctness of his views of the events that he predicted. Poor subject of boasting! while his heart remained unchanged, his knowledge rendered him but the more guilty. Note; <\/em>It is not light in the understanding, but grace in the heart, that is the truly valuable blessing. 2. He admires the beauty of Israel’s host, and their regularity and order; spacious as the valleys, pleasing to look upon as a blooming garden, fragrant as the smell of aloes, and strong as the cedar. The church of God, in this valley of humiliation, is inclosed like a garden from the world around it, watered with the rivers of divine love, adorned with graces more fragrant than spices: and every believer is a tree of righteousness planted of God, more flourishing than the cedar of Libanus. 3. He foretels the plenty, honour, and conquer which God would give them from heaven: his rain shall water their furrows; their kings shall eclipse the glory of the most renowned monarchs; and their people, strong as the unicorn, shall push their enemies the Canaanites, as they have done the Egyptians, till they have destroyed them, and dwell in peaceful security; none daring to disturb them in their possessions, any more than to rouse the slumbering lion. Note; <\/em>Great is the glory of God’s spiritual Israel, every faithful believer shall be a king upon his throne, and receive a kingdom not only higher than Agag’s but also eternal in the heavens. <\/p>\n DISCOURSE: 175 Num 24:5<\/span>; Num 24:9<\/span>. 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.<\/em><\/p>\n 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. We shall consider these words,<\/p>\n I.<\/p>\n In reference to the Jewish nation<\/p>\n 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,<\/p>\n 1.<\/p>\n How can we account for it?<\/p>\n [Was there any peculiar merit<\/em> 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.]<\/p>\n 2.<\/p>\n How was it fulfilled?<\/p>\n [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<\/em>, 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<\/span>; Jos 10:1-11<\/span>.]. 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<\/span>.]. 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.]<\/p>\n The declaration in our text must further be considered,<\/p>\n II.<\/p>\n In reference to the spiritual Israel<\/p>\n If only we reflect, that this declaration was a repetition of the promise made to Abraham and to Jacob, its application to the spiritual<\/em> seed of Abraham will be obvious and undeniable [Note: Gen 12:3<\/span>; Gen 27:29<\/span>.]. Let us consider then,<\/p>\n 1.<\/p>\n What is implied in this declaration<\/p>\n [It does not relate to temporal<\/em> benefits or evils, but to those which are spiritual<\/em> and eternal<\/em> 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<\/span>; Isa 60:14<\/span>; Isa 65:13-14<\/span>.] Divine Providence even in this world may be expected to put a difference between the friends and enemies of Zion [Note: Psa 122:6<\/span>; Psa 129:5-8<\/span>.]: but, if none be visible in this world, it shall be made visible enough in the world to come [Note: 2Th 1:6-7<\/span>.].]<\/p>\n 2.<\/p>\n On what ground we may expect its accomplishment<\/p>\n [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<\/em> [Note: Luk 2:34-35<\/span>; 1Pe 2:6-8<\/span>.]; and the other is, that he identifies himself with his Church<\/em>, accounting every thing which is done to them<\/em>, as done to himself<\/em> [Note: Whether good, Mat 25:40<\/span><\/u> or evil, Zec 2:8<\/span>; Act 9:4-5<\/span>.]. Realize these thoughts, and all doubt respecting the accomplishment of the declaration will vanish for ever.]<\/p>\n Learn, The importance of ascertaining our true character<\/p>\n [If we truly love him that begat, we shall also love those who are begotten of him [Note: 1Jn 5:1<\/span>.]. Let us bring ourselves to this test, and carefully judge ourselves as in the presence of God.]<\/p>\n 2.<\/p>\n The blessedness of being Israelites indeed<\/p>\n [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? ]<\/p>\n<\/p>\n Num 24:9 He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee.<\/p>\n Ver. 9. He lay down as a lion.<\/strong> ] See Trapp on “<\/em> Gen 49:9 “<\/em> <\/p>\n <\/p>\n And cursed is he.<\/strong> ] Here the sorcerer pronounceth a curse upon himself; for he desired to curse Israel, and therefore in God’s account he did it. <\/p>\n “ Qui, quia non licuit, non facit, ille facit.<\/em> ” – Ovid.<\/p>\n He couched, &c. Compare Gen 49:9. <\/p>\n cursed . . . curseth. Hebrew. ‘arar, execrate, chiefly as to its effect. See notes on Num 22:11; Num 23:8. <\/p>\n couched: Gen 49:9, Job 38:39, Job 38:40 <\/p>\n who shall: Num 23:24, Job 41:10, Psa 2:12 <\/p>\n Blessed: Gen 12:3, Gen 27:29, Psa 122:6, Mat 25:40, Mat 25:45, Act 9:5 <\/p>\n Reciprocal: Gen 12:2 – General Exo 23:22 – an enemy Num 22:6 – curse me Deu 23:5 – Nevertheless 1Sa 26:25 – Blessed 2Sa 17:10 – heart 1Ki 10:20 – lions 2Ch 9:18 – two lions Job 4:11 – old lion Isa 5:29 – roaring Isa 31:4 – Like as Eze 32:2 – Thou art like Rev 4:7 – the first beast Rev 5:5 – the Lion<\/p>\n He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed [is] he that blesseth thee, and cursed [is] he that curseth thee. 9. Blessed be every one &c.] The clauses occur inverted in Gen 27:29. Fuente: The Cambridge Bible for Schools and Colleges Num 24:9 Blessed … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 24:9”<\/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-4464","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4464","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=4464"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4464\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4464"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4464"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4464"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
BALAAMS THIRD ATTEMPT TO CURSE ISRAEL<\/strong><\/p>\n
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<\/em>, (so it should be<\/em> read; and so it is read<\/em> in the margin of our Bibles:) and who had a vision of the Almighty, falling<\/em>, but having his eyes open: (the words, into a trance<\/em>, are printed in italics, to shew that they are inserted by the translators, and are not in the original:<\/em>) his ass fell, and he fell also; and then his eyes were opened, to sec the angel; whom, though his ass had seen, he<\/em> 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.<\/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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"