10<\/strong>. these three times<\/em> ] If the utterances in chs. 23 and 24 have been rightly assigned to E and J respectively, these words must have been added by the editor who combined the two accounts.<\/p>\n 10 14<\/strong>. Balak, in anger, bade Balaam flee back to his land. Balaam replied, as before, that he was bound to utter the message which Jehovah gave him, and, instead of departing at once, uttered four further declarations.<\/p>\n Num 24:10-19<\/span><\/p>\n Balaks anger was kindled against Balaam.<\/em><\/p>\n <\/em><\/p>\n Balaam and Balak<\/strong><\/p>\n 1. <\/strong>Consider the reason and nature of the contract. Urgency of case. Great reputation of Balaam.<\/p>\n 2. <\/strong>Consider the position and reputation of Balaam.<\/p>\n (1)<\/strong> He is called a prophet (2Pe 2:16<\/span>).<\/p>\n (2)<\/strong> God held communication with him (Num 22:9<\/span>; Num 22:12<\/span>; Num 22:20<\/span>; Num 22:31<\/span>; Num 23:4-5<\/span>).<\/p>\n (3)<\/strong> He was also a warrior-chief (Num 31:8<\/span>).<\/p>\n (4)<\/strong> He was a man of high gifts of intellect and genius, besides having a knowledge of the true God.<\/p>\n 3. <\/strong>Consider how Balaam had failed in his contract (Num 23:1-30<\/span>; Num 24:1-9<\/span>).<\/p>\n 1. <\/strong>Was it true? Yes (Num 22:13-18<\/span>).<\/p>\n 2. <\/strong>If true, why did he leave home? He loved money (2Pe 2:15<\/span>).<\/p>\n 3. <\/strong>If God Commanded him to go (Num 22:20<\/span>), why was he blamed for going (Num 22:22<\/span>)?<\/p>\n (1)<\/strong> Gods permission was based upon Barnums strong desire to go. God gave him up to his own lust.<\/p>\n (2)<\/strong> Gods displeasure arose from the fact that Balaam was so determined to go and do that which he was told he must not do. Sinners must not think that their sin is any the less odious because God permits it.<\/p>\n 1. <\/strong>The situation.<\/p>\n (1)<\/strong> Behind him lay the vast expanse of desert extending to his native Assyria.<\/p>\n (2)<\/strong> On his left the red mountains of Edom and Seir.<\/p>\n (3)<\/strong> Immediately below him lay the vast encampment of Israel.<\/p>\n (4)<\/strong> Beyond them, on the west of Jordan, rose the hills of Palestine–the promised land.<\/p>\n 2. <\/strong>The parable.<\/p>\n (1)<\/strong> The condition of the prophet when he had the vision (Num 24:16<\/span>).<\/p>\n (2)<\/strong> The leading subject of the parable–the mighty and glorious King of Israel.<\/p>\n (a) <\/strong>The prophet sees Him in person.<\/p>\n (b) <\/strong>He is able to distinguish His nationality.<\/p>\n (c) <\/strong>He sees Him as a mighty conqueror.<\/p>\n (3)<\/strong> That this refers to Christ is clear to any one who accepts the testimony of Gods Word.<\/p>\n Lessons:<\/p>\n 1. <\/strong>God intrusts superior talents to men who may abuse them.<\/p>\n 2. <\/strong>One besetting sin may be enough to dim the most splendid abilities and destroy the most brilliant reputation.<\/p>\n 3. <\/strong>Balaams failure to curse Israel is a significant type of the fact that he whom God hath blessed can no man curse. (D. C. Hughes, M. A<\/em>.)<\/p>\n<\/p>\n Spake I not also to thy messengers.<\/strong>—<\/em><\/strong><\/p>\n Worldly profit should not withdraw us from Christian duties<\/strong><\/p>\n Matters of profit must not carry us beyond our calling, we must not pursue them when we have no warrant to desire them. A notable example hereof we have in Gideon, he had a kingdom offered unto him; for the men of Israel said unto him, Reign thou over us, both thou and thy son, and thy sons son. He saw no calling from God and therefore refused it, and betook himself to a private life, saying (Jdg 8:22-23<\/span>). The like we see in our Saviour Christ, He refused to be made a temporal king (Joh 6:15<\/span>). We see the disciples of Christ left all, and neglected the service of themselves, and the seeking of their own benefit for the service of God (Mat 19:27<\/span>). Whereby we see that albeit profits be in time and place to be looked after, yet we must all look to have our warrant in seeking for them. The reasons remain to be considered, to enforce this truth, and to gain our affections to the embracing of it.<\/p>\n 1. <\/strong>For, first, by too much following the profits of this life, we may lose a greater profit. If we should win the world, and lose our souls; if we should catch the riches of this life, and crack ,the peace of a good conscience, it would prove in the end a small gain unto us.<\/p>\n 2. <\/strong>Secondly, the things of this life serve only for a season. The hope that we have is this–we look for a kingdom. We cannot have a heaven in this life, and another in the life to come.<\/p>\n The uses come now to be stood upon.<\/p>\n 1. <\/strong>First, we see it is a dangerous bait to be in love with the world.<\/p>\n 2. <\/strong>Secondly, we see that our own private respects are not the chief things that we must respect, but seek a sanctified use of the blessings of this life, and a warrant to our consciences for the right using of them. These blessings of God become curses unto us unless we use them lawfully.<\/p>\n 3. <\/strong>Lastly, this doctrine serveth to reprove those that esteem earthly things above heavenly, and mind their profits more than their salvation. These invert the course of nature and turn all things upside down, they set the earth above the heavens, and thrust down the heavens beneath the earth. This is like that confusion and disorder which the wise man speaketh of (Ecc 10:6-7<\/span>). (W. Attersoll<\/em>.)<\/p>\n He smote his hands together; <\/B>a sign of great anger, Eze 21:17<\/span>; 22:13<\/span>. <\/P> <\/p>\n 10-14. Balak’s anger was kindledagainst Balaam, and he smote his hands together<\/B>The “smitingof the hands together” is, among Oriental people, an indicationof the most violent rage (see Eze 21:17<\/span>;Eze 22:13<\/span>) and ignominiousdismissal.<\/P><\/p>\n And Balak’s anger was kindled against Balaam<\/strong>,…. He had bore much and long, but he could bear no longer, he was quite impatient, his last words more especially must exceedingly nettle him:<\/p>\n and he smote his hands together<\/strong>; as expressive of his indignation, vexation, and disappointment:<\/p>\n and Balak said unto Balaam, I called thee to curse my enemies<\/strong>; he had sent princes to him, one set of them after another, to invite him into his country, and to his court, with great promises of reward to curse Israel, whom he reckoned his enemies, and not to bless them:<\/p>\n and, behold, thou hast altogether blessed them these three times<\/strong>; done nothing else but bless them with blessing upon blessing, time after time; even everyone of the three times he opened his mouth, as Balak expected, to have cursed them.<\/p>\n This repeated blessing of Israel threw Balak into such a violent rage, that he smote his hands together, and advised Balaam to fly to his house: adding, “ I said, I will honour thee greatly<\/em> (cf. Num 22:17<\/span> and Num 22:37<\/span>); but, behold, Jehovah has kept thee back from honour<\/em>.” “Smiting the hands together” was either a sign of horror (Lam 2:15<\/span>) or of violent rage; it is in the latter sense that it occurs both here and in Job 27:23<\/span>. In the words, “ Jehovah hath kept thee back from honour,” the irony with which Balak scoffs at Balaam’s confidence in Jehovah is unmistakeable.<\/p>\n Balak’s Remonstrance.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1452.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 10 And Balak’s anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them<\/I> these three times. 11 Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD<\/B> hath kept thee back from honour. 12 And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, 13 If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD<\/B>, to do either<\/I> good or bad of mine own mind; but<\/I> what the LORD<\/B> saith, that will I speak? 14 And now, behold, I go unto my people: come therefore, and<\/I> I will advertise thee what this people shall do to thy people in the latter days.<\/P> We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (v.<\/I><\/span> 10<\/span>), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: “I called thee to curse my enemies,<\/I> and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times,<\/I> though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them.” Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (v.<\/I><\/span> 11<\/span>): “The Lord hath kept thee back from honour.<\/I> See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it.” Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Num 24:12<\/span>; Num 24:13<\/span>. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, v.<\/I><\/span> 14<\/span>. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come,<\/I> but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee;<\/I> for it properly signifies, I will counsel thee.<\/I> What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, ch.<\/I><\/span> xxxi. 16<\/span>. He counselled him to entice the Israelites to idolatry, Rev. ii. 14<\/span>. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo–If I cannot move heaven, I will solicit hell.<\/I><\/P> <\/p>\n Verses 10-14:<\/strong><\/p>\n Balak was infuriated with Balaam’s performance. <\/strong>He had hired him to place a curse upon Israel. Instead, Balaam had pronounced a blessing upon them.<\/p>\n Balak’s attitude toward Israel is that of the world toward God’s people today. He regarded them as his enemies. But God’s people are the enemies of no one except those who are enemies of God. Had Balak blessed Israel and honored Israel’s God, he in turn would have been blessed.<\/p>\n Balak demanded that Balaam leave quickly. <\/strong>He had offered the seer the wealth and honor of his kingdom, but he charged that Jehovah had prevented his enjoyment of this.<\/p>\n Balaam reminded Balak of his initial acceptance of his offer, that he would do only what God permitted. He agreed to return to his home, but he must first deliver a parting message. He must show what would happen to Moab in the days to come.<\/p>\n “Advertise,” yaats, <\/strong>“counsel,” also “give counsel, advise.”<\/p>\n Like Pharaoh of old, Balak hardened his heart against every revelation of God’s word and power. This led to his ultimate downfall.<\/p>\n <\/strong><\/p>\n 10. And Balak’s anger was kindled against Balaam. Inasmuch as the obstinacy of the wicked is not overcome, so that they should submit themselves to God, when He would bring their lusts under the yoke, it must needs be that, when they are still further pressed, they are carried away into passion. Thus now, Balak, after murmurings and expostulations, bursts forth into impetuous wrath, and rejects, and drives away with reproaches from his presence Balaam, whom he had hitherto been endeavoring to cajole. For, when he smites his hands together, it is because he can no longer restrain himself. He is especially indignant, because Balaam had not hesitated freely and openly to bear witness to the blessing of the children of Israel, against whom he was so full of hatred. For nothing is more galling to kings than when they see private individuals regarding their presence at least without alarm. Since he determines to give no reward to the untoward and ill-starred prophet, he throws the blame upon God, lest he should himself incur discredit from this, as if he were illiberal. And, indeed, what he says is true, that God had kept back Balaam from honor; yet impiously, and, as it were, reproachfully, does he lay the blame upon God, and, in fact, accuses Him of being the cause of the non-fulfillment of his promise. <\/p>\n H. FINAL BLESSING, AND PROPHECY vv. 1025 Num. 24:10<\/span>. And Balaks anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. 11. Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, the Lord hath kept thee back from honor. 12. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, 13. If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak? 14. And now, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.<\/p>\n 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. PARAPHRASE<\/strong><\/p>\n Num. 24:10<\/span>. And Balaks anger was kindled against Balaam, and he struck his hands together. And Balak said to Balaam, I called you to curse my enemies, and behold, you have blessed them fully these three times. 11. Therefore, flee to your place; I said, I will certainly honor you, but the Lord has held you back from honor. 12. And Balaam said to Balak, Did I not speak to your messengers, whom you sent to me, 13. If Balak should give me his house full of silver and gold, I would not be able to go beyond the word of the Lord, to do either good or bad by my own will; what the Lord speaks, that will I speak? 14. And now, behold, I am going to my people. Come, I will advise you what this people will do to your people in the latter days.<\/p>\n 15. And he began his speech, saying, The oracle of Balaam the son of Peor, the oracle of the man whose eye is opened. 16. the oracle of him who hears the word of God, and knows the wisdom of the Most High, who sees the vision of the Almighty, falling down, and having his eyes uncovered. 17. I see him, but not now; I behold him, but not near: a star shall come forth out of Jacob, and a scepter shall rise out of Israel; it shall crush the corners of Moab, and break down the children of Sheth. 18. And Edom shall be dispossessed, Seir also, his enemies, shall be captured; and Israel shall act bravely. 19. Out of Jacob shall come a ruler, and he shall destroy him that remains in the city. 20. And when he looked upon Amalek, he continued his message, Amalek was the first of the nations, but in the end he shall come to destruction. 21. And he looked at the Kenites and continued his speech, Your dwelling place is strong, and your nest is set in a rock; 22. nevertheless, the Kenite shall be wasted. Where shall Asshur carry you away? 23. And he continued his message, saying, Alas, who shall live when God does this? 24. But ships shall come from Chittim, and shall afflict Asshur and Eber, and he also shall come to destruction. 25. Then Balaam arose and went back to his place; and Balak also went his way.<\/p>\n COMMENTARY<\/strong><\/p>\n Infuriated, Balak now claps his hands together as a token of his rage (see Job. 27:23<\/span>), an action which might also express horror or contempt (see Lam. 2:15<\/span>). Once more his attempt to gain a favorable prophecy from Balaam has brought forth exactly the opposite: the anticipated cursing has issued forth as a blessing upon the sojourners visible before them in the valley of the Abarim. Perhaps in desperation the king now blames Jehovah for preventing Balaams elevation. Strong irony marks the statement, and it is not wasted on the prophet. But what honor could the king offer comparable to the good will of the One in whom he spoke?<\/p>\n It was necessary for Balaam to refer again to his original preface: he could speak nothing excepting those matters God told him to say. For whatever motives he may have acted previously, Balaam had at least been consistent in affirming the point. A fact which Balak could not have recognized at the time is that Balaams refusal to pronounce a malediction upon Israel was a great favor to the king. Had he done so, the circumstances would not have changed, but Balak, believing Balaams curse to be effective, would have plunged into a most foolish confrontation with Gods people. However unfavorable the prophets words were at the moment, they were exactly what the king needed to hear, and Gods will was strongly pronounced in Moab. Signifying that the message in bulk is to be understood as futuristic is the repeated thought that the events are seen, but not now, and beheld, but not nigh. Two symbols are used to express the kingdom of which Balaam speaks: the star and the scepter. The star signified more than royalty alone in later Hebrew thought: it came to have a Messianic connotation, and fits beautifully with the sign given the Eastern magi at Christs birth (Mat. 2:2-10<\/span>). The scepter is an even more obvious symbol. In the oracle it is assigned to Israel, thus forecasting a kingdom which would not exist for approximately four hundred years.<\/p>\n The first named victim of the coming star and scepter is Moab, also called the children of Sheth. Moab is to be caught in an assault from both sides, or corners. The thought may mean the land is to be struck at both temples of the head, like a man suffering a fatal wound. It is a blow from which there can be no recovery. In the parallel thought, the children of Sheth may mean the children of pride, an identification not unfamiliar in reference to Moab (see Isa. 16:6<\/span>).<\/p>\n The second sentence is pronounced against Edom, symbolized by Seir, a name referring both to the country itself and to the extensive mountain plateau forming the eastern side of the central valley of the land. The Edomites will be dispossessed. Although God ordered Israel to take no action against Edom when they were denied passage through the land (Num. 20:21<\/span>), and to leave them alone in their territory (Deu. 2:4-5<\/span>), the future would see this relationship bitterly strained. Ultimately, David would take the land (2Sa. 8:14<\/span>), but the conquest was only temporary. Trouble flared between the nations on numerous occasions until at last, about 129 B.C., the Edomites were decisively defeated by John Hyrcanus. They were compelled to undergo circumcision, were brought into league with the Judeans, and, by a series of political intrigues ruled the land through the Herodian family. At this apparent zenith in their history, the Edomites, now known as the Idumeans, drop completely from the pages of the record at the fall of Jerusalem in 70 A.D. As a companion to Moses words, we must consider the prophecy of Isaiah (Isa. 34:5-6<\/span> and Isa. 63:1<\/span>)Edom was the only neighboring nation to whom God promised no mercy whatsoever.<\/p>\n The second section of the prophecy is related to the Amalekites. When Amalek is called the first of the nations, the thought certainly cannot refer to political stature, since the Amalekites never were a prominent people. The commonly proposed theory that Amalek is first because the tribe moved against the Israelites shortly after they left Egypt (Exo. 17:8<\/span>, ff.), cannot be acceptable; it is a strained thought. Much more satisfactory is the hypothesis that the Amalikites were extremely boastful, and that this reputation was a Bedouin trait (see PC p. 317). Of Amalek, the testimony is damning. He will perish forever. Made successively subservient by Saul and David, they were finally exterminated in the day of Hezekiah (see 1Ch. 4:43<\/span>).<\/p>\n The third people who receive attention in Balaams prophecy, the Kenites, another of the tribes inhabiting the land of Canaan from the time of Abraham (Gen. 15:19<\/span>). They originally held a portion of the Negeb, although some of their number settled far to the north (see Jdg. 4:17<\/span>; Jdg. 5:24<\/span>). They are not to be confused with the descendants of Hobab, who were friendly to Israel. These people, of the lineage of Cain, were connected with the Amalekites; and, we may infer their hostility toward Israel. Their fate is dire: they will be deported to Assyria. Taken from their apparently inaccessible nest in a rock, they will be destroyed.<\/p>\n In a final summation Balaam strongly affirms the prevailing will of God on earth over the strongest nations, even such rampaging people as the Assyrians. They, like the smaller nations whose fates have already been foretold, must fall to the ships from Chittim, or Cyprus, which seems only to be an intermediate port on the route of the conquerors, not their origin. It is hypothesized that the prophecy refers to the conquest of Persia by Alexander the Great, in which case Asshur becomes a symbol of that conquered people. QUESTIONS AND RESEARCH ITEMS<\/strong><\/p>\n 450.<\/p>\n What was the visible symbol of Balaks anger against Balaam, and what other sentiments might it have expressed?<\/p>\n 451.<\/p>\n Show the final tactic used by Balak as he attempts to influence the prophecy.<\/p>\n 452.<\/p>\n In what sense was Balaam doing a favor to the king when he refused to curse Israel?<\/p>\n 453.<\/p>\n Since Balak is only concerned about his own circumstances and his own day, why would these numerous futuristic prophecies interest him?<\/p>\n 454.<\/p>\n Describe the methods named by Balaam to explain by what contacts God made His revelations to the prophet.<\/p>\n 455.<\/p>\n Why would it have been impossible for Balaam to have guessed at the facts contained in his prophecies?<\/p>\n 456.<\/p>\n Identify the two symbols of Balaam by which he refers to the coming Messianic kingdom.<\/p>\n 457.<\/p>\n Name the countries and people included in Balaams words and relate what is said of each of them. What historical details are available to us to confirm the words of these prophecies.<\/p>\n 458.<\/p>\n What primary lessons should Balak have learned from all of these messages? Did he take advantage of these insights?<\/p>\n (10) And he smote his hands together.<\/strong>The smiting the hands was a token of strong feeling, whether of scorn, of indignation, or of despair. (Comp. Job. 27:23<\/span>; Lam. 2:15<\/span>.)<\/p>\n 10<\/strong>. <\/strong> He smote his hands together <\/strong> This gesture indicates a strong contempt for the soothsayer. Job 27:23<\/span>; Lam 2:15<\/span>.<\/p>\n ‘And Balak’s anger was kindled against Balaam, and he smote his hands together, and Balak said to Balaam, “I called you to curse my enemies, and, behold, you have altogether blessed them these three times.” ’ <\/p>\n By this time Balak was very angry. He smote his hands together in his fury and cried, ‘I called you to curse my enemies and — you have blessed them three times.’ A threefold blessing was completeness of blessing. Thus instead of a curse they had received multiplied blessing. The very opposite of what Balak had wanted had been accomplished. <\/p>\n H.THE LAST SAYING<\/strong><\/p>\n Num 24:10-25<\/span><\/p>\n 10And Balaks anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them<\/em> these three times. 11Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the Lord hath kept thee back from honour. 12And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, 13If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either<\/em> good or bad of mine own mind; but<\/em> what the Lord saith, that will I speak? 14And now, behold, I go unto my people: come therefore, and<\/em> I will advertise thee what this people shall do to thy people in the latter days. 15And he took up his parable and said,<\/p>\n Balaam the son of Beor hath said, 16He hath said, which heard the words of God,<\/p>\n And knew the knowledge of the Most High,<\/p>\n Which<\/em> saw the vision of the Almighty,<\/p>\n Falling into a trance<\/em>, but having his eyes open:<\/p>\n 17I shall see himbut not now:<\/p>\n I shall behold himbut not nigh: And destroy all the children of Sheth.<\/p>\n 18And Edom shall be a possession,<\/p>\n Seir also shall be a possession for his enemies; 19Out of Jacob shall come he that shall have dominion,<\/p>\n And shall destroy him that remaineth of the city.<\/p>\n 20And when he looked on Amalek, he took up his parable, and said,<\/p>\n Amalek was<\/em> the first of the nations;4<\/span><\/p>\n But his latter end shall be<\/em>5<\/span> that he perish for ever.<\/p>\n 21And he looked on the Kenites, and took up his parable and said,<\/p>\n Strong is thy dwelling place, 22Nevertheless the Kenite6<\/span> shall be wasted,<\/p>\n Until Asshur shall carry thee away captive.<\/p>\n 23And he took up his parable and said,<\/p>\n Alas! who shall live 24And ships shall come<\/em> from the coast of Chittim,<\/p>\n And shall afflict Asshur, and shall afflict Eber, 25And Balaam rose up, and went and returned to his place: and Balak also went his went his way.<\/p>\n TEXTUAL AND GRAMMATICAL<\/strong><\/p>\n [Num 24:14<\/span>. Heb. . I will give thee counsel or advice. It is not used for a simple announcement.A. G.]<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>The cause of Balaks anger. That Balaam had not fulfilled the terms of his contract (Num 24:10-11<\/span>).<\/p>\n
II. <\/strong>Balaams self-justifying answer (Num 24:12-13<\/span>).<\/p>\n
III. <\/strong>Balaams parable (Num 24:14-19<\/span>).<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
TEXT<\/strong><\/p>\n
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 dwelling place, 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.<\/p>\n
Now Balaam speaks most forcefully by the Spirit of the Lord. He launches into a magnificent unconditional prophecy which looks well into the future and establishes Israels unquestioned superiority over the familiar nations of the day. The entire text of this prophecy is futuristic, exalting Gods people and foretelling the downfall of their enemies. It is an altogether glorious wordfor Israel: and, it is as accurate as it is glorious. As a preface to the actual message, he relates the manner in which the revelation has come: his eye is opened; also, he hears the words of God . . . sees the vision of the Almighty . . . and has his eyes uncovered. All these expressions suggest modes with which the Bible student is familiar. The process of divine inspiration heightens the vision of the prophet to enable him to see what the ordinary senses cannot detect, and his ears are attuned to a wave-length denied ordinary hearing. By no means could Balaam have guessed at the facts he spoke: they are far too complex, and extend well into the distant future. God used him as the vehicle through whom His design would be traced in the unfolding future.<\/p>\n
Eber, also subjected to affliction in the prophecy, cannot refer to the Hebrews, as the LXX has suggested. Almost certainly IB is correct in the position that the word itself, which means the region beyond, is another symbolic reference to the country beyond the Euphrates. It may then be a redundant reference to Assyria, which seems unlikely because of the manner in which two names are coordinated; or, it may be used of another country in a similar location, such as Babylon. Having said this, Balaam then quickly states that the conquering nation will itself come to destruction, perishing forever. It is the closing note in the oracle. As he finished, Balaam left the scene of his utterance, as did Balak.<\/p>\nFuente: College Press Bible Study Textbook Series<\/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 Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
And the man whose eyes are open hath said:<\/p>\n
There shall come a Star out of Jacob,
And a Sceptre shall rise out of Israel,
And shall smite the corners of Moab,3<\/span><\/p>\n
And Israel shall do valiantly.<\/p>\n
And thou puttest thy nest in a rock.<\/p>\n
When God doeth this!<\/p>\n
And he also shall perish for ever.<\/p>\n