Numbers · Chapter 24

V. 1. At other times-In former times. Toward the wilderness-Where Israel lay encamped, expecting what God of his own accord would suggest to him concerning this matter.

Verse 1. He went not, as at other times, to seek for enchantments] We have already had occasion to observe that the proper meaning of the word vjn nachash is not easily ascertained; see Numbers 21:9, and see on Genesis 3:1. Here the plural נחשים nechashim is rendered enchantments; but it probably means no more than the knowledge of future events. When Balaam saw that it pleased God to bless Israel, he therefore thought it unnecessary to apply for any farther prophetic declarations of God’s will as he had done before, for he could safely infer every good to this people, from the evident disposition of God towards them.

Verse 1. He went not as at other times — At former times; to seek for enchantments — The word vjn, from which µyvjn, necashim, here rendered enchantments, is derived, signifies to augur, conjecture, search, make trial, find out: 1 Kings 20:33, it is translated, to observe diligently; Genesis 30:27, to learn by experience, and, in the margin of Genesis 44:5, to make trial, although in the text there it is rendered to divine. It certainly is not necessary to understand the word of enchantments. Nor is there any proof that Balaam had had recourse to any on either of the two former occasions. On the contrary, the sacred historian informs us, that he retired both times, not to meet evil spirits, and receive communications from them, but to meet JEHOVAH, and receive intimations of his will, saying to Balak on the first occasion, Whatsoever he showeth me I will tell thee. And both times we read that Jehovah put a word in Balaam’s mouth. All, therefore, that we can reasonably conclude from the passage before us is, that Balaam omitted to do now what he had done before. He went not — Retired not, as he had done the former times, for the meeting, or obtaining of divinations, that is, for the purpose of obtaining information from the Lord concerning future things, or to make inquiries about them. M. Saurin seems to be clearly of this opinion, and to consider the expression as signifying no more here than “the revelations which Balsam desired of God concerning the destiny of the Israelites.” Houbigant is of the same mind, observing that the word µyvjn nechashim, auguries, is here to be understood in a good sense, because Balaam interpreted the will of the true God, and not the will of the god of Moab, from these auguries. Thus also Le Clerc, paraphrasing the passage, says, “He judged it superfluous to inquire further into the mind of God, as God had sufficiently declared his purpose to bless Israel.” Indeed, as Christ is known to have no communion with Belial, it seems strange that any Christian should ever have imagined that God would thus have made known his will, and thus lay open the secrets of futurity, to a man that had or attempted to have intercourse with evil spirits. See Isaiah 8:19; and 44:25; and 47:12. He set his face toward the wilderness — Where Israel lay encamped, expecting what God, of his own accord, would suggest to him concerning this matter.

ISRAEL’S HAPPINESS, 1-4.

1. Enchantments — Auguries. See Numbers 23:3, 15, 23, notes. Toward the wilderness — The plains of Moab, where Israel was encamped. Chap. 22:1.

V. 2. Came upon him-Inspired him to speak the following words.

Verse 2. The Spirit of God came upon him.] This Divine afflatus he had not expected on the present occasion, but God had not yet declared the whole of his will.

Verses 2, 3. The Spirit of God came upon him — And is it likely that the Spirit of God would have come upon a sorcerer or enchanter? A prophetic influence from God came upon him, whereby he was enabled to foresee future events, and inspired to utter the following words: The man whose eyes are open — Some, confounding µtv shetum, with µts, or µtc setum, would translate the words, Whose eyes are or were shut, for which there does not seem to be sufficient authority. The Seventy render them, o alhqinwv orwn, seeing truly. His eyes indeed had been shut, and he had been blind and stupid, having eyes but not seeing, nor understanding; but God had opened them in a peculiar and prophetical manner. Hence the prophets were called seers, from God’s having opened their eyes.

2. The Spirit of God came upon him — The inlet of God into the soul is through the truth as a medium. The orderly aspect of the Hebrew camp encircling the tabernacle — the abode of Jehovah — signalized by the cloudy pillar, awakened faith in the mind of Balaam; not, indeed, a personal and saving trust in Jehovah, but a realization of the truth of his claims and of Israel’s election. This faith prepared Balaam for the incoming of the inspiring Spirit. This is not said of his two former speeches, which were put into his mouth without his being thrown into a state of ecstasy; but this utterance resembles the predictions of true prophets: the inner ear is opened to hear the voice of God, and the spiritual eye, purged by the Spirit of God, sees the substance of the revelation.

V. 3. Whose eyes are open-Heb. Who had his eyes shut, but now open. The eyes of his mind, which God had opened in a peculiar and prophetical manner, whence prophets are called Seers, 1 Samuel 9:9. It implies that before he was blind and stupid, having eyes, but not seeing nor understanding.

Verse 3. He took up his parable] His prophetic declaration couched in highly poetic terms, and in regular metre, as the preceding were. The man whose eyes are open] I believe the original שתם shethum, should be translated shut, not open; for in the next verse, where the opening of his eyes is mentioned, a widely different word is used, hlg galah, which signifies to open or reveal. At first the eyes of Balaam were shut, and so closely too that he could not see the angel who withstood him, till God opened his eyes; nor could he see the gracious intentions of God towards Israel, till the eyes of his understanding were opened by the powers of the Divine Spirit. This therefore he mentions, we may suppose, with humility and gratitude, and to the credit of the prophecy which he is now about to deliver, that the Moabites may receive it as the word of God, which must be fulfilled in due season. His words, in their meaning, are similar to those of the blind man in the Gospel: “Once I was blind, but now I see.”

Verses 2, 3. The Spirit of God came upon him — And is it likely that the Spirit of God would have come upon a sorcerer or enchanter? A prophetic influence from God came upon him, whereby he was enabled to foresee future events, and inspired to utter the following words: The man whose eyes are open — Some, confounding µtv shetum, with µts, or µtc setum, would translate the words, Whose eyes are or were shut, for which there does not seem to be sufficient authority. The Seventy render them, o alhqinwv orwn, seeing truly. His eyes indeed had been shut, and he had been blind and stupid, having eyes but not seeing, nor understanding; but God had opened them in a peculiar and prophetical manner. Hence the prophets were called seers, from God’s having opened their eyes.

3. Parable — See Numbers 23:7, note. Whose eyes are open — Thus, says Furst, the Syriac and several rabbins read; but Keil, the Vulgate, the Revised Version, and others say that the Hebrew means whose eyes are closed, that is, seeing only with the inner eye. The Seventy say the man who truly sees. “Balaam describes himself as the man with closed eyes with reference to his state of ecstasy, in which the closing of the outer senses went hand in hand with the opening of the inner.” — Hengstenberg.

V. 4. The vision-So called properly, because he was awake when this was revealed to him: A trance-Or, extasy, fainting and falling upon the ground, as the prophets used to do.

Verse 4. Falling into a trance] There is no indication in the Hebrew that he fell into a trance; these words are added by our translators, but they are not in the original. lpn nophel is the only word used, and simply signifies falling, or falling down, perhaps in this instance by way of religious prostration.

Verse 4. The vision of the Almighty — So called properly, because he was awake when the following things were revealed to him. Falling into a trance — In the Hebrew it is only falling, namely, fainting and falling to the ground, as the prophets sometimes used to do. Our translators supply the words, into a trance, supposing him to have been in an ecstasy or rapture when he had the vision, as it is probable he was; because it follows, having his eyes open — Which implies, that when all his outward senses were locked up, his mind had a clear apprehension of the things which God revealed to him.

4. Falling — He was thrown to the ground by the Spirit of God descending mightily upon him. This whole introduction tends to prove that during the time of this inspiration “he was a true prophet of God, and had received the blessing which he uttered from a celestial oracle.” — Calvin.

Verses 5, 6. How goodly are thy tents, &c. — Having seen them pitched in the plains of Moab, (verse 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.

THE THIRD PROPHECY, 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.

5. How goodly — Beauteous, delightful, profitable, and enduring. Thy tents — In the Greek, houses. The Church is called the tents of Jacob (Malachi 2:12) and the tents of Judah. Zechariah 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. Genesis 32:28.

V. 6. 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.

Verse 6. Lign aloes which the Lord hath planted] Or, as the tents which the Lord hath pitched; for it is the same word, אהלים ohalim, which is used in the 5th verse. But from other parts of Scripture we find that the word also signifies a species of tree, called by some the sandal tree, and by others the lignum or wood aloes. This tree is described as being eight or ten feet high, with very large leaves growing at the top; and it is supposed that a forest of those at some distance must bear some resemblance to a numerous encampment. As the word comes from the root lha ahal, which signifies to spread or branch out, and therefore is applied to tents, because of their being extended or spread out on the ground; so when it is applied to trees it must necessarily mean such as were remarkable for their widely-extended branches; but what the particular species is, cannot be satisfactorily ascertained. By the Lord’s planting are probably meant such trees as grow independently of the cultivation of man.-Nullis hominum cogentibus; or, as Virgil expresses it,

Sponte sua quæ se tollunt in luminis oras.

VIRG., Geor. ii., 47.

“Such as sprung up, spontaneously into the regions of light.” As cedar trees] Gabriel Sionita, a very learned Syrian Maronite, who assisted in editing the Paris Polyglot, a man worthy of all credit, thus describes the cedars of Mount Lebanon, which he had examined on the spot:—

“The cedar grows on the most elevated part of the mountain, is taller than the pine, and so thick that five men together could scarcely fathom one. It shoots out its branches at ten or twelve feet from the ground; they are large, and distant from each other, and are perpetually green. The cedar distils a kind of gum, to which different effects are attributed. The wood of it is of a brown colour, very solid, and incorruptible if preserved from wet. It bears a small apple, like to that of the pine.”

Deuteronomy la Roque relates some curious particulars concerning this tree, which he learned from the Maronites of Mount Libanus: “The branches grow in parallel rows round the tree, but lessen gradually from the bottom to the top, shooting out parallel to the horizon, so that the tree is, in appearance, similar to a cone. As the snows, which fall in vast quantities on this mountain, must necessarily, by their weight on such a vast surface, break down these branches, nature, or rather the God of nature, has so ordered it, that at the approach of winter, and during the snowy season, the branches erect themselves, and cling close to the body of the tree, and thus prevent any quantity of snow from lodging on them.” Mr. Maundrell, who visited Mount Libanus in 1697, gives the following description of the cedars still growing there:—

“These noble trees grow among the snow, near the highest part of Lebanon, and are remarkable, as well for their own age and largeness as for those frequent allusions to them in the word of God. Some of them are very old, and of a prodigious bulk; others younger, and of a smaller size. Of the former I could reckon only sixteen, but the latter are very numerous. I measured one of the largest, and found it twelve yards and six inches in girt, and yet sound, and thirty-seven yards in the spread of its branches. At about five or six yards from the ground it was divided into five limbs, each of which was equal to a great tree.”-Journey from Aleppo to Jerusalem, p. 142.

Verses 5, 6. How goodly are thy tents, &c. — Having seen them pitched in the plains of Moab, (verse 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.

6. As the valleys — Well watered by brooks. As gardens — Still more lovely than the verdant and flowery valleys. Lignaloes — Aloe-trees abound in Eastern Asia. On account of their fragrance they are highly prized for the preparation of incense and unguents. See John 19:39. Although this tree is rare in Chaldea or Syria, it is reasonable to suppose it was known to Balaam or he would scarcely have mentioned it as he does. The Lord hath planted — Extraordinary trees are described as “the trees of Jehovah.” See Psalm 104:16.

V. 7. He shall pour the water-That is. God will abundantly water the valleys, gardens, and trees, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in many waters-This also may be literally understood of their seed, which shall be sown in waterish ground, and therefore bring forth a better increase. His King-That is, the King of Israel, or their chief governor. Than Agag-Than the King of the Amalekites, which King and people were famous and potent in that age, as may be guessed by their bold attempt upon so numerous a people as Israel. And it is probable, that Agag was the common name of the Amalekitish Kings, as Abimelech was of the Philistines, and Pharaoh of the Egyptians, and Caesar of the Romans.

Verse 7. He shall pour the water out of his buckets, &c.] Here is a very plain allusion to their method of raising water in different parts of the East. By the well a tall pole is erected, which serves as a fulcrum to a very long lever, to the smaller end of which a bucket is appended. On the opposite end, which is much larger, are many notches cut in the wood, which serve as steps for a man, whose business it is to climb up to the fulcrum, in order to lower the bucket into the well, which, when filled, he raises by walking back on the opposite arm, till his weight brings the bucket above the well’s mouth: a person standing by the well empties the bucket into a trench, which communicates with the ground intended to be watered. His seed shall be in many waters] Another simple allusion to the sowing of rice. The ground must not only be well watered, but flooded, in order to serve for the proper growth of this grain. The rice that was sown in many waters must be the most fruitful. By an elegant and chaste metaphor all this is applied to the procreation of a numerous posterity.

His king shall be higher than Agag] This name is supposed to have been as common to all the Amalekitish kings as Pharaoh was to those of Egypt. But several critics, with the Septuagint, suppose that a small change has taken place here in the original word, and that instead of ggam meagag, than Agag, we should read gwgm miggog, than Gog. As Gog in Scripture seems to mean the enemies of God’s people, then the promise here may imply that the true worshippers of the Most High shall ultimately have dominion over all their enemies.

Verse 7. He shall pour the water — That is, God will abundantly water the valleys, gardens, and tress, which represent the Israelites; he will wonderfully bless his people, not only with outward blessings, of which a chief one in those parts was plenty of water, but also with higher gifts and graces, with his word and Spirit, which are often signified by water, and at last with eternal life, the contemplation whereof made Balaam desire to die the death of the righteous. His seed shall be in — Rather, by; many waters — This may mean, His seed shall be sown in a ground well watered, and consequently shall bring forth a plentiful crop. Or, as many waters are frequently put figuratively for many people, (see Jeremiah 47:2; Revelation 17:15; Isaiah 32:20,) and the flowing out of waters signifies an increase of posterity, the words may here be intended to express, by a metaphor, the great increase of Israel. His king shall be higher than Agag — It has been supposed, with great probability, by most commentators, that Agag was the common name of the kings of Amalek, as Pharaoh was of the Egyptian kings, and Abimelech of those of the Philistines. “Amalek was a neighbouring country, and therefore is fitly introduced upon the present occasion, and it was likewise at that time a great and flourishing kingdom, being styled (verse 20) the first of the nations; and therefore for the king of Israel to be exalted above the king of Amalek was really a wonderful exaltation. But, wonderful as it was, it was accomplished by Saul, who smote the Amalekites from Havilah, &c., and took Agag, the king of the Amalekites, alive, and utterly destroyed all the people with the edge of the sword, 1 Samuel 15:7, 8. The first king of Israel subdued Agag, the king of the Amalekites. So that it might truly and properly be said, His king shall be higher than Agag, and his kingdom shall be exalted, as it was afterward greatly by David and Solomon.” — Newton.

Verse 7. He shall pour the water. This is a fine prediction of the increase of Jacob’s seed, and of the temporal blessings which should fall to their lot. Agag, a perpetual name assumed by the kings of Amalek, was, it would seem, the strongest prince of his age. This nation, devoted to destruction, was nearly cut off by Saul. 1 Samuel 15.

7. His buckets — Israel is poetically portrayed as a water-carrier with two overflowing pails, such as irrigated Balaam’s native soil with water carried from the Euphrates. In the burning East an abundance of water is a large element of personal happiness and of national prosperity. Water is often used in the Bible as a symbol of spiritual blessing, especially in Isaiah 12:3; 35:6-8; 41:17, 18; 43:19, 20; 44:3, 4; 49:10; 55:1; 58:11. Seed… in many waters — His children shall either enjoy copious waters literally, (Deuteronomy 8:7,) or they shall dwell among many peoples, figuratively expressed by waters, Psalm 144:7; Revelation 17:15. King… higher than Agag — Agag was an hereditary title of the chieftains of Amalek, as elsewhere was and is Caesar and Czar. The word signifies high, or in the Arabic, fiery. At this time Amalek was at the zenith of power and glory. Verse 20. The prediction is, that this glory shall pale before the splendour of some future king of Israel. This was fulfilled in Solomon, though Saul irrecoverably crushed Amalek and captured Agag. 1 Samuel 15:8. Extreme typologists refer this prediction to Christ. John 1:49; 12:13-15; comp. Psalm 89:27, 28. His kingdom — The kingdom of the Messiah. — Jerusalem Targum.

Verse 8. God brought him forth out of Egypt] They were neither expelled thence, nor came voluntarily away. God alone, with a high hand and uplifted arm, brought them forth. Concerning the unicorn, see Clarke “Numbers 23:22”.

Verses 8, 9. He shall eat up the nations, &c. — The expressions in these verses are intended to signify the victories which the Israelites should gain over their enemies, and particularly the Canaanites, and the secure and quiet possession they should have of the land afterward, all which was fulfilled especially in the days of David and Solomon. He couched, he lay down as a lion — It is remarkable that God here put into the mouth of Balaam nearly the same expressions which Jacob had used concerning Judah, (Genesis 49:9,) and Isaac concerning Jacob, Genesis 27:29. And what wonder, considering that all these prophecies proceeded from one and the same spirit?

8. Unicorn — This comparison is only an amplification of that in chap. xxiii, 22. See note. Eat up the nations — Destroy them. As an illustration take the seven nations of Canaan. Numbers 14:9; Deuteronomy 7:1. So all nations shall be utterly wasted or conquered by spiritual Israel. Isaiah 60:12. Break their bones — Literally, unmarrow their fat bones — weakening them beyond recovery. Arrows — The chief missiles of ancient war. They are figurative of the piercing words of inspiration. Psalm 45:5; 64:4.

V. 9. He lay down-Having conquered his enemies the Canaanites, and their land, he shall quietly rest and settle himself there.

Verse 9. He couched, he lay down as a lion, &c.] See the original terms explained Numbers 23:24.

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, over sin, death, and Satan, the grand enemies of the human race; and to that most numerous posterity of spiritual children which should be begotten by the preaching of the Gospel.

Verses 8, 9. He shall eat up the nations, &c. — The expressions in these verses are intended to signify the victories which the Israelites should gain over their enemies, and particularly the Canaanites, and the secure and quiet possession they should have of the land afterward, all which was fulfilled especially in the days of David and Solomon. He couched, he lay down as a lion — It is remarkable that God here put into the mouth of Balaam nearly the same expressions which Jacob had used concerning Judah, (Genesis 49:9,) and Isaac concerning Jacob, Genesis 27:29. And what wonder, considering that all these prophecies proceeded from one and the same spirit?

Ver. 9. He couched—as a lion, and as a great lion. The original term here rendered a great lion, is rendered in some versions a lioness; in others, an old lion, and in others, a fierce lion. But are not all lions fierce? From the variety of readings it is evident, that the meaning of Moses is not now distinctly ascertained. Homer also mentions the ‘great lion.’ I will not affirm that either Moses, Balaam, or Homer had any allusion to the Carnivorus Incognitum; an entire skeleton of which has lately been discovered. But evident it is, that the Behemoth, described in Job 40:16, was an animal far superior to the elephant. What inspired man would say of an animal but ten or twelve feet high, that his tail was like a cedar; and, Behold he drinketh up a river? It has been observed by moderns, that the ancients, often local in their situation, were very much circumscribed in knowledge; and on that account the christian fathers had not sufficient information to clear up many passages in the old testament. Bones however of very enormous animals have long been dug up in different parts of Siberia, and in other parts of the world, some of whose teeth are formed for eating herbs, and others for eating flesh. In America, and particularly on the shores of the Mississippi, and the Wabash, bones of this kind were so frequently found as to interest learned inquiries. At length two entire skeletons were dug up; the one carnivorous, the other herbivorous, which seem to have perished in battle with each other, or to have been thrown together by some catastrophe of nature. The herbivorous animal called Mammoth, or Behemoth, shall be described in the fortieth chapter of Job. But the huge terrific animal which subsisted on prey, called the Megalonyx, or great lion, whose skeleton has been removed to William and Mary’s college, and erected at the expense of the congress, is said to be twenty five feet high, and to measure from the nose to the tail, not less than sixty feet. The bones of one of his feet are now exhibited in the Liverpool Museum. “It is sheathed,” says Mr. Ashe, “and ertractile, in the manner of a cat, tiger, and lion. When this paw was dilated on its prey, filled with muscles, flectors, and cartilage, clothed with flesh, with turgid skin and hair, it must have covered a space of ground four feet by three. In a word, this animal must have had a body of unequalled magnitude and strength, joined to the greatest agility, which rendered him the terror of the forest and of man. And from the force expressed by the visible seat of the muscles, his bounds must have been prodigious, enabling him to fall on his prey, to seize it with his teeth, tear it with his claws and devour it. Accustomed to measure his strength with that of all the other animals he used to encounter, the habit of conquering must have rendered him haughty, and intrepid, great and ferocious beyond conception.” Finding however no clear traces, that the Megalonyx has existed since the flood, I give no confidence to the tradition of the Shawanece orator, quoted by the above gentleman.

9. He couched — This is Jacob’s blessing upon Judah, the ancestor of Jesus Christ, the lion of his tribe, predicting his final triumph over the world. Genesis 49:9; John 16:33, notes. Who shall stir him up — None. Hence his victory and peace will be lasting. Blessed… blesseth — The conclusion of Isaac’s blessing upon Jacob, Genesis 27:29, and of Jehovah’s upon Abraham. Genesis 12:3. 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. Cursed — God so identifies himself with his people that he punishes malevolence toward them as a wrong to himself. Matthew 25:41-45.

10. He smote his hands together — This gesture indicates a strong contempt for the soothsayer. Job 27:23; Lamentations 2:15.

V. 11. The Lord-Whose commands thou hast preferred before my desires and interest; and therefore seek thy recompence from him, and not from me.

Verse 11. Lo, the Lord hath kept thee back from honour.] A bitter and impious sarcasm. “Hadst thou cursed this people, I would have promoted thee to great honour; but thou hast chosen to follow the directions of Jehovah rather than mine, and what will he do for thee?”

11. Now flee — Away with you immediately! Here is no threat, but rather disgust. Balaam did not obey. Numbers 31:8. The Lord hath kept thee back — A piece of stinging irony, scoffing at Balaam’s trust in Jehovah. Honour — Promised in Numbers 22:17.

12. Spake I not — Balaam shows that his conduct has been consistent from the beginning of his relations to Balak by quoting his response to the second embassy. See Numbers 22:18, note.

THE THIRD PROPHECY, 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.

5. How goodly — Beauteous, delightful, profitable, and enduring. Thy tents — In the Greek, houses. The Church is called the tents of Jacob (Malachi 2:12) and the tents of Judah. Zechariah 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. Genesis 32:28.

14. I will advertise thee — Tell thee advisedly. Balaam here shows that he is conscious of a true prophetic vision. In the latter days — Literally, at the end of the days. Not some indefinite future, but the beginning of the last future, the Messianic age from its commencement to its consummation. Genesis 49:1, note.

THE FOURTH PROPHECY, 15-24.

In these prophecies there is a gradual unfolding of the divine purposes respecting Israel and his foes. In the first, there is a denial of any ability to curse those blessed of Jehovah. In the second, it becomes certain that Israel will triumph over all his enemies. In the third, the positive side of Israel’s future appears, his prosperity is vividly portrayed, and all who bless him are pronounced blessed, and his cursers are cursed. In the fourth, the names of the hostile nations to be conquered by Israel in the future are recorded, with the prediction of his prosperity even to the most distant ages. It is divided into four distinct parts, each beginning with the words, “And he uttered his prophecy and said,” which precede each of the seven prophecies, in all corresponding to the seven altars and seven victims. Since this number indicates perfection, we are taught that Balaam made a perfect trial of his skill before his failure was acknowledged.

Verse 15. The man whose eyes are open] See Clarke on “Numbers 24:3”. It seems strange that our version should have fallen into such a mistake as to render שתם shethum, open, which it does not signify, when the very sound of the word expresses the sense. The Vulgate has very properly preserved the true meaning, by rendering the clause cujus obturatus est oculus, he whose eyes are shut. The Targum first paraphrased the passage falsely, and most of the versions followed it.

Verse 15. He took up his parable — A weighty and solemn speech, delivered in figurative and majestic language, is often termed a parable in Scripture. Such are these prophecies of Balaam; we cannot peruse them without being struck, not only with their beauty, but with their uncommon force and energy.

V. 17. I shall see him-Or, I have seen, or do see the star, and sceptre as it here follows, that is, a great and eminent prince, which was to come out of Israel’s loins, the Messiah, as both Jewish and Christian interpreters expound it, who most eminently and fully performed what is here said, in destroying the enemies of Israel or of God’s church, here described under the names of the nearest and fiercest enemies of Israel: And to him alone agrees the foregoing verb properly, I shall see him, in my own person, as every eye shall see him, when he comes to judgment. Not now-Not yet, but after many ages. A star-A title often given to, princes and eminent persons, and particularly to the Messiah, Revelation 2:28 22:16. A sceptre-That is, a sceptre-bearer, a king or ruler, even that sceptre mentioned Genesis 49:10. The corners-The borders, which are often used in scripture for the whole country to which they belong. Of Sheth-This seems to be the name of some then eminent, though now unknown place or prince in Moab; there being innumerable instances of such places or persons sometime famous, but now utterly lost as to all monuments and remembrances of them.

Verse 17. I shall see him, but not now] Or, I shall see him, but he is not now. I shall behold him, but not nigh-I shall have a full view of him, but the time is yet distant. That is, The person of whom I am now prophesying does not at present exist among these Israelites, nor shall he appear in this generation. There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel-a person eminent for wisdom, and formidable for strength and power, shall arise as king among this people. He shall smite the corners of Moab-he shall bring the Moabites perfectly under subjection; (See 2 Samuel 8:2;) and destroy all the children of Sheth. The original word rqrq karkar, from hrq karah, to meet, associate, join, blend, and the like, is variously translated;

-vastabit, he shall waste, VULGATE.

-pronomeusei, shall prey on, SEPT.

-cwlvy’ yishlot, shall rule over, TARGUM.

-Shall shake, ARABIC.

-[Persian] barbend, shall put a yoke on, PERS.

-Shall unwall, AINSWORTH, &c., &c.

The Targum of Onkelos translates the whole passage thus: “I shall see him, but not now: I shall behold him, but he is not near. When a king shall arise from the house of Jacob, and the Messiah be anointed from the house of Israel, he shall slay the princes of Moab, and rule over all the children of men.”

The Jerusalem Targum is a little different: “A king shall arise from the house of Jacob, a redeemer and governor from the house of Israel, who shall slay the chiefs of the Moabites, and empty out and destroy all the children of the East.”

Rabbi Moses ben Maimon has, in my opinion, perfectly hit the meaning of the prophecy in the following paraphrase of the text: “I shall see him, but not now. This is DAVID.-I shall behold him, but not nigh. This is the king MESSIAH.-A Star shall come out of Jacob. This is DAVID.-And a Sceptre shall rise out of Israel. This is the king MESSIAH.-And shall smite the corners of Moab. This is DAVID, (as it is written, 2 Samuel 8:2: And he smote Moab, casting them down to the ground.)-And shall destroy all the children of Sheth. This is the king MESSIAH, of whom it is written, (Psalm 72:8,) He shall have dominion from sea to sea.”

Verse 17. I shall see him, &c. — “Rather,” says Bishop Newton, from whose exposition of the prophecies of Balaam many of the following explanatory observations are extracted, “I see him, but not now; I behold him, but not nigh; the future tense in Hebrew being often used for the present. He saw with the eyes of prophecy, and prophets are emphatically styled seers. There shall come a star out of Jacob, and a sceptre shall rise out of Israel — The star and the sceptre are probably metaphors borrowed from the ancient hieroglyphics, which much influenced the language of the East; and they evidently denote some eminent and illustrious king or ruler, whom he particularizes in the following words: And shall smite the corners of Moab — Or the princes of Moab, according to other versions. This was executed by David; for he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive; that is, he destroyed two-thirds, and saved one-third alive. And the Moabites became David’s servants, and brought gifts.” See 2 Samuel 8:2. And destroy all the children of Sheth — “If by Sheth was meant the son of Adam, then all the children of Sheth are all mankind; the posterity of Cain and Adam’s other sons having all perished in the deluge. But it is very harsh to say that any king of Israel would destroy all mankind; and therefore the Syriac and Chaldee soften it, that he shall subdue all the sons of Sheth, and rule over all the sons of men. But the Jerusalem Targum translates it, the sons of the east, namely, the Moabites, lying east of Judea. Rabbi Nathan says that Sheth is the name of a city in the border of Moab. Grotius imagines Sheth to be the name of some famous king among the Moabites. Our Poole says, Sheth seems to be the name of some then eminent, though now unknown, place or prince in Moab, there being innumerable instances of such places or persons, some time famous, but now utterly lost, as to all monuments and remembrances of them.”

Ver. 17. I shall see him, but not now. I do see him by faith, or by the revelation of the Spirit. The future tense is often put for the past, and for the present tense. He speaks of David, and of the Messiah, of whose regal power and victories, David was a remarkable figure. He was the day star of the world.

17. I shall see him — Rather, I see, the Hebrew future tense being used for the present. The star and sceptre are designated by the pronoun him, which is often written before its noun. Maimonides interprets this of the Messiah, whose victory all the ancient victories foreshadow. But not now — Not as a present object, but in spirit in the last days. Verse 14, note. A star… a sceptre — This passage was understood by the ancient Jews to refer to the Messiah either exclusively or with a secondary reference to David. Hence the Chaldee and both the Targums — Onkelos and Jonathan-“When a king shall arise out of Jacob, and Messiah shall be anointed out of Israel.” The pseudo-Messiahs of the time of Adrian took from this prophecy the surname Bar Chochab, “son of the star;” and on this account received the homage of the Jews. Most of the church fathers and early interpreters referred it to Messiah, who came signalized by a star. See Genesis 49:10; Matthew 2:2, notes. The corners of Moab — Or, on every side — from end to end. It is said that this cannot refer to the Messiah because Moab had disappeared when Christ came. But this objection rests on a misconception of the spirit of the whole passage. Its object is to announce what Israel shall do in the last days. The specific nations mentioned in this prophecy are typical of all the enemies of God and of his people. As long as there are foes to the Church of God there will be Moabites. But their power is broken, and they are doomed to destruction. All the children of Sheth — Sons of tumult, (Jeremiah 48:45,) a fitting designation of all wicked men, of whom the wild and warlike Edomites, Moabites, and Amalekites are types. Jewish authorities render this all the sons of Seth, that is, all mankind. But the human race is always called after Adam, and not after Seth.

V. 18. A possession-Which was also foretold, Genesis 25:23, and in part fulfilled, 2 Samuel 8:14 1 Chronicles 18:13, but more fully by Christ, Amos 9:12 Obadiah 1:18, who shall subdue and possess all his enemies; here signified by the name of Edom, as Jacob or Israel, his brother, signifies all his church and people. Seir-A part and, mountain of Edom.

Verse 18. And Edom shall be a possession] That is, to DAVID: as it is said: “And all they of Edom became David’s servants;” 2 Samuel 8:14. Seir also shall be a possession] That is, unto the king MESSIAH; as it is said: “And saviours shall come upon Mount Zion to judge the Mount of Esau; and the kingdom shall be the Lord’s;” Obad., Obadiah 1:21. See Ainsworth.

Verse 18. Edom shall be a possession — “This was also fulfilled by David; for throughout all Edom put he garrisons, and all they of Edom became David’s servants, 2 Samuel 8:14. David himself, in two of his Psalms, (Psalm 60:8; and 108:9;) hath mentioned together his conquest of Moab and Edom, as they are also joined together in this prophecy.” Seir is the name of the mountains of Edom, which were also possessed by David. Israel shall do valiantly — As they did, particularly under the command of David.

18. Edom… a possession — As predicted in Genesis 25:23, and fulfilled in 2 Samuel 8:14. As a kindred nation Edom might have had permanent peace with Israel, who was forbidden to war with them (Deuteronomy 2:4, 5;) but their bitter hostility to God’s people caused their overthrow, which David began and his greater Son will finish in the “end of the days.” Psalm 110. Edom, after various insurrections, (1 Kings 11:14-22; 2 Kings 8:20; 14:7, 22, note; 2 Chronicles 28:17; Ezekiel 36:5; Obadiah 1:10 and 13; 1 Macc. 5:3, 65; 2 Macc. 10:15; 12:33,) was at last conquered by John Hyrcanus 129 B.C., and forced to submit to circumcision and to be merged in the Jewish state, there to rule in the persons of Antipater and the Herods till the overthrow of the Romans. Seir — The mountain home of Esau. Genesis 36:8, 9. Israel shall do valiantly — Quoted by David after the conquest of Edom, Psalm 60:12.

V. 19. Out of Jacob-Out of Jacob’s loins. He that shall have dominion-David, and especially Christ. Of the city-Or from or out of this city, that is, the cities, the singular number for the plural. He shall not subdue those Moabites and Edomites which meet him in the field, but he shall pursue them even to their strongest holds and cities.

Verse 19. Out of Jacob shall come, &c.] This is supposed to refer to Christ, because of what is said Genesis 49:10.

It is exceedingly difficult to fix the true sense of this prophecy in all its particulars. Probably the star, Numbers 24:17, is only an emblem of kingly power. Among the Egyptians a star is said to have been the symbol of the Divine Being. The sceptre refers to the kingly power in exercise. The corners or outskirts may mean the petty Moabitish governments, as the Chaldee has understood the term. If karkar, which we translate utterly destroy, be not the name of a place here, as it is in Judges 8:10, (which is not very likely,) it may be taken in one of those senses assigned to it, (see Clarke on “Numbers 24:17”,) and signify the blending together the children of Sheth, that is, all the inhabitants of the earth; for so the children of Sheth must necessarily be understood, unless we consider it here as meaning some king of the Moabites, according to Grotius, or a city on the borders of Moab, according to Rabbi Nathan. As neither Israel nor the Messiah ever destroyed all the children of men, we must (in order to leave the children of Sheth what they are generally understood to be, all the inhabitants of the world) understand the whole as a prophecy of the final universal sway of the sceptre of Christ, when the middle wall of partition shall be broken down, and the Jews and Gentiles become one united, blended fold, under one shepherd and bishop of their souls. I cannot think that the meteoric star which guided the wise men of the east to Bethlehem can be intended here; nor do I think that Peter refers to this prophecy when he calls Christ the day star, 2 Peter 1:19; nor that Revelation 2:28, where Christ is called the morning star, nor Revelation 22:16, where he is called the bright and morning star, refers at all to this prophecy of Balaam. Nor do I think that the false Christ who rose in the time of Adrian, and who called himself Barcochab, which literally signifies the son of a star, did refer to this prophecy. If he had, he must have defeated his own intention, because the SON of the star is not THE STAR that should arise, but at the utmost a descendant; and then, to vindicate his right to the Jewish throne, he must show that the person who was called the star, and of whom he pretended to be the son or descendant, had actually reigned before him. As the sun, moon, stars, planets, light, splendours, effulgence, day, &c., were always considered among the Asiatics as emblems of royalty, government, &c., therefore many, both men and women, had these names given to them as titles, surnames, &c. So the queen of Alexander the Great, called Roxana by the Greeks, was a Persian princess, and in her native tongue her name was [Persian] Roushen, splendour. Hadassah, who became queen to Ahasuerus, in place of the repudiated Vashti, and is called Esther by Europeans in general, was called in the language of Persia [Persian] Sitareh; from whence by corruption came both Esther, the Persian queen, and our word star. And to waive all farther examples, a Mohammedan prince, at first named Eesouf or Joseph, was called [Arabic] Roushen Akhter when he was raised to the throne, which signifies a splendid or luminous star. This prince, by a joyful reverse of fortune, was brought from a gloomy prison and exalted to the throne of Hindostan; on which account the following couplet was made, in which there is a paronomasia or play on the name Roushen Akhter; and the last line alludes to the history of the patriarch Joseph, who was brought out of prison and exalted to the highest honours in Egypt.

[Arabic]

[Arabic]

Roushen Akhter bood, aknoon mah shud:

Yousef az zendan ber amd shah shud.

“He was a bright star, but is now become a moon.

Joseph is brought out of prison, and is become a glorious king.”

Verse 19. Out of Jacob — Out of his loins. He that shall have dominion — David, and especially Christ. Shall destroy him that remaineth of the city — Not only defeat them in the field, but destroy them even in their strongest cities.

“We see,” Bishop Newton further observes, “how exactly this prophecy hath been fulfilled in the person and actions of David; but most Jewish as well as Christian writers apply it, primarily, perhaps, to David, but ultimately to the Messiah, as the person chiefly intended, in whom it was to receive its full and entire completion. Onkelos interprets it of the Messiah. Maimonides understands it partly of David, and partly of the Messiah, and with him agree other rabbis. It appears to have been generally understood by the Jews as a prophecy of the Messiah, because the false Christ, who appeared in the reign of the Roman emperor Adrian, assumed the title of Barchochebas, or Son of the Star, in allusion to this prophecy, and in order to have it believed that he was the star that Balaam had seen afar off. The Christian fathers, I think, are unanimous in applying this prophecy to our Saviour, and to the star which appeared at his nativity. Origen, in particular, produces it as one of the plainest and clearest prophecies of the Messiah; and both he and Eusebius affirm, that it was in consequence of Balaam’s prophecies, which were known and believed in the East, that the magi, upon the appearance of a new star, came to Jerusalem to worship him who was born king of the Jews. The stream of modern divines and commentators apply the prophecy principally to our Saviour; and by Moab and Edom they understand the enemies and persecutors of the church.”

19. He that shall have dominion — The same ruler as is symbolized by the Star and Sceptre. Verse 17, note. Him that remaineth — Thus producing the utter destruction of the people.

V. 20. He looked on Amalek-From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms. The first-Heb. the firstfruits; so called either, because they were the first of all the neighbouring nations which were embodied together in one government: or, because he was the first who fought against Israel and was vanquished by them. That victory was an earnest and first-fruit of the large harvest of victories which the Israelites should in due time get over all their enemies. He shall perish for ever-He began with God and with Israel, but God will end with him, and the firm purpose of God is, that he shall be utterly destroyed; so that Saul lost his kingdom for not executing this decree, and God’s command pursuant thereunto.

Verse 20. Amalek was the first of the nations] The most ancient and most powerful of all the nations or states then within the view of Balaam; but his latter end shall be that he perish for ever, or his posterity wtyrja acharitho, shall be destroyed, or shall utterly fail. This oracle began to be fulfilled by Saul, 1 Samuel 15:7, 8, who overthrew the Amalekites, and took their king, Agag, prisoner. Afterwards they were nearly destroyed by David, 1 Samuel 27:8, and they were finally exterminated by the sons of Simeon in the days of Hezekiah, 1 Chronicles 4:41-43; since that time they have ceased to exist as a people, and now no vestige of them remains on the face of the earth; so completely is their posterity cut off, according to this prophecy. The marginal reading does not appear to give the proper sense.

Verse 20. He looked upon Amalek — From the top of Pisgah, which was exceeding high, and gave him the prospect of part of all these kingdoms, he turned his eyes from the Moabites more to the south and west, and looked on their neighbours the Amalekites. Amalek was the first of the nations — Hebrew, the beginning, or first-fruits, so called, either because they were the first of all the neighbouring nations which were imbodied together in one government, or because they were the first who fought against Israel and were vanquished by them. That victory was an earnest and first-fruit of the large harvest of victories which the Israelites should, in due time, get over all their enemies. “The Amalekites appear to have been a very ancient nation. They are mentioned as early as the wars of Chedorlaomer, (Genesis 14:7,) and therefore must have been a nation before the times of Abraham and Lot, and consequently much older than the Moabites or Edomites, or any of the nations descended from those patriarchs. But though they were the most ancient and powerful of the neighbouring nations, yet, says Balaam, their latter end shall be that they perish for ever — Here he confirms what God had before denounced by Moses: see Exodus 17:14. Balaam had before declared that the king of Israel should prevail over the king of Amalek; but here the menace is carried further, and Amalek is consigned to utter destruction. And this sentence was in a great measure executed by Saul, 1 Samuel 15:7; afterward more fully by David, 1 Samuel 27:8, 9; and 30:1. And at last, in the days of Hezekiah, the sons of Simeon smote the rest of the Amalekites that were escaped, and dwelt in their habitations, 1 Chronicles 4:41-43. And where is the name or nation of Amalek subsisting at this day? What history, what tradition of them is remaining anywhere? They are but just enough known and remembered to show that what God hath threatened he hath punctually fulfilled.” How incontrovertible is the argument arising from hence in favour not only of the truth of Balaam’s prophecy, but of the assurance which Moses had of its truth, and of the certainty of its accomplishment, inasmuch as he recorded it while Amalek was yet a very powerful nation, and thereby risked on its truth and fulfilment all his credit as an historian and his authority as a lawgiver and messenger of God!

20. Amalek was the first of the nations — Not (as the Chaldee) in age, power, and renown, but as the first of the Gentiles that came into conflict against Israel as the people of God. Exodus 17:8-13. These first fruits of the wicked nations, like Jericho, the first Canaanite city, were devoted to destruction. Exodus 17:14-16; Deuteronomy 25:17-19; 1 Samuel 15:3-7.

V. 21. The Kenites-The posterity or kindred of Jethro; not that part of them which dwelt among the Israelites, to whom the following words do not agree, but those of them who were mingled with the Amalekites and Midianites. Thy nest-Thy dwelling-place, so called, either because it was in an high place, as nests commonly are: or in allusion to their name, for ken in Hebrew signifies a nest.

Verse 21. He looked on the Kenites] Commentators are not well agreed who the Kenites were. Dr. Dodd’s opinion is, I think, nearest to the truth. Jethro, the father-in-law of Moses, is called a priest or prince of Midian, Exodus 3:1, and in Judges 1:16 he is called a Kenite; we may infer, therefore, says he, that the Kenites and the Midianites were the same, or at least that the Kenites and the Midianites were confederate tribes. Some of these we learn from Judg. i., followed the Israelites, others abode still among the Midianites and Amalekites. When Saul destroyed the latter, we find he had no commission against the Kenites, 1 Samuel 15:6, for it appears that they were then a small and inconsiderable people; they had doubtless been wasted, as the text says, though by what means does not appear from history. On the other hand, it may be observed that the Midianites mentioned here lived close to the Dead Sea, at a great distance from the Midian where Jethro lived, which was near Horeb. Perhaps they were a colony or tribe that had migrated from the vicinity of Mount Sinai. It seems that at this time the Kenites occupied a very strong position: Strong is thy dwelling place, and thou puttest thy nest in a rock; where there is a play on the original word ˆyq, which signifies both a Kenite and a nest. High rocks in these countries were generally used as their strong places.

Verses 21, 22. He looked on the Kenites — Commentators are much at a loss to say, with any certainty, who these Kenites were. The most probable account of them, Bishop Newton thinks, is as follows: “Jethro, the father-in-law of Moses, is called the priest of Midian, Exodus 3:1; and Judges 1:16, the Kenite. We may infer, therefore, that the Midianites and Kenites were the same, or at least that the Kenites were some of the tribes of Midian. Now of the Kenites, part followed Israel, Judges 1:6; but the greater part, we may presume, remained among the Midianites and Amalekites, 1 Samuel 15:6. Their situation is said to be strong and secure among the mountains: Strong is thy dwelling-place, and thou puttest thy nest in a rock — Wherein is an allusion to the name, the same word in the Hebrew signifying a nest and a Kenite. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive — The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. Accordingly, when Saul was sent by divine commission to destroy the Amalekites, he ordered the Kenites to depart from among them; for the kindness which some of them showed to Israel, their posterity was saved, 1 Samuel 15:6. This passage shows that they were wasted, and reduced to a low and weak condition; and as the kings of Assyria carried captive not only the Jews, but also the Syrians and several other nations, (2 Kings 16:9; 19:12, 13,) it is most highly probable that the Kenites shared the same fate with their neighbours, and were carried away by the same torrent; and especially as we find some Kenites mentioned among the Jews after their return from captivity,” 1 Chronicles 2:55.

21. The Kenites — The marriage kindred of Moses. Genesis 15:19; Exodus xviii; Judges 1:16, note. Nest — The Hebrew ken, nest, is a play upon the word Kenite. Their abode was lasting, because it was laid upon the rock of Jehovah’s promise, their original dwelling-place being amid the mountains of Horeb, the scene of their nomad life. Exodus 2:15; 3:1, note.

V. 22. The Kenite-Heb. Kain, that is, the Kenite, so called, either by a transposition of letters, which is very usual in the Hebrew tongue; or from the name of some eminent place where they lived, or person from whom they were descended, though now the memory of them be utterly lost, as it hath fared with innumerable other places and persons, famous in their generations, mentioned in ancient Heathen writers. Shall be wasted-Shall be by degrees diminished by the incursions of divers enemies, till at last the Assyrian comes to compleat the work and carries them into captivity. For the Kenites who lived partly among the ten tribes, and partly with the two tribes, were carried captive with them, part by Salmaneser, the King of Assyria, and part by Nebuchadnezzar, who also is called an Assyrian, Ezra 6:22 Isaiah 52:4.

Verse 22. Until Asshur shall carry thee away captive.] The Assyrians and Babylonians who carried away captive the ten tribes, 2 Kings 17:6, and the Jews into Babylon, 2 Kings 25:1, 11, probably carried away the Kenites also. Indeed this seems pretty evident, as we find some Kenites mentioned among the Jews after their return from the Babylonish captivity, 1 Chronicles 2:55.

Verses 21, 22. He looked on the Kenites — Commentators are much at a loss to say, with any certainty, who these Kenites were. The most probable account of them, Bishop Newton thinks, is as follows: “Jethro, the father-in-law of Moses, is called the priest of Midian, Exodus 3:1; and Judges 1:16, the Kenite. We may infer, therefore, that the Midianites and Kenites were the same, or at least that the Kenites were some of the tribes of Midian. Now of the Kenites, part followed Israel, Judges 1:6; but the greater part, we may presume, remained among the Midianites and Amalekites, 1 Samuel 15:6. Their situation is said to be strong and secure among the mountains: Strong is thy dwelling-place, and thou puttest thy nest in a rock — Wherein is an allusion to the name, the same word in the Hebrew signifying a nest and a Kenite. Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive — The Amalekites were to be utterly destroyed, but the Kenites were to be carried captive. Accordingly, when Saul was sent by divine commission to destroy the Amalekites, he ordered the Kenites to depart from among them; for the kindness which some of them showed to Israel, their posterity was saved, 1 Samuel 15:6. This passage shows that they were wasted, and reduced to a low and weak condition; and as the kings of Assyria carried captive not only the Jews, but also the Syrians and several other nations, (2 Kings 16:9; 19:12, 13,) it is most highly probable that the Kenites shared the same fate with their neighbours, and were carried away by the same torrent; and especially as we find some Kenites mentioned among the Jews after their return from captivity,” 1 Chronicles 2:55.

Ver. 22. The Kenite shall be wasted until Asshur shall carry thee away captive. The Kenites seem to have been a branch of the Midianites, dwelling under the protection of Amalek, whom Saul spared when Amalek was cut off. 1 Samuel 15:6. Jethro’s family was probably a branch of this people, for they also are called Kenites. Judges 1:16. 4:11. Asshur was the Assyrians, Genesis 10:11, whose empire was absorbed in that of Babylon. We have here therefore a prediction of the vast conquests of the Babylonians.

22. Nevertheless the Kenite — Hebrew, Kain. The sentence should be translated “for Kain shall not be exterminated until Asshur,” etc. It is here signified that they will dwell by Israel undisturbed till Asshur, the Assyrians, shall desolate the whole land, and lead Israel and their wards, the Kenites, into captivity. Not only original Assyria is here intended but Babylonia and Persia, which spread over the same territory. Ezra 6:22. Balaam did not foretell Israel’s captivity in Babylon, because this was a transitory, disciplinary judgment, and not an extinction of nationality, as in the case of the Kenites.

V. 23. Who shall live-How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall over-turn all these parts of the world? Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword?

Verse 23. Who shall live when God doeth this!] There are two senses in which these words may be taken: -1. That the event is so distant that none then alive could possibly live to see it. 2. That the times would be so distressing and desolating that scarcely any should be able to escape. The words are very similar to those of our Lord, and probably are to be taken in the same sense: “Wo to them that are with child, and to them that give suck in those days.”

Verse 23. Alas, who shall live — How calamitous and miserable will the state of the world be, when the Assyrian, and after him the Chaldean, shall overrun and overturn all these parts of the world! Who will be able to keep his heart from fainting under such grievous pressures? Nay, how few will escape the destroying sword!

23, 24. Alas, who shall live — The woe touches the heart of Balaam because his own Mesopotamia is involved in the fearful judgment. See Numbers 22:5. Chittim — Signifies (1) the island of Cyprus, (Isaiah 23:1;) (2) the Chittim islands, denoting the islands and coasts of the West, (Jeremiah 2:10;) and (3) Macedonia and Italy. Daniel 11:30. Keil seems to combine all these meanings, since all the Western ships took Cyprus in their way. “The nations that would come across the sea from the side of Cyprus to humble Asshur are not mentioned by name, because this lay beyond the range of Baalam’s vision.” Eber — The Seventy and Vulgate, Hebrews. Evidently all the posterity of Eber through Abraham. He also shall perish forever — The conquering power from the West. Daniel 7:26. “The judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves.” — Tholuck. “So it came to pass when the ships of Cyprus, of Greece, of Europe, then just seen in the horizon of human hopes and fears, did at last, under the Macedonian conqueror, turn the tide of Eastern invasion backward; and Asshur and Babylon and Persia, no less than the wild hordes of the desert, perished forever from the earth.” — Stanley.

V. 24. Chittim-A place or people so called from Chittim the son of Javan, Genesis 10:4, whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Aegean sea, and into Cyprus, afterwards into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1Mac. i. 1, and 1Mac. viii. 5, sometimes Italy, as Daniel 11:29,30, and sometimes both, as in this place: for he speaks here of the scourge that God hath appointed for the Assyrian after he had done God’s work in punishing of his people and the bordering nations. Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea and brought to them by ships; first from the Grecians under Alexander and his successors, by whom that people were grievously oppressed and wasted; then from the Romans, who subdued all the Grecian empire, one great part whereof were the Assyrians largely so called. Eber-The posterity of Eber, the Hebrews, who were the chief and flower of Eber’s children. He also-Not the Hebrews: they shall have a better end; all Israel shall be saved; but the afflicter or scourge of Ashur and Eber, namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it!

Verse 24. Ships shall come from the coast of Chittim] Some think by Chittim the Romans, others the Macedonians under Alexander the Great, are meant. It is certain that the Romans did conquer the Assyrians, including all the people of Syria, Mesopotamia, &c., but Calmet strongly contends that by Chittim Macedonia is meant, and that the prophecy refers to the conquests of Alexander. Chittim was one of the sons of Javan, the son of Japheth, the son of Noah, Genesis 10:4; and his posterity, according to Josephus, Antiq., l. iii., c. 22, settled in Cilicia, Macedonia, Cyprus, and Italy also; and therefore, says Mr. Ainsworth, the prophecy may imply both the troubles that befell the Assyrians and Jews by the Greeks and Seleucidæ, in the troublous days of Antiochus. And shall afflict Eber] Probably not the Hebrews, as some think, but the people on the other side the Euphrates, from rb[ abar, to pass over, go beyond; all which people were discomfited, and their empire destroyed by Alexander the Great.

Verse 24. From the coast of Chittim — A place or people, so called from Chittim, the son of Javan, (Genesis 10:4,) whose posterity were very numerous, and were first seated in the lesser Asia, and from thence sent forth colonies into the islands of the Ægean sea, and into Cyprus; afterward into Macedonia and other parts of Greece, and then into Italy. Whence it comes to pass that by this name is understood sometimes Macedonia, as 1 Mac. 1:1, and 1 Mac. 8:5; sometimes Italy, as Daniel 11:29, 30; and sometimes both, as in this place: for he speaks here of the scourge that God had appointed for the Assyrian after he had done God’s work in punishing of his people and the bordering nations. Shall afflict Asshur — “Asshur signifies the descendants of Asshur, the Assyrians; but their name was of as large extent as their empire, and the Syrians and Assyrians are often confounded together, and mentioned as one people.” Now although the Assyrian and Chaldean empire was subdued by the Medes and Persians, yet the chief afflictions of that people came from two hands, both beyond the sea, and brought to them by ships; first from the Greeks, and then from the Romans. “It is so well known as to require no particular proof that the Grecians, under Alexander, subdued all these countries. The Romans afterward” (who subdued the whole Grecian empire) “extended their conquests into the same regions; and, as Dion informs us, Assyria, properly so called, was conquered by Trajan.” And shall afflict Eber — That is, the posterity of Eber, the Hebrews, who were the flower and chief of Eber’s children. “The Hebrews were afflicted, though not much, by Alexander himself, yet by his successors the Seleucidæ, and particularly by Antiochus Epiphanes, 1 Mac. 1. They were worse afflicted by the Romans, who not only subdued and oppressed them, but at last took away their place and nation, and sold and dispersed them over the face of the earth.” So that, although Balaam was commissioned chiefly to bless and prophesy good concerning Israel, yet he here at last foretels that they should be scourged for their sins. He also shall perish for ever — Not the Hebrews; they shall have a better end: all Israel shall be saved; but the afflicter or scourge of Asshur and Eber; namely, the Grecian and Roman empire. Thus Balaam, instead of cursing the church, curses Amalek, the first, and Rome, the last enemy of it. “It appears, then,” adds the bishop, “that Balaam was a prophet divinely inspired, or he could never have foretold so many distant events, some of which are fulfilling in the world at this time. And what a singular honour was it to the people of Israel, that a prophet, called from another country, and at the same time a wicked man, should bear testimony to their righteousness and holiness! The commendations of an enemy, among enemies, are commendations indeed. And Moses did justice to himself as well as to his nation in recording these transactions. They are not only a material part of his history, but likewise a strong confirmation of the truth of his religion. Balaam’s bearing witness to Moses, is somewhat like Judas’s attesting the innocence of Christ.” See Dissert. on Prophecies, vol.

1. p. 130, and seq.

Ver. 24. Ships—Chittim shall afflict Asshur (Assyria) and afflict Eber, the father of the Hebrews. Genesis 10:21. Kittim is the name of the patriarch, Genesis 10:4, whose posterity populated Cyprus, the Isles and coasts of Greece and Italy. These invading armies, according to Daniel 11:30, should utterly destroy the Assyrian empire, and after that afflict Heber, and burn the city of the Jews. Daniel 9:26, 27. Moses calls these Roman armies that came in the ships of Chittim, a nation from afar, whose language the Hebrews could not understand. Deuteronomy 28:59, 64. This most luminous prophecy, which the prophets recite one after another, is then of itself a grand proof of the certainty of divine revelation, and was fully accomplished when the Romans, invited as allies, delivered the Jews from oppression, and afterwards destroyed Jerusalem for revolt.

23, 24. Alas, who shall live — The woe touches the heart of Balaam because his own Mesopotamia is involved in the fearful judgment. See Numbers 22:5. Chittim — Signifies (1) the island of Cyprus, (Isaiah 23:1;) (2) the Chittim islands, denoting the islands and coasts of the West, (Jeremiah 2:10;) and (3) Macedonia and Italy. Daniel 11:30. Keil seems to combine all these meanings, since all the Western ships took Cyprus in their way. “The nations that would come across the sea from the side of Cyprus to humble Asshur are not mentioned by name, because this lay beyond the range of Baalam’s vision.” Eber — The Seventy and Vulgate, Hebrews. Evidently all the posterity of Eber through Abraham. He also shall perish forever — The conquering power from the West. Daniel 7:26. “The judgment of history even upon the imperial powers of the West, and the final victory of the King of the kingdom of God were proclaimed, though in fading outlines, more than a thousand years before the events themselves.” — Tholuck. “So it came to pass when the ships of Cyprus, of Greece, of Europe, then just seen in the horizon of human hopes and fears, did at last, under the Macedonian conqueror, turn the tide of Eastern invasion backward; and Asshur and Babylon and Persia, no less than the wild hordes of the desert, perished forever from the earth.” — Stanley.

V. 25. To his place-To Mesopotamia; tho’ afterwards he returned to the Midianites, and gave them that devilish counsel which was put in practice, Numbers 25:16-18.

Verse 25. And Balaam-returned to his place] Intended to have gone to Mesopotamia, his native country, (see Deuteronomy 23:4,) but seems to have settled among the Midianites, where he was slain by the Israelites; see Numbers 31:8.

THOUGH the notes in the preceding chapters have been extended to a considerable length, yet a few additional remarks may be necessary: the reader’s attention is earnestly requested to the following propositions:—

1. It appears sufficiently evident from the preceding account that Balaam knew and worshipped the true God.

2. That he had been a true prophet, and appears to have been in the habit of receiving oracles from God.

3. That he practised some illicit branches of knowledge, or was reputed by the Moabites as a sorcerer, probably because of the high reputation he had for wisdom; and we know that even in our own country, in the fifteenth and sixteenth centuries, persons who excelled their contemporaries in wisdom were reputed as magicians.

4. That though he was a believer in the true God, yet he was covetous; he loved the wages of unrighteousness.

5. That it does not appear that in the case before us he wished to curse Israel when he found they were the servants of the true God.

6. That it is possible he did not know this at first. Balak told him that there was a numerous people come out of Egypt; and as marauders, wandering hordes, freebooters, &c., were frequent in those days, he might take them at first for such spoilers, and the more readily go at Balak’s request to consult God concerning them.

7. That so conscientiously did he act in the whole business, that as soon as he found it displeased God he cheerfully offered to return; and did not advance till he had not only the permission, but the authority of God to proceed.

8. That when he came in view of the Israelitish camp he did not attempt to make use of any means of sorcery, evocation of spirits, necromantic spells, &c., to accomplish the wish of Balak.

9. That he did seek to find out the will of the true God, by using those means which God himself had prescribed, viz., supplication and prayer, and the sacrifice of the clean beasts.

10. That though he knew it would greatly displease Balak, yet he most faithfully and firmly told him all that God said on every occasion.

11. That notwithstanding his allowed covetous disposition, yet he refused all promised honours and proffered rewards, even of the most extensive kind, to induce him to act in any respect contrary to the declared will of God.

12. That God on this occasion communicated to him some of the most extraordinary prophetic influences ever conferred on man.

13. That his prophecies are, upon the whole, clear and pointed, and have been fulfilled in the most remarkable manner, and furnish a very strong argument in proof of Divine revelation.

14. That notwithstanding the wicked counsel given to the Midianites, the effects of which are mentioned in the following chapter, on which account he probably lost his life, (Numbers 31:8,) the badness of this man’s character has been very far overrated; and that it does not appear that he was either a hypocrite, false prophet, or a sorcerer in the common acceptation of the term, and that he risked even life itself in following and fulfilling the will of the Lord!

15. That though it is expressly asserted, Numbers 31:16, and Revelation 2:14, that Israel’s committing whoredom with the daughters of Moab was brought about by the evil counsel given by Balaam to cast this stumbling-block in their way, yet it does not appear from the text that he had those most criminal intentions which are generally attributed to him; for as we have already seen so much good in this man’s character, and that this, and his love of money (and who thinks this a sin?) are almost the only blots in it, it must certainly be consistent with candour and charity to suggest a method of removing at least some part of this blame.

16. I would therefore simply say that the counsel given by Balaam to Balak might have been “to form alliances with this people, especially through the medium of matrimonial connections; and seeing they could not conquer them, to endeavour to make them their friends.” Now, though this might not be designed by Balaam to bring them into a snare, yet it was a bad doctrine, as it led to the corruption of the holy seed, and to an unequal yoking with unbelievers; which, though even in a matrimonial way, is as contrary to sound policy as to the word of God. See Clarke’s notes on “Numbers 25:3” and “Numbers 25:6”.

17. That it was the Moabitish women, not Balaam, that called the people to the sacrifice of their gods; and it argued great degeneracy and iniquity in the hearts of the people on so slight an invitation to join so suddenly so impure a worship, and so speedily to cast off the whole form of godliness, with every portion of the fear of the Almighty; therefore the high blame rests ultimately with themselves.

NUMBERS

Verse 25. Balaam went to his place — To Mesopotamia; though afterward he returned to the Midianites, and gave them that wicked counsel which was put in practice, chap. 25. And it appears, from Numbers 31:8, that he was slain among the Midianites.

25. Balaam… returned to his place — Not to Mesopotamia. Literally, he turned toward his own place. This he never reached. Having privately advised Balak to ensnare Israel into idolatry and its vices by the blandishments of the women of Moab and Amalek, (Numbers 31:16,) he lingered in the vicinity to see the result of his wicked counsel, and was slain in battle when Jehovah, avenging the Israelites, ordered them to war against Midian. Numbers 31:8. Hengstenberg suggests that Balaam, smarting under the indignity of his summary dismissal by Balak, went into the camp of Israel, rehearsed to Moses his prophecies in hope of a reward, was coolly treated, and, goaded on by disappointed ambition and covetousness, went to the Midianites, and counselled the seduction of Israel to whoredom and idolatry.

CONCLUDING NOTES.

(1.) At this point, where Balaam disappears from the public stage on which he has figured so conspicuously as a prophet, it is proper to note the marvellous contradictions combined in his character, which has been portrayed in the last three chapters with that fineness of touch which has rendered it an instructive study for the critical theologians and refined moralists of the most recent ages of the Church. Bishop Butler, in his admirable sermon on Balaam, regards him as a striking embodiment and illustration of that self-deception which persuades the wicked man in every case that the sin which he commits may be brought within the sanctions of conscience and the approval of God’s revealed will.

(2.) Dr. Newman, of Oxford, has drawn an admonitory lesson from this character by delineating “the dark shade cast over a noble course by standing always on the ladder of advancement, and by the suspense of a worldly ambition never satisfied.” Dr. Arnold presents this great soothsayer as a striking type of a class of men by no means extinct in our times, in whom the purest forms of religious belief and the loftiest ideals of moral rectitude (Micah 6:5-8) are combined with a life immeasurably below them.