Numbers 24 - Peter Pett's Commentary on the Bible

Bible Comments
  • Numbers 24:1,2 open_in_new

    Chapter 24 Balaam's Final Failed Attempt Is Followed By Various Prophecies.

    Numbers 24:1

    ‘And when Balaam saw that it pleased Yahweh to bless Israel, he did not go not, as at the other times, to meet with enchantments, but he set his face toward the wilderness.'

    Balaam now recognised that it was Yahweh's intention to bless Israel. So he realised that his enchantments, his ‘persuaders', would not work and decided to try another tack. He would set his face towards the wilderness and seek to enter into a trance. Perhaps that would work.

    Numbers 24:2

    ‘And Balaam lifted up his eyes, and he saw (or ‘looked on') Israel dwelling according to their tribes, and the Spirit of God came on him.'

    And there Balaam fixed his eyes on Israel dwelling in their usual formation, in their tribes. Now he saw the whole of Israel. And as he did so ‘the Spirit of God' came on him, and he prophesied. What resulted was not his intention but he is seen as having no choice in the matter. Yahweh intervened again to make him bless Israel.

  • Numbers 24:3-9 open_in_new

    Numbers 24:3-9 (3a-9)

    ‘And he took up his incantation (parable), and said,'

    Here he begins with what was clearly his normal way of going into deep trance and follows it with a series of contrasts presented chiastically.

    Numbers 24:3-9 (3b-9)

    “Balaam the son of Beor says,

    And the man whose eye was closed says,

    He says, who hears the words of God,

    Who sees the vision of the Almighty,

    Falling down,

    And having his eyes open.

    a How goodly are your tents, O Jacob,

    a Your tabernacles, O Israel!

    b As valleys are they spread forth,

    b As gardens by the riverside,

    b As fragrant aloes which Yahweh has planted,

    b As cedar trees beside the waters.

    c Water shall flow from his buckets,

    c And his seed shall be in many waters,

    d And his king shall be higher than Agag,

    d And his kingdom shall be exalted.

    d God brings him forth out of Egypt,

    d He has as it were the towering horns (‘strength') of the wild-ox.

    c He shall eat up the nations his adversaries,

    c And shall break their bones in pieces,

    c And smite them through with his arrows.

    b He couches, he lay down as a lion,

    b And as a lioness; who shall rouse him up?

    a Blessed be every one who blesses you,

    a And cursed be every one who curses you.”

    Note how different is the opening here. Balaam is deliberately going into a visionary state.

    “Balaam the son of Beor says; And the man whose eye was closed says; He says, who hears the words of God, who sees the vision of the Almighty, falling down (or ‘falling into a trance”), and having his eyes open.' These first phrases would instantly refer back in the reader's mind to the incident with his ass. There Balaam's eyes had been closed. That may also have been Balaam's intention if rumours had begun to spread around about what had happened, (and it was not the kind of thing that servants kept to themselves). But then he had heard the words of God, and had seen the vision of the Almighty, and had fallen down and had his eyes opened (see Numbers 22:31, ‘then Yahweh opened the eyes of Balaam and he saw the Angel of Yahweh -- and he bowed his head and fell on his face -- and the Angel of Yahweh said to him').

    But these phrases may also be words that Balaam regularly used when working himself into a trance, with the name of the right god inserted in each case. He was revealing himself as one who can move from having his eyes closed to having his eyes opened by meeting with, in this case, ‘the Almighty' (Shaddai). Note the change of title. Calling on Yahweh by His other title ‘the Almighty' (Shaddai) might succeed.

    So the process is outlined. His ‘eyes' are first closed, then he hears the words of God, then he sees the vision of Shaddai, then he falls into a trance, then his eyes are opened. In his trance-like state all is now ready for him to affect issues by his words.

    Once again his incantation could hardly please the frustrated Balak. ‘How goodly are your tents, O Jacob, Your tabernacles, O Israel! As valleys are they spread forth, As gardens by the riverside, As fragrant aloes (aromatic trees) which Yahweh has planted, As cedar trees beside the waters.' Israel's tents were to be ‘goodly', prosperous and flourishing and fruitful. They were to be like valleys fed by water which are thus luxuriant, like gardens by the riverside which therefore flourish, like aromatic trees which Yahweh has planted giving pleasure to all around, the kind of trees found in king's gardens (they were Yahweh's planting - compare Psalms 1:3; Isaiah 27:2-6), and as cedar trees beside the waters, which grow very strong. Cedar trees were not noted for being by water, but the thought was that a cedar in such a place would be even stronger and more luxuriant than normal. Note the emphasis again on water. Nothing mattered to ancient peoples more than water. It was their life source. So Israel's dwellingplaces would be like fruitful valleys, like flowering gardens, like scented trees and like strong cedars made even stronger by being by the riverside. All these were pictures of what was most desirable to mankind.

    “Water shall flow from his buckets, and his seed shall be in many waters.” This probably indicates fruitfulness in childbearing, and the spreading of His people like refreshing and reviving water among the nations so as to bless them and bring justice to the world. In them will all the families of the earth be blessed (Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 28:14). They will flow out to the nations like water and dwell among them abundantly, as the waters of Eden went out to all the world (Genesis 2:10-14).

    The thought of water as an agent of life and blessing and bringer in of justice is found everywhere in Scripture. Compare here Isaiah 33:20-22, where Jerusalem would be like an immovable tent where Yahweh would be with His people in majesty, and it would be a place of broad rivers and streams, because Yahweh was their judge, lawgiver and king. Consider also Ezekiel 47:1-12 (compare Numbers 26:25-28) where the flowing forth of water brought life, as expanded in John 7:38, ‘out of your innermost being will flow rivers of living water'; and the going forth of God's Instruction, and the word of Yahweh from Jerusalem (Isaiah 2:3). Consider also the constant picture throughout Isaiah of spiritual blessedness in terms of water, Isaiah 32:15-17; Isaiah 33:20-22; Isaiah 35:1; Isaiah 35:7; Isaiah 44:3-5; Isaiah 45:8; Isaiah 55:1; Isaiah 55:10-13; Isaiah 58:11.

    “And his king shall be higher than Agag, and his kingdom shall be exalted.” Agag was probably a royal name of the Amalekite kings like Pharaoh was of Egypt and Abimelech of the Philistines. The Amalekites were doughty fighters, and their Agag was seen as wielding widespread power because of the widespread nature of the Amalekites as they spread over the wilderness descending to take their pickings where they would (compare Num 13:45; Exodus 17:8-16; Judges 6:3; Judges 6:33; Judges 7:12). Agag was feared, but Israel's future king (whether heavenly or earthly, for the king in mind here may be God) would be more feared. He would enjoy more power and more widespread influence than Agag. Note how Balaam also prophesies against the Amalekites in Numbers 24:20 demonstrating that Amalek were very much in his mind. An Amalekite king under the name was defeated by Saul and slain by Samuel in 1 Samuel 15:8-9; 1 Samuel 15:32-33. Haman the Agag-ite in Esther 3:1 etc. possibly traced his descent back to the dynasty (Josephus links him with the Amalekites).

    “His king.” The King here is probably Yahweh (compare verse 21). But it would not be surprising if Balaam spoke of Israel's ‘king'. He probably knew little of the way in which Israel was run, and would assume a supreme ruler. To him that would be expressed in terms of ‘king', for all nations in one way or another had a king. His point was simply that whoever ruled Israel would be exalted, and that the sphere of their rule would be exalted. It is not prophesying a particular king.

    “God brings him forth out of Egypt. He has as it were the towering horns/strength of the wild-ox. He shall eat up the nations his adversaries, and shall break their bones in pieces, and smite them through with his arrows.” Again he compares God as the Deliverer from Egypt to a mighty wild ox, eating up the nations as a wild ox devours the vegetation; breaking their bones in pieces as a wild ox treads down those who stand in its way; and smiting them through with his arrows, because He is more than just a wild ox, but a wild ox typifying a mighty warrior. Who can withstand such a God? And He is on Israel's side.

    The eating up of the nations is in contrast with Israel's seed in many waters. In the one case blessing, in the other judgment. It is the former who are to be blessed and the latter who are to be cursed.

    “He couches, he lay down as a lion, and as a lioness; who shall rouse him up?” As Numbers 23:24 suggests this description is of Yahweh and his consort Israel. Yahweh is identified with His people. They are like an established pride of lions at rest, best avoided and left undisturbed, lest they rend those who disturb them. It is a brave and foolish people who dare to stir them up. This picture of the sleeping pride of contented lions parallels the earlier pictures of Israel like watered gardens and valleys, and aromatic and towering trees.

    “Blessed be every one who blesses you, And cursed be every one who curses you.” This parallels the ‘goodly tents' of Jacob (Numbers 24:5). They are a people blessed by Yahweh. Thus all who bless them will be blessed, and all who curse then will be cursed, a real smack in the face to Balak.

    So with this all round picture of Yahweh's blessings on Israel we can understand why Balak might feel that somehow he was not being fairly treated.

  • Numbers 24:10 open_in_new

    ‘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.” '

    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.

  • Numbers 24:11 open_in_new

    Therefore now flee you to your place. I thought to promote you to great honour, but, lo, Yahweh has kept you back from honour.”

    Then he warned him to flee before vengeance overtook him. He had been given hospitality and could therefore not be harmed, but let him not assume that he would be safe if he stayed around. And he reminded him that he had intended to give him great honour and that Yahweh had kept him back from it. So he would do well to offer less of these eulogies about Yahweh Who had robbed him of so much.

  • Numbers 24:12,13 open_in_new

    ‘And Balaam said to Balak, “Did I not speak also to your messengers whom you sent to me, saying, “If Balak would give me his house full of silver and gold, I cannot go beyond the word of Yahweh, to do either good or bad of my own mind. What Yahweh says, that will I speak?”

    But Balaam replied equally strongly and reminded him that he had done nothing other than he had said he would do. He had said from the beginning that even if Balak gave him his treasure house stocked to the brim, he would not go beyond the word of Yahweh. He would not, nay could not, do good or bad in his own mind. It was not within his ability to do so. He was not the master of the gods, he was their interpreter. He could only say what Yahweh had said to him. (He would have made the same reply to a Babylonian king about Marduk. His view was that he dealt with ‘gods' and even though he did try to influence their decisions, and had ways of doing so, in the end simply brought the message that they gave, and was in no position to force them if they did not respond as he wanted. All he could do was keep trying).

  • Numbers 24:14 open_in_new

    The Prophecies of Balaam (Numbers 24:14-25).

    Balaam then told Balak that he would be returning to his people. This may signify his fellow soothsayers, living together as a people. Or it may simply mean he was returning to the Amavites. However, before doing so, being in prophetic mode, he offered him a prophecy for free. In view of Balak's attitude it no doubt gave him great satisfaction, for in it he foresees the defeat of Moab.

    Analysis.

    a Balaam says he will return home after prophesying (Numbers 24:14)

    b Balaam prophesies concerning Israel (Numbers 24:13-19)

    c Balaam looks at and prophesies concerning wandering Amalek (Numbers 24:20)

    c Balaam looks at and prophesies concerning the wandering Kenites (Numbers 24:21-22)

    b Balaam prophesies concerning Eber (Israel and their fellow Semites) (Numbers 24:23-24)

    a Balaam returns home (Numbers 24:25).

    Numbers 24:14

    And now, behold, I go to my people. Come, and I will advertise you what this people shall do to your people in the latter days.”

    Balaam then declared that he was returning to his people, but was meanwhile in such constraint in spirit that he had to give another prophetic declaration concerning the distant future of ‘this people', the Israelites.

  • Numbers 24:15-19 open_in_new

    Balaam Prophesies Concerning Israel (Numbers 24:15-19)

    Numbers 24:15

    ‘And he took up his oracle (parable), and said,

    “Balaam the son of Beor says,

    a And the man whose eye was closed says,

    b He says, who hears the words of God,

    c And knows the knowledge of the Most High,

    b Who sees the vision of the Almighty,

    a Falling down, and having his eyes open.

    (Note how the introduction follows the usual pattern, taken up again in what follows).

    a I see him, but not now,

    a I behold him, but not nigh,

    a There shall come forth a star out of Jacob,

    a And a sceptre shall rise out of Israel,

    b And shall smite through the corners of Moab,

    b And break down all the sons of tumult.

    b And Edom shall be a possession,

    b Seir also, his enemies, shall be a possession,

    a While Israel does valiantly.

    a And out of Jacob shall one have dominion,

    a And shall destroy the remnant from the city.

    As before he goes into a trance. ‘Whose eye was closed' may be a wry reference to his experience on the road with his ass, rumours of which may have been spreading around. Compare Numbers 24:3. But as previously the whole first phrases were his way of ‘entering' the sphere of the gods.

    “I see him, but not now, I behold him, but not nigh,” He firstly declares that what he speaks of is not to happen in the near future. It refers to the distant future (compare Numbers 24:14). It is ‘not now, -- not near'. Indeed in all his proclamations the ‘far future' is in mind. Thus he had desired that his last end should be like that of Israel, one that resulted in length of days because of righteousness (Numbers 23:10), he had stressed that the lioness of Israel would not lie down until with Yahweh they had eaten of the prey and drunk the blood of the slain (Numbers 23:14), he had looked ahead to Israel's seed being in many waters, his king higher than Agag, and his kingdom exalted (Numbers 24:7). Now he was to speak further of that king.

    “There shall come forth a star out of Jacob, And a sceptre shall rise out of Israel.” As already mentioned the question as to what ‘king' is meant is not to be particularised. It is not even a prophecy that Israel would have ‘a king'. He simply speaks of their supreme ruler, something which he would assume for them as for all nations. His expression for such would be ‘melek'. He would almost certainly have used that title of Moses. And because Israel were to be exalted, so would be their supreme ruler. Indeed their heaven-supported ‘king' would be part of the cause of their rise. And here he sees one such in terms of a ‘rising star', and a ‘sceptre', one who would be special and would one day smite Moab, and Edom, and Mount Seir, and all who caused trouble to Israel.

    “And shall smite through the corners of Moab, And break down all the sons of tumult. And Edom shall be a possession, Seir also, His enemies, shall be a possession.” So Moab would be smitten from corner to corner, Edom would be possessed, Seir (His enemies) would be a possession. Thus He would possess both land and people. Those who would cause trouble to Israel are depicted as ‘the sons of tumult'. This might especially have in mind the desert peoples like the Midianites, whom Balaam had already met as being antagonistic towards Israel, the Amalekites, whose fierce king he had already mentioned, and the Kenites (see below).

    “While Israel does valiantly. And out of Jacob shall one have dominion, And shall destroy the remnant from the city.” He would with his people ‘do valiantly' and would have wide dominion, and would ‘destroy the remnant from the city', that is, would have widespread success and come across no city that could resist him and prevent his total victory. This parallels the rising star and sceptre, declaring his success.

    The picture of a rising star, combined with a sceptre, who would have dominion, depicted an especially great king. It was a declaration of the fact that the royal house of Israel would eventually produce a ‘super-star', a ‘king' who would rule over many nations. And these nations he depicted in terms of the ones whom he knew to be at odds with Israel at that time. This last fact firmly dates this prophecy to this particular time. Seen in terms of an ‘anointed king' of Israel this was a ‘messianic' prophecy. His picture is really one of final triumph, brought about by a supreme king. It is essentially applicable to David, and to strong kings who followed after him, but its final fulfilment required a king who would finally triumph and gain everlasting dominion, and that could only be the Messiah.

    For a star as representing the king of Babylon see Isaiah 14:12; and as representing the Messiah see Revelation 22:16. See also Daniel 8:10. The use of stars of rulers in this way was also known in non-Biblical literature. In the future the ‘star of David' would come to represent the Davidic house. Compare also how Bar Kochba's Messianic claims were supported by naming him ‘son of the star' when he led the Jewish rebellion against the emperor Hadrian in c.135 AD.

  • Numbers 24:20 open_in_new

    Balaam Looks On and Prophesies Concerning Wandering Amalek (Numbers 24:20).

    As we come to this final prophecy we should note that it is specifically stated that Balaam ‘looked on' Amalek and the Kenite. Exactly the same expression is used in verse 2 of him ‘looking on Israel' (translated ‘saw'). The verb is also used three times in Numbers 23:13 where again ‘looking on' Israel was preparatory to an oracle concerning them. And in fact this ‘looking on' Israel was clearly considered an important part of the process. This would therefore seem to suggest that the Amalekites and Kenites were near enough to be ‘looked on' for the same purpose (why else introduce the verb which is otherwise redundant). In view of the presence of the Midianites who were often linked with the Amalekites (see Judges 6:3; Judges 6:33 in the light of the whole of Numbers 6 where ‘Midian' regularly signifies the threefold combination of Midian, Amalek and the children of the East) we may probably see that they were present with the Midianites in their association with Moab. The same is probably therefore also true of the Kenites.

    Numbers 24:20 a

    ‘And he looked on Amalek, and took up his oracle, and said,'

    This may signify elders of Amalek who were standing by, or an encampment of them in Moab.

    Numbers 24:20 b

    “Amalek was the first of the nations;

    And his latter end shall come to destruction.”

    This probably refers to the fact that Amalek was the first of all the nations to attack Israel when they had left Egypt seeking safety (Exodus 17:8-16; Deuteronomy 25:17-18, compare also Numbers 14:43-45; Judges 6:3; Judges 6:33). It was seen by God as a particularly heinous offence for as a result of it we are told, ‘Yahweh has sworn, Yahweh will have war with Amalek from generation to generation' (Exodus 17:16; compare Deuteronomy 25:19; 1 Samuel 15:2-3). Thus Amalek of all nations would finally be destroyed.

    Some, however, see it as signifying their ancient background. They are possibly the Meluhha mentioned in 3rd millennium BC inscriptions. But the Biblical view was that they were descended from Esau (Genesis 36:12). This latter fact would explain why their offence was seen as so heinous. Like Edom they were a brother tribe to Israel. (However, as with Edom and Moab and many nations their descent would be a complicated affair, some being descended from Esau, and others being from sub-tribes who had united with these descendants).

  • Numbers 24:21,22 open_in_new

    Balaam Looks On and Prophesies Concerning the Wandering Kenites (Numbers 24:21-22).

    Numbers 24:21 a

    ‘And he looked on the Kenite, and took up his oracle, and said,'

    In the same way as with the Amalekites we may see that a group of Kenites were present, connected with the Midianites to whom they were related (see Numbers 10:29 with Judges 1:16; Judges 4:11) and with Moab. The Kenites were metal smiths and tended to move around in small groups. Compare the ones who accompanied Israel (Judges 1:16; Judges 4:11), and those who had an agreement with Sisera (Judges 4:11). By uniting with Moab against Israel they were bringing judgment on themselves.

    Numbers 24:21-22 (21b-22)

    “Strong is your dwelling-place,

    And your nest is set in the rock.

    Nevertheless Kain shall be wasted,

    Until Asshur shall carry you away captive.”

    This may refer to the safe situation that the Kenites had found for themselves in Moab. Or it may have in mind their wilderness dwelling-place in the Sinai area. Either way it stresses that their seeming security will not avail them in the day of trouble. They would find themselves beset by the tribe of Asshur, another brother tribe (see Genesis 25:3; Genesis 25:18; 2 Samuel 2:9; Psalms 83:8), and be wasted and finally taken as slaves.

    So the combination of tribes related to Israel (of Moab, of the Midianites, of the Amalekites and of the Kenites), were all included in his prophecies as fated because of their behaviour towards Israel. The presence of a nucleus was sufficient to condemn even those not present, on the basis of tribal solidarity.

  • Numbers 24:23,24 open_in_new

    Balaam Prophesies Concerning Eber (Israel and their fellow Semites) (Numbers 24:23-24).

    Numbers 24:23 a

    ‘And he took up his oracle, and said,'

    We note immediately that he did not ‘look on' those of whom he now spoke.

    Numbers 24:23-24 (23b-24)

    “Alas, who shall live when God does this?

    But ships will come from the coast of Kittim,

    And they shall afflict Asshur, and shall afflict Eber,

    And he also shall come to destruction.”

    The Asshurim may waste the Kenites but they themselves would not escape judgment. They in their turn would be afflicted by ships from Kittim (Cyprus and the Aegean coastlands). It would seem that exploratory raids, if not worse, had already been taking place by the ‘Sea People', the relatives of the Philistines, and he recognised that these would afflict the Asshurim, treating them as they had treated the Kenites. When brother fights brother judgment awaits.

    The same also applied to Eber. This referred to Semites in the area (Genesis 10:25) and may well have been intended indirectly to signify Israel, who would be one of those to suffer at Philistine hands, for Abraham was descended from Peleg, Eber's son, a descent which was emphasised by appearing on its own and not in the Table of Nations (Genesis 10:25 with Genesis 11:16-18).

  • Numbers 24:25 open_in_new

    ‘And Balaam rose up, and went and returned to his place; and Balak also went his way.'

    The affair of Balaam was now concluded. Israel remained blessed and Balak went one way and Balaam another, with the latter ‘returning to his place'. However to his cost he would return to give assistance to the Midianites and would die for his pains (Numbers 31:8).

    As we have sought to draw out in the narrative this Balaam cycle contains many lessons. It reveals that God is above the occult and that such cannot hurt His people. It reveals Him as uniquely unlike the so-called ‘gods' of the nations. Through the mouth of Balaam it provides us with prophetic announcements about God's purposes. It reveals that there is no limit to what God can do. And to the Israelites it would be a spur, giving a new incentive to enter the land knowing that they need fear neither god nor man. To us it is another reminder of the coming of the Messiah prophesied long before.