Who can count the dust of Jacob? &c.— God promised to Abraham, first, that his posterity should inherit the land of Canaan; and secondly, that they should be as numerous as the dust of the earth, Genesis 13:15-16. Balaam confirms this double promise: the first part in the preceding verse, the second in this; where he speaks of the prodigious multiplication of the people. These words may regard the present state of the Israelites; but they principally respect the future. The LXX well express the meaning of this place in their translation: Who can count the seed of Jacob? The number of the fourth part of Israel refers to the division of Israel into the four camps; so that the meaning is,—How vast must be the number of this people, when one of their camps is so numerous as to be almost past reckoning! What we render, and the number of the fourth part, Houbigant renders, and can number the multitude.
Let my last end be like his— These words may be rendered, let my posterity be like his; and so the LXX have it. The Gemara on this place strongly recommends the above interpretation: "May I die neither by a violent nor immature death, which was peculiarly promised to those Israelites who kept the law." Bishop Sherlock also understands the words in this sense, as referring to temporal posterity. But Houbigant is of opinion, that the words have a much higher sense. He supposes the righteous to mean, not the contumacious Israelites, but those whom that people figured out; and that the parable of Balaam is of the same kind with the parables of our Saviour. Balaam wishes, says he, so to survive his fate, as they will do who shall die the death of the just; signifying, by this with, the future immortality of the just, an immortality to be desired by all mortals. It is a good remark which a commentator makes upon the text, that all mankind have a desire after happiness and the reward of virtue; but few have resolution to withstand the temptations of vice, and maintain their integrity against the allurements of worldly honours, riches, or sensual pleasures. "Just so," says Epictetus, "many would be conquerors at the Olympic games, many philosophers like Socrates, though they have no inclination to submit to the previous and necessary steps. He that would win the crown must contend."
"Oh let me die his death!" all Nature cries. "Then live his life,"—all Nature falters there. YOUNG, Night V.
REFLECTIONS.—To engage God on his side, Balaam prepares his sacrifices; and Balak, at his command, offers. Hereupon, 1. He retires with an expectation of meeting with God; and though the sacrifice of the wicked is an abomination to the Lord, yet, for purposes of his own glory, he will give him his answer. Balaam, on God's appearance, boasts of the charge he had been at in the sacrifices, and seems to expect such an answer as corresponded to his wishes; but God confounded his desires, and made him the unwilling prophet of Israel's glory and Moab's confusion. Note; (1.) They who think to make God a debtor by their services, will be deeply disappointed; the curse of pride on the services of the self-righteous will be heavier than the curse of sin on the careless. (2.) God will meet those who wait on him in his ways with an answer of peace, and put a word in their mouth of blessing and comfort. 2. His return to Balak, who stood by his sacrifice. He was not weary of waiting in so bad a cause; and shall not we, much more, always pray and never faint? Balak is now big with expectation, but how confounded with Balaam's message! His parable, or prophetic word, confirms Israel's blessedness. Note; Balaam is struck with their appearance, and bursts forth into an admiration of their happiness. They are confessedly a people separated from God, under the divine guidance, and distinguished, by their honourable peculiarity, from all the nations around them. God's are a peculiar people, distinguished by a holy separation from the world, in all their ways, and designed to dwell with him in his heavenly land of bliss and glory. He expresses his astonishment at their multitude, countless as the dust of the plain where they appeared; yea the fourth part of them, a squadron only of their hosts, appears innumerable: so remarkably were the promises to Abraham fulfilled, even by the confession of their enemies. Note; When all God's spiritual Israel are collected at the last great day, they will be a more glorious host, which no man can number. Fain would he have his lot in death with righteous Israel, nor wishes a greater portion than that his last end might be like theirs. Vain wish! succeeded by no efforts, and dying as it dropped from his tongue. Note; (1.) The death of the righteous is desirable, not dreadful: at their absence from the body they will be admitted to the presence of their Lord. (2.) Many wish their end who do not like their way; but these are inseparable. We must be companions with them in our lives, if in our deaths we would not be divided. Highly provoked at the unexpected disappointment, the king of Moab, with rage, reproaches the prophet; while Balaam urges, in his defence, the necessity under which he acted, and owns the over-ruling power of the Almighty God. Note; (1.) God will make men know that the heavens rule. (2.) Kings rage in vain against the Lord, and against his anointed.