Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Numbers 24 Introduction
Balaam, finding that God was determined to bless Israel, seeks no longer for enchantments, Numbers 24:1. The Spirit of God coming upon him, he delivers a most important prophetic parable, Numbers 24:2-9. Balak's anger is kindled against him, and he commands him to depart to his own country, Numbers 24:10, Numbers 24:11. Balaam vindicates his conduct, Numbers 24:12, Numbers 24:13; and delivers a prophecy relative to the future destruction of Moab by the Israelites, Numbers 24:14-17; also of Edom, Numbers 24:18, Numbers 24:19; of the Amalekites, Numbers 24:20; and of the Kenites, Numbers 24:21, Numbers 24:22. Predicts also the destruction of Asshur and Eber, by the naval power of Chittim, which should afterwards be itself destroyed, Numbers 24:23, Numbers 24:24. Balaam and Balak separate, Numbers 24:25.
INTRODUCTION TO Numbers 24
In this chapter we are told, that Balaam leaving his enchantments, the Spirit of God came on him, and he spake of the happiness of Israel, and prophesied of their future greatness and glory, Numbers 24:1 which so exasperated Balak, that he ordered him at once to depart from him, Numbers 24:10. Balaam justified himself in what he said and did, and suggested that before they parted, he had something to say in a prophetic manner, concerning what Israel should do to Moab in "future" times, Numbers 24:12 and then prophesies concerning the Messiah, and the destruction of Moab, and of some neighbouring nations, and even of some at a greater distance, as the Assyrians and Romans, Numbers 24:15.
Balaam’s prophetic messages (J )
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 24:1-25.
Nu 24:1-25.
BALAAM FORETELLS ISRAEL'S HAPPINESS.
1. to seek for--that is, to use enchantments. His experience on the two former occasions
[Nu 23:3, 15]
had taught him that these superstitious accompaniments of his worship were useless, and therefore he now simply looked towards the camp of Israel, either with a secret design to curse them, or to await the divine afflatus.
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 נחש nachash is not easily ascertained; see Numbers 21:9 (note), and Genesis 3:1 (note). 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.
And when Balsam saw that it pleased the Lord to bless Israel,.... That it was good in his sight, what he approved of, and was well-pleasing to him, and that it was his determined mind that Israel should be blessed, and not cursed, from which there was no turning him, by offering sacrifices to him, and much less by his sorceries and divinations:
he went not as at other times; or, "as at a time in a time" (q), at two times, of which see Numbers 23:3, he abode in the place where the sacrifices were offered, and did not depart to another at some distance, as he had twice before done:
to seek for enchantments; which it seems he used before, for he not only offered sacrifices to the true God, which yet were attended with superstitious rites, but he made use of his divining art also; and not only went to meet with God, and hear what he would say to him, but consulted the devil also, being willing to have two strings to his bow, and that, if possible, he might carry his point, and get what his covetous and ambitious mind was desirous of: the words may be literally rendered, "to meet enchantments" (r); but what should be meant by the phrase is not easy to say; I should rather choose to render them, "to meet serpents", and make use of them in his divinations, make observations on them, and predictions from them: one sort of divination is called "ophiomancy", or divining by serpents; so Calchas, on seeing a serpent devour eight sparrows with their dam, foretold the duration of the siege of Troy (s):
but he set his face towards the wilderness: where the people of Israel lay encamped, not with an intention to bless them, though he saw it pleased the Lord, but to take an opportunity, if he could, without his leave, to curse them; and therefore he did not go out as he did before, to know his will, but stood by the sacrifice, with his face to the wilderness, where the people were, to take any advantage that offered.
(q) "sicut vice in vice", Montanus, Vatablus. (r) "in occursum auguriorum", Pagninus, Montanus, Vatablus. (s) Homer. Iliad. 2. see more instances in Bochart. Hierozoic. par. 1. l. 1. c. 3. col. 21, 22.
Balaam lays aside his sorceries, and the Spirit of God comes upon him; his eyes are open; hears the words of God, and sees the vision of the Almighty, Numbers 24:1-4; prophesies of Israel’s prosperity, Numbers 24:5-9. Balak is angry; commands him to flee; his answer, Numbers 24:10-14. He prophesies of the Messias the King, and of the destruction of the nations, Numbers 24:15-24. He returns to his place; and Balak goes his way, Numbers 24:25.
To seek for enchantments, i.e. to use enchantments, which he is said to have done, either because when he consulted and sacrificed to God, he did also use enchantments and consult with the devil, that if one would not, the other might help him; or because he consulted God in a magical and superstitious way, by using such postures or instruments or forms of words as enchanters used.
Toward the wilderness, where Israel lay encamped, either with intent to curse Israel without God’s leave; or rather, expecting what God of his own accord would suggest to him concerning this matter.
This chapter continues and concludes the history of the defeat of the counsels of Balak and Balaam against Israel, not by might, nor by power, but by the Spirit of the Lord of hosts; and as great an instance it is of God's power over the children of men, and his favour towards his own children, as any of the victories recorded in the book of the wars of the Lord. What preparation was made the third time for the cursing of Israel we read of in the close of the foregoing chapter. In this chapter we are told, I. What the blessing was into which that intended curse was turned, Nu 24:1-9. II. How Balak dismissed Balaam from his service thereupon, Nu 24:10-13. III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations, Nu 24:14-25, etc.