Bibelkommentare

Chapter 24:1. - As at other times, or, "as (he had done) time after time." Septuagint, κατὰ τὸ εἰωθός. To seek for enchantments. Rather, "for the meeting with aunties." לִקְםראת נְחַשִׁים. Septuagint, to συνάντησιν τοῖς οἰωνοῖς. Nachashim., as in Numbers 23:23, is not enchantments in the sense of magical practices, but definitely auguries, i.e. omens and signs in the natural world observed and interpreted according to an artificial system as manifesting the purposes of God. As one of the commonest and worst of heathen practices, it was forbidden to Israel (Leviticus 19:26; Deuteronomy 18:10) and held up to reprobation, as in 2 Kings 17:17; 2 Kings 21:6; 2 Chronicles 33:6. Toward the wilderness. הַמִּדְבָּר. Not "Jeshimon," but apparently the Arboth Moab in which Israel was encamped, and which were for the most part desert as compared with the country around.

XXIV.

(1) He set his face toward the wilderness.—i.e., towards the place where the Israelites were encamped on the steppes of Moab.

1. he went not, as at the other times, to meet with omens] The Heb. has a curious idiom which may be rendered either as in R.V. , or ‘as at other times’ (omitting ‘the’), i.e. as was his usual practice on similar occasions. In either case the verse cannot be from the same writer as that of ch. 23, for on the one hand ch. 23 does not relate that Balaam sought for omens, and on the other (if the present words refer to his usual practice) the remark that he did not seek for omens would more naturally have been placed at the beginning of ch. 23 and not after two of his utterances.

Numbers 24:1-2. Balaam knew that Jehovah wished Israel to be blessed; he did not therefore seek an omen to guide him, but began his declaration at once.

Numbers 24:1. He went not as at other times — At former times; to seek for enchantments — The word נחשׁ, from which נחשׁים, 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 נחשׁיםnechashim, 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 Isaiah 44:25; and Isaiah 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.

Numbers 24:1. To seek for enchantments— In the margin, to the meeting of enchantments; by which is meant the same as he calls, meeting the Lord, in the 3rd and 15th verses of the last chapter. It is difficult to understand what is meant by these words. "Interpreters," says Mr. Saurin, "think they have found some passages in Scripture, where the verb, from which the word enchantment is derived, is taken in a good sense, and denotes the knowledge of futurity. See Genesis 5:15. They conclude from this criticism, that the word enchantment signifies no more than the revelations which Balaam desired of God concerning the destiny of the Israelites. It is certain, that the sacred historian says nothing throughout his whole narration, capable of convincing us that Balaam used enchantments on the first of the two high places: I am apt to suspect that this man, abandoned to covetousness; not being able to find any thing to his purpose in the divine inspirations, would at length have betaken himself to magical arts; but that the spirit of God restrained him." Mr. Saurin here seems not to have attended with his usual accuracy to the text; from which it is plain, that Balaam only omitted to do now, what he had done before; for it is said, he went not, as at other times, to seek for enchantments; so that whatever the phrase may imply, it is unquestionable, that he had done, at his two former meetings with the Lord, what he now omitted to do, from a full persuasion that any further inquiries into the will of the Lord upon this subject would be fruitless: and I am very strongly of opinion, that the phrase implies no more, than the meeting the Lord for information as to his will; and, perhaps, it might not improperly be rendered, He went not as before, for the meeting, or obtaining divinations: i.e. for information into future things from the Lord; for which purpose he retired, as we have observed on ch. Numbers 23:3. Houbigant is of the same opinion; who says, that the word נחשׁים nechashim, auguries, is here understood in a good sense; for Balaam interpreted the will of the true God, not of the God of Moab, from these auguries. The meaning of the passage seems no more than this; that Balaam, convinced that it was perfectly in vain to retire any more, after the sacrifices, to meet God and receive his commands, accordingly no more retired to the high and secret place, but without any ceremony delivered the divine oracles. Le Clerc explains it briefly thus: He judged it superfluous to inquire further into the mind of God, as God had sufficiently declared his purpose to bless the Israelites.

He set his face toward the wilderness— We have had occasion more than once before to observe, that any large and extensive champaign country, even though it may happen to have villages in it, is called in the Scripture, wilderness. It is evident from the 2nd verse, that wilderness here means the plains of Moab, where the Israelites lay encamped, ch. Numbers 22:1.

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And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.

He went not as at other times. — As being resolved to curse howsoever, and without God’s leave; yea, al despito di Dio, as that mouth of blasphemy, Pope Julius III, once said in another case; Act. and Mon., fol. 1417. to take his own course whatever came of it.

He set his face. — As fully bent to do it, and nothing should hinder him. So our Saviour Christ "steadfastly set ( εστηριξε ) his face to go to Jerusalem." Luke 9:51 He steeled his forehead against all oppositions.

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Balaam Blesses Israel a Third Time (1452 BC)

¹ And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness.
² And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him.
³ And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
⁴ He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open:
⁵ How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!
⁶ As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters.
⁷ He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted.
⁸ God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.
⁹ He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee.

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.

I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Nu 24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, 1Sa 19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Nu 24:3,4), much like that of David (2Sa 23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of:—(1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Nu 23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (2Co 12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Nu 24:3-9), but now having his eyes open, Nu 24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.

II. Yet the blessing is for substance the same with those before. Several things he admires in Israel:—

1. Their beauty (Nu 24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Nu 24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Ps 133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Nu 24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Ho 14:5-7.

2. Their fruitfulness and increase. This may be intended by those similitudes (Nu 24:6) of the valleys, gardens, and trees, as well as by those expressions (Nu 24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Ho 2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.

3. Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.

4. Their power and victory, Nu 24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Nu 23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos 2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job 39:9,10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils."

5. Their courage and security: He lay down as a lion, as a great lion, Nu 24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pr 28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Ps 4:8.

6. Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Ge 12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.