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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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(9) For from the top of the rocks I see him . . . —From the summit of the rocky mountain on which Balak had erected his seven altars, Balaam, according to one interpretation (see Numbers 22:41, and Note), had a full view of the outstretched camps of Israel.
Lo, the people shall dwell alone . . . —Better, Lo, it is a people that dwelleth alone, and that is not numbered, &c. In the fact that the host of Israel dwelt by itself in a separate encampment, Balaam discerned a type of the essential separation of Israel from the surrounding nations. When Israel adopted the ways of the heathen nations it speedily lost its external independence. Hengstenberg observes upon the last clause of this verse as follows:—“How truly Balaam said that Israel ‘did not reckon itself with the heathen’ appears from the fact that while all the powerful empires of the ancient world—the Egyptian, Assyrian, Babylonian, and others—have utterly perished, Israel (which even under the Old Covenant was rescued from so many dangers that threatened its entire destruction, particularly in being brought back from exile) flourishes anew in the Church of the New Covenant, and continues also to exist in that part of it which, though at present rejected, is destined to restoration at a future period.” (History of Balaam, &c., p. 409.)
- And reckoneth not itself among the nations] Israel felt themselves to be completely separate from, and superior to, other nations because they possessed Jehovah’s love and protection.
Numbers 23:9. From the hills I behold him — The hills on which he then stood. This and the former expression may relate not only to the present view he had of the camp of Israel, but to their future settlement in Canaan; wherein they were represented to the eye of his mind, as dwelling securely under the protection of the Almighty.
The people shall dwell alone — Separated from other nations by peculiar laws, religion, and manners. See on Exodus 19:5; Leviticus 20:24-26; Exodus 3:8. By which means they had so little communication with the Gentiles, that they were called an unsociable people, and thought to have an enmity to the rest of the world, as we may read in Diodorus Siculus, Tacitus, and others.
And here we may reflect with the greatest admiration upon what Balaam said on this occasion; and be convinced that he was indeed under the influence of that Spirit to whom all things are known, at all times, from the beginning to the end. For how could he otherwise, as Bishop Newton properly argues, “upon a distant view only of a people whom he had never seen or known before, have discovered the genius and manners, not only of the people then living, but of their posterity to the latest generations? What renders it more extraordinary is, the singularity of the character, that they should differ from all the people in the world, and should dwell by themselves among the nations, without mixing and incorporating with any. The time too when this was affirmed increases the wonder, it being before the people were well known in the world, before their religion and government were established, and even before they had obtained a settlement anywhere; but yet that the character was fully verified in the event, not only all history testifies, but we have even ocular demonstration at this day. The Jews, in their religion and laws, their rites and ceremonies, their manners and customs, were so totally different from all other nations, that they had little intercourse or communication with them. An eminent author hath shown that there was a general intercommunity among the gods of paganism; but no such thing was allowed between the God of Israel and the gods of the nations. There was to be no fellowship between God and Belial, though there might be between Belial and Dagon. And hence the Jews were branded for their inhumanity and unsociableness; and they as generally hated, as they were hated by, the rest of mankind. Other nations, the conquerors and the conquered, have often associated and united, as one body, under the same laws; but the Jews, in their captivities, have commonly been more bigoted to their own religion, and more tenacious of their own rites and ceremonies, than at other times. And even now, while they are dispersed among all nations, they yet live distinct and separate from all, trading only with others, but eating, marrying, and conversing chiefly among themselves. We see, therefore, how exactly and wonderfully Balaam characterized the whole race, from the first to the last, when he said, Lo, the people shall dwell alone, and shall not be reckoned among the nations.”
Numbers 23:9. For from the top of the rocks I see him, &c.— That is, from the top of the rocks on which he then stood: this, and the next expression, may relate not only to the present view he had of the camp of the Israelites, but to their future settlement in Canaan, wherein they were represented to his "mind's eye" as dwelling securely under the protection of the Almighty. The people shall dwell alone, says Hebrews 1:0.e. separated from other nations by peculiar laws, religion, and manners; and how could Balaam, says Bishop Newton, upon a distant view only of the people, whom he had never seen or known before, have discovered the genius and manners, not only of the people then living, but of their posterity to the latest generations? What renders it more extraordinary is, the singularity of the character; that they should differ from all the people in the world, and should dwell by themselves among the nations without mixing and incorporating with any. The time too when this is affirmed increases the wonder, it being before the people were well known in the world; before their religion and government were established, and even before they had obtained a settlement any where. But yet, that the character was fully verified in the event, not only all history testifies, but we have even ocular demonstration at this day. The Jews in their religion and laws, their rites and ceremonies, their manners and customs, were so totally different from all other nations, that they had little intercourse or communion with them. An eminent author (see the Divine Legation, book 2: sec. 6 b. 5: sec. 2.) hath shewn, that there was a general inter-community among the gods of Paganism; but no such thing was allowed between the God of Israel and the gods of other nations: there was to be no fellowship between God and Belial, though there might be between Belial and Dagon; hence the Jews were branded for their inhumanity and unsociableness; and they generally hated, as they were hated by, the rest of mankind. Other nations, the conquerors and the conquered, have often associated, and united as one body under the same laws; but the Jews, in their captivities, have commonly been more bigoted to their own religion, and more tenacious of their own rites and customs, than at other times; and even now, while they are dispersed among all nations, they yet live distinct and separate from all, trading only with others, but eating, marrying, and conversing among themselves. We see, therefore, how exactly and wonderfully Balaam characterised the whole race, from the first to the last, when he said, the people shall dwell alone, and shall not be reckoned among the nations. See Dissert. on Prophecies, p. 123.
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For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.
From the top of the rocks I see him. — And have no power to hurt him. She heard me without daunting; I departed not without terror, when I opened the conspiracy against her life; howbeit, clothed with the best art I could; - said Parry the traitor concerning Queen Elizabeth. Camden’s Elisab. Achilles was said to be Styge armatus, but Israel was Deo armatus, and therefore extra iactum.
Lo, the people shall dwell alone. — That they might have no meddling with the heathen. God would not have them lie near the sea coasts, for the Philistines lay between them and the sea, lest they should by commerce wax prouder, as Tyre did, Ezekiel 27:3 and learn foreign fashions. See Esther 3:8 . Hence Judea, though part of the continent, is called an "island." Isaiah 20:6
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Senza titolo
10. Who can count the dust of Jacob?--an Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be
(Ge 13:16; 28:14).
the number of the fourth part of Israel--that is, the camp consisted of four divisions; every one of these parts was formidable in numbers.
Let me die the death of the righteous--Hebrew, "of Jeshurun"; or, the Israelites. The meaning is: they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people but are averse to imitate the mind that was in Him.
The fourth part of Israel - i. e., each one of the four camps, into which the host of Israel was divided (see Numbers 2), seemed to swarm with innumerable multitudes. Possibly Balaam could only see one camp. Balaam bears testimony in this verse to the fulfillment of the promises in Genesis 13:16; Genesis 28:14.
The righteous - i. e., the ancestors of Israel, who "died in faith, not having received the promises, but having seen them afar off" Hebrews 11:13. With their histories Balaam was familiar, particularly with that of Abraham, "the righteous man" whom God had "raised up from the east (and) called to His foot" Isaiah 41:2.
Let my last end be like his - Render rather, "last estate," for the reference is not so much to the act of death, as to all that followed upon it - to the future, in which the name and influence of the deceased person would be perpetuated.
Verse 9. - The people shall dwell alone, and shall not be reckoned. Rather, "It is a people that dwelleth apart, and is not numbered." It was not the outward isolation on which his eye was fixed, for that indeed was only temporary and accidental, but the religious and moral separateness of Israel as the chosen people of God, which was the very secret of their national greatness.