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영문 원문
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.
1-9
Balaam Blesses Israel a Third Time (1452 BC)
简体中文
巴兰第三次为以色列祝福（主前1452年）
¹ 巴兰见耶和华喜欢赐福与以色列，就不像前两次去求法术，却面向旷野。
² 巴兰举目，看见以色列人照着支派安营居住。神的灵就临到他身上。
³ 他便提起诗歌说："比珥的儿子巴兰说，眼目闭住的人说：
⁴ 得听神的言语、得见全能者的异象、仆倒在地、眼目却睁开的人说：
⁵ '雅各啊，你的帐棚何等华美！以色列啊，你的帐幕何其华丽！
⁶ 如连贯的山谷，如河旁的园子，如耶和华所栽的沉香树，又如水边的香柏木。
⁷ 水要从他的桶里流出，他的后裔必在多水之旁；他的王必超过亚甲，他的国必被高举。'
⁸ 神领他出埃及；他似乎有野牛之力。他要吞吃敌国，折断他们的骨头，用箭射透他们。
⁹ 他蹲伏如公狮，卧如母狮，谁敢惹他？凡给你祝福的，愿他蒙福；凡咒诅你的，愿他受咒诅。'"
巴兰在此为以色列所宣告的祝福，与上一章我们所得的两个祝福在内容上大致相同；但引言不同。
I. 此处进行的方式有几方面与从前不同。1. 巴兰放下了他向来所靠的法术，不再使用咒语、符咒或巫术，因见这些对他毫无帮助；既然神显然已坚定不移地要赐福，再向魔鬼求咒诅便是无益之举（民24:1）。神迟早要使人看见他们追求虚谎虚无、终无益处之愚妄。再去求法术又有何用？他知道法术够不着神。2. 他如今不再像先前那样退到独处之地，而是直接面向以色列安营所在的旷野；既然无可挽回，他们必蒙福，他便不再别有所图，情愿在强迫之下顺服。3. 此时神的灵临到他身上——即预言的灵，正如临到扫罗身上、阻止他捉拿大卫那样（撒上19:23）。他说的不是自己的意思，而是临到他身上之灵的话语。4. 他如今所用的序言也与从前不同（民24:3,4），颇似大卫的序言（撒下23:1-3），却（如有些人以为）仍带有很大的骄傲与虚荣，将这预言的一切颂赞归于自己，将自己抬高，仿佛自己是天上内阁会议的一员。他所夸的有两点：(1.) 神向他施恩，将自己启示于他。他得听神的言语，得见全能者的异象。神自己曾迎见他、对他说话（民23:16），他便因此大大自高。保罗论到自己的异象与启示时是怀着谦卑说的（林后12:1），但巴兰论到自己的异象却是怀着骄傲说的。(2.) 他自己领受并承载这些启示的能力。他确实像其他先知那样仆倒在地，但他的眼睛却睁开。这一点他提到两次；但原文所用之词并不相同。眼目闭住的人——有人以为民24:3-9可如此读，但民24:4却说眼目睁开。当他企图咒诅以色列时，他承认自己是在错谬之中，但此时他开始看见自己的错误，却仍被贪婪和野心这些无知有害的私欲所蒙蔽。请留意：[1.] 那些敌挡神和他百姓的人，迟早要被驱使看见自己受了大骗。[2.] 许多人眼睛睁开，心却没有睁开；蒙了光照，却未成圣；那使人骄傲的知识，不过是要照着他们到地狱去的路，而许多人正是睁着眼睛下到那里去的。
II. 然而祝福的实质内容与前相同。他在以色列身上所赞叹的有数端：
1. 他们的华美（民24:5）：雅各啊，你的帐棚何等华美！他们虽然不住在宏伟的宫殿里，而是住在粗陋朴素的帐棚里——这些帐棚无疑也被风雨打得破旧不堪——但巴兰在这些帐棚里看见了华美，因为他们照着支派、秩序井然（民24:2）。没有什么比信仰者的合一与和睦更能使从远处观看的人对宗教产生好感了（诗133:1）。这百姓的可爱，以及他们在邻舍中将得的大名声，被比作（民24:6）多结果子的山谷与美丽的花园、繁茂的树木与馨香的香料的华美与芬芳。请留意：眼睛睁开的人看见地上的圣徒是至高者，他们的喜悦也因之在他们身上。义人无疑胜过他的邻舍。他们是耶和华所栽种的树木——这就是他们的卓越之处。公义的枝条乃是耶和华所栽种的。参 何14:5-7。
2. 他们的多结果子与繁增。这一点既可由（民24:6）那些山谷、花园和树木的比喻表明，也可由（民24:7）那话——水要从他的桶里流出——表明；即神要像天上降雨那样用他的赐福浇灌他们，于是他的后裔必在多水之旁。参 何2:23：我必将她种在这地上。在圣经中，水代表各族、各民、各邦、各方。这话在那民族惊人的繁增中——甚至在他们散居之时仍然极多——已经应验。
3. 他们的尊荣与高升。百姓人数多是君王的荣耀，照样，君王的威严也是百姓的荣耀；巴兰因此预言他们的王必超过亚格。亚格大概是他那一带最有势力的君王；巴兰所知再没有比亚格更可观的了；他高过四围的众邻舍。但巴兰预言以色列的首领——摩西之后就是约书亚——将比亚格任何时候都更伟大、更尊荣，在历史上留下远比亚格更光辉的形象。他们的第一位君王扫罗，曾胜过亚格——据说亚格来得很斯文。
4. 他们的能力与得胜（民24:8）。(1.) 他回顾他们已经成就的，更确切说是为他们已经成就的：神领他出埃及；这话他从前已经说过（民23:22）。伴随他们出埃及的那些奇事，比任何别的事更增添了他们的尊荣，也使他们的仇敌更加恐惧（书2:10）。那领他们出埃及的神，必不失败地领他们进迦南，因为至于神，他的作为完全。(2.) 他俯视他们眼前的实力。以色列似乎有野牛之力；论到这受造之物，经上说（伯39:9,10）：它岂肯不断地服事你？岂肯住在你的槽旁？你岂能用套绳将它在犁沟中拢住？——"不能。以色列太强大，我的咒诅或你的军兵都不能遏制或束缚他。"(3.) 他前瞻他们将来的征服：他要吞吃敌国；即"他不仅要像狮子吞食猎物那样又轻易又不可抗拒地毁灭他们、吞灭他们，他还要因他们的掠物自己得着力量、肥壮和富足。"
5. 他们的勇气与稳妥：他卧如公狮、如母狮（民24:9）。他如今在摩押平原上如此行，并不问摩押王许可，也不惧怕他；不久之后他在迦南也要如此行。他撕裂了猎物之后，就要安息，免恶人扰害，并向四围一切邻舍夸胜；因为谁敢惊动睡狮呢？博学的帕特里克主教在此留意到，狮子并不退入隐蔽之处睡觉，而是随处躺卧，因知道无人敢动它：如此以色列在迦南是稳妥的，在大卫和所罗门的日子尤其如此；照样，义人胆壮像狮子（箴28:1）——不是为了攻击别人，而是为了安然安息，因为神使他们安然居住（诗4:8）。
6. 他们的势力以及对邻舍的影响。他们的朋友、与他们结盟的人有福：凡给你祝福的，愿他蒙福；凡向他们行善的，必因之得着更好的待遇。但他们的仇敌、与他们争战的人则必遭祸：凡咒诅你的，愿他受咒诅；凡加害于他们的，必自冒险，因为神将人对他们所行的——无论善恶——都看作对他自己所行的。如此他印证了亚伯拉罕的福（创12:3），他说话的口气仿佛是：他此时为以色列祝福、不咒诅他们，正是因为他渴望与以色列的朋友同得祝福，又惧怕那加在以色列仇敌身上的咒诅。
영문 원문
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.
10-14
Balak's Remonstrance (1452 BC)
简体中文
巴勒的怒斥（主前 1452 年）
¹⁰ 巴勒向巴兰生气，就拍起手来；对巴兰说："我召你来为我咒诅仇敌；不料，你这三次竟为他们祝福。 ¹¹ 如今你快回本地去吧！我原想使你得大尊荣；但耶和华阻止你得尊荣。" ¹² 巴兰对巴勒说："我对你所差遣来的使者，岂没有说过： ¹³ '巴勒就是将他满屋的金银给我，我行事也不得越过耶和华的命令，或好或歹凭己意而行；耶和华说什么，我就说什么'吗？ ¹⁴ 如今我回本族去；你来，我将这民日后要怎样待你的民，告诉你。"
此处记载的是这次咒诅以色列之徒然尝试的结局，及其全然的放弃。1. 巴勒对此事作了最坏的看待。他对巴兰勃然大怒（民 24:10），在言语与姿态上表现出因失望而生的最高程度的恼怒；他拍手以表愤慨，看见自己的一切部署尽被打破，图谋尽被挫败。他指控巴兰加给他所能想象的最卑鄙的侮辱与欺骗：我召你来咒诅我的仇敌，你却显明自己与他们联盟，与他们同心，因为你这三次竟为他们祝福；虽然你吩咐筑坛献祭，使我以为你必会咒诅他们。于是他禁止他再到自己面前，把他驱逐出境，并以他原想赐给他的高位作为责备之资，如今却不愿赐了（民 24:11）：耶和华阻止你得尊荣。请看讨耶和华喜悦而不讨我喜悦，你得了什么；你的高升因此被你自己阻碍了。如此，凡因尽本分而稍有损失的人，通常都被责备为愚拙，因他们看重本分过于世上的利益。然而，巴兰若对神话语的遵从是甘心而真诚的，那么他虽因此失去巴勒为他所设计的高位，神必亲自丰丰富富地补还他的损失，使他得益。2. 巴兰对此事作了最好的看待。（1）他试图为这失望开脱。他确有极佳的理由：神拘束了他，使他不能说他想说的话，又勉强他说他不愿说的话；这原是巴勒不该恼怒的，不仅因为他无可奈何，更因为他早已告诉巴勒他必须依赖什么（民 24:12、13）。巴勒不能说他欺骗了他，因为他既发现自己所受的拘束，早已向他发出公正的警告。（2）他试图加以弥补（民 24:14）。他虽不能行巴勒所要他行的，然而：[1] 他要以其周围列国的一些预言满足他的好奇。预言本是我们所天然喜爱的，他盼望借此平息这位怒君的怒气。[2] 他要以一个保证使他满意：无论这可畏之民要怎样待他的民，都要等到末后的日子才发生；因此他这方无需惧怕他们任何的祸害或搅扰；这异象关乎许久之后，但他的日子必享平安。[3] 他要给他一个办法，无需借着占卜与咒诅的礼仪，就能加害以色列。这话似乎暗含于我将告诉你一词；因为这词的本意是我要劝你。那劝言是什么，此处并未记下，因为是私下说的；但后来我们得知那是什么（民 31:16）。他劝巴勒引诱以色列人拜偶像（启 2:14）。他既不能从神得许可咒诅他们，便给他指一条借魔鬼之助去试探他们的路。我若不能感动上天，便要鼓动地狱。
영문 원문
Balak's Remonstrance (1452 BC)
¹⁰ And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.
¹¹ Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.
¹² And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,
¹³ If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak?
¹⁴ And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days.
We have here the conclusion of this vain attempt to curse Israel, and the total abandonment of it. 1. Balak made the worst of it. He broke out into a rage against Balaam (Nu 24:10), expressed both in words and gesture the highest degree of vexation at the disappointment; he smote his hands together, for indignation, to see all his measures thus broken, and his project baffled. He charged Balaam with putting upon him the basest affront and cheat imaginable: "I called thee to curse my enemies, and thou hast shown thyself in league with them, and in their interests, for thou hast blessed them these three times, though, by appointing the altars to be built and sacrifices to be offered, thou madest be believe thou wouldest certainly curse them." Hereupon he forbade him his presence, expelled him his country, upbraided him with the preferments he had designed to bestow upon him, but now would not (Nu 24:11): "The Lord hath kept thee back from honour. See what thou gettest by pleasing the Lord, instead of pleasing me; thou has hindered thy preferment by it." Thus those who are any way losers by their duty are commonly upbraided with it, as fools, for preferring it before their interest in the world. Whereas, if Balaam had been voluntary and sincere in his adherence to the word of the Lord, though he lost the honour Balak designed him by it, God would have made that loss up to him abundantly to his advantage. 2. Balaam made the best if it. (1.) He endeavours to excuse the disappointment. And a very good excuse he has for it, that God restrained him from saying what he would have said, and constrained him to say what he would not; and that this was what Balak ought not to be displeased at, not only because he could not help it, but because he had told Balak before what he must depend upon, Nu 24:12,13. Balak could not say that he had cheated him, since he had given him fair notice of the check he found himself under. (2.) He endeavours to atone for it, Nu 24:14. Though he cannot do what Balak would have him do, yet, [1.] He will gratify his curiosity with some predictions concerning the nations about him. It is natural to us to be pleased with prophecy, and with this he hopes to pacify the angry prince. [2.] He will satisfy him with an assurance that, whatever this formidable people should do to his people, it should not be till the latter days; so that he, for his part, needed not to fear any mischief or molestation from them; the vision was for a great while to come, but in his days there should be peace. [3.] He will put him into a method of doing Israel a mischief without the ceremonies of enchantment and execration. This seems to be implied in that word: I will advertise thee; for it properly signifies, I will counsel thee. What the counsel was is not set down here, because it was given privately, but we are told afterwards what it was, Nu 31:16. He counselled him to entice the Israelites to idolatry, Re 2:14. Since he could not have leave from God to curse them, he puts him in a way of getting help from the devil to tempt them. Flectere si nequeo superos, Acheronta movebo—If I cannot move heaven, I will solicit hell.
15-25
Balaam's Prophecy (1452 BC)
简体中文
巴兰的预言（公元前1452年）
¹⁵ 他就提起诗歌说，比珥的儿子巴兰说，眼目闭住的人说， ¹⁶ 得听神的言语、明白至高者的知识、得见全能者的异象、仆倒而眼目睁开的人说， ¹⁷ 我看他却不在现在，我望他却不在近日；有星要出于雅各，有杖要兴于以色列，必打破摩押的四角，毁坏扰乱之子。 ¹⁸ 以东必作他的产业，西珥也必作他仇敌的产业；以色列必行事勇敢。 ¹⁹ 有一位必出于雅各掌权，并除灭城中的余民。 ²⁰ 他观看亚玛力，就提起诗歌说，亚玛力原为列国之首，但他终局必至灭亡。 ²¹ 他观看基尼人，就提起诗歌说，你的住处坚固，你的窝巢建在磐石中； ²² 然而基尼必至衰微，直到亚述把你掳去。 ²³ 他又提起诗歌说，哀哉，神行这事，谁能存活！ ²⁴ 必有人乘船从基提海岸而来，苦害亚述，苦害希伯来人；他也必至灭亡。 ²⁵ 于是巴兰起来回本乡去；巴勒也回去了。
先知的职分，原是奉耶和华的名祝福，也说预言。巴兰既作先知，便被迫祝福了以色列；此处他又预言将来的事。
I. 他的前言与民24:3-4 大略相同。他把真先知的姿态装得十分到家——神也容许并引导他如此行，因为无论他本人如何，这预言本身确是真的预言。他自夸：1. 他的眼目睁开（民24:15），因为古时先知称为先见（撒上9:9），因他们必须把他们所看见的说出来；所以在他们开口之先，必须先睁开眼目。2. 他得听神的言语——许多人听见这话却不留意，也不在话中听见神。3. 他明白至高者的知识——这话在此处加添了。一个人可能满了神的知识，却全然没有神的恩典；可能在光中领受真理，却与真理之爱无分。4. 他得见全能者的异象，却未因此变成同样的形像。他称神为至高者、为全能者；再没有人能比他说得更为恭敬，似乎更看重与神的交往；然而他对神既无真敬畏，也无爱，更无信。一个人可走得很近天国，却仍失落了。
II. 此处他预言那将成为他百姓以色列之冠冕与荣耀者。1. 在预表上是大卫——却不在现在，不在近日，乃在日子满足之时，他要打破摩押的四角（民24:17），占有西珥山，以色列的军兵在他手下要行事勇敢（民24:18）。这话在大卫击打摩押、用绳量他们、使摩押人作了大卫的仆人时便应验了（撒下8:2）。同时以东人也归服以色列（民24:14）。2. 我们的主耶稣——所应许的弥赛亚——主要是在本体中所指；关于他，这是一段极辉煌的预言。神的旨意是要这样在他降世之前许久，就把他来的事指示人——不仅指示犹太人，也指示别的列国，因他的福音与国度必将远远扩展到以色列地的境界之外。此处预言：(1.) 那时辰：我看他却不在现在；我在异象中确看见了他，但相距极远，至少隔了一千五百年。或这样领会：恶人巴兰要看见基督，却不能近看，也不能像约伯那样看见他作救赎主，并为自己看见他（伯19:25）。他驾云降临之时，众目都要看见他；但许多人要看见他，正如财主在阴间看见亚伯拉罕一样，是远远地看见。(2.) 他必出于雅各与以色列，如星、如杖——前者指他的荣耀与光辉，是明亮的晨星；后者指他的权柄与大能——是掌权的那位。或许巴兰（东方之子）这段关于有星出于雅各、如杖兴于以色列的预言，因当地的传统得以保存，便成了东方几个博士看见犹太地上空一颗异星便来寻找那生下来作犹太人之王的契机（太2:2）。(3.) 他的国必为普世之国，胜过一切反对，正如大卫胜过摩押与以东所预表的。但弥赛亚必毁灭，或如有人所读必治理，一切示塌的子孙（民24:17）——就是一切世人，因为人都是从亚当之子塞特传下来的，亚当其余儿子的后裔都已被洪水剪除。基督不仅作雅各与以色列的王，更作全世界的王；所以塞特的一切子孙，或被他金的杖治理，或被他铁的杖打得粉碎。他必设立自己普世的治理、权柄与大能，并推翻一切反对的权势（林前15:24）。他必拆毁塞特子孙一切城墙——有人如此读。他必拆去他们一切保障与肉体的倚靠，使他们或接纳他的治理，或暴露在他的审判之下。(4.) 他的以色列必行事勇敢：基督的子民蒙他的大能激励，必与黑暗的权势争战，并且得胜有余。惟独认识神的子民必刚强行事（但11:32）。
III. 此处他预言亚玛力人与基尼人——大概他此时所观看的，就是他们的一部分地业。1. 亚玛力人当时是列国之首（民24:20），所以亚甲被称作显赫的君王（民24:7），他们也是以色列出埃及时头一个与他们交战的民族；然而时候要到，这看似强大的民族必全然败亡、被连根拔出：他的终局必至灭亡。在此巴兰印证了摩西所读关于亚玛力的判语（出15:14-16），神在那里起誓要与亚玛力世世代代争战。须知，与神争战的必至终灭亡；因为神审判之时，必能得胜。2. 基尼人是当时列国中最安稳的；他们所处的地势，天然就是他们的工程师，作了坚固的保障：你（如鹰一般）将窝巢建在磐石中（民24:21）。你以为自己安稳，然而基尼必至衰微（民24:22），渐渐败落，直到被亚述人掳去——这事在十支派被掳时应验了。须知，政治团体如天然的形体，虽禀赋最强，终必渐渐衰微，终至败亡；甚至磐石中的窝巢也不是永远可靠的保障。
IV. 此处有一段远望到希腊与罗马的预言——因为基提海岸（民24:24）一般认为即指他们。
1. 这诗歌的引言；这段预言十分可注意（民24:23）：*哀哉！神行这事，谁能存活？*他在这里承认，列国的一切变局都是耶和华所行的：神行这事；无论何人为器皿，他才是至高的掌管者。但他论到这些事却带着悲叹，对这些事的前景十分忧戚：谁能存活？或说：(1.) 这些事年代久远，相去极远，要说谁能活到那时候甚难；然而凡活到看见的人，必看见惊天的变局。或说：(2.) 这些事极其惨烈，必造成如此荒凉，以致几乎无人能逃脱、无人能存活——死亡得胜游行之时，谁能活呢（启6:8）？那时存活的人，将如从火中抽出来的柴，得以保命已是上好的赏赐。愿神使我们在最坏的时辰也有所预备！
2. 预言的本身也十分可注意。希腊与意大利都近海，所以他们的军队多借船只运送。此处他似乎预言：(1.) 希腊的军兵必制服亚述——亚述与波斯联合；这事在东方被亚历山大征服（更确切说是蹂躏）时应验了。(2.) 他们的军兵与罗马的军兵必苦害希伯来人，即犹太人——这些人被称为希伯来之子；这在希腊帝国压迫犹太民族时部分应验了，但主要在罗马帝国毁灭犹太民族、为其划下终点时应验。(3.) 然而基提，就是罗马帝国——希腊帝国终被它吞并——本身也必至永远灭亡；那时非人手凿出来的石头从山而出，必粉碎这一切的国，尤其是那半铁半泥的脚（但2:34）。莱特富特博士说：这样，巴兰没有咒诅教会，反而咒诅了教会的头一个仇敌亚玛力，与末一个仇敌罗马。耶和华啊，愿你的仇敌都如此灭亡！
영문 원문
Balaam's Prophecy (1452 BC)
¹⁵ And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
¹⁶ He hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open:
¹⁷ I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth.
¹⁸ And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
¹⁹ Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
²⁰ And when he looked on Amalek, he took up his parable, and said, Amalek was the first of the nations; but his latter end shall be that he perish for ever.
²¹ And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock.
²² Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.
²³ And he took up his parable, and said, Alas, who shall live when God doeth this!
²⁴ And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.
²⁵ And Balaam rose up, and went and returned to his place: and Balak also went his way.
The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretells future events.
I. His preface is much the same as that, Nu 24:3,4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Nu 24:15), for prophets were in old time called seers (1Sa 9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.
II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Nu 24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Nu 24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David's servants, 2Sa 8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Nu 24:14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus:—Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19:25. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mt 2:2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Nu 24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, 1Co 15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual war with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Da 11:32.
III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (Nu 24:20), therefore Agag was spoken of (Nu 24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Ex 15:14,16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, Nu 24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Nu 24:22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, Nu 24:24.
1. The introduction to this parable; this article of his prophecy is very observable (Nu 24:23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Re 6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!
2. The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (1.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Da 2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!
本章继续并完结了巴勒与巴兰谋害以色列之计策被挫败的记载——这挫败不是倚靠势力，不是倚靠才能，而是倚靠万军之耶和华的灵；此事与耶和华战记中所记的任何胜利一样，同样是上帝对世人权能的掌管，以及对他自己儿女恩宠的伟大明证。第三次为咒诅以色列所作的准备，记在前章末尾。本章告诉我们：I. 那意图中的咒诅变成了怎样的祝福（民 24:1-9）。II. 巴勒因此如何将巴兰从其差遣中打发走（民 24:10-13）。III. 巴兰临去前论到以色列及若干邻邦所留下的预言（民 24:14-25 等等）。