Chapter 24

1 Balaam, leaving divinations, prophesieth the happiness of Israel. 10 Balak in anger dismisseth him. 15 He prophesieth of the Star of Jacob, and the destruction of some nations.

1. It pleased the Lord. Balaam was already fully aware of the Lord’s pleasure (ch. 23:20).

To seek for enchantments. Twice Balaam had withdrawn himself to seek a visit with God (see ch. 23:3, 15).

Toward the wilderness. That is, toward the camp of Israel on the plains of Moab (ch. 22:1). He did not move from his place by the altars on Peor. As he gazed at the camp of Israel his mind was prepared to receive the message of Jehovah. He knew he could do no other than permit the Spirit of God to come upon him. Professing to be a prophet of God, he must speak God’s message.

2. He saw Israel. As they were camped according to God’s directions (see ch. 2).

The spirit of God came upon him. On two previous occasions Jehovah had put words into Balaam’s mouth (ch. 23:5, 16). The same experience later came to Saul’s messengers (1 Sam. 19:20), and to Saul himself (1 Sam. 19:23). When the need arises God may use an evil person to bear a true message. God may speak to a man directly or in a dream (Num. 22:9, 20), or by a messenger (v. 32). In harmony with Balaam’s experience here, compare Isa. 48:16; 61:1; Micah 3:8.

Hath said. Commonly used in the prophetic books of the Bible to introduce a divine message (ch. 14:28). There are but three or four exceptions to this rule.

The man. There are several Hebrew words translated “man.” The most commonis Хadam. This word occurs more than 450 times, generally in a generic sense. Another word, Хish, is used of a man in contrast to a woman, a husband in contrast to a wife, a master in contrast to a servant, an eminent person in contrast to a lowly one. It stresses individuality. A third word is Хenosh. It emphasizes inferiority, being from the verb “to be sick,” “to be incurable.” This word is never used of the Messiah. The final word for man is geber, here used by Balaam of himself. As the word comes from a root meaning “to be mighty,” some commentators think its use by Balaam indicates arrogance.

Whose eyes are open. Commentators are not agreed as to the meaning of this expression. Many render it, “whose eyes are shut,” that is, whose natural physical sight was inoperative, so that he saw nothing with his eyes, but was in a trance. The Hebrew word does not occur elsewhere in the OT. Whether the word is translated as “open” or “shut,” in either case the thought is stressed that Balaam’s physical sight was superseded by spiritual sight. The eyes remained open but sightless.

4. The Almighty. From Shaddai, a word concerning whose exact meaning there has been considerable discussion. “The Almighty” has been adopted as a conventional equivalent in translation, and is uniformly so rendered, perhaps owing to the adoption of the Latin Omnipotens by Jerome. Some Hebrew scholars think the name goes back to a root meaning “to be bountiful.” If so, the use of this word as a title for God indicates the fullness and richness of His grace. It points to Him also as the One who generously supplies all our needs.

Falling into a trance, but having his eyes open. Literally, “falling down and his eyes uncovered.” The words “into a trance” are supplied. The meaning seems to be that he fell down on his face on the ground, but that his eyes remained open. This twofold physical phenomenon implies control by the Holy Spirit. Compare the experience of Saul (1 Sam. 19:23, 24), of Ezekiel (Eze. 1:28), of Daniel (Dan. 8:17, 18; 10:8–19), of John (Rev. 1:17). Some also think of the experiences of Adam (Gen. 2:21) and Abraham (Gen. 15:12) as being similar. Balaam fell asleep, as it were, and God spoke to him while he was in that condition. It is certainly true that in whatever position his body may have been, whether prostrate or upright, his natural senses were held inoperative and his sensory perception was controlled by the Spirit of God.

5. Thy tents. The orderly arrangement of the camp quite overwhelmed the prophet.

6. Spread forth. Literally, “stretch out themselves.” Probably a reference to the long lines of tents with wide spaces between. The word translated “river” is also rendered “brook” (Lev. 23:40), “brooks” (Num. 21:14, 15), “stream” (Ex. 7:19), and “flood” (Joshua 24:3).

As gardens by the river’s side. Literally, “as gardens by a river.” Compare Isa. 58:11, “a watered garden,” and Isa. 1:30, “a garden that hath no water.” Balaam may have been thinking of the river Euphrates, which to him would be the river (see Isa. 7:20; also Ps. 1:3; Jer. 17:8).

Lign aloes. This tree was not known in Palestine, but was a native of southeastern Asia, whence its wood was exported. Elsewhere in the Bible the word refers to a perfume (Ps. 45:8; Prov. 7:17). Some commentators prefer “palms” or “poplars” to “aloes.”

Lord hath planted. Compare Isa. 60:21; 61:3; Ps. 80:8. In the OT, trees are often symbolic of God’s people.

Beside the waters. Oriental cedar trees do not usually grow in proximity to streams, but are often spoken of in Scripture as planted by the Lord (Ps. 104:16). Some commentators suggest that the two expressions, “which the Lord hath planted” and “beside the waters,” have been accidentally transposed. However this may be, Balaam sets forth, by the use of these metaphors, and under the guidance of the Holy Spirit, the future prosperity that God planned for His people (see Ps. 65:9).

7. Pour the water. The figure is that of a man carrying his pails of water and abundantly watering his garden, a picture of peace and prosperity. Thus it was to be with Israel.

His seed. A reference to the prosperity of Israel in the Promised Land (see Deut. 8:7; 11:11), where they would be as treesplanted by the waters, and therefore prolific in fruit and seed (see Isa. 32:20; 44:4; 65: 22, 23).

Agag. Possibly a general designation for the kings of the Amalekites, as Pharaoh was of the Egyptians, and Abimelech of the Philistines (see on Gen. 20:2). It is possible that Balaam (through the Spirit) had Saul’s conquest of Agag in mind as an example of the future greatness of Israel among the nations, if she would but remain true to God (see Gen. 17:6; 35:11; 1 Sam. 15).

Be exalted. The supreme fulfillment of these words came during the days of David and Solomon, prefiguring the coming of the Messiah.

8. God brought him. All the imperial power of Egypt, mercilessly displayed, was unable to hold Israel in slavery when the time came for deliverance (Ex. 13:9; 14:8).

The strength. The same word appears in Job 22:25 as “plenty,” and again in Ps. 95:4 as “strength” (see also Num. 23:22). Some translators prefer “horns” instead of “strength,” and translate, “horns like unto the wild ox.”

The nations. Primarily, the destruction of the seven nations of the land of Canaan.

Pierce them. A picture of complete conquest, with Israel irresistible.

9. He couched. This follows as a natural figure from the expression in v. 8, “He shall eat up the nations his enemies” (see Num. 23:24; Gen. 49:9).

Stir him up. The great beasts of the forests resent being disturbed in their lairs, and are quick to show anger if this occurs.

Blessed. Compare the blessing of Jehovah upon the patriarch Abraham (Gen. 12:3), and that of Isaac pronounced upon his son Jacob (Gen. 27:29).

10. Balak’s anger was kindled. Undoubtedly he now realized to the full the deception under which Balaam had come to him.

Smote his hands. An expression of contempt and a sign of great anger (see Job 27:23; Lam. 2:15; Eze. 21:17). He may have thought Balaam in league with Israel and therefore making sport of him (Balak).

Three times. Balak had in mind the labor and expense involved in a threefold repetition of building the altars and offering the sacrifices, and the false hopes that had been raised each time.

11. Flee thou. This was an order to take himself home, as the very sight of him had become distasteful to the king.

The Lord. The heathen king had come to realize that Jehovah was greater than any earthly power that a magician might invoke.

13. What the Lord saith. In these words is revealed the insincerity of the prophet. He had gone to Balak in a spirit of stubbornness and avarice, knowing full well that his presence would raise false hopes in the king’s heart.

14. Advertise. An old English word meaning “to counsel,” “to inform” (see Ruth 4:4; Isa. 41:28; 44:26).

In the latter days. Literally, “in the end of the days,” a common OT expression denoting the far future, especially the days of the Messiah and His kingdom.

16. The words of God. An acknowledgment that the message came from God, and not by the practice of magic (see Amos 3:7; Jer. 23:18, 22).

The most High. First used of God in Gen. 14:18–22, in the story of Melchizedek. Moses also used the title in speaking of the division of the earth among the nations (Deut. 32:8; see Acts 17:26). The Hebrew expression is also found occasionally in the Psalms (Ps. 18:13; 78:35; 89:27). The term is not limited to sacred use, but is found in Gen. 40:17 as “uppermost,” in 1 Kings 9:8; 2 Chron. 7:21; Neh. 3:25; and Jer. 20:2 as “high,” in 2 Kings 18:17 as “upper,” and in Jer. 36:10 as “higher.”

17. I shall see him. A Messianic prediction. The host of Israel was before Balaam’s eyes, plainly visible from the elevated place on which he stood. The prophet was referring to the One to come whom he could see with his mind’s eye but not with his physical sight.

A Star. Often used as the symbol of a great personage (Job 38:7; Isa. 14:12; Dan. 8:10; Rev. 1:20; 2:28; 22:16).

A Sceptre. Compare the prophecy of Jacob (Gen. 49:10). “Sceptre” signifies “rulership,” from the root “to smite.” It is an instrument for smiting (Ex. 21:20, Heb.), of chastisement of a nation (Isa. 10:24; 30:31) or of an individual (Job 9:34; 21:9). It is also the shepherd’s rod (Ps. 23:4; Micah 7:14).

Smite. The conquest of the enemies of Israel is a token of the final destruction of the wicked and the establishing of Christ’s eternal kingdom (Ps. 2:9; 149:6–9; Rev. 2:27; 12:5; 19:15).

18. Edom shall be a possession. Compare Ps. 60:8. This was brought to pass in the time of David (2 Sam. 8:14), but the ultimate fulfillment awaits the establishment of Christ’s kingdom (Isa. 63:1–4).

Seir. The ancient name for the land of Edom (see on Gen. 36:6, 20). As the name also of the mountains of Edom it may suggest that the fortified places would not be able to withstand conquest (see 1 Chron. 18:13).

19. Shall have dominion. Though this was immediately fulfilled in David, the ultimate consummation can only be in Jesus Christ (Ps. 72:8).

The city. No city is named. Many Jewish commentators refer it to Rome, using the name “Edom” in reference to the Roman Empire, and the “city” as the imperial capital, Rome.

20. When he looked on Amalek. Presumably not by physical sight, but prophetically, as he stood on top of Mt. Peor (Num. 23:28; cf. Gen. 36:12; Ex. 17:8; Num. 14:25, 43).

Amalek. Many take this to be a general reference to all the enemies of Israel, Amalek being given as a type.

The first of the nations. Eliphaz the son of Esau was the ancestor of the Amalekites (Gen. 36:12). However, the word “first” may have reference to the Amalekites as the first people to attack the children of Israel when they came out of Egypt (Ex. 17:8). The word may be used of either rank or time.

Perish for ever. Destruction was decreed for the Amalekites when they attacked Israel (Ex. 17:14, 16). King Saul was later commanded to execute the sentence (1 Sam. 15:3, 15); and King David inflicted severe losses upon them (1 Sam. 30). They were apparently exterminated in the time of Hezekiah (1 Chron. 4:42, 43; see also on Gen. 36:12).

21. The Kenites. These people, relatives of Jethro, were connected with the Midianites (Judges 1:16; Num. 10:29). They were also closely connected with Judah (Judges 1:16; 5:24; 1 Sam. 27:10).

Thy nest. A play on the word ken, “nest,” in relation to “Kenites.” This statement is also symbolic of reliance on human might and help (Obadiah 3).

22. Wasted. Little by little the Kenites were to diminish, despite their secure dwelling place.

Shall carry thee away. This may refer to action by Assyria against a tribal remnant of the Kenites (2 Kings 16:9).

23. Who shall live? Compare with Joel 2:11; Mal. 3:2. When God uses one nation to punish another, then the will of God is carried out, whether the nations involved recognize Him or not (Isa. 10:5–15; Dan. 4:30; 5:1–4).

24. Chittim. Kittim, from the ancient Greek Kition (Latin Citium), once a capital of Cyprus (see on Gen. 10:4; see also 1 Macc. 1:1). This same expression also occurs in Dan. 11:30 (see also Jer. 2:10; Eze. 27:6).

Asshur. It is generally held that Asshur and Eber together represent the great powers of the East. However, the exact meaning of Eber is uncertain, though some apply it to the Hebrews. For the application of Asshur to the Persian Empire see 1 Macc. 1:1, which refers to the conquests of Alexander the Great. Persia later conquered the territory of Assyria.

25. Returned to his place. See v. 11. Upon arriving at his home he conceived a scheme by which the downfall of Israel might be brought about (see ch. 31:16), and returned immediately to Moab to lay his plan before the king (PP 451). He died soon after in battle (ch. 31:8).

Balak also went his way. Perhaps to Kirjath-huzoth, as in ch. 22:39.

Ellen G. White comments

1-25PP 449-452

1, 2 PP 449

3, 4 PP 442

4-6Ed 161

5-7PP 449

9     GC 529; PP 449

10, 11  PP 450

12, 13  PP 451

16-19Ed 161

17   DA 60; PK 684; PP 451, 475

20-22, 25PP 451