Numeri 24:14 Kommentar

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 (Num 24:1-9). II. How Balak dismissed Balaam from his service thereupon (Num 24:10-13). III. The predictions Balaam left behind him concerning Israel, and some of the neighbouring nations (Num 24:14, etc.).

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, Num 24:1 which so exasperated Balak, that he ordered him at once to depart from him, Num 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, Num 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, Num 24:15.

And now, behold, I go unto my people,.... According to thine order, I shall not stay to make thee uneasy with my company, only I crave thy patience to hear me a little before we part: come therefore, and I will advertise thee; about some things that shall come to pass in future time, respecting this people, and thine, and other nations, both near and remote; and he hoped by this to bring him into a better temper, and part good friends: or "I will counsel thee"; what thou shall do, as the Targum of Onkelos, and so makes a sentence of this of itself, independent of, and distinct from what follows, beginning the next clause thus: and I will show them what this people, &c. referring the former to the counsel Balaam gave to Balak, how to seduce the people into idolatry; and the Targum of Jonathan expresses it at large;"come, I will counsel thee, go and prepare victualling houses, and place lewd women there to sell food and drink at a low price, and bring this people to eat, and drink, and be drunken; and let them lie with them, and deny their God, and they will be delivered into thine hands in a little time, and many of them will fall;''which advice was followed, Num 25:1 and is referred to, Num 31:16 but though Balaam did give him such advice before he left him, which is highly probable, yet it is not what is intended here, since what follows is closely connected with the above clause, and contains the thing he advertised or advised him of: what this people shall do to thy people in the latter days; not what the Moabites should do to the Israelites now, as the Vulgate Latin version, quite contrary to the original text, but what the Israelites should do to the Moabites in future times; not only in the times of David, by whom they were subdued, Sa2 8:2 but in much later times, even in the times of Alexander, or King Jannaeus, who overcame them, as Josephus (b) relates. Now this might be said to Balak to make him easy, that it would not be until the latter days, many hundreds of years hence, ere the people of Israel would fight with Moab, and subdue it; and therefore he need be under no concern about them, since he would meet with no trouble from them in his time, nor his people for years to come. (b) Antiqu. l. 13. c. 13. sect. 5.

The case of a divorced wife, Deu 24:1-4. No man shall be obliged to undertake any public service for the first year of his marriage, Deu 24:5. The mill-stones shall not be taken as a pledge, Deu 24:6. The man-stealer shall be put to death, Deu 24:7. Concerning cases of leprosy, Deu 24:8, Deu 24:9. Of receiving pledges, and returning those of the poor before bed-time, Deu 24:10-13. Of servants and their hire, Deu 24:14, Deu 24:15. Parents and children shall not be put to death for each other, Deu 24:16. Of humanity to the stranger, fatherless, widow, and bondman, Deu 24:17, Deu 24:18. Gleanings of the harvest, etc., to be left for the poor, stranger, widow, fatherless, etc., Deu 24:19-22.

BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25) to seek for--that is, to use enchantments. His experience on the two former occasions [Num 23:3, Num 23:15] 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.

The third saying. - Num 24:1 and Num 24:2. From the two revelations which he had received before, Balaam, saw, i.e., perceived, that it pleased Jehovah to bless Israel. This induced him not to go out for auguries, as on the previous occasions. כּפעם־בּפעם, "as time after time," i.e., as at former times (Num 23:3 and Num 23:15). He therefore turned his face to the desert, i.e., to the steppes of Moab, where Israel was encamped (Num 22:1). And when he lifted up his eyes, "he saw Israel encamping according to its tribes; and the Spirit of God came over him." The impression made upon him by the sight of the tribes of Israel, served as the subjective preparation for the reception of the Spirit of God to inspire him. Of both the earlier utterances it is stated that "Jehovah put a word into his mouth" (Num 23:5 and Num 23:16); but of this third it is affirmed that "the Spirit of God came over him." The former were communicated to him, when he went out for a divine revelation, without his being thrown into an ecstatic state; he heard the voice of God within him telling him what he was to say. But this time, like the prophets in their prophesyings, he was placed by the Spirit of God in a state of ecstatic sight; so that, with his eyes closed as in clairvoyance, he saw the substance of the revelation from God with his inward mental eye, which had been opened by the Spirit of God. Thus not only does he himself describe his own condition in Num 24:3 and Num 24:4, but his description is in harmony with the announcement itself, which is manifestly the result both in form and substance of the intuition effected within him by the Spirit of God.