Chapter Twenty-Four
Balaam’s Third Oracle
24:1 When Balaam saw that it pleased the LORD to bless Israel, he did not go, as at other times, to look for omens, but set his face toward the wilderness. 2 And Balaam lifted up his eyes and saw Israel camping tribe by tribe. And the Spirit of God came upon him,
Balaam could see that God was determined to bless Israel and was not going to allow anyone to curse them. So, he did not try to look for omens to see the future, instead he turned and faced the wilderness where he could see the people of Israel camping together. At that moment the Holy Spirit came upon him, very different than with the previous oracles where he repeated words given him. Here the Holy Spirit was talking through Balaam.
24:3 and he took up his discourse and said, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, 4 the oracle of him who hears the words of God, who sees the vision of the Almighty, falling down with his eyes uncovered: 5 How lovely are your tents, O Jacob, your encampments, O Israel! 6 Like palm groves that stretch afar, like gardens beside a river, like aloes that the LORD has planted, like cedar trees beside the waters.
He begins the third oracle by identifying himself and as one who could see clearly, with his eyes now open, and as one who hears the words of God and sees what God wants him to see as he looks at the people of Israel. Here again he uses the old and new name of Jacob and Israel, and most agree that the use of both names is for poetic application, not for any practical reason or delineation. He prophetically compares the tents of Israel to a long grove of palm trees growing near a river, like aloes (Hebrew ‘ǎhā·lîm’,[1] an aromatic wood, but is largely unknown, some believe it is word play with ‘ō·hā·lê’[2] the word used in verse five translated as ‘tents’, the NLT refers to them as “tall trees”) planted by YHWH, like cedar trees on water’s edge (although cedar trees typically do not grow near water, the analogy was undoubtedly used to convey the idea that Israel’s encampment was impressive and grand).
24:7 Water shall flow from his buckets, and his seed shall be in many waters; his king shall be higher than Agag, and his kingdom shall be exalted.
Water for their crops will flow in abundance for Israel. The reference to “his seed shall be in many waters,” is widely interpreted from Israel’s offspring spreading life everywhere to it being a reference to prosperity. It is interesting to note that the Septuagint offers, “A person will come forth from his offspring, and he shall rule over many nations”[3] (Numbers 24:7a, NETS), giving the verse a powerful prophetic view of Israel’s future. Some believe it points to King David, while others believe it refers to the Messiah, Jesus. Or both, as King David was certainly a greater king than Agag and when Jesus returns, His kingdom will also be much greater. Agag was an Amalekite king; some believe the term, like pharaoh was to the Egyptians, to be the generic title for Amalekite leaders, or this reference was a prolepsis (a reference to a future event or development) referring to a specific king in the future (see 1 Samuel 15:8, 33).
24:8 God brings him out of Egypt and is for him like the horns of the wild ox; he shall eat up the nations, his adversaries, and shall break their bones in pieces and pierce them through with his arrows. 9 He crouched, he lay down like a lion and like a lioness; who will rouse him up? Blessed are those who bless you, and cursed are those who curse you.”
The statement that “God brings him out of Egypt” can refer to the people of Israel being led out of Egypt like the horns of a wild ox,[4] consuming other nations and adversaries along the way, breaking their bones and piercing them with arrows (shot from bows). “Like a lion, Israel crouches and lies down; like a lioness, who dares to arouse her? Blessed is everyone who blesses you, O Israel, and cursed is everyone who curses you.” (Numbers 24:9, NLT) However, the statement can also apply to Jesus, as He and His family were also led out of Egypt (see Hosea 11:1; Matthew 2:13-15) and as the Messiah conquers all adversaries. The prophecy given by Israel (Jacob) to his son Judah on his death bed applies here to Jesus. “Judah is a lion’s cub; from the prey, my son, you have gone up. He stooped down; he crouched as a lion and as a lioness; who dares rouse him? The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.” (Genesis 49:9-10)[5]
The phrase, “Blessed are those who bless you, and cursed are those who curse you,” was undoubtedly previously never heard by Balaam, Balak, or anyone else on the scene. Balaam concludes his third oracle with the very words from the covenant promise given to Abraham many years earlier (see Genesis 12:3; 27:29). These words would have cut to the heart for Balak, as he would have recognized himself as one attempting to curse the Israelites and in return be the one cursed.
24:10 And Balak’s anger was kindled against Balaam, and he struck his hands together. And Balak said to Balaam, “I called you to curse my enemies, and behold, you have blessed them these three times. 11 Therefore now flee to your own place. I said, ‘I will certainly honor you,’ but the LORD has held you back from honor.” 12 And Balaam said to Balak, “Did I not tell your messengers whom you sent to me, 13 ‘If Balak should give me his house full of silver and gold, I would not be able to go beyond the word of the LORD, to do either good or bad of my own will. What the LORD speaks, that will I speak’? 14 And now, behold, I am going to my people. Come, I will let you know what this people will do to your people in the latter days.”
After hearing Balaam bless Israel for the third time, Balak erupts with anger striking his hands together. The Hebrew word ‘yis·pōq’[6] refers to clapping or striking, probably a fist thrusted into hand gesture, to emphasize his anger. Frustrated, he tells Balaam to return home, and Balaam once again reminds Balak that he told him ahead of time that he could only speak what YHWH told him to speak. Balak said he promised to reward Balaam but now YHWH has prevented him from receiving any reward. Before returning home, Balaam invites Balak to hear what is going to happen to his people in the latter days. The word translated as ‘latter’ is the Hebrew word ‘ǎ·ḥǎrîṯ’,[7] meaning the end, the last period of time. It is not a reference to the Biblical definition of the end times; it is a reference to the end of Balak’s people.
Balaam’s Fourth and Final Oracle
24:15 And he took up his discourse and said, “The oracle of Balaam the son of Beor, the oracle of the man whose eye is opened, 16 the oracle of him who hears the words of God, and knows the knowledge of the Most High, who sees the vision of the Almighty, falling down with his eyes uncovered: 17 I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth. 18 Edom shall be dispossessed; Seir also, his enemies, shall be dispossessed. Israel is doing valiantly. 19 And one from Jacob shall exercise dominion and destroy the survivors of cities!”
This oracle opens similarly to Balaam’s third, as he identifies himself and states that he is speaking not his own words, but the words of God, the Most High, the Almighty. The prophecy begins with a star coming out of Jacob. The use of the Hebrew word ‘kô·ḵāḇ’[8] has been the subject of much debate. While the term does refer to a star, Scripture uses it for several applications:
Some believe it represents a coming ruler or king, which begs the question, which king? Like verse seven above, it could be a reference to King David or the Messiah, if the star represents a king, it would complement well with the reference to a scepter rising out of Israel.
The text describes the destruction of Moab, however the identity of the sons of Sheth is not easy. The Hebrew word is the same for Adam and Eve’s third son, Seth[9] (remember some translators use different spellings to aid in minimizing confusion, especially between unrelated but similar or identical names).[10] If the word is used as a proper noun, as it is used in this translation, it may refer to a different Moabite family also named Seth, it is doubtful that the name is connected to the Seth referenced in Genesis (see Genesis 4:25). The word also carries the meaning of a being a hip or buttock and can be used as a reference to a foundation. Applied here it could then refer to breaking down the foundation, the root, the sons of Moab. Along with the destruction of Moab, the nation of Edom and Seir (closely related to Edom, see Genesis 32:3; 36:8) will be dispossessed (become someone else’s possession).
Almost as if Balaam could see the battle (and possibly is seeing the future through God’s eyes as it was happening), he says, “Israel is doing valiantly.” He further states that one from Jacob (Israel) will claim victory and destroy all survivors of the conquered cities.
This series of prophecies were indeed fulfilled by King David as he defeated both Moab and Edom (see 2 Samuel 8:2). “And David made a name for himself when he returned from striking down 18,000 Edomites in the Valley of Salt. Then he put garrisons in Edom; throughout all Edom he put garrisons, and all the Edomites became David’s servants. And the LORD gave victory to David wherever he went.” (2 Samuel 8:13-14)
In addition to Moab and Edom, God gave Balaam insight about the future of several other enemies of Israel, beginning with the Amalekites.
24:20 Then he looked on Amalek and took up his discourse and said, “Amalek was the first among the nations, but its end is utter destruction.”
The Amalekites were the first to battle the Israelites after they left Egypt (see Exodus 17:8-16). Balaam reiterates the promise already given regarding Amalek’s destruction (see Exodus 17:14), by saying its end will result in complete destruction. This prophecy was also later fulfilled (see 1 Samuel 15:1-9; 30:1-20; 1 Chronicles 4:42-43).
24:21 And he looked on the Kenite, and took up his discourse and said, “Enduring is your dwelling place, and your nest is set in the rock. 22 Nevertheless, Kain shall be burned when Asshur takes you away captive.”
Last referenced in Genesis 15:19 as part of the land that would be given to Israel, the Kenites, whose land was near the Negeb (see Judges 1:16; 1 Samuel 15:6; 27:10; 1 Chronicles 2:55), their defeat was included in Balaam’s prophecy. Kain was a city that was later given to the tribe of Judah (see Joshua 15:57), identified as being burned when Asshur takes them captive. Although later Asshur is an ancient name for Assyria, who will be known for their brutality, the Assyrians are probably not related to this reference. The word Asshur could have several other meanings including being a reference to the tribe of Asher, to Heber the Kenite that moved away from the other Kenites (see Judges 4:11) or possibly to an unknown group.
24:23 And he took up his discourse and said, “Alas, who shall live when God does this? 24 But ships shall come from Kittim and shall afflict Asshur and Eber; and he too shall come to utter destruction.” 25 Then Balaam rose and went back to his place. And Balak also went his way.
Unlike the other statements at the beginning of each discourse, this one does not list a name. However, we can see one listed in the Septuagint, “And when he saw Og and took up his parable, he said:”[11] (Numbers 24:23a, NETS). Og is mentioned earlier in Numbers as the king of Bashan (see Numbers 21:33). Some believe that the word in the Septuagint should be Agag, either an Amalekite king (see commentary under verse seven) or a reference to a clan or family name (as Haman in the story of Esther was an Agagite, see Esther 3:1). Others believe it should read Gog, not Og (see Numbers 24:7 in the Septuagint).
The reference to ships coming from Kittim (considered an ancient name for Cyprus, see Genesis 10:4) a port town, is also found in one of the prophecies of Daniel (see Daniel 11:30). Since Eber is always used as a proper noun (several different individuals), the extent or location of the destruction is not fully known. Although, since these last two discourses were offered after referencing Moab, Edom, and the Amalekites, they probably are connected to one or more campaigns in clearing out the enemies of Israel.
When Balaam was done speaking, he rose and went back home and Balak also returned to his home. Other than three indirect references to Balak, this is the last time we hear about him (see Joshua 24:9; Judges 11:25; Micah 6:5). The next reference to Balaam is in Numbers 31:8, when he is reported as being killed.
Considerations
In Balaam’s fourth oracle he prophesied “I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel” (Numbers 24:17a). Many connect this prophecy to the time of Jesus’ birth when an unusual star appeared that motivated men from a distant foreign land to visit the Roman province of Judea and ultimately the city of Bethlehem as it answers many questions. Such as, where did the Magi learn about Judaism, let alone know about the coming king of the Jews?
As scholars, they may have been aware of other religions or perhaps during Judah’s captivity in Babylon they may have spent time with rabbis or with various Jewish leaders. However, every time we read about magicians, enchanters, astrologers, and the like in the Old Testament (Pharaoh’s court, Babylon, etc.), they typically represent powers of darkness or desire to deceive and have nothing in common with God’s people, or have any interest in learning about God. The wise men depicted in Matthew chapter two are more than just informed, they traveled a long distance to get there (during those days the route from Susa to Jerusalem would have required several months as there was no direct path due to mountains, so depending on the route selected, the distance would be approximately 900-1000 miles), plus they honestly desired to worship Jesus. These men were committed followers of God, they knew about His plan for salvation. Many believe that when the prophet Daniel became the chief prefect over all the wise men of Babylon (see Daniel 2:48), he taught them about the coming Messiah, the King of the Jews.
Many ask how did the Magi know to look for a star? If they were taught by Daniel he would have instructed them on how to interpret Biblical prophecy. Old Testament Scripture contains several hundred prophecies about the coming Messiah, including several like this verse, embedded in the middle of another story. Could Daniel and the wise men correctly interpret this prophecy as a sign of the coming king?
If that is the case it is curious that they somehow missed the prophecy given in Micah 5:2 regarding the birthplace of the Messiah. “But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days.” However, if they had not inquired about the location Herod may not have learned about the Messiah’s birth and Jesus’ family would have not needed to go to Egypt (see verses 13-15). Some believe the Magi did not know which Bethlehem the prophecy referred to, as there were several cities named Bethlehem at that time. It is also possible that they may not have had access to the later prophecies.
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[1] Strong’s Hebrew 174.
[2] Strong’s Hebrew 168.
[3] Pietersma, A., & Wright, B. G. (Eds.). (2007). Numbers. In P. W. Flint (Trans.), A New English Translation of the Septuagint (Primary Texts) (Nu 24:7). New York; Oxford: Oxford University Press.
[4] See commentary under Numbers 23:18-24.
[5] See also commentary under Genesis 49:8-10.
[6] Strong’s Hebrew 5606.
[7] Strong’s Hebrew 319.
[8] Strong’s Hebrew 3556.
[9] Same word ‘šēt’, two different Strong’s numbers, Hebrew 8351 and 8352.
[10] See Considerations under Numbers 1:44-46.
[11] Pietersma, A., & Wright, B. G. (Eds.). (2007). Numbers. In P. W. Flint (Trans.), A New English Translation of the Septuagint (Primary Texts) (Nu 24:23). New York; Oxford: Oxford University Press.