Numbers 23:5

Num 23:5 And the LORD put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak.

Ver. 5. And the Lord put a word in Balaam’s mouth.] The words thus put into his mouth, do but pass from him; they are not polluted by him, because they are not his! as the trunk through which a man speaks is not more eloquent for the speech uttered through it. Balaam did not "eat" God’s word as Jeremiah did, {Jer 15:16} nor believe what he had spoken, as David, and after him St Paul did. {Psa 116:10 2Co 4:13} No more did Plato, Seneca, and other heathens, in their divine sentences.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num_23:5-12

How shall I curse, whom God hath not cursed?

Balaams first parable; or, the blessedness of the people of God

Balaams declaration of the happiness of Israel sets forth the blessedness of the people of God.

I. It is placed beyond the power of their enemies.

II. It consists in their separation from the ungodly. In three respects were the Israelites separated from other nations.

1. Politically they were independent of them.

2. Morally they were separated from them.

3. By the possession of peculiar privileges they were separated from them.

III. It consists also is their vast numbers.

1. Unlimited as regards time.

2. Unlimited as regards place.

3. Unlimited as regards race or class.

IV. It consists also in righteousness of character.

V. It is in some respects desired even by the ungodly. (W. Jones.)

Balaams eulogy on Israel

1. He pronounceth them safe, and out of the reach of his envenomed darts.

(1) He owns the design was to curse them (verse7).

(2) He owns the design defeated, and his own inability to accomplish it. He could not so much as give them an ill word or an ill wish (Num_23:8).

(a) The weakness and impotency of his magic skill, for which others valued him so much, and doubtless he valued himself no less. He was the most celebrated man of that profession, and yet owns himself baffled. God had warned the Israelites not to use divination (Lev_19:31), and this providence gave them a reason for that law by showing them the weakness and folly of it. As they had seen the magicians of Egypt befooled, so here the great conjuror of the East (Isa_47:12-14).

(b) It is a confession of the sovereignty and dominion of the Divine power. He owns that he could do no more than God would suffer him to do; for God could overrule all his purposes and turn his counsels headlong.

(c) It is a confession of the inviolable security of the people of God.

Note--

1. Gods Israel are owned and blessed of Him. He has not cursed them, for they are delivered from the curse of the law; He has not abandoned them, though mean and vile.

2. Those that have the good-will of heaven have the ill-will of hell; the serpent and his seed have an enmity to them.

3. Though the enemies of Gods people may prevail far against them, yet they cannot curse them: that is, they cannot do them any real mischief, much less a ruining mischief, for they cannot separate them from the love of God (Rom_8:39).

2. He pronounceth them happy--in three things.

(1) Happy in their peculiarity, and distinction from the rest of the nations (Num_23:9). It is the duty and honour of those that are dedicated to God to be separated from the world, and not to walk according to the course of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is likely Balaam has an eye to here; Gods Israel shall not stand upon a level with other nations, but be dignified above them all, as a people near to God and set apart for Him.

(2) Happy in their numbers; not so few and despicable as they were represented to Him, but an innumerable company which made them both honourable and formidable (Num_23:10). Balak would have him see the utmost part of the people (Num_22:41), hoping the more he saw of them the more would he be exasperated against them, and throw out his curses with the more keenness and rage; but it proved quite contrary; instead of being angry at their numbers he admired them. The better we are acquainted with Gods people the better opinion we have of them. He takes notice of the number--

(a) Of the dust of Jacob, i.e., the people of Jacob, concerning whom it was foretold that they should be as the dust for number (Gen_28:14). Thus he owns the fulfilling of the promise made to the fathers, and expects that it should be yet further accomplished.

(b) Of the fourth part of Israel; alluding to the form of their camp which was cast into four squadrons under four standards. Note, Gods Israel is a very great body; His spiritual Israel is so, and they will appear to be so, when they shall all be gathered together unto Him in the great day (Rev_7:9).

(3) Happy in their last end. Let me die the death of the righteous Israelites, that are in covenant with God, and let my last end, or future state, be like theirs, or my recompense, viz., in the other world. Here--

(a) It is taken for granted that death is the end of all men; the righteous themselves must die; and it is good for each of us to think of this with application, as Balaam himself doth here, speaking of his own death.

(b) He goes upon the supposition of the souls immortality, and a different state on the other side death, to which this is a noble testimony, and an evidence of its being anciently known and believed. For how could the death of the righteous be more desirable than the death of the wicked upon any other account, but that of a happiness in another world, since in the manner and circumstances of dying we see all things come alike to all?

(c) He pronounceth the righteous truly blessed, not only while they live, but when they die; which makes their death not only more desirable than the death of others, but even more desirable than life itself; for in that sense his wish may be taken. Not only when I do die, let me die the death of the righteous; but I could even now be willing to die, on that condition that I might die the death of the righteous and take my end this moment provided it might be like his. (Matthew Henry, D. D.)

The distinctive character of Gods people

I. The twofold question proposed.

1. How shall I curse, whom God hath not cursed? This supposes that God had blessed Israel. To be blessed of the Lord is all that a man can desire. But who are they that are blessed of God?

(1) They on whom God has set His love; not for anything in them to merit that love.

(2) When that solemn engagement was entered into, the Book of Eternal Life was written, and the names of those ordained to it written therein.

2. How shall I defy, whom the Lord hath not defied? The idea refers to warfare (1Sa_17:45). Gods spiritual Israel, whose names are in the Book of Life, are they whom God hath not defied, that is, He hath made them more than conquerors through Him that loved them. And, in order to see this, we must look upon them as being in Christ, their Covenant Head, from all eternity. So that, just as He came off more than conqueror over all His spiritual foes, so shall they.

II. Notice how conspicuous Israel is in the eyes of God.

1. For from the top of the rocks I see him. We may regard God as saying this of His people, chosen in Christ.

(1) There is the rock of the everlasting covenant. He sees them not as sinful. He sees not perverseness in them, but He sees them accepted in the Beloved, and made complete in Him.

(2) There is the rock of sovereign grace.

(3) There is the rock of Gods faithfulness.

2. From the hills I behold him.

(1) Gods eternity.

(2) Gods uuchangeableness.

III. The distinctiveness of Israel from the world. Lo, the people shall dwell alone, &c. Gods regenerated blood-bought people, as a spiritual fact, live alone. True, they are in the world, perform its duties, and are reckoned among the nations, but they are not of the world (Joh_15:19). As soon as God calls them in His grace, puts His Spirit in them, and makes them new creatures in Christ Jesus, from that time they may be said to live alone. For, let a regenerated person live in the same house in which are a number of unregenerate persons, his own relatives, he lives alone, for he has desires and feelings and spiritual sympathies different from theirs. His dwelling-place is on high; he walks with God in the light of the living; the Spirit of God draws his affections upwards, so that he may be said to live alone, so far as outward society goes. Yet he is not alone, for he has the presence of God with him. (J. J. Eastmead.)

The people shall dwell alone.--

Israel dwelling alone

I. The exact fulfilment of this ancient prediction, in every different age constitutes one of the most astonishing features of Jewish history.

1. Travellers have related that the deep red waters of the Rhone, flowing into the Lake of Geneva, may afterwards be traced for miles and miles; the dark, turbid stream of the river still refusing to mingle with the clear waters of the lake. And thus it is, and ever has been, with the Jews. Like that river they have in every age continued a distinct people, and this too amidst circumstances which, it might have been thought, must have inevitably broken down every middle wall of partition between them and others.

2. And there is yet another consideration. It is without a parallel in the history of the world. In every case where even the most discordant elements have been thrown together, they have imperceptibly blended in the course of ages.

II. Some of the improving reflections which it may be intended that we should derive from the prophecy.

1. There is a national use to be made of this prediction of Balaam. What is literally true of Israel is spiritually true of England. We, as a people, may be said to be dwelling alone. In regard to our mercies, our privileges, and our blessings, how much have we received above all other people under heaven! No slavery tolerated amongst us--law for the poorest--protection for the weakest, and the homes of England bright and happy--such as are found nowhere else. And above all the rest, the greatness of our religious privileges.

2. But, from the national, let us turn to the individual application of the prophecy. Let us admonish you that there is an important sense in which every Christian must dwell alone. You cannot follow Christ and yet be like other men. (H. Hutton, M. A.)

The true Israel dwelling alone, and not reckoned among the nations

This text is a prophecy, and hath more steps towards its accomplishment than one. The prosperity and distinction of a far more illustrious family than the house of Israel are intended here: While, therefore, the literal Israel are the type, the prophecy is to be applied to the saints of God in every age as the antitype.

I. Specify some circumstances in the history of Israel, strongly typical of the people of God in all ages. In this view, the history of Israel becomes an instructive emblem of the original state, deliverance, pilgrimage, and happy rest of the ransomed of the Lord.

II. Specify some of the peculiarities which distinguish them from the rest of the world. My text represents them as a distinct incorporated society. They are a people--a people dwelling--a people dwelling alone--and a people who shall not be reckoned among the nations. They are a distinct people, as to their extraction, as to their language, as to their privileges, as to their objects of pursuit, as to their manners, as to their allies, as to their sorrows, and as to their joys.

III. Point out whence it is that the redeemed of the Lord are such a singular people. They shall not be reckoned among the nations. Literally has this prediction been accomplished in the history of the posterity of Jacob. Understanding the prediction in relation to Gods redeemed people, I have these four particulars to adduce, in accounting for this singularity. They are not reckoned among the nations.

1. Because they were ordained to this distinction in the electing purpose.

2. Because they were consecrated to this singularity by the blood of the Surety.

3. Because they are disposed by the grace of God to choose this distinction for themselves.

4. Because natural men possess no inclination to submit to their restrictions. Upon a review of all that has been said do not you perceive--

(1) That regeneration, or the new birth, produces an immense change at once upon the nature, the state, the temper, and manners of men? They keep themselves unspotted from the world, by walking in the fear of the Lord.

(2) See the reality, as well as importance, of the distinction between the Church and the world. (W. Taylor.)

An appeal in behalf of the Society for Promoting Christianity among the Jews

How awful is the contrast in this history between the mind of God and the designs and wishes of man! And I am disposed to think that such a reference will lead us to the conclusion that the conduct of men in all ages has borne a resemblance to that of the king of Moab in this particular instance; and that the people whom God has especially distinguished and blessed has been singularly the object of the contempt or cruelty of man.

I. In the first place, we are to examine the contrast in different ages between the designs of God and the conduct of man towards the people of Israel.

1. And here it is scarcely necessary to observe that the persecution of the Jews on their journey to the promised land was not confined to the instance recorded in the text. The Egyptian persecution, for instance, has scarcely any parallel in history.

2. But let us pass on to another period. It pleased God, in a most singular manner, to stir up the mind of Cyrus to rebuild the temple of Jerusalem. But no sooner was the merciful design developed, than the hostility of man discovered itself. The books in which the history of the rebuilding of the temple is recorded, describe a succession of the most criminal plots to resist its progress.

3. Thus, also, at a third period. No epoch is more distinguished by the merciful designs of God in favour of the Jews than the time of our Lords appearance upon earth. One of the highest evidences of the favour of God, is the gift or increase of the means of religious instruction. Consider, then, the peculiar privileges of the Jews at the coming of Christ. But how were they regarded by the inhabitants of the world? They were neglected, and they were oppressed. They were enslaved by the Romans, and every species of indignity was inflicted upon them.

4. But let us now come to a fourth period, viz., to our own days. And here it is necessary to observe that, notwithstanding the continued unbelief of the Jews, the merciful intentions of God towards His prostrate people are as obvious now as at any other period of their history. They are indeed fallen, but is the patience of God therefore towards them exhausted--has He no mercies in store for them--does He mean to leave them in the dust? Such is the design of God with regard to the people of Israel, which is revealed to ourselves. And now let us contrast it with the conduct of mankind. Consider, then, the contempt in which the Jews are almost universally held. Is not the word Jew a name almost of execration among many? But can such a feeling be made to harmonise with the designs of God? Can the voice of insult have any concord with the lofty and triumphant songs and triumphs of prophecy?

II. I proceed to examine some of the reasons by which this opposition to the will of God is justified.

1. Some persons attempt to vindicate their neglect of the Jews by a reference to the crimes of this people in the earlier stage of their history. But then, are we to be the administrators of Divine vengeance? Are we, by a sort of posthumous retribution, to visit the crimes of other ages upon the people of this?

2. A second reason for this neglect of the Jews is founded upon the defects of their present character. Can a people such as these merit any public regard? Are they not stamped with all the features most offensive to God and to good men? These also are facts not to be disputed. Their rejection of Christ has brought with it a train of the most tremendous curses: His blood has been and is upon them and upon their children. Their moral defects spring from their religious defects. They want honesty, because they are ignorant of Christ. They want purity, because they have never been led to the fountain which cleanseth from all sin. Give them, under God, a knowledge of their Saviour, and you shall see the graces of Christianity bursting upon the barren soil, the water rushing from the rock, and the wilderness blossoming like the rose.

3. Again, a third class of objectors say, Why not leave the Jews as you find them? It is inhuman to disturb their repose, and introduce faction among them. To this I answer, If the conduct of the friends of this society is intolerant, it is the intolerance of Heaven: it is the intolerance of the good Shepherd who laid down His life for the sheep.

4. A fourth class of objectors have said, You take upon yourselves to be, not only the interpreters, but the agents and executors of prophecy. Because God has predicted that the Jews are to be restored, you assume that He means you to be the administrators of His plans.--We answer, no; we are not following the voice of prophecy, which may apply to others as well as to ourselves: we are obeying the command of God, which must apply to ourselves in common with all Christians.

5. Again, it has been said by some, We discover no particular encouragement to undertake the conversion of the Jews at the present moment, either in the circumstances of our own country, or in those of the world in general. To this I reply, that I do discover such encouragement. I discover it in the dislocation of the Mahometan power, which has always been the grand political barrier to Jewish restoration. I discover it in the fact that many of the Jews themselves entertain the same opinion. I discover it in the remarkable circumstance, which appears to be well authenticated, of many Jews having manifested of late a singular disposition to migrate to their own land. I hear again the voice of Him, who condescended to spring from a Jewish mother, and to dwell upon its favoured soil, calling upon us to teach all nations, beginning at Jerusalem. The age of chivalry is gone. And God be praised that it is, if by that term is designated the unnatural combinations of pious zeal and fiery ambition, by which the Crusaders were characterised. But, thank God, the age of Christian zeal is not gone. And to that zeal I would now present an adequate, a sublime, a most interesting object. It is before men inflamed by this holy ambition I would lift up the banner of the Cross. Oh, remember that even now the gates of the daughter of Zion lament and mourn, and that she, being desolate, sits on the ground. (J. W. Cunningham, M. A.)

Balaams vision and prayer

I. His splendid vision.

1. He saw the pleasant tent-life of the people. Reposing peacefully on the strong arm of the Lord. Every truly good mans life is an illustration.

2. He saw the shadow of Israels impending victory.

3. He saw Israels most savage foe, Balak, chained to his lair.

II. His beautiful prayer.

1. He believed in death, aye, in two sorts of death; he puts the death of the righteous over against the death of the wicked, though he makes no mention of the latter.

2. He believed that the death of the righteous was always desirable. (W. V. Young.)

The vision from the rocks

So from these desert lands, and these desert hills, we gaze upon the Church on her way to Canaan, about to be settled in the blessed land and holy city. And when we gaze, what do we see?

I. The ruggedness of the land of our present sojourn. It is the region of hostility as well as barrenness. This is not our rest. These dark mountains are not our home.

II. The glorious land. Afar off just now, but still visible, still beautiful. It is the paradise of God; it is the new Jerusalem; the city which hath foundations; the new heavens and new earth, wherein dwelleth righteousness.

III. A people delivered from a present evil world. Once in bondage, now free; once groaning under oppression, now in the service of a heavenly Master, and heirs of the world to come; the Red Sea crossed, and now between them and their persecutors an iron wall. Forgiven and redeemed; with their backs on Egypt, and their faces to Jerusalem.

IV. A people sustained by Jehovah Himself. Theirs is the hidden manna, the water from the smitten rock. Jehovah feeds them; Jehovah gives them the living water. It is not man but God who cares for them.

V. A pilgrim band. They are strangers on the earth; this is not their home; here is not their city. Their loins are girt, and their staff is in their hand, and they are hastening onward. No sitting down; no taking ease; no folding of their hands. Forward, still forward, is their watchword!

VI. A people bought with a price. Their ransom has been blood; and they are not their own. Another life has gone for theirs.

VII. A people loved with an infinite love. The banner that is over them is love. The song they sing is love, Unto Him that loved us. It is a love which passeth knowledge; a love without bound or end; a love eternal and Divine.

VIII. A people preparing to pass over to the goodly land. (H. Bonar, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Taught him what to say.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(5) The Lord put a word in Balaam’s mouth.—“God, who had opened the mouth of the ass,” says Bishop Wordsworth, in loc., “in a manner contrary to her nature, now opens Balaam’s mouth in a manner contrary to his own will.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And the Lord put a word in Balaam's mouth.... Not grace into his heart, nor the fear of God within him, but suggested to him what to say; impressed it strongly on him, that he could not forget it, and with such power and weight, that he was obliged to deliver it:

and said, return unto Balak, and thus shalt thou speak; that is, unto him, and what is expressed in Num 22:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

He suggested what he should say, even those words, Num 23:8-10.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

AND THE ETERNAL PUT A WORD IN BALAAM’S MOUTH. Some commentators explain that Balaam did not understand the words [he said], but G-d filled him with words and said to him: “Return unto Balak, and thus thou shalt speak, for the words will come forth [automatically] from your mouth.” Perhaps this is also the opinion of our Rabbis, who have said: 12; Bamidbar Rabbah 20:16. “He shaped his mouth and formed it [so that he would speak as He desired], like a person who fixes a nail onto a board. Rabbi Eleazar says: It was an angel that spoke: Rabbi Yehoshua says: etc.” ). But it does not appear to me to be correct [that Balaam did not know what he was saying], because he said [that he] heareth the words of G-d; seeth the vision of the Almighty. But the meaning of [the word] ‘vayasem’ (and He put) is “instruction,” signifying He taught him the words so that he should recite them with his mouth, and he should not forget or omit any part of it, similar to [the expression], teach thou it the children of Israel; ‘simah’ (put it) in their mouths. Similarly, for by the appointment of Absalom this hath been ‘sumah’ (‘put; determined’).

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.