King James Version
Numbers 24
25 verses with commentary
Balaam's Fourth Oracle
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. to seek: Heb. to the meeting of
View commentary
When Balaam 'saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments.' After two failed attempts to curse Israel, Balaam abandoned divination and simply 'set his face toward the wilderness.' This shift suggests partial submission to God's will, yet his later treachery (31:16) proved his heart remained divided between God's word and personal gain.
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.
View commentary
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.' The visual of Israel's orderly encampment, organized by tribes, displayed God's covenant structure. The phrase 'spirit of God came upon him' indicates prophetic enablement for authentic revelation. Even unwilling prophets can be seized by God's Spirit to speak truth (like Saul in 1 Samuel 19:23-24).
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: whose: Heb. who had his eyes shut, but now opened
View commentary
Balaam introduces his third oracle with 'Balaam the son of Beor hath said, and the man whose eyes are open hath said.' The phrase 'eyes are open' contrasts with his earlier blindness when the donkey saw the angel he couldn't perceive (22:31). True spiritual sight comes from God, not human wisdom. Despite opened eyes, Balaam's subsequent treachery showed that seeing truth doesn't guarantee obeying it.
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:
View commentary
Balaam declares himself '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.' This describes genuine prophetic experience—hearing God's words, seeing visions, entering trance states with spiritual eyes open. Yet even authentic prophetic gifting doesn't guarantee righteous character, as Balaam's later wickedness proved (2 Peter 2:15-16, Jude 11, Revelation 2:14).
How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!
View commentary
Balaam's oracle 'How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!' expresses involuntary admiration for Israel's encampment. The Hebrew ma tovu (how goodly/beautiful) shows aesthetic and moral approval. What Balak wanted Balaam to curse, God forced him to praise. The 'tents' and 'tabernacles' represent Israel's organized communal life under divine order. This blessing became so significant that Jewish synagogue liturgy begins with these words (Ma Tovu). The praise of Israel's dwelling reflects God's dwelling among them—their beauty came from His presence.
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.
View commentary
The agricultural metaphors—'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'—picture abundance, fruitfulness, and permanence. The Hebrew imagery moves from horizontal spread (valleys, gardens) to vertical height (aloes, cedars), showing complete blessing. The phrase 'which the LORD hath planted' establishes that Israel's flourishing comes from divine cultivation, not human effort. This anticipates Jesus' metaphor of the vine (John 15:5)—fruitfulness flows from abiding in Him.
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.
View commentary
Balaam prophesies: 'his king shall be higher than Agag, and his kingdom shall be exalted.' This Messianic prophecy points beyond immediate context to Israel's ultimate King. 'Agag' was Amalekite royal title (like Pharaoh for Egypt), representing Israel's enemies. The promise that Israel's king would surpass all enemy kings finds partial fulfillment in David and Solomon but ultimate fulfillment in Christ, the King of kings (Rev 19:16). The 'exalted kingdom' prophesies Christ's eternal reign (Dan 2:44, Luke 1:32-33). Even unwilling prophet Balaam declared Messiah's supremacy over all opposition.
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.
View commentary
The oracle 'God brought him forth out of Egypt; he hath as it were the strength of an unicorn' grounds Israel's present blessing in past redemption. The Hebrew re'em (wild ox/unicorn) symbolized untamed power. Israel's strength derives not from military might but from God who brought them from Egypt with mighty acts. This past deliverance guarantees future victories: 'he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows.' God's past faithfulness ensures future triumph—a principle Christians claim through Christ's finished work.
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.
View commentary
Balaam prophesies: 'Blessed is he that blesseth thee, and cursed is he that curseth thee.' This quotes God's Abrahamic covenant promise (Gen 12:3), confirming it remains in effect. The Hebrew parallelism emphasizes reciprocity - how nations treat Israel determines their blessing or curse. Throughout history, nations blessing Jews have prospered; those persecuting them have declined. This principle extends to the church - how people respond to God's people reveals their heart toward God. Christ identified Himself with believers so completely that serving them serves Him (Matt 25:40). Supporting God's kingdom work brings blessing; opposing it brings curse.
Balaam's Final Oracles
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.
View commentary
Balak's anger erupting—'Balak's anger was kindled against Balaam, and he smote his hands together'—shows rage at unmet expectations. The gesture of striking hands expressed fury and contempt (Job 27:23). Balak had paid for curses and received blessings instead. His accusation 'I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times' reveals the complete reversal of his plans. This demonstrates that God's purposes cannot be thwarted regardless of human schemes, payments, or rituals. What man purposes for evil, God transforms to blessing.
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.
View commentary
Balak's dismissal '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' ironically blames God for preventing Balaam's reward. The Hebrew kavod (honour/wealth) indicates Balak had promised great payment. Balak correctly identifies that 'the LORD hath kept thee back,' acknowledging divine intervention but resenting it. This reveals the unregenerate heart's response to God's sovereignty—acknowledging His power while opposing His will. Balak recognized God's hand yet remained hostile.
And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying,
View commentary
Balaam's response 'Spake I not also to thy messengers which thou sentest unto me' appeals to his earlier warning (22:18) that he could only speak God's words. The phrase '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' sounds noble—claiming submission to divine authority regardless of reward. However, Balaam's later actions (31:16) reveal this was mere pretense. He found another way to harm Israel by counseling Midian to seduce them. Verbal orthodoxy without heart submission is hypocrisy.
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?
View commentary
Balaam's declaration 'what the LORD saith, that will I speak' sounds like prophetic faithfulness, but the narrative reveals this as selective obedience. He spoke only what God forced him to speak in the moment, but his heart remained mercenary. His later counsel to Midian showed he would harm Israel if he could find a method God hadn't explicitly forbidden. This teaches that true obedience encompasses both letter and spirit, both explicit commands and underlying principles. The Pharisees similarly obeyed the letter while violating the spirit (Matthew 23:23).
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.
View commentary
Balaam says: 'I will advertise thee what this people shall do to thy people in the latter days.' The Hebrew 'acharit yomim' (latter days/end times) introduces eschatological prophecy extending far beyond Balaam's time to Messiah's era and beyond. Balaam's final oracle (v.14-24) encompasses near-term fulfillments (Israel conquering Moab, Edom) and distant Messianic prophecies (v.17, the Star and Scepter). This demonstrates that biblical prophecy often has dual or multiple fulfillments - immediate and ultimate. The phrase 'latter days' appears throughout Scripture pointing to Messiah's coming and final consummation (Gen 49:1, Isa 2:2, Dan 10:14, Acts 2:17).
And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
View commentary
Balaam's fourth oracle begins identically to the third: 'Balaam the son of Beor hath said, and the man whose eyes are open hath said.' This repetition establishes continuity and emphasizes prophetic authority. The fourth oracle, however, reaches beyond Israel's immediate future to predict the Messiah, showing how God used even a corrupt prophet to prophesy Christ's coming.
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:
View commentary
Balaam again describes himself as 'He hath said, which heard the words of God, and knew the knowledge of the most High.' The addition of 'knew the knowledge of the most High' (Hebrew 'Elyon', God Most High) emphasizes intimate acquaintance with divine truth. Yet knowing God's truth without heart transformation produces religious knowledge without redemptive relationship—head knowledge without life change.
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 . smite: or, smite through the princes of
View commentary
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. Balaam's fourth oracle contains one of Scripture's clearest Messianic prophecies. The future tense ("shall come," "shall rise") points to a distant fulfillment, while "not now" and "not nigh" emphasize the prophecy's eschatological nature. Balaam sees beyond immediate events to Israel's ultimate glory under Messiah's reign.
The "Star out of Jacob" symbolizes royal glory and divine appointment. In ancient Near Eastern thought, stars represented kings or divine beings. Matthew's account of the magi following a star to find Jesus likely reflects awareness of this prophecy (Matthew 2:2). The "Sceptre" (shebet, שֵׁבֶט) clearly denotes kingship—a royal rod or staff symbolizing authority and rule. Together, Star and Scepter point to a coming King from Jacob/Israel who will possess divine glory and sovereign authority.
The prophecy specifies this ruler will "smite the corners of Moab" and destroy "all the children of Sheth"—indicating military victory and judgment upon Israel's enemies. While partially fulfilled in David's reign (2 Samuel 8:2), the prophecy's ultimate fulfillment awaits Christ's return when He will judge the nations and establish His kingdom (Revelation 19:11-16). Early Jewish interpretation recognized this as Messianic, even calling the failed Jewish revolt leader Bar Kokhba ("Son of the Star") in AD 132-135.
The "Star out of Jacob" symbolizes royal glory and divine appointment. In ancient Near Eastern thought, stars represented kings or divine beings. Matthew's account of the magi following a star to find Jesus likely reflects awareness of this prophecy (Matthew 2:2). The "Sceptre" (shebet, שֵׁבֶט) clearly denotes kingship—a royal rod or staff symbolizing authority and rule. Together, Star and Scepter point to a coming King from Jacob/Israel who will possess divine glory and sovereign authority.
The prophecy specifies this ruler will "smite the corners of Moab" and destroy "all the children of Sheth"—indicating military victory and judgment upon Israel's enemies. While partially fulfilled in David's reign (2 Samuel 8:2), the prophecy's ultimate fulfillment awaits Christ's return when He will judge the nations and establish His kingdom (Revelation 19:11-16). Early Jewish interpretation recognized this as Messianic, even calling the failed Jewish revolt leader Bar Kokhba ("Son of the Star") in AD 132-135.
And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
View commentary
The prophecy continues: 'And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.' This predicts Israel's conquest of Edom (Seir), historically fulfilled under David (2 Samuel 8:14). Yet the ultimate fulfillment awaits Christ's return when 'the kingdom shall be the LORD's' (Obadiah 21). Israel's victories typify Christ's greater conquest of spiritual enemies.
Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
View commentary
Balaam declares 'Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.' This 'he that shall have dominion' points to a singular ruler from Jacob's line who will exercise comprehensive authority. While partially fulfilled in David's conquests, ultimate fulfillment comes in Christ whose 'dominion is an everlasting dominion' (Daniel 7:14) and who destroys all opposition (Revelation 19:15).
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. the nations: the nations that warred against Israel that: or, even to destruction
View commentary
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—Balaam's oracle (מָשָׁל mashal, proverb/prophecy) against Amalek declares their status as first of the nations (רֵאשִׁית גּוֹיִם reshit goyim)—chronologically Israel's first enemy (Exodus 17:8-16), not greatest. The prophetic latter end (אַחֲרִיתוֹ acharito) promises complete destruction (עֲדֵי אֹבֵד adei oved, 'unto perishing').
This judgment fulfilled God's decree: 'I will utterly put out the remembrance of Amalek from under heaven' (Exodus 17:14). Saul's incomplete obedience in executing this command cost him the kingdom (1 Samuel 15), while later Haman the Agagite (Amalekite descendant) nearly destroyed Jews in Persia (Esther 3-7). Amalek symbolizes perpetual opposition to God's people, ultimately destroyed in eschatological judgment.
This judgment fulfilled God's decree: 'I will utterly put out the remembrance of Amalek from under heaven' (Exodus 17:14). Saul's incomplete obedience in executing this command cost him the kingdom (1 Samuel 15), while later Haman the Agagite (Amalekite descendant) nearly destroyed Jews in Persia (Esther 3-7). Amalek symbolizes perpetual opposition to God's people, ultimately destroyed in eschatological judgment.
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.
View commentary
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—The Kenites (קֵינִי Qeini, metalworkers/smiths), allied with Israel through Moses' father-in-law Jethro (Judges 1:16; 4:11), received a mixed oracle. Their dwellingplace (מוֹשָׁב moshav, habitation) was strong (אֵיתָן eitan, enduring/permanent), and their nest in a rock (קַן בַּסֶּלַע qan basela) suggested secure, elevated positioning like cliff-dwelling birds.
Despite apparent security, verse 22 predicts eventual captivity, teaching that no physical fortress substitutes for covenant relationship with God. Jesus warned against building on sand versus rock (Matthew 7:24-27)—the issue isn't location but foundation. The Kenites' metalworking skills provided economic security, but couldn't prevent later Assyrian captivity.
Despite apparent security, verse 22 predicts eventual captivity, teaching that no physical fortress substitutes for covenant relationship with God. Jesus warned against building on sand versus rock (Matthew 7:24-27)—the issue isn't location but foundation. The Kenites' metalworking skills provided economic security, but couldn't prevent later Assyrian captivity.
Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive. the Kenite: Heb. Kain until: or, how long shall it be ere Asshur carry thee away captive
View commentary
Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive—The adversative nevertheless (כִּי אִם ki im, 'but surely') contrasts verse 21's apparent security with prophesied destruction. The verb wasted (לְבָעֵר leva'er, burned/consumed) predicts gradual decline before Asshur (Assyria, אַשּׁוּר) finally carries them captive.
This prophecy, fulfilled during Assyrian conquests (8th-7th centuries BC), demonstrates that even groups allied with Israel weren't exempt from judgment when surrounding nations fell. The phrase until Asshur (עַד־מַה אַשּׁוּר ad-mah Ashur) connects Kenite fate to broader Near Eastern upheavals under Assyrian imperialism. No human alliance provides ultimate security—only covenant relationship with Yahweh ensures survival through history's upheavals (Psalm 46:1-3).
This prophecy, fulfilled during Assyrian conquests (8th-7th centuries BC), demonstrates that even groups allied with Israel weren't exempt from judgment when surrounding nations fell. The phrase until Asshur (עַד־מַה אַשּׁוּר ad-mah Ashur) connects Kenite fate to broader Near Eastern upheavals under Assyrian imperialism. No human alliance provides ultimate security—only covenant relationship with Yahweh ensures survival through history's upheavals (Psalm 46:1-3).
And he took up his parable, and said, Alas, who shall live when God doeth this!
View commentary
And he took up his parable, and said, Alas, who shall live when God doeth this!—Balaam's exclamation (אוֹי מִי יִחְיֶה מִשֻּׂמוֹ אֵל oy mi yichyeh mishumo El, 'Woe! Who shall live when God sets this?') responds to the cosmic scope of coming judgments. The rhetorical question who shall live (מִי יִחְיֶה) expresses horror at God's sovereign orchestration (שׂוּם אֵל sum El, 'God's setting/appointing') of international upheavals involving Assyria, Kittim (ships from Cyprus/Mediterranean, v.24), and multiple nations.
This verse anticipates the biblical theme of God's sovereign direction of history toward ultimate judgment and renewal. The question 'who shall live?' finds answer in those sheltered under divine covenant—Jesus promised 'he that believeth in me, though he were dead, yet shall he live' (John 11:25). Only relationship with the eternal God survives historical cataclysms.
This verse anticipates the biblical theme of God's sovereign direction of history toward ultimate judgment and renewal. The question 'who shall live?' finds answer in those sheltered under divine covenant—Jesus promised 'he that believeth in me, though he were dead, yet shall he live' (John 11:25). Only relationship with the eternal God survives historical cataclysms.
And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.
View commentary
And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever—The prophecy of ships from Chittim (צִי מִיַּד כִּתִּים tzi miyad Kittim, naval forces from Cyprus/Mediterranean coast) points to western maritime powers that would eventually dominate the Near East. The phrase shall afflict (עָנָה anah, oppress/humble) twice emphasizes comprehensive conquest—even mighty Assyria would fall, along with Eber (עֵבֶר, possibly Hebrew peoples or trans-Euphrates regions).
Most interpreters see this as prescient reference to Roman conquest (1st century BC-AD) or earlier Greek/Macedonian expansion (4th century BC) from Mediterranean westward. The concluding he also shall perish for ever (גַּם־הוּא עֲדֵי אֹבֵד) establishes that no empire, however dominant, survives God's appointed judgment. Daniel's vision of successive kingdoms (Daniel 2:31-45) echoes this theme—all human empires crumble before God's eternal kingdom.
Most interpreters see this as prescient reference to Roman conquest (1st century BC-AD) or earlier Greek/Macedonian expansion (4th century BC) from Mediterranean westward. The concluding he also shall perish for ever (גַּם־הוּא עֲדֵי אֹבֵד) establishes that no empire, however dominant, survives God's appointed judgment. Daniel's vision of successive kingdoms (Daniel 2:31-45) echoes this theme—all human empires crumble before God's eternal kingdom.
And Balaam rose up, and went and returned to his place: and Balak also went his way.
View commentary
And Balaam rose up, and went and returned to his place: and Balak also went his way—Balaam's departure (קָם... וַיֵּלֶךְ וַיָּשָׁב qam... vayelekh vayashav, 'rose... went... returned') marks the oracle sequence's conclusion. The parallel structure—Balaam returned to his place, Balak went his way—emphasizes anticlimactic separation after the dramatic prophecies. Despite supernatural encounters and profound oracles, both men returned to their former paths.
Tragically, Numbers 31:8,16 and Revelation 2:14 reveal Balaam later advised Midianites to seduce Israel through intermarriage and Baal-worship, causing the Peor plague (Numbers 25). Though unable to curse Israel directly, Balaam found indirect means to profit from Israel's destruction. Peter warns against 'the error of Balaam' (2 Peter 2:15; Jude 11)—using spiritual gifts for personal gain while compromising moral integrity.
Tragically, Numbers 31:8,16 and Revelation 2:14 reveal Balaam later advised Midianites to seduce Israel through intermarriage and Baal-worship, causing the Peor plague (Numbers 25). Though unable to curse Israel directly, Balaam found indirect means to profit from Israel's destruction. Peter warns against 'the error of Balaam' (2 Peter 2:15; Jude 11)—using spiritual gifts for personal gain while compromising moral integrity.