John Calvin Commentary Numbers 24
John Calvin Commentary
Numbers 24
John Calvin Commentary
Numbers 24
"And when Balaam saw that it pleased Jehovah to bless Israel, he went not, as at the other times, to meet with enchantments, but he set his face toward the wilderness." — Numbers 24:1 (ASV)
And when Balaam saw that it pleased the Lord. It is evident that Balaam, in order to gratify the wicked king for the sake of the reward, tried various methods and strategies to obtain an answer according to his wishes. In this way, the wicked seek to appease God by deceptive means, just as we soothe children by coaxing. And God for some time allowed him 163 to gloat over his false oracle.
Now, however, He places him under closer constraint and, ending all delay, dictates an answer, which He compels him to deliver. For his obedience is not praised here as if, after understanding God's will, he yielded voluntarily and abandoned his monstrous greed. Instead, because there was now no more room for evasion, he dared not move, as if God had stretched out His hand to hold him in his place.
When it is said that the Spirit of God was upon him, 164 after he turned his eyes toward the wilderness and saw the camp of Israel, how they were arranged according to their tribes, we must understand it this way: not that he was influenced by a sincere feeling of goodwill, so that the sight itself provided reasons for blessing, but that he was moved by the inspiration of the same Spirit, who afterwards exerted His influence in the prophecy itself.
It is said, then, that the Spirit of God was upon him, not as if it had begun to inspire him at that particular moment when he looked upon the camp of Israel, but because it prompted him to look in that direction, so that the impulse of prophecy might be stronger in him, concerning something actually before his eyes.
But after the Spirit had thus affected his senses, or at least had prepared them to be suitable instruments for carrying out his task, it then also directed his tongue to prophesy; but in an extraordinary manner, so that a divine majesty shone forth in the sudden change, as if he were transformed into a new man.
In short, the Spirit of God was upon him, showing by a clear sign that God was the author of his speech, and that he did not speak from his own natural understanding. For the same reason it is said that he took up his parable, because 165 the nature of his speech was marked with unusual grandeur and magnificent brilliance.
163 “Inhiare fallaci oraculo.” — Lat. “Q’uil fust comme a la chasse, pour obtenir quelque fausse revelation;” to be, as it were, in chase of some false revelation. — “Q’uil fust comme a la chasse, pour obtenir quelque fausse revelation;” to be, as it were, in chase of some false revelation. — Fr..
164 A. V., “came upon him.” “came upon him.”
165 “Sa facon de parler a eu une gravite authentique, pour toucher plus au vif ceux qui l’orroyent;” his manner of speaking possessed a genuine grandeur, in order to touch more closely to the quick those that might hear it. — Fr.
"And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith;" — Numbers 24:3 (ASV)
And the man whose eyes are open,166hath said. This preface has no other purpose than to prove that he is a true prophet of God, and that he has received the blessing, which he pronounces, from divine revelation. Indeed, his boast was true regarding this special act, though it might be that pride and ambition impelled him to speak so boastfully. It is, however, probable that he prefaced his prophecy in this way by the inspiration of the Spirit, in order to gain more credibility for what he said.
From considering this purpose, we may better understand the meaning of his words. Balaam assigns himself titles by which he may claim the prophetic office for himself. Therefore, whatever he asserts about himself, we may know to be the attributes of true prophets, whose marks and distinctions he borrows. For this purpose, he says that he is “hidden in his eye,” by which he means that he does not see in the ordinary manner, but that he is endowed with the power of secret vision.
Interpreters agree that שתם shethum, is equivalent to סתם sethum, which means closed or hidden. Thus, some render it in the pluperfect tense: The man who had his eyes closed. They refer this to the blindness of Balaam, since his donkey saw more clearly than he did. Others, who perceive this interpretation to be too inadequate, explain it by antiphrasis, Whose eye was open. But since this interpretation is also unnatural, I have no doubt that he says his eyes were hidden, because in their secret vision they have more than human power.167 For David uses the word to denote mysteries when he says:
“Thou hast manifested to me the hidden things168 of wisdom.” (Psalms 51:6)
Unless, perhaps, we might prefer that he was called the man with hidden eyes, as one who despises all human things, and as one who has no respect of persons; the former interpretation, however, is more suitable. And certainly, when he adds immediately afterwards, the hearer of “the words of God, which saw the vision of the Almighty,” it must be taken as explanatory. To the same effect is what is added in conclusion: “He who falls169 and his eyes are opened;”
For the explanation which some give, that his mind was awake while he was asleep regarding his body, is far-fetched. There is also a weakness in the opinion of those who refer it to the previous history, where it is recorded that, after Balaam had fallen under the donkey, his eyes were opened to see the angel (Numbers 22:31).
Comparing himself, therefore, to the prophets, he says that he fell down in order to receive his visions. For we often read that the prophets fell prostrate, or lost their strength, and lay almost lifeless, when God revealed Himself to them. For it pleased God in this way to cast down His servants in the flesh, in order to lift them up above the world, and to empty them of their own strength, in order to fill them with heavenly virtue.
166 “Reconditus oculo;” covered in the eye.— Lat. “Qui a l’oeil couvert;” who has the eye covered. — Fr..
167 This word has occasioned much discussion among the commentators. A. V. subjoins in the margin: “ subjoins in the margin: “Heb. who had his eyes shut, who had his eyes shut, but now opened.” Ainsworth says: opened.” Ainsworth says: “Shethum, the original word, is of contrary significance to , the original word, is of contrary significance to Sethum, that is, that is, closed or or shut up; however, some take it to be of the same meaning, which may then be explained thus, however, some take it to be of the same meaning, which may then be explained thus, The man who had his who had his eye shut, but now open. And but now open. And eye is put for is put for eyes, understanding the eyes of his mind opened by the spirit of prophecy; though some of the Hebrews (as Jarchi here observeth) have from hence conjectured that Balaam was blind of one eye!” Dathe, in accordance with the most ancient interpreters, (understanding the eyes of his mind opened by the spirit of prophecy; though some of the Hebrews (as Jarchi here observeth) have from hence conjectured that Balaam was blind of one eye!” Dathe, in accordance with the most ancient interpreters, (LXX. Onkelos, and the Syriac,) agrees with the text of Onkelos, and the Syriac,) agrees with the text of A. V.
168 A. V. “And in the hidden “And in the hidden part thou shalt make me to know wisdom.” thou shalt make me to know wisdom.” C.’s exposition exposition in loco appears rather to agree with. appears rather to agree with. A. V. than with his citation in this place. “Some interpret than with his citation in this place. “Some interpret בסתום, , besathum, as if he here declared that God had discovered secret mysteries to him, or things hidden from the human understanding. He seems rather to mean that wisdom had been discovered to his mind in a secret and intimate manner.” See Cal. Soc. edit. of Psalms, as if he here declared that God had discovered secret mysteries to him, or things hidden from the human understanding. He seems rather to mean that wisdom had been discovered to his mind in a secret and intimate manner.” See Cal. Soc. edit. of Psalms, vol. 2, pp. 292, 293, and , and note
169 A. V., “falling , “falling into a trance, but having his eyes open.”but having his eyes open.”
"How goodly are thy tents, O Jacob, Thy tabernacles, O Israel!" — Numbers 24:5 (ASV)
How goodly are your tents, O Jacob! The internal condition of prosperity enjoyed by the people is described by various similitudes akin to each other, and expressive of the same thing. He compares them to valleys and well-watered gardens, then to trees rendered succulent by abundance of moisture, and finally to fields whose seeds imbibe richness from the waters. The word we translate “valleys spread forth,” some prefer to render “streams;” and the Hebrew word signifies both; but the course of the metaphors requires that valleys should preferably be understood. For the same reason I have given the translation “aloe-trees;” for, although the word אהלים ohelim, often means “tabernacles,” I have no doubt that it here refers to trees, so as to correspond with what follows regarding the cedars. They are called trees “which the Lord has planted,” as surpassing the ordinary growth of nature in their particular excellence, and exhibiting something more noble than the effect of human labor and skill.
In the concluding similitude the interpreters have erred, in my opinion. Some translate it, “His seed (is) many waters;” others, “on many waters;” but 170 the literal translation I have given works much better, namely, that he is like a rich and fertile field, whose seed is steeped in much water.
Thus far Balaam has been speaking of God’s blessing, which will enrich the people with an abundance of all good things.
170 Ainsworth says: “This seed may be understood, as before, of children; and may be understood, as before, of children; and many waters, of many peoples, as in of many peoples, as in Revelation 17:15; ; Isaiah 57:19; ; Psalms 144:7. Or . Or seed may mean may mean corn sown in watery, moist, and fruitful places, to bring forth much increase; as sown in watery, moist, and fruitful places, to bring forth much increase; as Isaiah 32:20.” .” C.’s own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word own translation is, after all, equivocal; however, his opinion may incline to the literal meaning of the word seed.
"Water shall flow from his buckets, And his seed shall be in many waters, And his king shall be higher than Agag, And his kingdom shall be exalted." — Numbers 24:7 (ASV)
And his king shall be higher than Agag. He now begins to elaborate on their outward prosperity, namely, that the people of Israel will be powerful and flourishing, and endowed with a warlike spirit to resist the assaults of their enemies. For it would not be sufficient for them to abound with all blessings unless the ability to defend them were also added.
It is by no means a probable speculation that he speaks of Saul, who took their king Agag prisoner in the battle with the Amalekites. Instead, the opinion of those who suppose that this was a name common to all the kings of that nation is more correct.
Therefore, it was God’s intention to declare the superiority of His chosen people over the Amalekites. Nor should we be surprised that they were thus brought into special antagonism with them, not only because they were the constant enemies of Israel, but also because their power was then exceedingly great, as we will very soon see: Amalek was the first of nations... (Numbers 24:20).
Although for a long time afterwards there was no king in Israel, there is still no absurdity in the nation being designated by the names “king,” and “kingdom”; especially since God had postponed the full accomplishment of His grace until the time the kingdom was established.
Hence, in this prophecy, Balaam, however little he might have been aware of it, included the time of David; and consequently, he predicted things that were only accomplished in Christ, on whom the adoption was founded.
What follows has already been explained: namely, that God, in delivering His people, had made it plain that He intended for them to remain in safety and permanence, and that He was able to accomplish this.
"He couched, he lay down as a lion, And as a lioness; who shall rouse him up? Blessed be every one that blesseth thee, And cursed be every one that curseth thee." — Numbers 24:9 (ASV)
Blessed is he who blesses you. This manner of expression signifies that the Israelites were elected by God on the condition that He would consider any injury or benefit they might receive as conferred upon Himself.
Nor is there anything new in this, for God to declare that He would be an enemy to the enemies of His Church and, on the other hand, a friend to her friends, which is a sign of the high favor with which He regards her.
From this, however, we are taught that whatever good deeds are performed towards the Church are conferred upon God Himself, who will faithfully reward them; and, at the same time, that believers cannot be injured without His avenging them, just as He says: He who touches you touches the apple of My eye (Zechariah 2:8).
If anyone should object that Balaam himself went unrewarded, although he blessed the people, the reply is simple: he was unworthy of any praise, as he was by no means disposed to favor the people of his own accord and out of pure and generous feeling, but was forcibly drawn in a direction where he was unwilling to go.
Meanwhile, this point remains unshaken: that all who have contributed their labors for the Church’s welfare and have been her faithful helpers will certainly be partakers of the blessing promised here.
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