John Calvin Commentary Numbers 24:3

"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.”