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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 23:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Great preparation made for the cursing of Israel. That which was aimed at was to engage the God of Israel to forsake them, and either to be on Moab's side or to stand neuter. O the sottishness of superstition, to imagine that God will be at men's beck! Balaam and Balak think to bribe him with altars and sacrifices, offered without any warrant or institution of his: as if he would eat the flesh of bulls or drink the blood of goats. Ridiculous nonsense, to think that these would please God, and gain his favour, when there could be in them no exercise either of faith or obedience! Yet, it should seem, they offered these sacrifices to the God of heaven the supreme Numen - Divinity, and not to any of their local deities. But the multiplying of altars was an instance of their degeneracy from the religion of their ancestors, and their apostasy to idolatry; for those that multiplied altars multiplied gods. Ephraim made many altars to sin, Hos 8:11. Thus they liked not to retain God in their knowledge, but became vain in their imaginations; and yet presumptuously expected hereby to gain God over to them from Israel, who had his sanctuary among them, and his anointed altar. Observe here, 1. How very imperious Balaam was, proud to have the command of a king and to give law to princes. Such is the spirit of that wicked one who exalts himself above all that is called God, or that is worshipped. With what authority does Balaam give orders! Build me here (in the place I have pitched upon) seven altars, of stone or turf. Thus he covers his malice against Israel with a show of devotion, but his sacrifice was an abomination, being brought with such a wicked mind, Pro 21:27. That which he aimed at was not to honour God with the sacrifices of righteousness, but to enrich himself with the wages of unrighteousness. 2. How very obsequious Balak was. The altars were presently built, and the sacrifices prepared, the best of the sort, seven bullocks and seven rams. Balak makes no objection to the charge, nor does he snuff at it, or think it either a weariness or a disparagement to stand by his burnt-offering as Balaam ordered him.
II.The turning of the curse into a blessing, by the overruling power of God, in love to Israel, which is the account Moses gives of it, Deu 23:5.
1.God puts the blessing into the mouth of Balaam. While the sacrifices were burning, Balaam retired; he went solitary, into some dark grove on the top of the high place, Deu 23:3, marg. Thus much he knew, that solitude gives a good opportunity for communion with God; those that would meet with him must retire from the world, and the business and conversation of it, and love to be private, reckoning themselves never less alone than when alone, because the Father is with them. Enter therefore into thy closet, and shut the door, and be assured that God will meet thee if thou seek him in the due order. But Balaam retired with a peradventure only, having some thoughts that God might meet him; but being conscious to himself of guilt, and knowing that God had lately met him in anger, he had reason to speak doubtfully: Peradventure the Lord will come to meet me, Num 23:3. But let not such a man think that he shall receive any favour from God. Nay, it should seem, though he pretended to go and meet with God, he really designed to use enchantments; see Num 24:1. But, whatever he intended. God designed to serve his own glory by him, and therefore met Balaam, Num 23:4. What communion has light with darkness? No friendly communion, we may be sure. Balaam's way was still perverse, and God was still an adversary to him; but, Balak having chosen him for his oracle, God would constrain him to utter such a confession, to the honour of god and Israel, as should render those for ever inexcusable who should appear in arms against them. When Balaam was aware that God met him, probably by an angel, he boasted of his performances: I have prepared seven altars, and offered upon every altar a bullock and a ram. How had he done it? It cost him nothing; it was done at Balak's expense; yet,
(1.)He boasts of it, as if he had done some mighty thing. The acts of devotion which are done in hypocrisy are commonly reflected upon with pride and vain glory. Thus the Pharisee went up to the temple to boast of his religion, Luk 18:11, Luk 18:12.
(2.)He insists upon it as a reason why God should gratify him in his desire to curse Israel, as if now he had made God his debtor, and might draw upon him for what he pleased. He thinks God is so much beholden to him for these sacrifices that the least he can do in recompense for them is to sacrifice his Israel to the malice of the king of Moab. Note, It is a common cheat that wicked people put upon themselves, to think that by the shows of piety they may prevail with God to countenance them, and connive at them, in their greatest immoralities, especially in persecution, Isa 66:5. However, thought the sacrifice was an abomination, God took the occasion of Balaam's expectation to put a word into his mouth (Num 23:5); for the answer of the tongue if from the Lord, and thus he would show how much those are mistaken who say, With our tongue we will prevail, our lips are our own, Psa 12:4. He that made man's mouth knows how to manage it, and to serve his own purposes by it. This speaks terror to daring sinners, that set their mouth against the heavens. God can make their own tongues to fall upon them, Psa 64:8. And it speaks comfort to God's witnesses, whom at any time he calls out to appear for him; if God put a word into the mouth of Balaam, who would have defied God and Israel, surely he will not be wanting to those who desire to glorify God and edify his people by their testimony, but it shall be given them in that same hour what they should speak.
2.Balaam pronounces the blessing in the ears of Balak. He found him standing by his burnt-sacrifice (Num 23:6), closely attending it, and earnestly expecting the success. those that wold have an answer of peace from God must abide by the sacrifice, and attend on the Lord without distraction, not weary in well doing. Balaam, having fixed himself in the place appointed for his denouncing curses against Israel, which perhaps he had drawn up in form ready to deliver, takes up his parable, and it proves a blessing, Num 23:7. He pronounces Israel safe and happy, and so blesses them.
(1.)He pronounces them safe, and out of the reach of his envenomed darts.
[1.]He owns that the design was to curse them, that Balak sent for him out of his own country, and that he came, with that intent, Num 23:7. The message sent to him was, Come, curse me Jacob, and come, defy Israel. Balak intended to make war upon them, and he would have Balaam to bless his arms, and to prophesy and pray for the ruin of Israel.
[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: How shall I curse those whom God has not cursed? Num 23:8. Not that therefore he would not do it, but therefore he could not do it. this is a fair confession, First, Of the weakness and impotency of his own 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 conjurer of the east. See Isa 47:12-14. Secondly, 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. Thirdly, It is a confession of the inviolable security of the people of God. Note, 1. God's 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 defied them, nor rejected or abandoned them, though mean and vile. 2. Those that have the good-will of Heaven have the ill-will of hell; the serpent and this seed have an enmity to them. 3. Though the enemies of God's 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 pronounces them happy in three things: -
[1.]Happy in their peculiarity, and distinction from the rest of the nations: From the top of the rock I see him, Num 23:9. And it seems to have been a great surprise to him that whereas, it is probable, they were represented to him as a rude and disorderly rabble, that infested the countries round about in rambling parties, he was them a regular incorporated camp, in which appeared all the marks of discipline and good order; he saw them a people dwelling alone, and foresaw they would continue so, and their singularity would be their unspeakable honour. Persons of quality we call person of distinction; this was Israel's praise, though their enemies turned it to their reproach, that they differed from all the neighbouring nations, not only in their religion and sacred rites, but in their diet, and dress, and common usages, as a people called out of the world, and not to be conformed to it. They never lost their reputation till they mingled among the heathen, Psa 106:35. Note, 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 and custom of it. Those who make conscience of peculiar duties may take the comfort of peculiar privileges, which it is probable Balaam has an eye to here. God's 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): Who can count the dust of Jacob? The number of the people was the thing that Balak was vexed at (Num 22:3): Moab was afraid of them, because they were many; and God does here by Balaam promote that fear and vexation, foretelling their further increase. Balak would have him see the utmost part of the people (Num 22:41), hoping the more he saw of them the more he would be exasperated against them, and throw about 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 acquainted we are with God's people the better opinion we have of them. He takes notice of the number, First, Of the dust of Jacob; that is, 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. Perhaps it was part of David's fault in numbering the people that he offered to count the dust of Jacob, which God had said should be innumerable. Secondly, Of the fourth part of Israel, alluding to the form of their camp, which was cast into four squadrons, under four standards. Note, God's Israel are a very great body, his spiritual Israel are 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 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 recompence, namely, in the other world. Here, First, It is taken for granted that death is the end of all men; the righteous themselves must die: and it is good for us to think of this with application, as Balaam himself does here, speaking of his own death. Secondly, he goes upon the supposition of the soul's 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 than as it involved happiness in another world, since in the manner and circumstances of dying we see all things come alike to all? Thirdly, He pronounces 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 condition that I might die the death of the righteous, and reach my end this moment, provided it might be like his." Very near the place where Balaam now was, on one of the mountains of Moab, not long after this, Moses died, and to that perhaps God, who put this word into his mouth, designed it should have a reference, that by it Moses might be encouraged to go up and die such a death as Balaam himself wished to die. Fourthly, He shows his opinion of religion to be better than his resolution; there are many who desire to die the death of the righteous, but do not endeavour to live the life of the righteous. Gladly would they have their end like theirs, but not their way. They would be saints in heaven, but not saints on earth. This is the desire of the slothful, which kills him, because his hands refuse to labour. This of Balaam's is only a wish, not a prayer, and it is a vain wish, being only a wish for the end, without any care for the means. Thus far this blessing goes, even to death, and beyond it, as far as the last end. Now,
III.We are told,
1.How Balak fretted at it, Num 23:11. He pretended to honour the Lord with his sacrifices, and to wait for the answer God would send him; and yet, when it did not prove according to his mind, he forgot God, and flew into a great passion against Balaam, as if it had been purely his doing: "What hast thou done unto me! How hast thou disappointed me!" Sometimes God makes the enemies of his church a vexation one to another, while he that sits in heaven laughs at them, and the efforts of their impotent malice.
2.How Balaam was forced to acquiesce in it. He submits because he cannot help it, and yet humours the thing with no small address, as if he had been peculiarly conscientious, answering Balak with the gravity of a prophet: Must I not take heed to speak that which the Lord has put in my mouth? Num 23:12. Thus a confession of God's overruling power is extorted from a wicked prophet, to the further confusion of a wicked prince.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
You have caused me, my brother, not to fear death, and I only would that my life might die with yours! This Balaam wished for as the greatest good for himself, when, inspired by the spirit of prophecy, he said, “Let my soul die in the souls of the righteous, and let my seed be like the seed of them.” And in truth he wished this according to the spirit of prophecy, for as he saw the rising of Christ, so also he saw his triumph; he saw his death but saw also in him the everlasting resurrection of humanity and therefore feared not to die as he was to rise again. Let not then my soul die in sin or admit sin into itself, but let it die in the soul of the righteous, that it may receive his righteousness. Then too, he who dies in Christ is made a partaker of his grace in the font.
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Summary
Numbers 23:10 captures Balaam's divinely inspired astonishment at the sheer multitude and unique blessedness of the Israelite nation. Despite being hired by King Balak to curse them, Balaam is compelled by God to declare Israel's vastness, a tangible fulfillment of ancient covenant promises. This profound oracle culminates in Balaam's surprising personal wish to experience the peaceful and secure "last end" of the righteous, revealing an external recognition of the profound spiritual security enjoyed by those in covenant with the Almighty.
Context
Literary Context
Numbers 23:10 is situated within the first of four divinely imposed oracles delivered by Balaam, a Mesopotamian diviner, as detailed in Numbers 22-24. King Balak of Moab, deeply intimidated by the immense Israelite encampment on his borders, sought to neutralize their perceived threat by hiring Balaam to curse them. However, God repeatedly intervened, overriding Balaam's mercenary intentions and compelling him to utter blessings instead. This specific verse follows Balaam's initial encounter with Yahweh and his first pronouncement, where he emphasizes Israel's distinct separation and God's unchangeable purpose to bless them. The oracle directly contradicts Balak's desires, establishing the central tension of the narrative: the clash between human will and divine sovereignty.
Historical & Cultural Context
The events of Numbers 23 unfold during Israel's final stages of wilderness wandering, as they are encamped on the plains of Moab, poised to enter the Promised Land. This period was characterized by interactions with various surrounding nations, many of whom viewed Israel's miraculous journey and growth with fear and hostility. In the ancient Near East, professional diviners and seers like Balaam were highly regarded and frequently employed by rulers to invoke supernatural aid—either blessings for allies or curses for enemies—often for significant financial reward. Balak's engagement of Balaam was a culturally typical move to gain strategic advantage. However, the divine intervention that compelled Balaam to bless Israel rather than curse them was profoundly atypical, serving as a powerful demonstration of Yahweh's unique and absolute sovereignty over all spiritual forces and human agents, even those outside the covenant.
Key Themes
This verse powerfully contributes to several overarching themes within the book of Numbers and the broader Pentateuch. Firstly, it underscores God's Unstoppable Blessing and Covenant Faithfulness. Balaam's inability to curse Israel, despite his own desires and Balak's fervent pleas, demonstrates that God's plans and promises cannot be thwarted by human or demonic opposition. This directly echoes God's original covenant with Abraham, promising him descendants as numerous as the dust of the earth and the stars of the heavens. Secondly, the verse highlights The Immense Multitude of Israel, fulfilling the divine promise of a great nation, a theme consistently woven throughout the Pentateuch, from Genesis to Deuteronomy. Finally, Balaam's fervent wish, "Let me die the death of the righteous, and let my last end be like his!", introduces the theme of The Desire for a Righteous End. This reveals a profound, albeit perhaps superficial, recognition of the blessed state of those in covenant with God, even by an outsider. It points to a universal human longing for peace and security in death, often associated with a life lived in accordance with divine will, a desire that tragically contrasts with Balaam's own later actions and fate, as seen in Numbers 31:16.
Exposition and Analysis
Key Word Analysis
This term (H6083) refers to "dust (as powdered or gray); hence, clay, earth, mud." In the Old Testament, "dust" frequently symbolizes an innumerable quantity, particularly in the context of God's promises to Abraham regarding his descendants (e.g., Genesis 13:16). Balaam's rhetorical question, "Who can count the dust of Jacob?", is a direct acknowledgment that Israel has indeed become a vast, uncountable multitude, a tangible fulfillment of God's covenant oath. It signifies not just numerical strength but also the divine blessing and fruitfulness bestowed upon the nation.
This word (H7255) means "a quarter; fourth participle." The phrase "the number of the fourth part of Israel" is subject to various interpretations. Some scholars suggest it refers to a specific division or quarter of the Israelite camp, emphasizing that even a segment of the nation is immeasurably vast. Others propose it is a poetic device, perhaps signifying an unquantifiable portion, or even a rhetorical flourish to amplify the sheer immensity of the whole. Regardless of the precise nuance, its primary function is to reinforce the idea of Israel's overwhelming size and the fulfillment of God's promise to make them a "great nation."
This term (H319) means "the last or end, hence, the future; also posterity." It refers to one's ultimate destiny, outcome, or future, particularly concerning death and what follows. Balaam's desire for his "last end" to be like that of the righteous reveals a profound insight into the blessedness associated with a life lived in covenant with God. It speaks to a recognition of the peace, security, and favorable destiny that awaits those who are truly God's people, contrasting sharply with the often chaotic and uncertain fate of the unrighteous.
Verse Breakdown
"Who can count the dust of Jacob, and the number of the fourth [part] of Israel?"
This opening rhetorical question serves as Balaam's astonished declaration of Israel's immense population. The imagery of "dust" directly alludes to God's covenant promises to Abraham, highlighting the miraculous growth of the nation despite their wilderness wanderings. The mention of "the fourth part" further emphasizes this vastness, suggesting that even a fraction of Israel is beyond human enumeration, underscoring the divine power behind their multiplication and the unassailable nature of God's blessing.
"Let me die the death of the righteous, and let my last end be like his!"
This is a profound and surprising personal plea from Balaam. Having witnessed the divine favor upon Israel, he expresses a fervent desire to share in their ultimate destiny. This wish reveals his recognition of the peace, security, and blessedness associated with the death and future of those who are in right relationship with God. It stands in stark contrast to his mercenary motives and foreshadows the tragic irony of his own demise, which would not be among the righteous.
Literary Devices
Numbers 23:10 employs several potent literary devices to convey its message. The most prominent is the Rhetorical Question ("Who can count the dust of Jacob...?"), which is not meant to be answered but to emphasize the impossibility of counting Israel's vast numbers, thereby highlighting God's faithfulness in fulfilling His covenant promises. This is coupled with Hyperbole, using "dust of Jacob" to exaggerate the countless multitude, a common biblical metaphor for innumerable descendants. The verse also utilizes Parallelism, specifically synonymous parallelism, where "the dust of Jacob" is mirrored by "the number of the fourth part of Israel," and "die the death of the righteous" is paralleled by "my last end be like his." This repetition reinforces the central ideas of Israel's vastness and the blessedness of a righteous end. Finally, there is a strong element of Irony present. Balaam, a non-Israelite diviner hired to curse God's people, is divinely compelled to bless them and, even more strikingly, expresses a personal desire to share in their ultimate blessed destiny, a desire that tragically contrasts with his own subsequent actions and ultimate fate.
Theological and Thematic Connections
Numbers 23:10 stands as a powerful testament to God's unwavering faithfulness to His covenant promises, particularly the Abrahamic covenant to multiply his descendants into a great nation. Balaam's compelled blessing underscores the theological truth that God's purposes cannot be thwarted by human or demonic opposition; His sovereign will prevails over all attempts to curse or undermine His chosen people. The verse also highlights the inherent blessedness of those in covenant with God, a state recognized even by an outsider like Balaam. His desire for a "righteous end" speaks to a universal human longing for peace and security in death, a desire that finds its true fulfillment only in a life lived in genuine relationship with the divine. This passage serves as a reminder that the external recognition of God's blessing is not equivalent to internal transformation or true righteousness.
Reflection and Application
Numbers 23:10 offers profound insights for believers today. Firstly, it provides immense reassurance regarding God's unshakeable sovereignty. Just as Balaam could not curse what God had blessed, no human scheme, demonic attack, or challenging circumstance can ultimately thwart God's purposes for His people. We can rest in the confidence that God's plans for us are firm and His promises are true. Secondly, Balaam's poignant wish to "die the death of the righteous" serves as a powerful call to examine our own lives. It highlights the profound value and peace associated with a life lived in alignment with God's will. While Balaam desired the blessed outcome, his life did not reflect the path of righteousness. This challenges us to not merely desire a peaceful end, but to actively pursue a life of genuine faith and obedience, knowing that true blessedness is found in walking humbly with God. Our ultimate destiny is not determined by external recognition or fleeting desires, but by the consistent pursuit of righteousness through Christ.
Questions for Reflection
FAQ
What does "dust of Jacob" mean in this verse?
"Dust of Jacob" is a powerful rhetorical image referring to the innumerable descendants of Jacob (Israel). It directly alludes to God's covenant promises to Abraham, Isaac, and Jacob, where He vowed to multiply their offspring to be as countless as the dust of the earth (Genesis 13:16) or the stars of the heavens (Genesis 22:17). Balaam's statement acknowledges the miraculous fulfillment of this divine promise, highlighting Israel's vast population as a sign of God's enduring blessing and faithfulness.
Why would Balaam, a non-Israelite diviner, desire "the death of the righteous"?
Balaam's desire to "die the death of the righteous" is a striking and ironic statement. As a professional diviner hired to curse Israel, he was an outsider to the covenant. However, his oracles were divinely constrained, forcing him to speak blessings. In this moment, he recognized the profound peace, security, and favorable ultimate destiny associated with God's people. His wish likely stemmed from an intellectual or experiential recognition of the blessedness of Israel's state, rather than a genuine spiritual conversion or commitment to Yahweh. It reflects a universal human longing for a peaceful and blessed end, even if one's life does not consistently align with the path that leads to such an outcome, as evidenced by Balaam's tragic end later in Numbers 31:8.
Christ-Centered Fulfillment
Numbers 23:10, with its declaration of Israel's innumerable multitude and Balaam's desire for a righteous end, finds its ultimate and glorious fulfillment in Jesus Christ. The "dust of Jacob" foreshadows not merely a physical nation, but the spiritual Israel, the church, comprised of an innumerable multitude from every tribe and tongue and people and nation, redeemed by the blood of the Lamb. The "righteous" whose death Balaam longed for points supremely to Christ Himself, the only truly righteous one. His death on the cross was not merely a peaceful end, but a substitutionary sacrifice that secured true righteousness for all who believe, fulfilling the righteous requirements of the law. Through faith in Him, we are not only counted as righteous but are also promised an "end" that is not merely peaceful but eternal, glorious, and secure in God's presence, as Paul declares. Balaam's fleeting wish for a blessed death becomes a profound reality for all who are united with Christ in His death and resurrection, for our "last end" is not merely like that of the righteous, but it is in Christ, who is our righteousness, our hope, and our eternal life.