TRV
Translation
King James Version
¶ And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
Complete Jewish Bible
So he made his pronouncement: "This is the speech of Bil'am, son of B'or; the speech of the man whose eyes have been opened;
Berean Standard Bible
Then Balaam lifted up an oracle, saying, “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
American Standard Version
And he took up his parable, and said, Balaam the son of Beor saith, And the man whose eye was closed saith;
World English Bible Messianic
He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says;
Geneva Bible (1599)
And he vttered his parable, and sayd, Balaam the sonne of Beor hath sayde, and the man whose eyes were shut vp, hath sayd,
Young's Literal Translation
And he taketh up his simile, and saith: `An affirmation of Balaam son of Beor--And an affirmation of the man whose eyes are shut--
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Commentary on Numbers 24 verses 15–25
15 ¶ And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said:
16 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:
17 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.
18 And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly.
19 Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city.
20 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.
21 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.
22 Nevertheless the Kenite shall be wasted, until Asshur shall carry thee away captive.
23 And he took up his parable, and said, Alas, who shall live when God doeth this!
24 And ships shall come from the coast of Chittim, and shall afflict Asshur, and shall afflict Eber, and he also shall perish for ever.
25 And Balaam rose up, and went and returned to his place: and Balak also went his way.
I. II. Main points1. 2. Sub-points
The office of prophets was both to bless and to prophesy in the name of the Lord. Balaam, as a prophet, per force had blessed Israel; here he foretels future events.
I. His preface is much the same as that, Num 24:3, Num 24:4. He personates a true prophet admirably well, God permitting and directing him to do so, because, whatever he was, the prophecy itself was a true prophecy. He boasts, 1. That his eyes are open (Num 24:15), for prophets were in old time called seers (Sa1 9:9), because they must speak what they had seen, and therefore, before they opened their lips, it was necessary that they should have their eyes open. 2. That he has heard the words of God, which many do that do not heed them, nor hear God in them. 3. That he knew the knowledge of the Most High; this is added here. A man may be full of the knowledge of God and yet utterly destitute of the grace of God, may receive the truth in the light of it and yet be a stranger to the love of it. 4. That he saw the vision of the Almighty, but not so as to be changed into the same image. He calls God the Most High, and the Almighty; no man could speak more honourably of him, nor seem to put a greater value upon his acquaintance with him, and yet he had no true fear of him, love to him, or faith in him, so far may a man go towards heaven, and yet come short.
II. Here is his prophecy concerning him that should be the crown and glory of his people Israel, who is, 1. David in the type, who not now, not quickly, but in process of time, should smite the corners of Moab. (Num 24:17), and take possession of Mount Seir, and under whom the forces of Israel should do valiantly, Num 24:18. This was fulfilled when David smote Moab, and measured them with a line, so that the Moabites became David' servants, Sa2 8:2. And at the same time the Edomites likewise were brought into obedience to Israel, Num 24:14. But, 2. Our Lord Jesus, the promised Messiah, is chiefly pointed at in the antitype, and of him it is an illustrious prophecy; it was the will of God that notice should thus be given of his coming, a great while before, not only to the people of the Jews, but to other nations, because his gospel and kingdom were to extend themselves so far beyond the borders of the land of Israel. It is here foretold, (1.) That while: "I shall see him, but not now; I do see him in vision, but at a very great distance, through the interposing space of 1500 years at least." Or understand it thus: - Balaam, a wicked man, shall see Christ, but shall not see him nigh, nor see him as Job, who saw him as his Redeemer, and saw him for himself, Job 19:25, Job 19:27. When he comes in the clouds every eye shall see him, but many will see him (as the rich man in hell saw Abraham) afar off. (2.) That he shall come out of Jacob, and Israel, as a star and a sceptre, the former denoting his glory and lustre, and the bright and morning star, the latter his power and authority; it is he that shall have dominion. Perhaps this prophecy of Balaam (one of the children of the east) concerning a star that should arise out of Jacob, as the indication of a sceptre arising in Israel, being preserved by a tradition of that country, gave occasion to the wise men, who were of the east too, upon the sight of an unusual star over the land of Judea, to enquire for him that was born king of the Jews, Mat 2:2. (3.) That his kingdom shall be universal, and victorious over all opposition, which was typified by David's victories over Moab and Edom. But the Messiah shall destroy, or, as some read it, shall rule over, all the children of Seth. (Num 24:17), that is, all the children of men, who descend from Seth, the son of Adam, the descendants of the rest of Adam's sons being cut off by the deluge. Christ shall be king, not only of Jacob and Israel, but of all the world; so that all the children of Seth shall be either governed by his golden sceptre or dashed in pieces by his iron rod. He shall set up a universal rule, authority, and power, of his own, and shall put down all opposing rule, Co1 15:24. He shall unwall all the children of Seth; so some read it. He shall take down all their defences and carnal confidences, so that they shall either admit his government or lie open to his judgments. (4.) That his Israel shall do valiantly; the subjects of Christ, animated by his might, shall maintain a spiritual was with the powers of darkness, and be more than conquerors. The people that do know their God shall be strong, and do exploits, Dan 11:32.
III. Here is his prophecy concerning the Amalekites and Kenites, part of whose country, it is probable, he had now in view. 1. The Amalekites were now the chief of the nations (Num 24:20), therefore Agag was spoken of (Num 24:7) as an eminent prince, and they were the first that engaged Israel when they came out of Egypt; but the time will come when that nation, as great as it looks now, will be totally ruined and rooted out: His latter end shall be that he perish for ever. Here Balaam confirms that doom of Amalek which Moses had read (Exo 17:14, Exo 17:16), where God had sworn that he would have perpetual war with Amalek. Note, Those whom God is at war with will certainly perish for ever; for when God judges he will overcome. 2. The Kenites were now the securest of the nations; their situation was such as that nature was their engineer, and had strongly fortified them: "Thou puttest thy nest (like the eagle) in a rock, Num 24:21. Thou thinkest thyself safe, and yet the Kenites shall be wasted (Num 24:22) and gradually brought to decay, till they be carried away captive by the Assyrians," which was done at the captivity of the ten tribes. Note, Bodies politic, like natural bodies, though of the strongest constitutions, will gradually decay, and come to ruin at last; even a nest in a rock will be no perpetual security.
IV. Here is a prophecy that looks as far forward as the Greeks and Romans, for theirs is supposed to be meant by the coast of Chittim, v. 24.
1.The introduction to this parable; this article of his prophecy is very observable (v. 23): Alas! who shall live when God doeth this? Here he acknowledges all the revolutions of states and kingdoms to be the Lord's doing: God doeth this; whoever are the instruments, he is the supreme director. But he speaks mournfully concerning them, and has a very melancholy prospect of these events: Who shall live? Either, (1.) These events are so distant, and so far off to come, that it is hard to say who shall live till they come; but, whoever shall live to see them, there will be amazing turns. Or, (2.) They will be so dismal, and make such desolations, that scarcely any will escape or be left alive; who shall live when death rides in triumph? Rev 6:8. Those that live then will be as brands plucked out of the fire, and will have their lives given them as a prey. God fit us for the worst of times!
2.The prophecy itself is observable. Both Greece and Italy lie much upon the sea, and therefore their armies were sent forth mostly in ships. Now he seems here to foretell, (2.) That the forces of the Grecians should humble and bring down the Assyrians, who were united with the Persians, which was fulfilled when the eastern country was overcome, or overrun rather, by Alexander. (2.) That theirs and the Roman forces should afflict the Hebrews, or Jews, who were called the children of Eber; this was fulfilled in part when the Grecian empire was oppressive to the Jewish nation, but chiefly when the Roman empire ruined it and put a period to it. But, (3.) That Chittim, that is, the Roman empire, in which the Grecian was at length swallowed up, should itself perish for ever, when the stone cut out of the mountain without hands shall consume all these kingdoms, and particularly the feet of iron and clay, Dan 2:34. Thus (says Dr. Lightfoot) Balaam, instead of cursing the church, curses Amalek the first, and Rome the last, enemy of the church. And so let all thy enemies perish, O Lord!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–25. Public domain.
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Pacian of BarcelonaAD 391
The unholy man does not know the evil he does unless he begins to be punished for the same evils. For Balaam offered counsel against the Israelites and afterwards saw in his punishment what sin he had previously committed. But the elect, who should not sin, are watchful. Their eyes are open before they fall. The eyes of the wicked man are open only after he falls, because after his sin he sees, in his punishment, that he should have avoided the evil he did. Exposition of the Old and New Testament, Numbers
JeromeAD 420
LETTER 77.7
One day we had before us the book of Numbers written by Moses, and [Fabiola] modestly questioned me as to the meaning of the great mass of names there to be found. Why was it, she inquired, that single tribes were differently associated in this passage and in that, how came it to be that the soothsayer Balaam, in prophesying of the future mysteries of Christ, spoke more plainly of him than almost any other prophet? I replied as best I could and tried to satisfy her inquiries.
PateriusAD 606
EXPOSITION OF THE OLD AND NEW TESTAMENT, NUMBERS 20
The unholy man does not know the evil he does unless he begins to be punished for the same evils. For Balaam offered counsel against the Israelites and afterwards saw in his punishment what sin he had previously committed. But the elect, who should not sin, are watchful. Their eyes are open before they fall. The eyes of the wicked man are open only after he falls, because after his sin he sees, in his punishment, that he should have avoided the evil he did.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Numbers 24:15 introduces Balaam's profound fourth oracle, marking a pivotal moment in his encounters with Balak. Despite being hired to curse Israel, Balaam consistently delivers divine blessings, demonstrating God's sovereign control over prophecy and His unwavering commitment to His covenant people. This verse serves as a solemn preamble, with Balaam reasserting his unique, divinely granted insight, setting the stage for the climactic messianic prophecy of a "Star out of Jacob" that will emerge from Israel.
CONTEXT
Literary Context: Numbers 24:15 is situated within the extended narrative of Balaam, found in Numbers 22-24, which details King Balak of Moab's repeated attempts to hire the Mesopotamian diviner Balaam to curse the Israelites as they approach the plains of Moab. Each of Balaam's previous oracles (Numbers 23:7-10; Numbers 23:18-24; Numbers 24:3-9) has, contrary to Balak's desires, resulted in blessings for Israel. This verse precedes Balaam's final and most significant oracle, which includes the renowned prophecy of the "Star out of Jacob" and the "Scepter out of Israel" (Numbers 24:17). It functions as a solemn, almost ritualistic, introduction to a divinely compelled utterance, emphasizing the source and authority behind the words that follow, which ultimately point to Israel's glorious future and the coming Messiah. The narrative underscores God's absolute control over even those who oppose Him, turning curses into blessings.
Historical & Cultural Context: The events unfold as Israel is encamped on the plains of Moab, poised to enter the Promised Land, following their forty years of wilderness wandering. Moab, along with Midian, felt threatened by the large Israelite population. In the ancient Near East, the practice of divination and the hiring of seers or prophets to influence outcomes, particularly in warfare, was common. Balaam, though not an Israelite, was recognized as a powerful diviner, indicating that God could communicate through various means, even outside the direct covenant line. The geographical setting, near the Jordan River, highlights Israel's proximity to their destiny and the final challenges they faced. The cultural belief in the efficacy of curses and blessings, and the power of divine pronouncements, provides the backdrop against which God demonstrates His unique sovereignty, rendering human attempts to manipulate spiritual forces futile when they oppose His will.
Key Themes: This verse powerfully reinforces several overarching themes found throughout the Balaam narrative and the book of Numbers. Firstly, Divine Sovereignty is paramount; God's will cannot be thwarted by human or demonic machinations, as seen in His ability to turn Balaam's intended curses into blessings (Numbers 23:8). Secondly, the theme of God's Unchanging Promises to Israel is central; despite Israel's frequent rebellion and unfaithfulness, God remains faithful to His covenant with Abraham, Isaac, and Jacob (Numbers 23:19). Balaam's oracles, particularly the one introduced here, serve to confirm Israel's divine election and future glory. Thirdly, the Nature of True Prophecy is illuminated; Balaam, despite his personal failings and mercenary motives, is compelled by God to speak His truth, demonstrating that the authority of the message derives from the divine Sender, not the human messenger. This contrasts with false prophecy, which originates from human desire or demonic influence, rather than God's sovereign revelation (Deuteronomy 18:20-22). The emphasis on Balaam's "open eyes" also hints at the theme of Divine Revelation, where God grants specific individuals insight into His hidden purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 24:15 employs several literary devices to enhance its impact and convey its profound message. Repetition is prominent, with the phrase "hath said" (נְאֻם, ne'um) repeated twice ("Balaam...hath said, and the man...hath said"). This repetition creates a sense of solemnity and emphasizes the authoritative, declarative nature of the pronouncement, signaling that what follows is a significant, divinely inspired oracle. The verse also utilizes Self-Attestation, where Balaam explicitly names himself and describes his unique spiritual status ("the man whose eyes are open"), lending weight and credibility to his forthcoming words. This self-attestation, however, is imbued with Irony, as Balaam, a pagan diviner with mercenary motives, is being used by God against his own will to bless Israel. His "open eyes" are a divine gift, not a personal achievement, highlighting God's sovereignty even over those who oppose Him. Finally, the verse functions as a Prophetic Introduction, setting the stage for one of the most significant messianic prophecies in the Old Testament (Numbers 24:17), thereby employing Foreshadowing of the glorious future of Israel and the coming "Star."
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 24:15 powerfully illustrates the theological truth of God's absolute sovereignty over all creation, including human will and prophetic utterance. Despite Balaam's desire to curse Israel for personal gain, God compels him to speak only blessings, demonstrating that His plans and purposes for His chosen people are immutable and cannot be thwarted by any human or demonic force. This highlights the reliability of God's promises and the certainty of His word. The verse also underscores that God can use even imperfect or morally compromised individuals as instruments for His divine purposes, ensuring that the message's authority rests solely on the divine Sender, not the human messenger. It reminds us that God's truth is not dependent on the purity of its channel but on the power and faithfulness of its source.
REFLECTION AND APPLICATION
Numbers 24:15 offers profound truths for contemporary believers. It encourages us to trust implicitly in God's sovereign control over all circumstances, even when events seem to be working against His people or His purposes. Just as God turned Balaam's intended curses into blessings for Israel, so too can He orchestrate seemingly negative situations for the ultimate good of those who love Him and are called according to His purpose (Romans 8:28). This verse also challenges us to discern the message from the messenger. While we are called to live righteously, God's truth, when proclaimed, retains its power and authority regardless of the speaker's personal failings or motives. It reminds us that God's faithfulness is not contingent on human perfection but on His own unchanging character. We are called to listen for God's voice, knowing that He can speak through unexpected channels, and to rest in the assurance that His promises for His people are steadfast and will ultimately be fulfilled.
Questions for Reflection
FAQ
What does it mean that Balaam "took up his parable"?
Answer: The phrase "took up his parable" (KJV) translates the Hebrew "nasa' mashal" (נָשָׂא מָשָׁל). While "mashal" can mean a proverb or riddle, in this context, it signifies a solemn, weighty prophetic utterance or oracle, often poetic in form. To "take up" such a mashal means to utter, pronounce, or deliver a divinely inspired declaration. It indicates that Balaam is not speaking his own thoughts but is acting as a conduit for a profound, authoritative message from God, a message that is distinct from ordinary speech and carries significant spiritual weight. This is evident in the subsequent verses where Balaam delivers a powerful prophecy concerning Israel's future (Numbers 24:17-19).
What is the significance of Balaam calling himself "the man whose eyes are open"?
Answer: This self-description, "the man whose eyes are open" (שְׁתֻם הָעַיִן, shetum ha'ayin), is Balaam's assertion of his unique prophetic credentials and direct access to divine revelation. It suggests a profound spiritual insight or vision that allows him to perceive realities hidden from others. While the exact meaning of the Hebrew phrase is debated (some scholars suggest "closed" or "pierced" eyes, perhaps implying a physical disability that paradoxically accompanies spiritual sight), the KJV's rendering emphasizes his claim to supernatural perception. This claim serves to validate the authority and truthfulness of the oracles he is about to deliver, particularly the climactic prophecy of the "Star out of Jacob" (Numbers 24:17). It highlights that his words are not mere human speculation but divinely revealed truths.
Why would God use Balaam, a non-Israelite diviner, to deliver His message?
Answer: God's use of Balaam demonstrates His absolute sovereignty and His ability to work through any means or individual to accomplish His purposes. Balaam was a recognized diviner in the ancient Near East, and God chose to compel this pagan prophet, who initially sought to curse Israel for money, to bless them instead. This serves several purposes: it powerfully underscores that God's will cannot be thwarted by human or demonic opposition; it highlights that God is not limited to using only His covenant people to declare His truth; and it provides an undeniable testimony to His power and faithfulness, even to those outside of Israel. It shows that God's message derives its authority from Him alone, not from the purity or background of the messenger. This foreshadows God's universal redemptive plan that extends beyond Israel (Genesis 12:3).
CHRIST-CENTERED FULFILLMENT
Numbers 24:15, with its emphasis on Balaam's divinely compelled oracle and his claim to "open eyes," finds its ultimate fulfillment in Jesus Christ. Balaam's most significant prophecy, introduced by this verse, is that of a "Star out of Jacob and a Scepter out of Israel" (Numbers 24:17), a clear messianic foretelling of the coming King and Deliverer. Jesus is the true "Star of Jacob," the bright and morning star (Revelation 22:16), who perfectly embodies the divine revelation that Balaam only partially and imperfectly conveyed. Unlike Balaam, whose eyes were "open" by divine compulsion yet whose heart remained mercenary, Jesus is the one whose eyes are perfectly open to the Father's will (John 8:29) and who perfectly declares God's word, not under compulsion but out of perfect obedience and love (John 14:10). He is the ultimate Prophet, Priest, and King, the one who brings true blessing to all nations, fulfilling God's original promise to Abraham (Galatians 3:8). The sovereign control God exercised over Balaam to ensure Israel's blessing ultimately points to Christ, through whom God's greatest blessing—salvation and eternal life—is extended to all who believe, demonstrating that God's promises are "Yes" and "Amen" in Him (2 Corinthians 1:20).