Numbers 24:3

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:
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KJV (with Strong's)
And he took up H5375 his parable H4912, and said H559, Balaam H1109 the son H1121 of Beor H1160 hath said H5002, and the man H1397 whose eyes H5869 are open H8365 hath said H5002:
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Complete Jewish Bible
and 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;
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Berean Standard Bible
and he lifted up an oracle, saying: “This is the prophecy of Balaam son of Beor, the prophecy of a man whose eyes are open,
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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;
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World English Bible Messianic
He took up his parable, and said, “Balaam the son of Beor says, the man whose eyes are open says;
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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,
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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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See also
Numbers 24:16Numbers 23:7Numbers 24:4Numbers 23:18Numbers 22:31
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Balak and Balaam
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In the KJVVerse 4,450 of 31,102

Study This Verse

SUMMARY

Numbers 24:3 introduces the third and perhaps most profound of Balaam's oracles, delivered by a non-Israelite diviner from Pethor, who was hired by King Balak of Moab to curse the advancing Israelites. This verse functions as a critical preamble, emphasizing that the words about to be spoken are not of human origin or wisdom, but constitute a direct, authoritative, and divinely inspired revelation, thereby underscoring God's absolute sovereignty over all circumstances and individuals, even those initially hostile to His divine purposes.

CONTEXT

  • Literary Context: This verse is intricately woven into the larger narrative of Numbers 22-24, which meticulously chronicles King Balak's desperate and persistent attempts to secure a curse against Israel through the services of Balaam. Following two preceding oracles in Numbers 23, where the Lord God repeatedly intervened, transforming Balaam's intended curses into divine blessings, Numbers 24:3 meticulously sets the stage for a third, and arguably the most significant, prophetic utterance. The deliberate repetition of Balaam's self-identification and the profound emphasis on his divinely "open" eyes serve to authenticate the forthcoming message, unequivocally highlighting that it is God's authoritative word, not Balaam's own human wisdom or personal will, that is being proclaimed. This narrative strategy further frustrates Balak's malevolent intentions and profoundly solidifies the overarching theme of God's unwavering faithfulness to His covenant people, even in the face of formidable opposition.

  • Historical & Cultural Context: The events detailed in this passage unfold on the plains of Moab, strategically located east of the Jordan River, as the Israelite nation stands poised on the threshold of entering the Promised Land. The Moabites, along with other surrounding nations in the ancient Near East, harbored profound fear and apprehension concerning the numerous and powerful Israelite encampment, as vividly described in Numbers 22:3-4. Within this prevailing cultural milieu, seers, diviners, and prophets, such as Balaam, were widely believed to possess supernatural abilities to manipulate or influence divine forces through various incantations, blessings, and curses. It was a common practice for kings to employ such figures to gain a decisive advantage in warfare or to ensure the protection and prosperity of their realms. Balak's engagement of Balaam is a direct reflection of this widespread ancient Near Eastern custom. However, the biblical narrative powerfully subverts these conventional expectations by demonstrating Yahweh's supreme and undeniable authority over all other deities, human schemes, and pagan rituals, transforming a ritual intended for cursing into a profound divine declaration of blessing upon His chosen people.

  • Key Themes: Numbers 24:3 contributes significantly to several overarching themes that resonate throughout the book of Numbers and the broader Pentateuch. Foremost among these is the powerful illustration of Divine Sovereignty, demonstrating unequivocally that God's immutable plans cannot be thwarted by human will, political machinations, or even the spiritual practices of a powerful diviner. Balaam, despite his own morally ambiguous character and dubious motivations (which later lead him to counsel Balak to corrupt Israel in Numbers 31:16), is ultimately depicted as merely an instrument, a vessel through whom God's own words are spoken. This narrative profoundly highlights the Authenticity of Prophecy, emphasizing that the truth, authority, and efficacy of a prophetic message derive solely from its divine origin, rather than from the moral standing or personal character of the messenger. Furthermore, the evocative phrase "the man whose eyes are open" profoundly underscores the theme of Divine Revelation, signifying that Balaam's insights are not products of natural wisdom, learned divination techniques, or ecstatic trances, but rather a direct, supernatural insight graciously granted by God Himself, enabling him to perceive realities beyond ordinary human comprehension.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Parable (Hebrew, mâshâl', H4912): The KJV translates this Hebrew word (H4912) as "parable," which in modern English might imply a simple story. However, in this specific context, mâshâl signifies a much weightier, authoritative utterance. As per the ground truth data, it refers to "a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage, poem, discourse); byword, like, parable, proverb." Here, it denotes a formal, divinely inspired oracle or prophetic discourse, emphasizing its solemnity, profound truth, and divine origin rather than mere human wisdom or a casual saying. It signals a weighty pronouncement about to be delivered.
  • Open (Hebrew, shâtham', H8365): The phrase "the man whose eyes are open" translates the Hebrew shâtham (H8365), used in conjunction with ʻayin (H5869, "eye"). As per the ground truth data, shâtham is a primitive root meaning "to unveil (figuratively); be open." While historical scholarly debate exists regarding its precise etymology and potential alternative meanings, the theological intent within this narrative is clear: Balaam's vision is not natural, self-generated, or achieved through his pagan practices, but is a divinely granted, supernatural insight. His eyes are "open" in a spiritual, unveiled sense, allowing him to perceive divine realities and truths beyond ordinary human comprehension, thus making his subsequent prophecy uniquely authoritative and divinely compelled.

Verse Breakdown

  • "And he took up his parable, and said": This opening clause describes Balaam's deliberate posture and action, signaling a formal and solemn act. The verb "took up" (Hebrew: נָשָׂא, nâsâʼ, H5375) implies a weighty lifting or utterance, indicating that Balaam is not speaking impulsively or from his own mind, but is preparing to deliver a message that is both significant and divinely compelled. This phrase sets the stage for an authoritative declaration, distinctly separate from common speech or personal opinion.
  • "Balaam the son of Beor hath said": This is a direct self-identification, establishing the speaker's human identity and lineage. It grounds the prophecy in a known individual, Balaam (H1109), the son (H1121) of Beor (H1160), from Pethor. While asserting his earthly identity, this statement immediately precedes the crucial qualification that follows, creating a narrative tension between the human messenger and the divine source of the message. The repetition of "hath said" (Hebrew: נְאֻם, nᵉʼum, H5002) reinforces the declarative and authoritative nature of the utterance.
  • "and the man whose eyes are open hath said": This is the critical qualification that elevates and clarifies the preceding statement. It unequivocally communicates that Balaam's words are not merely his own thoughts, human wisdom, or the result of pagan divination, but stem from a supernatural source. The phrase "whose eyes are open" (Hebrew: שְׁתֻם הָעָיִן, shâtham haʻayin) signifies that he has received a special, direct, and divine revelation, granting him insight into spiritual realities that are hidden from ordinary perception. This emphasizes the divine origin, authoritative nature, and unchallengeable truth of the oracle, making it clear that God Himself is speaking through Balaam, compelling him to utter words contrary to his own will and the desires of Balak.

Literary Devices

The verse employs several potent literary devices to underscore its profound theological message and narrative tension. Repetition is prominently featured in the phrase "hath said" (Hebrew: נְאֻם, nᵉʼum), which is used twice, emphasizing the authoritative, deliberate, and divinely compelled nature of Balaam's utterance. This repetition reinforces the idea that the words are not casual but a formal, weighty declaration. Apposition and Parallelism are also central to the verse's structure, as "Balaam the son of Beor" and "the man whose eyes are open" refer to the same individual but highlight distinct, yet complementary, facets of his identity. This parallelism draws profound attention to the contrast between Balaam's human identity and his divinely-empowered prophetic state, thereby emphasizing the supernatural source of his insight. Finally, the entire narrative context of Balaam's oracles, initiated by this verse, is saturated with Irony: a pagan diviner, hired by an enemy king to curse Israel, is repeatedly compelled by God to utter blessings instead. This verse, by highlighting Balaam's unique, divinely-granted vision, deepens this irony, portraying him as an unwilling, yet supremely effective, instrument of God's sovereign and unthwartable will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 24:3 powerfully asserts God's absolute and unchallengeable sovereignty, demonstrating unequivocally that His divine purposes cannot be thwarted by human will, political machinations, or even the spiritual practices of pagan nations. The profound fact that God compels a non-Israelite diviner, specifically hired to curse, to instead pronounce blessings, underscores His supreme authority over all creation, every individual, and all spiritual forces. This verse affirms that God's word is ultimate, effective, and always accomplishes His intended purpose, irrespective of the messenger's character or the opposition's malicious intent. It provides profound comfort and assurance for believers across all generations, assuring them that God's covenant blessings upon His people are irrevocable, immutable, and cannot be overturned by any scheme, curse, or human design.

REFLECTION AND APPLICATION

Numbers 24:3 offers a profound and enduring lesson in divine sovereignty and the unyielding nature of God's purposes for His people. In a world often filled with opposition, fear, and persistent attempts to undermine the church or individual believers, this verse serves as a powerful reminder that no human plot, no spiritual attack, and no malevolent force can ultimately thwart God's sovereign will or reverse His blessings for those He has chosen and redeemed. It encourages us to cultivate an unwavering trust in God's overarching and perfect plan, even when circumstances appear dire, when opposition seems overwhelming, or when His instruments are surprisingly unexpected. We are called to develop spiritual discernment, recognizing that God can and does speak through various means and individuals, regardless of their personal flaws, initial intentions, or even their conscious awareness of His purposes. This profound truth should inspire deep confidence that God is actively working in and through all things, even the seemingly negative or adversarial, to bring about His good and perfect will for His church, for His people, and for the advancement of His kingdom in the world.

Questions for Reflection

  • How does Balaam's experience challenge my understanding of God's sovereignty and His ability to work through unexpected and even unwilling instruments?
  • In what ways might God be using unlikely people, difficult circumstances, or seemingly adverse situations today to accomplish His purposes, even if they are unaware or unwilling instruments?
  • How can I better discern the divine origin and authority of a message or event, rather than focusing solely on the messenger's character or the immediate, visible circumstances?

FAQ

Who was Balaam, and why was he involved with Israel?

Answer: Balaam was a renowned diviner or prophet from Pethor, a city located in Mesopotamia. He was not an Israelite and practiced forms of divination that were later explicitly forbidden to Israel as abominations to the Lord (Deuteronomy 18:10-12). He was hired by Balak, the king of Moab, to curse the Israelites, who were encamped in the plains of Moab and causing great fear among the Moabites due to their vast numbers and power. Balak believed that Balaam's powerful curses would weaken Israel, thereby allowing Moab to defeat them in battle.

What is the significance of Balaam being "the man whose eyes are open"?

Answer: This phrase is profoundly significant because it emphasizes that Balaam's prophetic insights and utterances were not derived from his pagan divination practices, his own human wisdom, or any self-generated trance. Instead, they were a direct, supernatural revelation graciously granted by God Himself. It signifies that God "opened" his spiritual eyes to perceive divine truths and realities that were otherwise hidden, compelling him to speak God's authoritative words despite his own intentions or Balak's desperate desires. This highlights the divine origin, unassailable authority, and ultimate truth of the oracles he delivered, making it clear that God was sovereignly at work through him.

Does this verse imply that God approves of divination or pagan practices?

Answer: Absolutely not. The Bible consistently and unequivocally condemns divination, sorcery, and other pagan spiritual practices as abominations to the Lord (Leviticus 19:31). The narrative of Balaam is not an endorsement or legitimization of his practices but rather a powerful and dramatic demonstration of God's absolute sovereignty over such practices and all human schemes. God used Balaam as an unwilling instrument to prove that He alone is ultimately sovereign, and that no human, demonic, or pagan power can thwart His divine plan or reverse His blessings upon His chosen people. It vividly illustrates God's power to compel even those who oppose Him to unwittingly serve His ultimate purposes.

CHRIST-CENTERED FULFILLMENT

The paradoxical figure of Balaam, a pagan prophet compelled by God to bless Israel, profoundly foreshadows the ultimate blessing found in the person and work of Jesus Christ. The overarching theme that no curse can ultimately stand against God's chosen people finds its supreme and eternal fulfillment in Christ. While Balak desperately sought to curse Israel, Christ Himself became a curse for us on the cross, thereby redeeming us from the curse of the law and securing our eternal blessing (Galatians 3:13). The evocative phrase "the man whose eyes are open" points forward to Jesus as the ultimate revealer of God; He is the very Word made flesh, through whom God has fully and perfectly disclosed Himself to humanity (John 1:18 and Hebrews 1:1-2). Furthermore, Balaam's later, more explicit prophecies in Numbers 24:17 speak of a "Star from Jacob" and a "Scepter from Israel," which have been widely and consistently understood as powerful messianic prophecies pointing directly to the coming King, Jesus Christ. Thus, Numbers 24:3, by setting the stage for these divinely compelled blessings, ultimately directs our gaze to the one who is the true and eternal source of all blessing, against whom no curse can prevail, and who has secured our eternal standing in God's unshakeable and unfailing favor (Romans 8:31-39).

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Commentary on Numbers 24 verses 1–9

I. II. Main points1. 2. Sub-points

The blessing itself which Balaam here pronounces upon Israel is much the same with the two we had in the foregoing chapter; but the introduction to it is different.

I. The method of proceeding here varies much in several instances. 1. Balaam laid aside the enchantments which he had hitherto depended on, used no spells, or charms, or magic arts, finding they did him no service; it was to no purpose to deal with the devil for a curse, when it was plain that God was determined immovably to bless, Num 24:1. Sooner or later God will convince men of their folly in seeking after lying vanities, which cannot profit. To what purpose should he seek for enchantment? He knew that God was out of the reach of them. 2. He did not now retire into a solitary place as before, but set his face directly towards the wilderness where Israel lay encamped; and, since there is no remedy, but they must be blessed, he will design nothing else, but will submit by compulsion. 3. Now the Spirit of God came upon him, that is, the Spirit of prophecy, as upon Saul to prevent him from taking David, Sa1 19:23. He spoke not his own sense, but the language of the Spirit that came upon him. 4. He used a different preface now from what he had used before (Num 24:3, Num 24:4), much like that of David (Sa2 23:1-3), yet savouring very much (as some think) of pride and vain-glory, taking all the praise of this prophecy to himself, and magnifying himself as one of the cabinet-council of heaven. Two things he boasts of: - (1.) The favour God did him in making known himself to him. He heard the words of God, and saw the vision of the Almighty. God himself had met him and spoken to him (Num 23:16), and with this he was greatly puffed up. Paul speaks with humility of his visions and revelations (Co2 12:1), but Balaam speaks of his with pride. (2.) His own power to receive and bear those revelations. He fell into a trance indeed, as other prophets did, but he had his eyes open. This he mentions twice; but the words in the original are not the same. The man whose eyes were shut, some think it may be read so (Num 24:3-9), but now having his eyes open, Num 24:4. When he attempted to curse Israel, he owns, he was in a mistake, but now he began to see his error, and yet still he remained blinded by covetousness and ambition, those foolish and hurtful lusts. Note, [1.] Those that oppose God and his people will sooner or later be made to see themselves wretchedly deceived. [2.] Many have their eyes open that have not their hearts open, are enlightened, but not sanctified; and that knowledge which puffs men up with pride will but serve to light them to hell, whither many go with their eyes open.

II. Yet the blessing is for substance the same with those before. Several things he admires in Israel: -

1.Their beauty (Num 24:5): How goodly are thy tents, O Jacob! Though they dwelt not in stately palaces, but in coarse and homely tents, and these, no doubt, sadly weather-beaten, yet Balaam sees a beauty in those tents, because of their admirable order, according to their tribes, Num 24:2. Nothing recommends religion more to the good opinion of those that look upon it at a distance than the unity and harmony of its professors, Psa 133:1. The amiableness of this people, and the great reputation they should gain among their neighbours, are compared (Num 24:6) to the beauty and sweetness of fruitful valleys and fine gardens, flourishing trees and fragrant spices. Note, Those whose eyes are open see the saints on the earth to be excellent ones, and their delight is accordingly in them. The righteous, doubtless, is more excellent than his neighbour. They are trees which the Lord has planted; that is their excellency. The branches of righteousness are the planting of the Lord. See Hos 14:5-7.

2.Their fruitfulness and increase. This may be intended by those similitudes (Num 24:6) of the valleys, gardens, and trees, as well as by those expressions (Num 24:7), He shall pour the water out of his buckets; that is, God shall water them with his blessing like rain from heaven, and then his seed shall be in many waters. Compare Hos 2:23, I will sow her unto me in the earth. And waters are in scripture put for peoples, and multitudes, and nations. This has been fulfilled in the wonderful increase of that nation and their vast multitude even in their dispersion.

3.Their honour and advancement. As the multitude of the people is the honour of the prince, so the magnificence of the prince is the honour of the people; Balaam therefore foretells that their king shall be higher than Agag. Agag, it is probable, was the most potent monarch in those parts; Balaam knew of none more considerable than he was; he rose above the rest of his neighbours. But Balaam foretells that Israel's chief commander, who, after Moses, was Joshua, should be more great and honourable than ever Agag was, and make a far better figure in history. Saul, their first king, triumphed over Agag, though, it is said, he came delicately.

4.Their power and victory, Num 24:8. (1.) He looks back upon what they had done, or rather what had been done for them: God brought them forth out of Egypt; this he had spoken of before, Num 23:22. The wonders that attended their deliverance out of Egypt contributed more to their honour, and the terror of their adversaries, than any thing else, Jos 2:10. He that brought them out of Egypt will not fail to bring them into Canaan, for, as for God, his work is perfect. (2.) He looks down upon their present strength. Israel hath, as it were, the strength of a unicorn, of which creature it is said (Job 39:9, Job 39:10), Will he be willing to serve thee, or abide by thy crib? Canst thou bind him with his band in the furrow? "No, Israel is too powerful to be checked or held in by my curses or thy armies." (3.) He looks forward to their future conquests: He shall eat up the nations his enemies; that is, "he shall not only destroy and devour them as easily and irresistibly as a lion does his prey, but he shall himself be strengthened, and fattened, and enriched, by their spoils."

5.Their courage and security: He lay down as a lion, as a great lion, Num 24:9. Now he does so in the plains of Moab, and asks no leave of the king of Moab, nor is he in fear of him; shortly will he do so in Canaan. When he has torn his prey, he will take his repose, quiet from the fear of evil, and bid defiance to all his neighbours; for who shall stir up a sleeping lion? It is observed of lions (as the learned bishop Patrick takes notice here) that they do not retire into places of shelter to sleep, but lie down any where, knowing that none dares meddle with them: thus secure were Israel in Canaan, chiefly in the days of David and Solomon; and thus is the righteous bold as a lion (Pro 28:1), not to assault others, but to repose themselves, because God maketh them to dwell in safety, Psa 4:8.

6.Their interest, and influence upon their neighbours. Their friends, and those in alliance with them, were happy: Blessed is he that blesseth thee; those that do them any kindness will certainly fare the better for it. But their enemies, and those in arms against them, were certainly miserable: Cursed is he that curseth thee; those that do them any injury do it at their peril; for God takes what is done to them, whether good or evil, as done to himself. Thus he confirms the blessing of Abraham (Gen 12:3), and speaks as if therefore he did at this time bless Israel, and not curse them, because he desired to share in the blessing of Israel's friends and dreaded the curse on Israel's enemies.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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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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