Numbers 27

Numbers 27:1

Balaam Meets God as an Adversary

Balaam meets God as his adversary. Balaam goes because God has said it, and because he goes, God is angry. That seems to be a contradiction. Balaam knows it is against the will of God, but he goes, driven by love for money.

In the history with the donkey God shows that Balaam is even more stupid than a donkey. Blinded as he is by the greed of money, he does not know what danger he is in. The donkey has an eye for that. Animals often have more eye for their Owner than humans (Isaiah 1:3). An animal sees more here than someone created in God’s image. What foolishness to persevere on an evil way on which the sword of the LORD is stretched out against the evil one. The donkey saves him from that folly (2 Peter 2:15-16).

Balaam doesn’t seem to notice the unusualness of the donkey’s speaking. He talks to her. It has been suggested that perhaps through his contacts with the demons he is used to talking to animals. Perhaps his anger also makes him that excited that he is not aware of the strangeness of it.

That the LORD let the donkey speak shows how exceptional this event with Balaam is. What is at stake is much indeed. It is about blessing or cursing for the people of God and all related promises. God can use everything and give a voice to give a testimony of His omnipotence and thereby warn (Luke 19:40; Habakkuk 2:11). He can also, if this is in accordance with the execution of His plan, intervene in a law established by Himself (2 Kings 6:6; 2 Kings 20:11; Joshua 10:13).

Unbelief speaks mockingly of three “saving animals”: the speaking serpent (Genesis 3:1), the speaking donkey (here) and the fish in which Jonah was (Jona 1:17; Jona 2:1; 10). Yet it is true that those who do not believe that this really happened cannot be saved, for such a person makes God a liar. The events in which animals are used by God for a special purpose above their nature have to do with the Fall (the serpent), the connection between God and His people with the associated promises (the donkey) and the Lord Jesus (the fish). All three are quoted in the New Testament (2 Corinthians 11:3; 2 Peter 2:16; Matthew 12:40).

Instead of wondering why the donkey, who has never let him down, does so, he whips her off. He even wants to kill her, a folly that is prevented because he has no sword with him. What would he have gained from that? He would only have lost by it. So many people in their folly do things that do not profit them, but only make them lose.

Also by the cruel treatment of his faithful riding animal Balaam proves that he is an unrighteous man. A righteous man knows what his animal needs (Proverbs 12:10a). By the way, there is a sword in the neighborhood, that of the Angel of the LORD. But for that Balaam is blind. In addition, it is not directed against the donkey, but against him.

The reaction of the donkey is not only wonderful by her speaking, but also in what she says (Numbers 22:30). She speaks with more understanding than Balaam. In her words, in the form of questions, there are wise lessons for Balaam and every human being in their relationship to God. First, it recognizes Balaam’s ownership of her when she says: “Am I not your donkey?” Secondly, she can say that she has always been there for him in faithful service: “On which you have ridden all your life to this day?” Thirdly, we see that this exceptional action is not the result of her unwillingness, “have I ever been accustomed to do so to you?”, with which she indirectly says that the unwillingness is with him.

The questions of the donkey have no prophetic content. They are not questions that come from God and have a special meaning. She also says nothing about the Angel of the LORD. It is simply the questions that every animal that is abused would ask if it had the opportunity to do so. They do not go outside the realm of an animal’s feelings, but remain within the realm of animal soul life. The only answer Balaam can and have to give to the questions asked is: “No!” But there is no question of any reaction in his conscience.

There is a practical application to be made. If we are on the road and there will be a delay that prevents us from continuing our journey, how do we react? The Lord wants such an obstacle to lead us to consider our motives for undertaking this journey, whether short or long. It doesn’t have to be wrong, but He wants us to enter His thoughts and become aware that everything can only be His honor if He goes with us. This applies even more so to the path of life we follow during our life journey, the choices we make, for example, which education, which profession, which man or woman we should choose. From which motive do we choose the way we go?

Just as the LORD opened the mouth of the donkey (Numbers 22:28), so He opens the eyes of Balaam (Numbers 22:31). That brings him on his knees. The LORD speaks to him in a questioning manner about his conduct against his donkey. Then He makes it clear to Balaam that He and Balaam are diametrically opposed to each other. Balaam is not in the way of the LORD, but in a way of which the LORD says: “Because your way was contrary to me.” That means that this way was leading to destruction. The Angel emphasizes that Balaam mistreated his donkey three times to force her to go the way he wants her to go, but that the donkey saved him three times for destruction, by turning away from the Angel.

After the LORD has declared to Balaam the lesson with the donkey, Balaam pronounces: “I have sinned.” But it is in the same way as Pharaoh, Saul, and Judas do (Exodus 9:27; Exodus 10:16; 1 Samuel 15:24; 1 Samuel 26:21; Matthew 27:3-4). There is no real repentance. God does not relieve him of his duty, but obliges him to continue, saying that he will only speak what He says to him. It will be to God’s greater honor if He not only prevents Balaam from cursing the people, but also makes Balaam an instrument by whom He blesses His people.

Numbers 27:2

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:3

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:4

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:5

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:6

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:7

Balak and Balaam to the High Places of Baal

During the first contact Balak has with Balaam, he can only blame him for not having come sooner. His expectations are high. Balaam tempered these expectations by pointing out that he could only speak what God puts him in his mouth. He knows himself a prisoner of Him.

Balak takes Balaam to the high places of Baal. This is the first mention of Baal in the Bible. From this place the first attempt to curse will take place. It is a place entirely devoted to the worship of satan who hides here behind the name ‘Baal’.

Baal (means: lord) is the main head god of the Canaanites, while Astarte is the main female head god. This form of idolatry is given a permanent place in Israel in the time of the judges (see the book of Judges). In the first days of Samuel’s performance, this idol is removed from the land. But he comes back. During the reign of the wicked Ahab over the ten tribes realm, his even more wicked wife Jezebel makes the Baal service the official religion in Israel.

From the place that Balak has chosen, Balaam cannot see the whole people, but only a portion of them. It must give Balaam the impression that he is dealing with only a small people, it must lead him to depreciation of the people. But listen to what statement God brings Balaam when he is impressed by what he sees: “Let me die the death of the upright, and let my end be like his!” (Numbers 23:10).

Each subsequent attempt always takes place from a different location, apparently closer and closer to the people. It is Balak’s intention that Balaam sees what will give him a negative impression of that people, so that he gets ‘material’ in his hands, with which he can curse the people.

Numbers 27:9

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:10

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:11

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:12

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:13

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:14

Preparations for the Curse

As a starting point for the curse, burnt offerings are made. Perhaps Balak heard of the sacrifices Israel offers to their God. He wants to imitate this and thereby appease God with regard to his wish to curse God’s people. He is completely blind to what the burnt offering represents. It reminds God, as it were, that the people are not pleasant to Him in themselves, but that He accepts them on the basis of the value of the burnt offering.

The burnt offering speaks of the Lord Jesus in His complete surrender to the glory of God. For this reason God does not see the believers in their failure, but sees them in the Lord Jesus. They are made pleasant “in the Beloved” (Ephesians 1:6). Thus God thinks of His people at the end of the wilderness journey. This is also evident from the blessing He lets Balaam pronounce.

Before Balaam pronounces his words, he first wants to meet the LORD. That is, as usual, he wants to meet a demon to consult him. For him the LORD is no more than one of the demons with whom he usually communicates to consult them (Numbers 24:1). We do not read that he meets God, but that God meets him. The initiative comes from God again (Numbers 22:9; 20). There is no discussion either. God does not respond to what Balaam says about the sacrifices, but gives him a word in his mouth and sends him back to Balak.

Numbers 27:15

First Discourse

Balaam pronounces four, or better seven, blessing discourses, for the fourth blessing discourse contains four discourses. In each of the four both Jacob and Israel is mentioned. Each prophecy has a different content. Each time something more is brought forward of what God has in His heart as a blessing for His people. Each discourse also emphasizes a certain name of God: 1. God and the LORD (Numbers 23:8); 2. God and the LORD his God (Numbers 23:21): 3. God, the Almighty (Numbers 24:4); 4. God, the Most High and the Almighty (Numbers 24:16).

The discourses that Balaam will pronounce are the first great prophetic utterances in the Bible. The prophecies are spoken by a false prophet, but he is forced to proclaim true prophecy. Balaam does not speak to the people. Moses did not hear it. Yet Moses writes down everything that Balaam said because he was inspired by the Spirit. God can have a man write things down that are truth, without that man himself having been there. For example, the account of creation in Genesis 1-2 is done in the same way.

The people know nothing of all the wonderful things that Balaam mentions about them. Maybe they are grumbling in their tents at the same time. The practice of this people is in any case in stark contrast to what we successively see in the four prophecies that Israel is before God: They are 1. a people who dwells apart (Numbers 23:9), 2. a justified people (Numbers 23:21), 3. a people full of beauty and freshness (Numbers 24:5-7) and 4. a people to whom the coming of Christ in His glory is promised (Numbers 24:17).

These discourses are primarily about God’s earthly people, Israel. But they are also instructive for the church of God. Like Israel, Scripture presents the church of God in two ways. On the one hand we see the church in its ‘wilderness life’ and on the other hand as the object of God’s counsels. In the church we see grumble and unbelief, deviation and failure. But when we see the church from above, from God’s perspective, we see its value to Him. Therefore Balaam is always in a high place (Numbers 23:9; 14; 28).

The first discourse manifests what Balaam notices when he looks at that people from the top of the rocks. If he had walked between the tents, he would have seen and heard something totally different. He starts by stating where he comes from, who has let him come and what his mission is. He has been told that he must come to curse Jacob and to denounce Israel. And he has come.

Under the power of God, however, no curse comes out of his mouth, but blessing. First he justifies that he cannot curse whom God does not curse, and cannot denounce whom the LORD does not denounce. By this he connects the name “God” to Jacob and the name “LORD” to Israel. The almighty God is on the side of the weak, stumbling, willful Jacob. God calls Himself the God of Jacob. He will never disengage Himself from Jacob. LORD is the name that recalls the covenant between Him and His people. He will never give up the promises contained in the covenant, of which Israel, the people of God’s counsel, is the center.

The first characteristic of the people is that they are a people who live apart amidst all nations. This also applies to Christians. They are in the world, but not of the world (John 17:16). God has taken a people from the nations for Himself, for His Name (Acts 15:14). Separation is not negative, it is not just about being separated from something, but separation is positive, separated for a purpose, namely to be there for God.

That God does not reckon His people – Israel formerly, the church now – among the nations, is His side. In practice, the church has not remained apart. Yet this does not detract from the truth that God does not reckon His people among the nations. Similarly, the believer can be unfaithful and connect with the world, something that is explicitly against the will of God (2 Corinthians 6:14). But the new life of the believer has no part in the world.

While Balak did his best to bring the people of God to the attention of Balaam as meaningless as possible (Numbers 22:41), he speaks of a people who cannot be numbered as the dust of the earth cannot be numbered (Numbers 23:10; Genesis 13:16; Genesis 28:14). Balaam only sees a part of it, “the fourth part”, which could be one of the four standards in which the people are divided (Numbers 2). Nevertheless, he speaks of the fact that this fourth part cannot be numbered. How great then must the entire people be!

When he sees these people, he thinks about their future. He sees as it were the end, the ultimate goal. Then he thinks of his own end. He wants to die the death of a righteous one, but at the same time wants to live as a wicked one. He will die the death of the wicked one because he did not want to live as a righteous man and did not want to belong to a people who God has separated for Himself.

Numbers 27:16

First Discourse

Balaam pronounces four, or better seven, blessing discourses, for the fourth blessing discourse contains four discourses. In each of the four both Jacob and Israel is mentioned. Each prophecy has a different content. Each time something more is brought forward of what God has in His heart as a blessing for His people. Each discourse also emphasizes a certain name of God: 1. God and the LORD (Numbers 23:8); 2. God and the LORD his God (Numbers 23:21): 3. God, the Almighty (Numbers 24:4); 4. God, the Most High and the Almighty (Numbers 24:16).

The discourses that Balaam will pronounce are the first great prophetic utterances in the Bible. The prophecies are spoken by a false prophet, but he is forced to proclaim true prophecy. Balaam does not speak to the people. Moses did not hear it. Yet Moses writes down everything that Balaam said because he was inspired by the Spirit. God can have a man write things down that are truth, without that man himself having been there. For example, the account of creation in Genesis 1-2 is done in the same way.

The people know nothing of all the wonderful things that Balaam mentions about them. Maybe they are grumbling in their tents at the same time. The practice of this people is in any case in stark contrast to what we successively see in the four prophecies that Israel is before God: They are 1. a people who dwells apart (Numbers 23:9), 2. a justified people (Numbers 23:21), 3. a people full of beauty and freshness (Numbers 24:5-7) and 4. a people to whom the coming of Christ in His glory is promised (Numbers 24:17).

These discourses are primarily about God’s earthly people, Israel. But they are also instructive for the church of God. Like Israel, Scripture presents the church of God in two ways. On the one hand we see the church in its ‘wilderness life’ and on the other hand as the object of God’s counsels. In the church we see grumble and unbelief, deviation and failure. But when we see the church from above, from God’s perspective, we see its value to Him. Therefore Balaam is always in a high place (Numbers 23:9; 14; 28).

The first discourse manifests what Balaam notices when he looks at that people from the top of the rocks. If he had walked between the tents, he would have seen and heard something totally different. He starts by stating where he comes from, who has let him come and what his mission is. He has been told that he must come to curse Jacob and to denounce Israel. And he has come.

Under the power of God, however, no curse comes out of his mouth, but blessing. First he justifies that he cannot curse whom God does not curse, and cannot denounce whom the LORD does not denounce. By this he connects the name “God” to Jacob and the name “LORD” to Israel. The almighty God is on the side of the weak, stumbling, willful Jacob. God calls Himself the God of Jacob. He will never disengage Himself from Jacob. LORD is the name that recalls the covenant between Him and His people. He will never give up the promises contained in the covenant, of which Israel, the people of God’s counsel, is the center.

The first characteristic of the people is that they are a people who live apart amidst all nations. This also applies to Christians. They are in the world, but not of the world (John 17:16). God has taken a people from the nations for Himself, for His Name (Acts 15:14). Separation is not negative, it is not just about being separated from something, but separation is positive, separated for a purpose, namely to be there for God.

That God does not reckon His people – Israel formerly, the church now – among the nations, is His side. In practice, the church has not remained apart. Yet this does not detract from the truth that God does not reckon His people among the nations. Similarly, the believer can be unfaithful and connect with the world, something that is explicitly against the will of God (2 Corinthians 6:14). But the new life of the believer has no part in the world.

While Balak did his best to bring the people of God to the attention of Balaam as meaningless as possible (Numbers 22:41), he speaks of a people who cannot be numbered as the dust of the earth cannot be numbered (Numbers 23:10; Genesis 13:16; Genesis 28:14). Balaam only sees a part of it, “the fourth part”, which could be one of the four standards in which the people are divided (Numbers 2). Nevertheless, he speaks of the fact that this fourth part cannot be numbered. How great then must the entire people be!

When he sees these people, he thinks about their future. He sees as it were the end, the ultimate goal. Then he thinks of his own end. He wants to die the death of a righteous one, but at the same time wants to live as a wicked one. He will die the death of the wicked one because he did not want to live as a righteous man and did not want to belong to a people who God has separated for Himself.

Numbers 27:17

First Discourse

Balaam pronounces four, or better seven, blessing discourses, for the fourth blessing discourse contains four discourses. In each of the four both Jacob and Israel is mentioned. Each prophecy has a different content. Each time something more is brought forward of what God has in His heart as a blessing for His people. Each discourse also emphasizes a certain name of God: 1. God and the LORD (Numbers 23:8); 2. God and the LORD his God (Numbers 23:21): 3. God, the Almighty (Numbers 24:4); 4. God, the Most High and the Almighty (Numbers 24:16).

The discourses that Balaam will pronounce are the first great prophetic utterances in the Bible. The prophecies are spoken by a false prophet, but he is forced to proclaim true prophecy. Balaam does not speak to the people. Moses did not hear it. Yet Moses writes down everything that Balaam said because he was inspired by the Spirit. God can have a man write things down that are truth, without that man himself having been there. For example, the account of creation in Genesis 1-2 is done in the same way.

The people know nothing of all the wonderful things that Balaam mentions about them. Maybe they are grumbling in their tents at the same time. The practice of this people is in any case in stark contrast to what we successively see in the four prophecies that Israel is before God: They are 1. a people who dwells apart (Numbers 23:9), 2. a justified people (Numbers 23:21), 3. a people full of beauty and freshness (Numbers 24:5-7) and 4. a people to whom the coming of Christ in His glory is promised (Numbers 24:17).

These discourses are primarily about God’s earthly people, Israel. But they are also instructive for the church of God. Like Israel, Scripture presents the church of God in two ways. On the one hand we see the church in its ‘wilderness life’ and on the other hand as the object of God’s counsels. In the church we see grumble and unbelief, deviation and failure. But when we see the church from above, from God’s perspective, we see its value to Him. Therefore Balaam is always in a high place (Numbers 23:9; 14; 28).

The first discourse manifests what Balaam notices when he looks at that people from the top of the rocks. If he had walked between the tents, he would have seen and heard something totally different. He starts by stating where he comes from, who has let him come and what his mission is. He has been told that he must come to curse Jacob and to denounce Israel. And he has come.

Under the power of God, however, no curse comes out of his mouth, but blessing. First he justifies that he cannot curse whom God does not curse, and cannot denounce whom the LORD does not denounce. By this he connects the name “God” to Jacob and the name “LORD” to Israel. The almighty God is on the side of the weak, stumbling, willful Jacob. God calls Himself the God of Jacob. He will never disengage Himself from Jacob. LORD is the name that recalls the covenant between Him and His people. He will never give up the promises contained in the covenant, of which Israel, the people of God’s counsel, is the center.

The first characteristic of the people is that they are a people who live apart amidst all nations. This also applies to Christians. They are in the world, but not of the world (John 17:16). God has taken a people from the nations for Himself, for His Name (Acts 15:14). Separation is not negative, it is not just about being separated from something, but separation is positive, separated for a purpose, namely to be there for God.

That God does not reckon His people – Israel formerly, the church now – among the nations, is His side. In practice, the church has not remained apart. Yet this does not detract from the truth that God does not reckon His people among the nations. Similarly, the believer can be unfaithful and connect with the world, something that is explicitly against the will of God (2 Corinthians 6:14). But the new life of the believer has no part in the world.

While Balak did his best to bring the people of God to the attention of Balaam as meaningless as possible (Numbers 22:41), he speaks of a people who cannot be numbered as the dust of the earth cannot be numbered (Numbers 23:10; Genesis 13:16; Genesis 28:14). Balaam only sees a part of it, “the fourth part”, which could be one of the four standards in which the people are divided (Numbers 2). Nevertheless, he speaks of the fact that this fourth part cannot be numbered. How great then must the entire people be!

When he sees these people, he thinks about their future. He sees as it were the end, the ultimate goal. Then he thinks of his own end. He wants to die the death of a righteous one, but at the same time wants to live as a wicked one. He will die the death of the wicked one because he did not want to live as a righteous man and did not want to belong to a people who God has separated for Himself.

Numbers 27:18

First Discourse

Balaam pronounces four, or better seven, blessing discourses, for the fourth blessing discourse contains four discourses. In each of the four both Jacob and Israel is mentioned. Each prophecy has a different content. Each time something more is brought forward of what God has in His heart as a blessing for His people. Each discourse also emphasizes a certain name of God: 1. God and the LORD (Numbers 23:8); 2. God and the LORD his God (Numbers 23:21): 3. God, the Almighty (Numbers 24:4); 4. God, the Most High and the Almighty (Numbers 24:16).

The discourses that Balaam will pronounce are the first great prophetic utterances in the Bible. The prophecies are spoken by a false prophet, but he is forced to proclaim true prophecy. Balaam does not speak to the people. Moses did not hear it. Yet Moses writes down everything that Balaam said because he was inspired by the Spirit. God can have a man write things down that are truth, without that man himself having been there. For example, the account of creation in Genesis 1-2 is done in the same way.

The people know nothing of all the wonderful things that Balaam mentions about them. Maybe they are grumbling in their tents at the same time. The practice of this people is in any case in stark contrast to what we successively see in the four prophecies that Israel is before God: They are 1. a people who dwells apart (Numbers 23:9), 2. a justified people (Numbers 23:21), 3. a people full of beauty and freshness (Numbers 24:5-7) and 4. a people to whom the coming of Christ in His glory is promised (Numbers 24:17).

These discourses are primarily about God’s earthly people, Israel. But they are also instructive for the church of God. Like Israel, Scripture presents the church of God in two ways. On the one hand we see the church in its ‘wilderness life’ and on the other hand as the object of God’s counsels. In the church we see grumble and unbelief, deviation and failure. But when we see the church from above, from God’s perspective, we see its value to Him. Therefore Balaam is always in a high place (Numbers 23:9; 14; 28).

The first discourse manifests what Balaam notices when he looks at that people from the top of the rocks. If he had walked between the tents, he would have seen and heard something totally different. He starts by stating where he comes from, who has let him come and what his mission is. He has been told that he must come to curse Jacob and to denounce Israel. And he has come.

Under the power of God, however, no curse comes out of his mouth, but blessing. First he justifies that he cannot curse whom God does not curse, and cannot denounce whom the LORD does not denounce. By this he connects the name “God” to Jacob and the name “LORD” to Israel. The almighty God is on the side of the weak, stumbling, willful Jacob. God calls Himself the God of Jacob. He will never disengage Himself from Jacob. LORD is the name that recalls the covenant between Him and His people. He will never give up the promises contained in the covenant, of which Israel, the people of God’s counsel, is the center.

The first characteristic of the people is that they are a people who live apart amidst all nations. This also applies to Christians. They are in the world, but not of the world (John 17:16). God has taken a people from the nations for Himself, for His Name (Acts 15:14). Separation is not negative, it is not just about being separated from something, but separation is positive, separated for a purpose, namely to be there for God.

That God does not reckon His people – Israel formerly, the church now – among the nations, is His side. In practice, the church has not remained apart. Yet this does not detract from the truth that God does not reckon His people among the nations. Similarly, the believer can be unfaithful and connect with the world, something that is explicitly against the will of God (2 Corinthians 6:14). But the new life of the believer has no part in the world.

While Balak did his best to bring the people of God to the attention of Balaam as meaningless as possible (Numbers 22:41), he speaks of a people who cannot be numbered as the dust of the earth cannot be numbered (Numbers 23:10; Genesis 13:16; Genesis 28:14). Balaam only sees a part of it, “the fourth part”, which could be one of the four standards in which the people are divided (Numbers 2). Nevertheless, he speaks of the fact that this fourth part cannot be numbered. How great then must the entire people be!

When he sees these people, he thinks about their future. He sees as it were the end, the ultimate goal. Then he thinks of his own end. He wants to die the death of a righteous one, but at the same time wants to live as a wicked one. He will die the death of the wicked one because he did not want to live as a righteous man and did not want to belong to a people who God has separated for Himself.

Numbers 27:19

Reaction of Balak – Reply of Balaam

In his reaction, Balak does not say: ‘What have you done?’, but: “What have you doing to me?” He feels personally betrayed. Balaam has blessed his personal enemies instead of cursing them. Balak speaks of the people of God as “my enemies”. Balaam answers that he is under the power of a higher Someone.

Numbers 27:20

Reaction of Balak – Reply of Balaam

In his reaction, Balak does not say: ‘What have you done?’, but: “What have you doing to me?” He feels personally betrayed. Balaam has blessed his personal enemies instead of cursing them. Balak speaks of the people of God as “my enemies”. Balaam answers that he is under the power of a higher Someone.

Numbers 27:21

Preparations for the Second Attempt

Balak wants to take Balaam to a place from where he will only see a part of the people again. Again it is about the extreme part of it (Numbers 22:41), but here it is obviously about people who live on the edge. Balak thinks that God will give permission to curse if His attention is drawn to those peripheral figures who live far from His dwelling place, far away from the tabernacle in the center of the people.

Again seven altars are built and a bull and a ram are offered on each altar. Balak acts as Balaam commands him. He saves neither costs nor effort. If we desire the blessing of God as fervently as Balak desires the curse, we too will spare no effort to serve and honor God.

Balaam goes back first to meet a demon. It is significant that he does not mention a name in Numbers 23:15. ‘The LORD’ is put in brackets, which means the words are not in the original. The first verse of Numbers 24 shows that he wants to get his inspiration from evil spirits (Numbers 24:1). Again the LORD meets him. Again He puts in Balaam’s mouth the word that he must speak.

Balak’s question to Balaam “what has the LORD spoken?” must always be present with us. Balak of course hopes for a curse. His question has a false starting point. Whoever really loves the Lord will ask the same question because he would like to know the will of the Lord (Jeremiah 23:35).

Numbers 27:22

Preparations for the Second Attempt

Balak wants to take Balaam to a place from where he will only see a part of the people again. Again it is about the extreme part of it (Numbers 22:41), but here it is obviously about people who live on the edge. Balak thinks that God will give permission to curse if His attention is drawn to those peripheral figures who live far from His dwelling place, far away from the tabernacle in the center of the people.

Again seven altars are built and a bull and a ram are offered on each altar. Balak acts as Balaam commands him. He saves neither costs nor effort. If we desire the blessing of God as fervently as Balak desires the curse, we too will spare no effort to serve and honor God.

Balaam goes back first to meet a demon. It is significant that he does not mention a name in Numbers 23:15. ‘The LORD’ is put in brackets, which means the words are not in the original. The first verse of Numbers 24 shows that he wants to get his inspiration from evil spirits (Numbers 24:1). Again the LORD meets him. Again He puts in Balaam’s mouth the word that he must speak.

Balak’s question to Balaam “what has the LORD spoken?” must always be present with us. Balak of course hopes for a curse. His question has a false starting point. Whoever really loves the Lord will ask the same question because he would like to know the will of the Lord (Jeremiah 23:35).

Numbers 27:23

Preparations for the Second Attempt

Balak wants to take Balaam to a place from where he will only see a part of the people again. Again it is about the extreme part of it (Numbers 22:41), but here it is obviously about people who live on the edge. Balak thinks that God will give permission to curse if His attention is drawn to those peripheral figures who live far from His dwelling place, far away from the tabernacle in the center of the people.

Again seven altars are built and a bull and a ram are offered on each altar. Balak acts as Balaam commands him. He saves neither costs nor effort. If we desire the blessing of God as fervently as Balak desires the curse, we too will spare no effort to serve and honor God.

Balaam goes back first to meet a demon. It is significant that he does not mention a name in Numbers 23:15. ‘The LORD’ is put in brackets, which means the words are not in the original. The first verse of Numbers 24 shows that he wants to get his inspiration from evil spirits (Numbers 24:1). Again the LORD meets him. Again He puts in Balaam’s mouth the word that he must speak.

Balak’s question to Balaam “what has the LORD spoken?” must always be present with us. Balak of course hopes for a curse. His question has a false starting point. Whoever really loves the Lord will ask the same question because he would like to know the will of the Lord (Jeremiah 23:35).